Mark 9

This section is the first cycle (a repeated pattern) that includes three parts:

• Jesus predicts his suffering (8:31),

• the disciples respond with misunderstanding (8:32–33), and

• Jesus teaches about discipleship (what it means to follow him; 8:34–9:1).

Compare with 9:30–10:31.

Truly I tell you: This introductory phrase shows that this promise is important, but people debate what the promise means. It might mean that some disciples will:

• witness the resurrection of Jesus from the dead (chapter 16);

• experience the coming of the Holy Spirit upon the church (Acts 2);

• witness the destruction of Jerusalem in AD 70; or

• witness the transfiguration of Jesus as a preview of God's coming kingdom.

Mark places this promise right before the transfiguration story (Mark 9:2–8). This suggests he likely considered the transfiguration as its fulfillment (see 2 Peter 1:16–18).

• This story is connected to 8:27–9:1 both chronologically (After six days) and thematically (9:7).

• The presence of Peter, James, and John might be the fulfillment of “some standing here” in 9:1 (see also 5:37; 13:3; 14:33). Some interpreters believe that the Son of God’s glory before he became human (his pre-incarnate glory) shone through his human nature for a moment at the transfiguration (John 1:14; 17:5). It is more likely that this event was an early glimpse of the Son of Man’s future glory (see Matthew 16:28; 2 Peter 1:16–18; compare Exodus 34:28–35; 2 Corinthians 3:7–18).

The appearance of Elijah and Moses might indicate the fulfillment of the law and the prophets in Jesus (see Matthew 5:17; compare Malachi 4:4–5).

The idea to put up three shelters as memorials treats Moses, Elijah, and Jesus as equals (see Leviticus 23:33–43; Numbers 29:12–34). But this idea ignored Peter’s earlier confession that Jesus is the Messiah (Mark 8:29). It also ignored that only Jesus had been transfigured (his appearance changed and showed his glory, 9:2–3).

• a cloud: Compare Exodus 40:34–35.

• The voice from the cloud gave a strong correction to Peter’s suggestion: This is My beloved Son. He is not equal to Moses and Elijah. God’s voice also confirmed what Peter had said earlier (Mark 8:29). At the same time, it gently corrected Peter for rejecting the prediction Jesus made about his suffering (8:32). God told Peter and the other disciples to listen to Jesus.

Only Jesus remained, not Moses or Elijah. Jesus was clearly superior to Elijah and Moses.

Secrecy would no longer be needed after the Son of Man had risen from the dead. At that point, people would understand that Jesus the Messiah (God's chosen king) did not come as a political or military leader. Because of this, his message could be announced openly to everyone (see Acts 2:36; 3:6).

The three disciples only understood what Jesus meant by rise from the dead after it happened.

The disciples wanted to understand the prophecy that Elijah must come first before the Messiah (see Malachi 4:5–6). They wondered how this prophecy fit with the teachings of Jesus about God's kingdom and his own death, resurrection, and second coming (Mark 8:31, 38; 9:9).

The teachers of the law were correct that Elijah must come before the completion of God’s kingdom (the time when God fully establishes his rule). But Scripture also says that the Son of Man must suffer greatly (for example, Psalm 22; Isaiah 52:13–53:12).

The teachers of the law made a mistake by not realizing that Elijah had already come (see Matthew 17:11–13; compare Malachi 4:5–6). Because of this, they did not recognize that the kingdom of God had already arrived. They also failed to realize that the Messiah's suffering and death, which were predicted in Scripture, were about to take place.

Jesus and the three disciples (Peter, James, and John) returned to the other disciples, the crowd, and the teachers of the law. This event is similar to when Moses came down from Mount Sinai to join the people of Israel (Exodus 34:29–35).

This is the fourth and final time Jesus drives out demons in Mark's Gospel (1:21–28; 5:1–20; 7:24–30). The disciples could not drive out the demon, so Jesus performed the exorcism. This emphasizes the need for faith (see 2:5; 5:34; 10:52). This is another example of the great healing ability of Jesus and of the failure of the disciples (8:32–33; 9:5–7).

Some have suggested that, just as Moses reflected God’s glory after he came down from the mountain, Jesus still showed the glory of his transfiguration. This may explain why the crowd reacted with awe. It is also possible that the crowd responded with awe simply because Jesus returned after being away.

These symptoms are often associated with epilepsy (a medical condition that can cause seizures; see Matthew 17:15). But Mark emphasizes that the cause of the child's problem was a demon (Mark 9:17–18, 25–26, 28). The disciples' failure to heal the child emphasizes the effect of the power of Jesus (9:25–26).

• Jesus replied: Jesus might have been speaking to the disciples, the father, the crowd, or everyone present (9:22–24).

