Exegetical and Hermeneutical Commentary of Mark 9:30
And they departed thence, and passed through Galilee; and he would not that any man should know [it.]
30 32. Predictions of the Passion
30. And they departed thence ] From the northern regions, into which our Lord had penetrated, He now turned His steps once more towards Galilee, probably taking the route by Dan across the slopes of Lebanon, thus escaping the publicity of the ordinary high roads, and securing secrecy and seclusion. “It was the last time He was to visit the scene of so great a part of His public life, and He felt, as He journeyed on, that He would no more pass from village to village as openly as in days gone by, for the eyes of His enemies were everywhere upon Him.”
and passed ] The word thus translated occurs five times in the N. T. It is applied to the disciples passing through the cornfields (Mar 2:23); to their passing by along the road from Bethany and noticing the withered fig-tree (Mar 11:20); to those that passed by and reviled our Lord upon the Cross (Mat 27:39; Mar 15:19). Here it seems to denote that, avoiding populous places, He and His Apostles sought bye-paths among the hills, where He would meet few and be little known.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 17:22-23.
Mar 9:31
Is delivered – Is given to men to make an atonement by his sufferings and death, and will in due time be taken and killed.
Fuente: Albert Barnes’ Notes on the Bible
Mar 9:30-32
And they departed thence, and passed through Galilee.
Christ teaching His disciples
I. He explained to them His present state. He was about to be delivered by a traitorous disciple, etc.
II. He told them the parties into whose power He had been given.
1. To be delivered into the hands of men, is to be put into their power-to do to Him, and with Him, as they chose.
2. They could have this power only by special permission-from the Father, and Himself.
3. It is marvellous that He should have been so delivered. God in humanity! It brought out their desperate wickedness, proved the voluntariness of His obedience, showed how blind sin is in its supposed triumphs, etc.
III. He told them what must befall Him at the hands of men.
1. That Christ was to die, was not now foretold for the first time, predicted, etc.
2. This death of Christ was necessary, etc.
IV. He further revealed to them the future, by telling them of His resurrection. The result of an agency, neither human nor satanic, but Divine; prophecy, etc., called for it. Conclusion:
1. Christ had His sufferings ever in view (Luk 12:50; Joh 12:27).
2. In His sufferings and resurrection He saw His people.
3. He unveiled the future to His disciples. They were contending for honour-on the brink of sufferings-understood not the warning of Christ (Expository Discourses.)
The complete truth
About this announcement there are two things remarkable-Christs care in preparing His disciples for the cross, and the confidence with which Christ affirms His own resurrection. To have spoken of the betrayal alone, would have been to have put before His disciples a fragmentary truth; over the darkness of death Christ sheds the light of resurrection. The revelation of Christs purposes can occasion grief only when it is incompletely apprehended; sorrow attaches to some of the intermediate points, but never to the issue; the Lamb slain is a part of the process; the Lamb slain, but seated in the midst of the throne, is the sublime consummation. (J. Parker, D. D.)
The utility of truth not understood
It is not to no purpose, to speak things that are not immediately understood. Seed, though it lies in the ground awhile unseen, is not lost or thrown away, but will bring forth fruit. If you confine your teacher, you hinder your learning; if you limit his discourses to your present apprehensions, how shall he raise your understandings? If he accommodate all things to your present weakness, you will never be the wiser, than you are now; you will be always in swaddling clothes. (Dr. Whichcote.)
Understood not
When I was a little girl I had a sovereign given to me. If it had been a shilling I might have put it in my own little purse, and spent it at once; but, being a sovereign, my dear father took care of it for me, and I expect I forgot all about it. But one day when I was quite grown up, he called me into his study and gave me the sovereign, reminding me how it had been given me when I was about as high as the back of a chair. And I was very glad to have it then, for I understood how much it was worth and knew very well what to do with it. Now, when you come to some saying of the Lord Jesus that you do not understand or see how to make any use of yourself, do not think it of no consequence whether you read it or not. When you are older you will find that it is just like my sovereign, coming back to you when you want it and are able to make use of it. (Frances Ridley Havergal.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 30. They – passed through Galilee] See on Mt 17:22-27.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Saviour, as the time of his suffering approached more nearly, did more frequently inculcate it to his disciples, that being forewarned, they might also be forearmed against the temptation of it; and we learn from Luk 24:21, that all was too little, for when they saw these things come to pass they began to flag as to their faith: they said, But we trusted that it had been he which should have redeemed Israel. Our Saviour
said unto them, The Son of man is delivered; which is expounded by Mat 17:22,23, The Son of man shall be betrayed. He was already delivered in the sure counsel of God, and what God hath revealed shall be done, because of the certainty of the effect, is often in Scripture spoken of as a thing already done. That phrase, Mar 9:31, the third day, , expounds that other phrase which we meet with, Mar 8:31. , which we translate after three days, and makes the meaning of the evangelists plain to have been as we determined it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
30. And they departed thence, andpassedwere passing along.
through Galilee; and he wouldnot that any man should know itBy comparing Mat 17:22;Mat 17:23; Luk 9:43;Luk 9:44 with this, we gather,that as our Lord’s reason for going through Galilee more privatelythan usual on this occasion was to reiterate to them the announcementwhich had so shocked them at the first mention of it, and thusfamiliarize them with it by little and little, so this was His reasonfor enjoining silence upon them as to their present movements.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they departed thence,…. From the coasts of Caesarea Philippi, from that part of the country where the mountain was, on which Christ was transfigured, and at the foot of which the above miracle was wrought. This is to be understood of Christ and his twelve disciples, though the Syriac, Arabic, and Ethiopic versions read in the singular number, “he went out”; not alone, but with his disciples, as the following account shows:
and passed through Galilee; in order to go to the coasts of Judea, and so to Jerusalem, where he was shortly to suffer: and therefore that his journey might not be retarded, and he be hindered by the conversation of the people in Galilee, and their importunity to stay with them, and teach, and work miracles among them, he passed through the country, in as private a manner as could be:
and he would not that any man should know it; partly for the reason just mentioned, and partly that he might have the opportunity of conversing alone with his disciples, and of reminding, and informing them, of some important things, which it was necessary they should be acquainted with, and observe.
Fuente: John Gill’s Exposition of the Entire Bible
| The Apostles Reproved. |
| |
30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? 34 But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. 38 And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 39 But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us is on our part.
