The MacArthur Study Bible, NKJV

by John MacArthur

  8:35 loses his life…will save it. This paradoxical saying reveals an important spiritual truth: those who pursue a life of ease, comfort, and acceptance by the world will not find eternal life. On the other hand, those who give up their lives (see note on v. 34) for the sake of Christ and the gospel will find it. Cf. John 12:25.

  8:36, 37 soul. The real person, who will live forever in heaven or hell. To have all that the world has to offer yet not have Christ is to be eternally bankrupt; all the world’s goods will not compensate for losing one’s soul eternally. See note on Matt. 16:26.

  8:38 ashamed of Me and My words. Those who reject the demands of discipleship prove themselves to be ashamed of Jesus Christ and the truth He taught, thus not redeemed from sin at all. Son of Man. See note on 2:10. when He comes. Mark’s first reference to Jesus’ second coming, an event later described in detail in the Olivet Discourse (13:1–37).

  Mark 9

  9:1 Assuredly, I say to you. A solemn statement appearing only in the gospels and always spoken by Jesus. It introduces topics of utmost significance (see note on 3:28). not taste death till they see the kingdom. The event Jesus had in mind has been variously interpreted as His resurrection and ascension, the coming of the Spirit at Pentecost, the spread of Christianity, or the destruction of Jerusalem in A.D. 70. The most accurate interpretation, however, is to connect Christ’s promise with the Transfiguration in the context (vv. 2–8), which provided a foretaste of His second coming glory. That all 3 synoptic gospels place this promise immediately before the Transfiguration supports this view, as does the fact that “kingdom” can refer to royal splendor.

  9:2 after six days. Matthew and Mark place the Transfiguration “six days” after Jesus’ promise (v. 1); Luke, no doubt including the day the promise was made and the day of the Transfiguration itself, describes the interval as “about eight days” (Luke 9:28). Peter, James, and John. See note on 5:37. As the inner circle of Jesus’ disciples, these 3 were sometimes allowed to witness events that the other disciples were not (cf. 14:33). a high mountain. Most likely Mt. Hermon (about 9,200 ft. above sea level), the highest mountain in the vicinity of Caesarea Philippi (cf. 8:27). transfigured. From a Gr. word meaning “to change in form,” or “to be transformed.” In some inexplicable way, Jesus manifested some of His divine glory to the 3 disciples (cf. 2 Pet. 1:16).

  9:3 shining, exceedingly white. The divine glory emanating from Jesus made even his clothing radiate brilliant white light. Light is often associated with God’s visible presence (cf. Ps. 104:2; Dan. 7:9; 1 Tim. 6:16; Rev. 1:14; 21:23).

  9:4 Elijah…with Moses. Symbolic of the Prophets and the Law, the two great divisions of the OT. The order, “Elijah,” then “Moses,” is unique to Mark (who reverses the order in v. 5). talking with Jesus. The subject was His coming death (Luke 9:31).

  9:5 Rabbi. Lit. “my master.” A title of esteem and honor given by the Jews to respected teachers. In the NT, it is also used of John the Baptist (John 3:26). let us make three tabernacles. So as to make the 3 illustrious figures’ stay permanent. It is also possible that Peter’s suggestion reflected his belief that the millennial kingdom was about to be inaugurated (cf. Zech. 14:16).

  9:7 a cloud…overshadowed them. This is the glory cloud, Shekinah, which throughout the OT was symbolic of God’s presence (see note on Rev. 1:7; cf. Ex. 13:21; 33:18–23; 40:34, 35; Num. 9:15; 14:14; Deut. 1:33). a voice came out of the cloud. The Father’s voice from the cloud cut off Peter’s fumbling words (Matt. 17:5; Luke 9:34). This is My beloved Son. The Father repeated the affirmation of His love for the Son first given at Jesus’ baptism (1:11). The parallel accounts of the Transfiguration (Matt. 17:5; Luke 9:35) also record these words, as does Peter (2 Pet. 1:17). Hear Him! Jesus, the One to whom the Law and Prophets pointed (cf. Deut. 18:15), is the One whom the disciples are to listen to and obey (cf. Heb. 1:1, 2).

  9:9 commanded them…tell no one. See note on 8:30. till the Son of man had risen from the dead. This looks to the time when the true nature of Jesus’ messianic mission became evident to all, that He came to conquer sin and death, not the Romans. Son of Man. See note on 2:10.