• How long?: Their lack of faith was stubborn and would not stop (compare 3:5; 6:52; 8:17; 10:5).

The demon did not speak (compare 1:24; 5:7, 9–10; see also 1:34; 3:11–12). Instead, it acted violently, just as the father had described (9:18).

• The demon’s activity had been taking place since he was a little boy, and the demon had tried to kill the child in various ways.

• If You can: The father’s request shows that his faith had become weak (9:18).

Jesus urged the man to trust in the power of God. Anything is possible if a person believes (see 11:22–24). But a lack of faith can limit how people receive God’s saving work (see 6:5).

In desperation, the father cried out that he believed, though weakly.

• The crowd was approaching, so Jesus quickly drove out the demon.

• The I in the command to the demon is emphatic and highlights Jesus’s authority and power.

• never enter him again: Sometimes driving out demons did not stop them from coming back (see Matthew 12:43–45; Luke 11:24–26).

The demon reacted with great force. This showed how powerful the demon was and how much greater Jesus was (compare 1:25–26; 5:15).

The story ends in an unexpected way. It emphasizes the importance of prayer more than the importance of faith (compare 11:22–24).

This section is the second cycle (see study note on 8:27–9:1) containing:

• a prediction about the suffering of Jesus (9:30–32),

• an error by the disciples (9:33–34), and

• teaching about discipleship (9:35–10:31).

• Jesus continued to seek privacy to teach the disciples about his future suffering (see 7:24).

• The Son of Man will be delivered: See 14:10–11, 41–45.

The disciples were still unable to accept the teaching of Jesus concerning his death or to recognize how it fit into God’s plan.

• Capernaum was where Jesus lived in Galilee (1:21; 2:1).

• The disciples of Jesus did not answer his question because they knew he would not approve of their discussion.

• arguing about which of them was the greatest: This issue would come up again in 10:35–37.

The disciples did not understand the prediction Jesus made about his suffering. Because of this, they could not see what it meant for their own lives.

Sitting down: Jesus sat down and took the role of a teacher (see 4:1–2; 12:41; Matthew 5:1; Luke 4:20; 5:3).

True greatness in the kingdom of God means serving others, not ruling over them. Jesus showed this by his own example (Mark 10:45).

In the time of Jesus, people did not view children as especially innocent or pure. Instead, they saw them as weak and of low status. Jesus said that people should receive a child in his name (that is, as his representative).

Welcoming a child shows humility. It means choosing a low place and serving others (9:35; see also 10:13–16). Other teachings of Jesus show that how people receive or reject his followers is the same as how they receive or reject him (Matthew 10:40; 25:31–46; Luke 10:16; John 13:20).

• An unknown person was driving out demons in the name of Jesus, even though he was not one of the twelve disciples (9:38–40). John objected, but Jesus corrected him.

• we tried to stop him: Compare 10:35–43; Luke 9:51–55.

• The success of the unknown person who drove out demons contrasts with the disciples' failure in the previous story (Mark 9:14–29).

The negative parallel to this proverb is found in Luke 11:23. These two proverbs should be understood as complementary, not contradictory, for Luke includes them both (Luke 9:50; 11:23). The person who drove out demons in the name of Jesus was not against Jesus, but for him.

If anyone causes … sin: The repeated warning about causing sin connects these verses (9:42–43, 45, 47). Jesus did not mean that people should take these words literally. Cutting off a body part would not stop sin (see Matthew 15:10–20). Instead, Jesus warns that no sin is worth the punishment of hell. It is better to repent (turn away from sin), even when repentance is very painful, than to face hell.

hell: The Greek word Gehenna refers to the Valley of Hinnom, located southwest of Jerusalem. It became a picture of hell because some Israelites had sacrificed their children there to false gods (Jeremiah 32:35).

Some Bible versions include verses 44 and 46 here, but these two verses are absent from most of the earliest and best manuscripts. These two verses were almost certainly copied from 9:48 and were not in the original text of Mark.

never dies … never quenched: These phrases emphasize the eternal nature of hell (see 9:43). Hell is a place of everlasting fire, decay, and corruption, where worms endlessly consume everything. This acts as a strong warning for people to repent to avoid hell's punishment.

• salted with fire: The fire of testing has a purifying effect, like salt (see also 1 Peter 1:7; 4:12; Revelation 3:18). Salt also refers to Christian character. Genuine Christian character will have a genuinely purifying influence.

• but if the salt loses its saltiness: Salt from the Dead Sea often contained gypsum, a soft mineral. Because of this, it could look like good salt but still be useless. It did not taste salty, and people could not easily throw it away because it was not good for soil or other uses.