Here, I. Christ foretels his own approaching sufferings. He passed through Galilee with more expedition than usual, and would not that any man should know of it (v. 30); because he had done many mighty and good works among them in vain, they shall not be invited to see them and have the benefit of them, as they have been. The time of his sufferings drew nigh, and therefore he was willing to be private awhile, and to converse only with his disciples, to prepare them for the approaching trial, v. 31. He said to them, The Son of man is delivered by the determinate council and fore-knowledge of God into the hands of men (v. 31), and they shall kill him. He had been delivered into the hands of devils, and they had worried him, it had not been so strange; but that men, who have reason, and should have love, that they should be thus spiteful to the Son of man, who came to redeem and save them, is unaccountable. But still it is observable that when Christ spoke of his death, he alway spoke of his resurrection, which took away the reproach of it from himself, and should have taken away the grief of it from his disciples. But they understood not that saying, v. 32. The words were plain enough, but they could not be reconciled to the thing, and therefore would suppose them to have some mystical meaning which they did not understand, and they were afraid to ask him; not because he was difficult of access, or stern to those who consulted him, but either because they were loth to know the truth, or because they expected to be chidden for their backwardness to receive it. Many remain ignorant because they are ashamed to enquire.
II. He rebukes his disciples for magnifying themselves. When he came to Capernaum, he privately asked his disciples what it was they disputed among themselves by the way, v. 33. He knew very well what the dispute was, but he would know it from them, and would have them to confess their fault and folly in it. Note, 1. We must all expect to be called to an account by our Lord Jesus, concerning what passes while we are in the way in this state of passage and probation. 2. We must in a particular manner be called to an account about our discourses among ourselves; for by our words we must be justified or condemned. 3. As our other discourses among ourselves by the way, so especially our disputes, will be all called over again, and we shall be called to an account about them. 4. Of all disputes, Christ will be sure to reckon with his disciples for their disputes about precedency and superiority: that was the subject of the debate here, who should be the greater, v. 34. Nothing could be more contrary to the two great laws of Christ’s kingdom, lessons of his school, and instructions of his example, which are humility and love, than desiring preferment in the world, and disputing about it. This ill temper he took all occasions to check, both because it arose from a mistaken notion of his kingdom, as if it were of this world, and because it tended so directly to be debasing of the honour, and the corrupting of the purity, of his gospel, and, he foresaw, would be so much the bane of the church.
Now, (1.) They were willing to cover this fault (v. 34); they held their peace. As they would not ask (v. 32), because they were ashamed to own their ignorance, so here they would not answer because they were ashamed to own their pride. (2.) He was willing to amend this fault in them, and to bring them to a better temper; and therefore sat down, that he might have a solemn and full discourse with them about this matter; he called the twelve to him, and told them, [1.] That ambition and affectation of dignity and dominion, instead of gaining them preferment in his kingdom, would but postpone their preferment; If any man desire and aim to be first, he shall be last; he that exalteth himself, shall be abased, and men’s pride shall bring them low. [2.] That there is no preferment to be had under him, but an opportunity for, and an obligation to, so much the more labour and condescension; If any man desire to be first, when he is so, he must be much the more busy and serviceable to every body. He that desires the office of a bishop, desires a good work, for he must, as St. Paul did, labour the more abundantly, and make himself the servant of all. [3.] That those who are most humble and self-denying, do most resemble Christ, and shall be most tenderly owned by him. This he taught them by a sign; He took a child in his arms, that had nothing of pride and ambition in it. “Look you,” saith he; “whosoever shall receive one like this child, receives me. Those of a humble, meek, mild disposition are such as I will own and countenance, and encourage every body else to do so too, and will take what is done to them as done to myself; and so will my Father too, for he who thus receiveth me, receiveth him that sent me, and it shall be placed to his account, and repaid with interest.”
III. He rebukes them for vilifying all but themselves; while they are striving which of them should be greatest, they will not allow those who are not in communion with them to be any thing. Observe,
1. The account which John gave him, of the restraint they had laid upon one from making use of the name of Christ, because he was not of their society. Though they were ashamed to own their contests for preferment, they seem to boast of this exercise of their authority, and expected their Master would not only justify them in it, but commend them for it; and hoped he would not blame them for desiring to be great, when they would thus use their power for maintaining the honour of the sacred college. Master, saith John, we saw one casting out devils in thy name, but he followeth not us, v. 38. (1.) It was strange that the one who was not a professed disciple and follower of Christ, should yet have power to cast out devils, in his name, for that seemed to be peculiar to those whom he called, ch. vi. 7. But some think that he was a disciple of John, who made use of the name of the Messiah, not as come, but as near at hand, not knowing that Jesus was he. It should rather seem that he made use of the name of Jesus, believing him to be the Christ, as the other disciples did. And why not he receive that power from Christ, whose Spirit, like the wind, blows where it listeth, without such an outward call as the apostles had? And perhaps there were many more such. Christ’s grace is not tied to the visible church. (2.) It was strange that one who cast out devils in the name of Christ, did not join himself to the apostles, and follow Christ with them, but should continue to act in separation from them. I know of nothing that could hinder him from following them, unless because he was loth to leave all to follow them; and if so, that was an ill principle. The thing did not look well, and therefore the disciples forbade him to make use of Christ’s name as they did, unless he would follow him as they did. This was like the motion Joshua made concerning Eldad and Medad, that prophesied in the camp, and went not up with the rest to the door of the tabernacle; “My lord Moses, forbid them (Num. xi. 28); restrain them, silence them, for it is a schism.” Thus apt are we to imagine that those do not follow Christ at all, who do not follow him with us, and that those do nothing well, who do not just as we do. But the Lord knows them that are his, however they are dispersed; and this instance gives us a needful caution, to take heed lest we be carried, by an excess of zeal for the unity of the church, and for that which we are sure is right and good, to oppose that which yet may tend to the enlargement of the church, and the advancement of its true interests another way.