  9:10 questioning what the rising from the dead meant. Like most of the Jewish people (the Sadducees being notable exceptions), the disciples believed in a future resurrection (cf. John 11:24). What confused them was Jesus’ implication that His own resurrection was imminent, and thus so was His death. The disciples’ confusion provides further evidence that they still did not understand Jesus’ messianic mission (see notes on v. 9; 8:30).

  9:11 Elijah must come first. Cf. 8:28, 29. The scribes’ teaching in this case was not based on rabbinical tradition, but on the OT (Mal. 3:1; 4:5). Malachi’s prediction was well known among the Jews of Jesus’ day, and the disciples were no doubt trying to figure out how to harmonize it with the appearance of Elijah they had just witnessed. The scribes and Pharisees also no doubt argued that Jesus could not be the Messiah based on the fact that Elijah had not yet appeared. Confused, the 3 disciples asked Jesus for His interpretation.

  9:12 Elijah is coming first. Jesus affirmed the correctness of the scribal interpretation of Mal. 3:1; 4:5, which must have puzzled the disciples even more. Son of Man. See note on 2:10. suffer…be treated with contempt. Jesus pointed out that the prophecies about Elijah in no way precluded the suffering and death of Messiah, for that, too, was predicted in the OT (e.g., Pss. 22; 69:20, 21; Is. 53; see note on Rom. 1:2).

  9:13 Elijah has also come. Jesus directly addressed the disciples’ question: the prophecies of Elijah’s coming had been fulfilled in John the Baptist. Though certainly not a reincarnation of Elijah (cf. John 1:21), John came in the “spirit and power of Elijah,” and would have fulfilled prophecies if they had believed (see notes on Matt. 11:14; Luke 1:17). Because they did reject both John the Baptist and Jesus, there will be another who will come in the spirit and power of Elijah before the second coming of Christ (see notes on Matt. 11:14; Rev. 11:5, 6). they did to him. The Jewish leaders rejected John the Baptist (Matt. 21:25; Luke 7:33), and Herod killed him (6:17–29). as it is written of him. No specific OT prophecies predicted that Messiah’s forerunner would die. Therefore, this statement is best understood as having been fulfilled typically. The fate intended for Elijah (1 Kin. 19:1, 2) had befallen the Baptist. See notes on Matt. 11:11–14.

  9:14 the disciples. The 9 who had remained behind.

  9:17 has a mute spirit. The boy had a demonically-induced inability to speak, a detail found only in Mark’s account.

  9:18 they could not. The disciples’ failure is surprising, in light of the power granted them by Jesus (3:15; 6:13).

  9:19 O faithless generation. Cf. Ps. 95:10. The word “generation” indicates that Jesus’ exasperation was not merely with the father, or the 9 disciples, but also with the unbelieving scribes, who were no doubt gloating over the disciples’ failure (cf. v. 14), and with unbelieving Israel in general.

  9:22 to destroy him. This demon was an especially violent and dangerous one. Open fires and unfenced bodies of water were common in first-century Israel, providing ample opportunity for the demon’s attempts to destroy the child. The father’s statement added to the pathos of the situation. The boy himself was probably disfigured from burn scars, and possibly further ostracized because of them. His situation also created a hardship for his family, who would have had to watch the boy constantly to protect him from harm.

  9:23 all things are possible. The oldest manuscripts omit “believe,” thus making the phrase “If you can” a question or exclamation on Jesus’ part. The issue was not His lack of power but the father’s lack of faith. Though Jesus often healed apart from the faith of those involved, here He chose to emphasize the power of faith (cf. Matt. 17:20; Luke 17:6). Jesus healed multitudes, but many, if not most, did not believe in Him. Cf. Luke 17:15–19.

  9:24 I believe; help my unbelief! Admitting the imperfection of his faith, mixed as it was with doubt, the desperate father pleaded with Jesus to help him to have
the greater faith the Lord demanded of him.

  9:25 the people came running. Noting the growing crowd, Jesus acted without further delay, perhaps to spare the boy and his anguished father any further embarrassment. Also, the Lord did not perform miracles to satisfy thrill seekers (cf. 8:11; Luke 23:8, 9). I command you. Jesus’ absolute authority over demons is well attested in the NT (e.g., 1:32–34; 5:1–13; Luke 4:33–35). His healings demonstrated His deity by power over the natural world. His authority over demons demonstrated His deity by power over the supernatural world.

  9:29 This kind. Some demons are more powerful and obstinate, and thus more resistant to being cast out, than others (cf. Matt. 12:45). See notes on Dan. 10:10–21. nothing but prayer. Perhaps overconfident from their earlier successes (cf. 6:13), the disciples became enamored with their own gifts and neglected to draw on divine power. fasting. The earliest manuscripts omit this word.