2. The rebuke he gave to them for this (v. 39); Jesus said, “Forbid him not, nor any other that does likewise.” This was like the check Moses gave to Joshua; Enviest thou for my sake? Note, That which is good, and doeth good, must not be prohibited, though there be some defect or irregularity in the manner of doing it. Casting out devils, and so destroying Satan’s kingdom, doing this in Christ’s name, and so owning him to be sent of God, and giving honour to him as the Fountain of grace, preaching down sin, and preaching up Christ, are good things, very good things, which ought not to be forbidden to any, merely because they follow not with us. If Christ be preached, Paul therein doth, and will rejoice, though he be eclipsed by it, Phil. i. 18. Two reasons Christ gives why such should not be forbidden. (1.) Because we cannot suppose that any man who makes use of Christ’s name in working miracles, should blaspheme his name, as the scribes and Pharisees did. There were those indeed that did in Christ’s name cast out devils, and yet in other respects were workers of iniquity; but they did not speak evil of Christ. (2.) Because those that differed in communion, while they agreed to fight against Satan under the banner of Christ, ought to look upon one another as on the same side, notwithstanding that difference. He that is not against us is on our part. As to the great controversy between Christ an Beelzebub, he had said, He that is not with me is against me, Matt. xii. 30. He that will not own Christ, owns Satan. But as to those that own Christ, though not in the same circumstances, that follow him, though not with us, we must reckon that though these differ from us, they are not against us, and therefore are on our part, and we must not be any hindrance to their usefulness.
Fuente: Matthew Henry’s Whole Bible Commentary
He would not that any man should know it ( ). Imperfect tense followed by ingressive aorist subjunctive ( = , the usual form). He was not willing that any one should learn it. Back in Galilee Jesus was, but he was avoiding public work there now (cf. 7:24). He was no longer the hero of Galilee. He had left Caesarea Philippi for Galilee.
Fuente: Robertson’s Word Pictures in the New Testament
Passed through [] . Lit., passed along [] . Not tarrying. Bengel says, “not through the cities, but past them.”
Fuente: Vincent’s Word Studies in the New Testament
JESUS FORETELLS HIS DEATH AND RESURRECTION V. 30-32
1) “And they departed thence,” (kakeithen ekselthontes) “And they went out and away from that place,” either near Caesarea Philippi or near Mt Tabor to the South, but certainly traveling South on the west side of the Sea of Galilee.
2) “And passed through Galilee; (pareporeuonto dia tes Galilaias) “And passed through the area of Galilee” avoiding the cities, to escape recognition and publicity.
3) ”And He would not that any man should know it.” (kai ouk ethelen hina tis gnoi) “And He very strongly wished that no one should know that He was passing through,” as He desired some privacy and solitude with His disciples, which He had formerly sought in the borders of Tyre and Sidon, Mar 7:24. And the eyes of His enemies were also following Him continually.
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXEGETICAL NOTES
Mar. 9:31. Is delivered.Is being delivered. The last stage of His ministry, which was to culminate in His threefold deliverythe Fathers surrender of the Son, the Sons surrender of Himself, and His betrayal by Judashad now set in.
MAIN HOMILETICS OF THE PARAGRAPH.Mar. 9:30-32
(PARALLELS: Mat. 17:22-23; Luk. 9:43-45.)
More explicit prediction of sufferings.After His transfiguration, and the performance of the above miracle, Christ proceeded through Galilee towards Jerusalem. He travels unknown, in order that He might instruct His disciples. An example of how we may spend time by the way.
I. He explained to them His present state: The Son of Man is delivered.
1. He had already been delivered by the Fatherin purpose, promise, and deedto stand in our room.
2. He had delivered Himself to law and justice, to be a curse for us.
3. He was about to be delivered by a traitorous disciple. Among the twelve He seems to have for a while a retreat; but He is betrayed.
4. The Father and Himself, in thus acting, shewed loveJudas, avarice.
II. He told them the parties into whose power He had been given; Into the hands of men.
1. To be delivered into the hands of men is to be put into their powerto do to Him and with Him as they chose.
2. They could have this power only by special permissionfrom the Father and Himself.
3. It is marvellous that He should have been delivered into the hands of men. God in humanity.
(1) It tested their character, and brought out their desperate wickedness.
(2) It proved the voluntariness of His obedience.
(3) It shewed how blind sin is in its supposed triumphshow God brings glory out of rebellion.
III. He told them what must befall Him at the hands of men: They shall kill Him.
1. That Christ was to die was not now foretold for the first time.
(1) In sacrifice He had been slain since the beginning of the world.
(2) His sufferings had been predicted.
(3) He had been hated in His law.
(4) Killed in His people.
(5) His life had been sought already.
(6) The death of Christ was no singular event in the display of human character involved.
2. Conscience tells man that death is penal, and he uses it as such, and as the height of punishment. Man proclaimed Christ guilty.
3. Intensity of revenge leads him sometimes to add torture to death. Man proclaimed his own hatred to Christ.
4. This death of Christ was necessary.
5. Did take placereligionlawpowerpeople.
IV. He revealed to them the future by telling them of His resurrection.
1. Mans power and agency ended with His death.
2. Christs resurrection was the result of an agency neither human nor satanic, but Divine.
(1) Scripture prophecy called for it.
(2) His office and undertaking called for it.
(3) Divine justice called for it.
(4) The exalted connexion of His humanity called for it.
(5) The defeat of him who had the power of death led to it.
3. Christ followed man to death. Man follows Christ to life.
V. We see that Christ had His sufferings ever in view.
1. He knew Judas part, and the priests and the peoples. He saw in their bosoms the fire, etc.
2. He anticipates the Fathers. He knew His ire.
3. The feelings with which He approached these are mentioned, Luk. 12:50; Joh. 12:27.
VI. He also kept in view that which was to follow.
1. He contemplated the whole truth, and the one part balanced with the other.
2. For the joy that was set before Him, etc.Jas. Stewart.
OUTLINES AND COMMENTS ON THE VERSES
Mar. 9:31. Sufferings and glory intimately connected.Jesus knew beforehand the whole amount of His sufferings, in all their connexions and bearings; and therefore never foretold them without likewise foretelling His resurrection; neither did He foretell this without foretelling His sufferings. Thus doth true faith apprehend the latter and the former as one entire matter, and makes very much of everything pertaining to either. Here is something for exercising the heartsomething which must never be lost sight of, in the darkest night of affliction, or in the clearest blaze of the terrestrial noon; for it is to guide our feet into the way of peace. As we hold a candle to the flame until it is fully lighted, so we must hold ourselves to this subject with affecting meditation (Luk. 24:26; 1Pe. 5:1; 2Co. 13:4).J. A. Bengel.
Mar. 9:32. Lessons.
1. The spirit cannot understand what the flesh is unwilling to suffer.
2. This seed which Christ seems unprofitably to cast into a barren soil will bring forth fruit in due time.
3. We must not give over instructing, how dull soever the understandings of men are as to heavenly truths: the Spirit of God can open them, as He opened those of the apostles.
4. We ought to be ashamed of that unreasonable bashfulness which makes us choose rather to continue ignorant than to discover our ignorance. Nothing but humility can secure us from it.P. Quesnel.
Understanding must precede speech.It is not to no purpose to speak things that are not presently understood. Seed, though it lies in the ground awhile unseen, is not lost or thrown away, but will bring forth fruit. If you confine your teacher, you hinder your learning; if you limit his discourses to your present apprehensions, how shall he raise your understandings? If he accommodate all things to your present weakness, you will never be the wiser than you are now; you will be always in swaddling clothes (Joh. 2:22; Joh. 14:26).Dr. Whichcote.
ILLUSTRATIONS TO CHAPTER 9
Mar. 9:31. Christs knowledge of His future.Christ deals with His future as men deal with their past. This is entirely different from these mere presentiments of death which are sometimes, no doubt, as extraordinary as they are pathetic. A brave officer is ordered abroad for a campaign. On his voyage out his heart turns to his family, to his wife and children. After he lands, before going into action, he writes tender words in the light of an eternal world. They reach us when the hand is cold that traced the lines, when the eyes are closed that were half blinded with the salt mist of love. We read the presentiment into a prophecy, the felt probability into a certainty. Yet, in truth, such anticipations are generally vague enough. Hundreds have written such letters for whom they have not been fulfilled. It was not so with Christ. In the army of the greatest of all human captains there was a regiment, at the head of whose list was the name of one brave soldier, called first whenever the roll was called, with the addition of killed upon the field of battle. So stood the name of the Son of God in His own hearing every day of His life.Bishop Wm. Alexander.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
12. THE RETURN TO GALILEE, AND THE RENEWED PREDICTION OF THE DEATH AND RESURRECTION 9:30-32
TEXT 9:30-32
And they went forth from thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again. But they understood not the saying, and were afraid to ask him.
THOUGHT QUESTIONS 9:30-32
464.
Please trace on the map the movement of the Lord.
465.
What did Jesus want no man to know? i.e. in Mar. 9:30.
466.
In what sense was Jesus already being delivered up into the hands of men?
467.
Why didnt the apostles understand the very plain words of Jesus about His death and resurrection? Show an example where we have been just as dull of hearing.
468.
Why were they afraid to ask Him?
COMMENT
TIMEAutumn of 29 A.D.
PLACETurning southward from the district of Caesarea Philippi and Mount Hermon Jesus and His company return to their old home in Capernaum.
PARALLEL ACCOUNTSMat. 17:22-23; Luk. 9:43-45.
OUTLINE1. Jesus departs the areatravels as secretly as possible, Mar. 9:30. 2. He wants to have as much time as possible to teach His apostles of His coming passion, Mar. 9:31. 3. Even when He plainly told them they did not understand, Mar. 9:32.
ANALYSIS
I.
JESUS DEPARTS THE AREATRAVELS AS SECRETLY AS POSSIBLE, Mar. 9:30.
1.
The twelve apostles and Jesus leave the district of the transfiguration and healing.
2.
They travel through the province of Galilee (upper and lower Galilee).
3.
Their movements were unannounced and sudden so as to enable Jesus to be alone with His apostles.
II.
HE WANTED TO HAVE AS MUCH TIME AS POSSIBLE TO TEACH HIS APOSTLES OF HIS COMING PASSION, Mar. 9:31.
1.
He taught them personally.
2.
He said, The Son of Man is being delivered into the hands of men, and they shall kill Him; after His death He will rise from the dead on the third day.
III.
EVEN WHEN HE HAD PLAINLY TOLD THEM THEY DID NOT UNDERSTAND HIM, Mar. 9:32.
1.
They heard but did not understand.
2.
They were ashamed of their ignorance and therefore did not ask Him for an explanation.
EXPLANATORY NOTES
I.
JESUS DEPARTS THE AREATRAVELS AS SECRETLY AS POSSIBLE.
Mar. 9:30. and passed through Galilee.) Or, and were passing along through Galilee. The meaning is, that our Lord, with His disciples, then left the district of Caesarea Philippi, and on their journey passed through Upper Galilee. They probably crossed the Upper Jordan by the bridge or ford called Binat Jacob, below Lake Huleh, and thence followed the route to Capernaum.
and he would not.) The reason is given in the next verse. Our Lord would prevent a concourse of peoplenot, as some hold, because He was now in the territory of Herod Antipas, but because the disciples needed further instruction, specially concerning His death. St. Matthews account is less full, but agrees with this. He says, while they abode in Galilee, i.e. were no longer in the district of Caesarea Philippi.
II.
HE WANTED TO HAVE AS MUCH TIME AS POSSIBLE TO TEACH HIS APOSTLES OF HIS COMING PASSION.
III.
EVEN WHEN HE HAD PLAINLY TOLD THEM THEY DID NOT UNDERSTAND HIM.
32. This verse gives additional information. St. Matthew notices the deep sorrow of the disciples; St. Mark says that they still failed to understand the saying. He uses the imperfect tense throughout denoting the continued or repeated result of His teaching. If the disciples understood what was meant by suffering and death, they could not reconcile it with what they knew of His Person, and were probably at an utter loss as to the sense in which He was to rise again: whether it implied entrance into a higher state, or restoration to common life. The narrator evidently feels that the fear to inquire, through natural and evincing reverence, was detrimental to them, showing an imperfect appreciation of His character and of their duty. (F.C. Cook)
FACT QUESTIONS 9:30-32
522.
Trace the route of our Lord from Caesarea Philippi to Capernaum.
523.
Why do some hold that since Jesus was in the territory of Herod Antipas He wanted to remain in secret?
524.
Why were His Words concerning His death hard to reconcile to what they knew of His life?
Fuente: College Press Bible Study Textbook Series
(30-32) And they departed thence.See Notes on Mat. 17:22-23.