  9:30 passed through Galilee. Leaving the region around Caesarea Philippi, Jesus and the disciples began the journey to Jerusalem that would result in His crucifixion several months later. Their immediate destination was Capernaum (v. 33). did not want anyone to know. Jesus continued to seek seclusion so He could prepare the disciples for His death (cf. 7:24).

  9:31 Son of Man. See note on 2:10.

  9:31, 32 Jesus continued His teaching about His upcoming death and resurrection—a subject the disciples still did not understand (see notes on v. 10; 8:30–33).

  9:33 Capernaum. See note on 1:21. the house. The use of the definite article suggests this to be the house Jesus habitually stayed in when in Capernaum. Whether it was Peter’s house (cf. 1:29) or someone else’s is not known.

  9:34 they kept silent. Convicted and embarrassed, the disciples were speechless. who would be the greatest. A dispute possibly triggered by the privilege granted Peter, James, and John to witness the Transfiguration. The disciples’ quarrel highlights their failure to apply Jesus’ explicit teaching on humility (e.g., Matt. 5:3), and the example of His own suffering and death (vv. 31, 32; 8:30–33). It also prompted them to ask Jesus to settle the issue, which He did—though not as they had expected.

  9:35 sat down. Rabbis usually sat down to teach (cf. Matt. 15:29; Luke 4:20; 5:3; John 8:2). If anyone desires to be first. As the disciples undeniably did (v. 34; cf. 10:35–37). last of all and servant of all. The disciples’ concept of greatness and leadership, drawn from their culture, needed to be completely reversed. Not those who lord their position over others are great in God’s kingdom, but those who humbly serve others (cf. 10:31, 43–45; Matt. 19:30—20:16; 23:11, 12; Luke 13:30; 14:8–11; 18:14; 22:24–27).

  9:36 a little child. The Gr. word indicates an infant or toddler. If the house they were in was Peter’s (see note on v. 33), this may have been one of his children. The child became in Jesus’ masterful teaching an example of believers who have humbled themselves and become like trusting children.

  9:37 Whoever receives one of these little children in My name. Not actual children, but true believers—those who have humbled themselves like little children (see note on v. 36).

  9:38 John answered. The only recorded instance in the synoptic gospels in which he alone speaks. In light of Jesus’ rebuke (vv. 35–37), John’s conscience troubled him about an earlier incident he had been involved in. It is clear that the unnamed exorcist was not a fraud because he actually was casting out demons. He was apparently a true believer in Jesus; John and the others opposed him because he was not openly and officially allied with Jesus, as they were.

  9:39, 40 Jesus ordered them not to hinder the exorcist, making the logical point that someone sincerely acting in His name would not soon turn against Him. There is no neutral ground regarding Jesus Christ; those “who [are] not against [Him are] on [His] side,” but by the same token, “He who is not with Me is against Me, and he who does not gather with Me scatters abroad” (Matt. 12:30).

  9:41 because you belong to Christ. Jesus considered acts of kindness done to His followers to have been done to Him (cf. Matt. 25:37–40). assuredly, I say to you. See note on 3:28. his reward. That is, his unique place and service in the eternal kingdom.

  9:42 whoever causes…to stumble. The word translated “to stumble” lit. means “to cause to fall.” To entice, trap, or lead a believer into sin is a very serious matter. little ones who believe in Me. See note on v. 37. millstone. This refers to a large, upper millstone so heavy that it had to be turned by a donkey (see note on Matt. 18:6). Even such a horrifying death (a Gentile form of execution) is preferable to leading a Christian into sin.

  9:43 cut it off. See note on Matt. 5:29. Jesus’ words are to be taken figuratively; no amount of self-mutilation can deal with sin, which is an issue of the heart. The Lord is emphasizing the seriousness of sin and the need to do whatever is necessary to deal with it. life. The contrast of “life” with “hell” indicates that Jesus was referring to eternal life. hell. The Gr. word refers to the Valley of Hinnom near Jerusalem, a garbage dump where fires constantly burned, furnishing a graphic symbol of eternal torment (see note on Matt. 5:22). the fire that shall never be quenched. See note on Matt. 25:46. That the punishment of hell lasts for eternity is the unmistakable teaching of Scripture (cf. Dan. 12:2; Matt. 25:41; 2 Thess. 1:9; Rev. 14:10, 11; 20:10).