He would not that any man should know it.We note St. Marks addition, as showing that the apparent shrinking from publicity which had marked our Lords action since the feeding of the Four Thousand still continued.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
77. JESUS AGAIN FORETELLS HIS SUFFERINGS AND HIS RESURRECTION, Mar 9:30-32 .
(See note on Mat 22:23.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they went out from there and passed through Galilee, and he would not that any man should know it. For he taught his disciples and said to them, “The Son of Man is delivered up into the hands of men, and they will kill him. And when he is killed after three days he will rise again.” ’
Jesus seems at last to have been successful in avoiding the crowds in Galilee. He took great precautions to ensure that He could teach His disciples undisturbed, probably by using lesser known routes. He knew it was very necessary. For He was aware that events were approaching which would throw them into total confusion and leave them feeling totally bereft. Thus He was laying the foundation so that when the time came, and they had passed through the tumult and tribulation, they would understand how it all fitted into the purposes of God. There are no grounds for suggesting that the secrecy was through fear of Herod.
“The Son of Man is delivered up into the hands of men, and they will kill him. And when he is killed after three days he will rise again.” It is clear that He spent a good amount of time expanding on these words for He had many days in which to teach them. But these words sum up the essence of His message. Notice the tenses. What He described was already determined in the mind of God.
‘The Son of Man is delivered up into the hands of men.’ The Son of Man, God’s chosen One, is delivered up by God into men’s hands. Who can grasp the enormity of it? He Who was truly Man as God had intended man to be, and Who had the mind of God and walked in full obedience to God, He Who was the purest, kindest, most compassionate being who ever lived, is to be ‘handed over’ to the wild beasts (as in Daniel 7). What a paradox. He was shortly to come on the clouds of heaven into the presence of God, but first He must be humiliated and treated as evilly as a man can treat his fellow, and with total disdain. Man was to be allowed to have his day in which he could reveal how evil he had become. And there was no limit to the evils he would reveal. Some would not take a direct hand in it, but they would approve of what was done, or at least not protest against it. And let us make no mistake about it, had we been in their situation most of us would have been part of it. They are now about to be ‘partakers in the blood’ of One Who is more than a Prophet (compare Mat 23:30; Mat 23:32) but it was very necessary if life was to be made available (Joh 6:53-58)
Let us note what Jesus said. He was not to be delivered into the hands of Satan but into the hands of men. Satan’s evil influence would undoubtedly be behind it (Joh 13:2; Joh 13:27), and through what was done Satan was to be totally defeated (probably to his great surprise), but it was man who was to be the prime instigator.
‘Delivered up.’ The verb is used of Judas’ betrayal in Mar 3:19. Jesus would be handed over from one to another. Betrayed by Judas, handed over by the Sanhedrin, passed on to the mocking soldiers by Pilate, and by Herod Antipas, and finally handed over to Pilate to be sentenced to be crucified. They all had a hand in it. ‘Against your holy Servant Jesus, Whom You did anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together’ (Act 4:27). But finally it was God Who would deliver Him up. Without that no one could have done anything.
‘And they will kill him.’ The method of His death was not yet known. This statement is a remarkable proof of the genuineness of the narrative, and the care taken to preserve the exact words of Jesus. Had it been known at the time that this was said that He would be crucified it would surely have been stated. It demonstrates that it was not an invention of a later day. What is equally remarkable is that neither Mark or Luke alter the wording, when they could have done so on translation grounds. (Matthew possibly succumbs to the temptation in Mat 20:19, which he could in fact have justified as an interpretive translation from the Aramaic, but as by then Jesus was aware that He would be ‘delivered to the Gentiles’ He would have good grounds for recognising that He would be crucified, and may well have said so). But the fact of it was certain. He was to die as was promised to the Suffering Servant in Isaiah 53.
Jesus may well in fact originally have expected to be stoned for blasphemy. One or two attempts would certainly be made to do that (Joh 8:59; Joh 10:31). It would seem that He knew that He must die, but at this stage not how that death would take place. Later He would become aware of that as well (Joh 12:32-33).
‘And when he is killed after three days he will rise again.’ Compare Mar 8:31. Disaster will be followed by triumph. Not for one moment are we to be allowed to think that God will be defeated. His death will be followed immediately by resurrection in the short but complete period determined by God. Death would be defeated and God would triumph (Isa 53:12). How clearly the disciples were given preparation for what was to be, and how totally unprepared they were, simply because they did not believe Him.
Fuente: Commentary Series on the Bible by Peter Pett
The Third Prediction of His Death and Resurrection (9:30-32).
This is basically the third prediction that Jesus makes about His coming death and resurrection, compare Mar 8:31; Mar 9:9; Mar 9:11. From this point on He will be going forward to His death.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus Arrives Back In Capernaum After Predicting What Is To Happen To Him (9:30-33a).
We now come to the close of the section outlining Jesus’ Galilean ministry as recorded by Mark (Mar 4:35 to Mar 9:33 a). Having left the region round about Capernaum in Mar 4:35, and after having had many experiences, and having done many wonderful things, and having made a number of revelations about Himself, Jesus now returns to Capernaum for the last time. He will not see it again. During this section Jesus has been putting all His efforts into proclaiming the Kingly Rule of God, and into preparing His disciples for what lies ahead, especially emphasising, as He does now for the third time, that He has come to suffer and die, and then rise again. Now, from this point on, the fulfilment of His prophecies will begin as He commences His journey to Jerusalem to die. It will be noted that the whole section began with a sense of awe (Mar 4:41) and now it ends with a sense of awe (Mar 9:32), a fitting preparation for the final words in His Gospel where the women will also be filled with awe at the news of His resurrection. The point is that what is being described is something beyond man’s understanding.
Analysis.
a
b For He taught His disciples, and said to them (Mar 9:31 a).
c “The Son of man is delivered up into the hands of men, and they will kill Him, and when He is killed, after three days He will rise again” (Mar 9:31 b).
b But they understood not the saying, and were afraid to ask Him (Mar 9:32).
a And they came to Capernaum (Mar 9:33 a).