  9:44, 46. The better Gr. manuscripts omit these verses, which merely repeat the quote from Is. 66:24 found in v. 48.

  9:47 kingdom of God. See note on 1:15.

  9:49 The meaning of this difficult verse seems to be that believers are purified through suffering and persecution. The link between salt and fire seems to lie in the OT sacrifices, which were accompanied by salt (Lev. 2:13).

  9:50 Salt is good. Salt was an essential item in first-century Palestine. In a hot climate, without refrigeration, salt was the practical means of preserving food. Have salt in yourselves. The work of the Word (Col. 3:16) and the Spirit (Gal. 5:22, 23) produce godly character, enabling a person to act as a preservative in society. Cf. Matt. 5:13. have peace with one another. Cf. Matt. 5:9; Rom. 12:18; 2 Cor. 13:11; 1 Thess. 5:13; James 3:18.

  Mark 10

  10:1 other side of the Jordan. This region was known as Perea. Jesus was to minister there until leaving for Jerusalem shortly before Passion Week (see note on Matt. 19:1). Jordan. See note on 1:5.

  10:2 Pharisees. See note on 2:16. came and asked Him…testing Him. The Pharisees hoped to publicly discredit Jesus’ ministry. The resulting loss of popularity, they hoped, would make it easier for them to destroy Him. Also, Perea (see note on v. 1) was ruled by Herod Antipas—who had imprisoned John the Baptist for his views on divorce and remarriage (6:17, 18). The Pharisees no doubt hoped a similar fate would befall Jesus. Is it lawful…to divorce. The Pharisees attempted to entrap Jesus with a volatile issue in first-century Judaism: divorce. There were two schools of thought, one allowing divorce for virtually any reason, the other denying divorce except on grounds of adultery (see note on Matt. 19:3). The Pharisees undoubtedly expected Jesus to take one side, in which case He would lose the support of the other faction.

  10:3 “What did Moses command you?” Jesus set the proper ground rules for the discussion. The issue was not rabbinical interpretations, but the teaching of Scripture.

  10:4 permitted. The Mosaic law, as the Pharisees were forced to concede, nowhere commanded divorce. The passage in question, Deut. 24:1–4, recognized the reality of divorce and sought to protect the wife’s rights and reputation and also regulated remarriage. certificate of divorce. In this document, the husband was required to state the reason for the divorce, thus protecting the wife’s reputation (if she were, in fact, innocent of wrongdoing). It also served as her formal release from the marriage, and affirmed her right to remarry (assuming she was not guilty of immorality). The liberal wing of the Pharisees had misconstrued Deut. 24 to be teaching that divorce was “permitted” for any cause whatsoever (citing as legitimate grounds such trivial events as the wife’s ruining dinner or the husband’s simply finding a more de
sirable woman), providing the proper legal paperwork was done. They thus magnified a detail, mentioned merely in passing, into the main emphasis of the passage.

  10:5 the hardness of your heart. See notes on 3:5; 6:52. This refers to the flagrant, unrepentant pursuit of sexual immorality—divorce was to be a last resort in dealing with such hard-heartedness. The Pharisees mistook God’s gracious provision in permitting divorce (under certain circumstances) for His ordaining of it.

  10:6 from the beginning. Divorce formed no part of God’s original plan for marriage, which was that one man be married to one woman for life (Gen. 2:24). male and female. Lit. “a male and a female,” Adam and Eve. Mark quoted from Gen. 1:27; 5:2.

  10:7, 8 Jesus took the issue beyond mere rabbinical quibbling over the technicalities of divorce to God’s design for marriage. The passage Christ quotes (Gen. 2:24) presents 3 reasons for the inviolability of marriage: 1) God created only two humans (see note on v. 6), not a group of males and females who could configure as they pleased or switch partners as it suited them; 2) the word translated “be joined” lit. means “to glue,” thus reflecting the strength of the marriage bond; 3) in God’s eyes a married couple is “one flesh,” forming an indivisible union, manifesting that oneness in a child.

  10:9 Therefore what God has joined together. Jesus added a fourth reason for the inviolability of marriage (see note on vv. 7, 8): God ordains marriages and thus they are not to be broken by man.

  10:11, 12 Remarriage after a divorce—except for legitimate biblical grounds—proliferates adultery. The innocent party—one whose spouse has committed prolonged, hard-hearted, unrepentant adultery—may remarry without being guilty of adultery, as may a believer whose unbelieving spouse has chosen to leave the marriage (see note on 1 Cor. 7:15).