Note that in ‘a’ He passes through Galilee, and in the parallel He comes to Capernaum (for the last time). In ‘b He teaches His disciples, and in the parallel they do not understand Him. Centrally in ‘c’ we are told what they did not understand.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus’ Second Prediction of His Death and Resurrection ( Mat 17:22-23 , Luk 9:43 b-45 ) – Mar 9:30-32 gives us the second account of Jesus predicting to His disciples how He will be killed and then resurrected from the dead. We find the account of his first prediction in Mar 8:31 to Mar 9:1.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Last Discourses of Christ in Galilee. A second announcement of His Passion:
v. 30. And they departed thence and passed through Galilee; and He would not that any man should know it.
v. 31. For He taught His disciples and said unto them, The Son of Man is delivered into the hands of men, and they shall kill Him; and after that He is killed, He shall rise the third day.
v. 32. But they understood not that saying, and were afraid to ask Him. “Thence,” from the country or region where they had been for some time; this points to Gaulanitis. They now made a journey through Galilee, their last trip with the Lord through these familiar scenes. He did no public preaching at this time, He wanted no loud heralding. His purpose was to be alone with His disciples, for their instruction had not yet proceeded to the point it should reach before the time of His great Passion. He got into the habit of referring to His approaching suffering, above all. The entire subject of His teaching touched upon this important Gospel-lesson. The entire Passion was so vivid before His eyes that He speaks of it in the present tense: He is delivered into the hands of men. First Judas would deliver Him into the hands of the Jewish rulers, then these would deliver Him into the hands of the Roman governor. Note the thought included here: The Son of Man, the redeemer in His divine-human nature, having might and authority over all things, delivered into the hands of men, mere men, weak men, that in themselves are powerless before Him. And they kill him. That was their object, and that was, in their opinion, the end of Him and of His aspirations. For Him, however, it is not the end, but only the beginning. After three days He will arise. The remark of the evangelist at this point is almost pitiful. After all the teaching and repeated teaching and referring to the truth of the Old Testament prophecy that Jesus had done, the disciples went along the way with Him in ignorance as to the word that He was uttering. And at the same time they were afraid to ask Him. Natural man cannot comprehend the facts of Christ’s Passion, and, incidentally, avoids unpleasant subjects. All the solemn, mysterious beauties of the Gospel are hidden from the heart of man until God Himself, through His Holy Ghost, opens heart and mind, and pictures unto it Christ.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mar 9:30. Passed through Travelled about through.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mar 9:30-32 . Comp. Mat 17:22 f., who abridges, and Luk 9:43-45 .
] out of the region of Caesarea Philippi, Mar 8:27 .
] they journeyed along through Galilee, i.e. they passed through in such a way, that (until Capernaum, Mar 9:33 ) they never tarried anywhere. Comp. Deu 2:4 ; Deu 2:14 ; Bar 4:37 ; also Mar 2:23 . The travelling along by-ways (Lange) is not implied in the verb.
, (Lachmann, Tischendorf read ; see on Mar 5:43 ): similar to Mar 7:24 . But here ( ) the contents of the wish is conceived as its design . The reason why Jesus wished to journey unknown is given by . . ., Mar 9:31 , for which deeply grave instruction He desired to be entirely undisturbed with His disciples. This was the continuance of the of Mar 8:31 ; hence there is no reason for understanding in the passage before us not the Twelve, but the scattered adherents in Galilee (Lange). Moreover, in Mar 9:33 is decisive against this. Comp. Mar 9:35 .
the near and certain future realized as present.
] has in it something solemn. Comp. Pflugk, ad Eur. Hec. 25.
Mar 9:32 . The instructions of Jesus were so opposed to their Messianic expectations, that they not only did not comprehend them, but they, moreover, shrank from any more precise disclosure concerning the inconceivable gloomy fate before them.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
NINTH SECTION
THE RETIREMENT OF JESUS IN GALILEE PREPARATORY TO HIS JOURNEY TO PERA AND JERUSALEM. FURTHER PREPARATION FOR THE NEW CHURCH
Mar 9:30-50
______
1. Christs Prediction among His Galilan Disciples of His Death. Mar 9:30-32
(Parallels: Mat 17:22-23; Luk 9:43-45.)
30And they departed thence, and passed [passed by by-ways 15] through Galilee; and he would not that any man should know it. 31For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day.16 32But they understood not that saying, and were afraid to ask him.
EXEGETICAL AND CRITICAL
See on Matthew and Luke.It is plain that the return of Jesus to Galilee from Csarea Philippi is here described. As it regards the chronological relation to what follows, it is questionable whether this was the last residence of Jesus in Galilee before His departure to Jerusalem in the year of His death, or the last but one. The former is the opinion of Lcke, Wieseler, Hofmann, and Ebrard. But on the other side is the fact, that Jesus now went through Galilee quite in secret; while His last journey from Galilee, through Samaria, was a very public one. (See Luk 9:52; Luk 15:1.) This secret abode of Christ in Galilee coincides with the Lords refusal, on the occasion of His brethrens challenge to Him to go up with them to the Feast of Tabernacles in Jerusalem, Joh 7:1; and this took place before the penultimate and certainly concealed journey of Jesus to Jerusalem (see Leben Jesu, ii. 2, p. 28).The Feast of Tabernacles fell in the autumn (on the fifteenth day of the seventh Jewish month, called Tisri). It began this yearthe year of persecutions before the year of His death, 782 a. u. caccording to Wieseler, on the twelfth of October. The present history, therefore, places us in the autumn of that year. (See on Matthew.) The proper and special characteristics of the present journey of Jesus through Galilee are found in the , Mar 9:30 (on which below), in the words, He would not that any man should know, and in the particulars of the prediction concerning the Passion. Mark is here distinguished from Matthew by being more precise in his characterization. On the other hand, Luke gives prominence to a specific trait, Luk 9:44the Lords reference to the contrast furnished by the praises which He received after the healing of the demoniac youth at Csarea Philippi. He also gives special emphasis, Mar 9:45, to the expression .
Mar 9:30. And passed through Galilee.The means a going aside or passing by. Meyer explains, They were required to go rapidly through Galilee; that is, they so travelled as nowhere to tarry long. In Deu 2:4 the passing through the territory of the Edomites was a passing through their borders (not touching their central places). In Mar 2:23 it means a passing through the cornfields, leaving the overhanging ears of corn. Hence Grotius (Annott. in Marc. p. Mark 638: compare Leben Jesu, ii. 924; Sepp. 2:418): they journeyed in by-ways and field-roads. But of a voyage by sea we read nothing. They travelled round the sea, through desert mountain-ways and woody paths; for Jesus desired uninterruptedly to prepare His disciples in Galilee for His approaching sufferings.
Mar 9:31. For He taught His disciples.We must understand by these only His disciples dispersed through Galilee; that discipleship out of which He at a later period, before His last journey, selected the Seventy, and from among whom a nucleus of more than five hundred brethren outlived the trial of the cross: 1Co 15:6; Mat 28:16. For the Lord had previously led the twelve Apostles to Gaulonitis, over the sea, in order to make them acquainted with the same great mystery. See Mar 8:31.Is delivered, .The future vividly exhibited as present.
Mar 9:32. But they understood not that saying.Compare especially the parallel passage in Luke. According to Matthew, they were exceedingly troubled. The saying concerning His violent death so contradicted their expectations, that they could not and would not think of it. Hence they would not ask for fuller explanation.
DOCTRINAL AND ETHICAL
1. See on Matthew and Luke.
2. The whole passage is a psychological example that teaches us how difficult it is to enter into views which are opposed to our former views, and the tendency of our wills; how hard it is for the world, with its view of Christianity, and for Christians themselves, with their worldly views, to take a self-renouncing view of the mystery and doctrine of the cross. So every individual man of the world, and even the individual disciple of Christ, finds it ever.
3. Schleiermacher: We see that the disciples had then as yet no conviction of the necessity of the death of Christ for the accomplishment of the work of redemption. They thought all was to be done without the intervention of the death of their Lord and Master, although not without many conflicts to befall both Him and them. We see, however, that for that stage their faith satisfied the Lord; but we see also how often He had again to rebuke their unbelief, until, after His crucifixion, resurrection, and ascension, they came to a perfect faith through the anointing of the Holy Spirit.
HOMILETICAL AND PRACTICAL
See on Matthew and Luke.The departure of Jesus from His asylum in the mountains on the other side of the sea.The silent paths of the Lord in the dreary time of persecution (the ancient Christians in the Catacombs, the Waldenses, the Huguenots, Luther in the Wartburg, &c.).The by-paths of Christ in contrast with the by-paths of the world.The Lords calm autumnal travelling: 1. It was autumn in the year; 2. autumn in His life; 3. autumn in the ancient world.The Son of Man delivered into the hands of men; or, the heaven-wide difference and contrast between the Man and men: 1. Between the Son of Man and the hands of men; 2. between the new humanity and the old humanity.The betrayal into the hands of men, the bitterest sting in the anticipation of His sufferings.The displacency with which man hears the first solemn and fearful words concerning the cross.Lack of the insight of faith, and lack of the obedience of faith, in their reciprocal influence.The pains taken by our Lord with His people, before He brought them to believe in the great salvation wrought out in the great judgment.We learn the meaning of Christs death by the light of His life and suffering.
Starke:Hedinger:Christs suffering was certain and prearranged, but to the natural reason incomprehensible: the flesh for ever hears of it with displacency.Majus:When the Church is in a prosperous condition, that is the time to remember what has been predicted in Holy Writ concerning the cross and sufferings of the faithful.
2. The Greatest among the Disciples and the Little Child. Zeal of John. Offences. Mar 9:33-50
(Parallels: Mat 18:1-9; Luk 9:46-50.)
33And he came17 to Capernaum: and, being in the house, he asked them, What was it that ye disputed among yourselves by [on] the way? 34But they held their peace: for by [on] the way18 they had disputed among themselves who should be the greatest. 35And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, 37Whosoever shall receive one of such children in my name, receiveth me; and whosoever 38shall receive me, receiveth not me, but him that sent me. And [But] John answered him,19 saying, Master, we saw one casting out devils in thy name, and he followeth not us; and we forbade him, because he followeth not us. 39But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly [readily] 40speak evil of me. For he that is not against us20 is on our part. 41For whosoever shall give you a cup of water to drink in my name,21 because ye belong to Christ, verily I say unto you, he shall not lose his reward. 42And whosoever shall offend one of these little ones that believe in me,22 it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43And if thy hand offend thee, cut it off: it is better for thee23 to enter into life maimed, than having [the] two hands to go into hell, into the fire that never shall be quenched: 44Where their worm dieth not, and the fire is not quenched. 45And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having [the] two feet to be cast into hell, into the fire that never shall 46be quenched: Where their worm dieth not, and the fire is not quenched.24 47And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of 48God with one eye [one-eyed], than having two eyes to be cast into hell-fire25: Where their worm dieth not, and the fire is not quenched. 49For every one shall be salted with 50fire, and every sacrifice shall be salted with salt. Salt is good: but if the salt have lost his [its] saltness [have become saltless], wherewith will ye season it? Have salt in yourselves, and have peace one with another.
EXEGETICAL AND CRITICAL
See on the parallel passages of Matthew and Luke.As it respects the chronology, this residence of Jesus in Capernaum does not immediately follow the former section; but His appearance in Jerusalem at the Feast of Tabernacles must be interposed. According to John, our Lord went up to Jerusalem not only at the Feast of Tabernacles, but also at the Feast of Dedication. The former feast fell in the middle of the month of October; that of the Dedication in the second half of December (the 27th). The question arises, whether Jesus remained in Juda during the interval between these two feasts, and then returned to Galilee and Capernaum for the last time; or whether this last journey homewards and the departure from Galilee fell within the interval of the two feasts. We assume that the latter is the true hypothesis, and for the following reasons:1. The last journey of Jesus to Jerusalem led, according to the Synoptists, over Pera. 2. According to Joh 10:40, Jesus went back, after the Feast of Dedication, to Pera. Thus He must already have been once in Pera; and this could have occurred only between the Feast of Tabernacles and the Feast of Dedication, that is, between October and December 782. Into this season falls His last abode in Capernaum, and His departure from Galilee (see Notes on Matthew). That between the secret travels of Jesus in the former section, and the position of things in the present, much must have intervened, is proved by the discussion going on among the disciples, which issued now in words, as to who should be the greatest among them. The glorious demonstration of Jesus at the Feast of Tabernacles, the healing of the blind man, the favourable feelings of the many, must have again enkindled within them the hopes of His speedy manifestation of the glory of His kingdom. This made them ever more desirous to give His prophecy of His death a figurative meaning as referring to the sufferings of Messiah, the temporary obscuration of His name and of His cause. Thus they might come to the question as to who would have a fair prospect of the highest place under Him in His kingdom. Mark is more precise in his narrative here than either Matthew or Luke: first, in regard to the occasion of the act and the special circumstances; secondly, in the scene with the little child. The Lord had already spoken the decisive word, before He placed the child in the midst. Mark records that Jesus embraced the child. In the words of application that follow he is more copious than Matthew, somewhat less copious than Luke. Mark, on the contrary, communicates in the fullest manner the transaction between Jesus and John, which Luke has in brief; and, in the discourse touching the offending hand, &c., he is more solemnly detailed than the other Evangelists. The narrative about the stater, Mark seems to have passed over, as being a narrative which Peter omitted because it made himself prominent.
Mar 9:33. By the way.The fleeting journey through Galilee cannot here be meant, but the last return of Jesus from Jerusalem, when the disciples had recovered their tone of mind and their hopes.
Mar 9:34. Who should be the greatest.Obviously, only with reference to the Messiahs kingdom,their hopes of the speedy establishment of which being now rekindled.
Mar 9:35. If any man desire to be first.Comp. Mat 23:12; Mat 20:27; Mat 18:4. Our clause seems in one formula to include two rules: whosoever exalteth himself shall be abased; whosoever humbleth himself shall be exalted. Despotism makes man a slave; spiritual despotism makes him the lowest and most abject of all slaves, who must serve the most external and legal behests of a police for the internal kingdom of God. But voluntary service in the kingdom of love, and under the impulse of humility and self-denial, makes a man a spiritual power, and gives him an unconscious and blessed greatness in the kingdom of God, which does not complacently look at its own reflection. In this sense Christ came to minister unto all (symbol, the feet-washing), and has become Lord over all, Php 2:5-11. But the emphasis falls here obviously upon the second rule.
Mar 9:36. When He had taken him in His arms.Peculiar to the vivid and pathetic style of Mark. Comp. Mar 10:16.
Mar 9:37. Whosoever shall receive one of such children.The natural child in the arms of Jesus is not only a symbol, but also identical in its susceptibility with the spiritual child; and it signifies, not a Christian ripe in humility, but a beginner in faith. The child baptized or blessed is in the catechumen state, like the thirty years proselyte before baptism, or the beginner in faith. See on Matthew, p. 323.Not Me, but Him that.Meyer: Not non tamquam, but with rhetorical emphasis the is absolutely denied. At the same time the rhetorical element must be strongly emphasized. It signifies a much more, or infinitely more; with the child we receive Christ, with Christ we receive God, if the receiving is of the right kind.
Mar 9:38. And John answered Him. The here, as often, in the wider sense: on a special occasion to begin the conversation. John had a fact in his mind which he must bring into the light of this act of Jesus. Meyer, following Schleiermacher: The disciples had, to one who uttered the name of Jesus, done the opposite of receive. Or, rather, they had hindered one who in the name of Jesus was receiving the miserable, and doing works of mercy. John now hears that precisely to such an one the greatest promises are given.In Thy name.The says less than , … Comp. Mat 7:22; Act 9:13. By means of uttering the name of Jesus. Meyer: But our exorcist was not an impostor, he was a believer; yet not one belonging to the permanent company of Jesus. Had he been a deceiver, he would not have been able to cast out demons by the name of Jesus; for the name of Jesus wrought no magical effects: see Act 19:13. But if he had been a decided believer, John would have known him as such; for the must be understood of actual and real following, and not necessarily of merely external discipleship. The passage therefore means, that there was in him a measure of trust in the name of Jesus, a germ of true faith. But we must not forget that the words are, he followeth not with us, not, he followeth not Thee: this is certainly the utterance of an excited human party feeling. Gerlach and others suppose that the exorcist might have been a disciple of John the Baptist; but it is to be remembered that John himself did no miracle. All were indeed disciples of John, in the wider sense, who were hoping for the approaching kingdom, and had been baptized of John.We forbade him, because.We must regard John as the main agent in all this matter, though in perfect understanding and concert with the rest of the disciples. The because he followeth not with us, &c., signifies that they desired of the man a decided following with them, or an abandonment of all working in the name of Jesus. Thus they did not deny that even an unregenerate man might do something by means of the name of Jesus; but they regarded him as not justified in so doing. Their watchword was: first a full conversion, and then the right and ability to work. It is strictly, We interdicted him from that, or hindered him. Easily might the prohibition of the disciples disturb his miracle-working confidence.
Mar 9:39. Forbid him not, for.Augustin: Distinguit inter neutralitatem epicuream et neutralitatem ex infirmitate. Such a man, the Lord tells them, would not immediately dishonor His name. His experience would prevent him from so soon turning round and going over to His enemies. And in this there was expressed, at the same time, the hope that he would earlier or later become an actual follower. Jesus, therefore, would impress it upon His disciples that they must honor and protect the isolated beginnings or germs of faith to be found in the world, without the circle of actual believers. We are not violently to constrain the men in whom such beginnings are seen, to adopt prematurely the party of faith: such a course might have a tendency to repel them, and drive them into the camp of the enemy. Moreover, it is contrary to the demands of a germ, and of gradual development; it is contrary to the rights of conscience, and the nature of the kingdom of God, whose kindled sparks of life fall far beyond the central hearth of the Church. But we must carefully distinguish here between forbidding and commanding. It is not permitted the disciples to forbid; they should pay all respect to the unrestrained influence of Christ, and its results, even beyond the fold of the disciples. But it does not follow from this, that the Lord commands, outside the circle of discipleship also, a premature activity of the beginners in faith. It is wholesome and natural that every energy of faith, in every young Christian, should act and move, according to the measure of its development, under the condition of truth, sincerity, and supreme regard for its own internal growth and well-being. Meyer: We gather, moreover, from this passage, how mightily the words and influence of Christ had wrought outside the sphere of His permanent dependants, exciting in individuals a degree of spiritual energy that performed miracles on others.
Mar 9:40. For he that is not against you.The reading is better supported than the reading , which the Text. Rec., Fritzsche, and Tischendorf follow; and thus the clause constitutes a formal antithesis to the word in Matthew 11:42. (See the Critical Notes on that passage.) And in order that they might not, in this sacred domain of tender beginnings, hurt any the least sapling, He converts His royal word, He who is not for Me is against Me, into a disciple-word for them to use, He who is not against us is on our part. (Leben Jesu, ii. 1012; comp. Stier on the passage.)
Mar 9:41. Whosoever shall give you a cup of water (see Mat 10:42.) The third , for: a threefold significant establishment of the rule laid down by our Lord, not to hinder beginnings. First reason: Such a man will not soon become mine enemy. Second reason: If any one were against you, he would give assurance of the fact; if he is not against you, it is to be assumed at the outset that he is for you. Third reason: The respect and love which is even outwardly shown you in the very slightest degree by men in the world, for Christs sake, or in His name, proves that they stand in a certain spiritual connection with Him, which under His blessing may increase and become more strict. The smallest token of friendship you receive as disciples of Christ, is a token of friendship to your Master, which is rewarded by Him with the blessing of greater friendship. Thus: 1. The beginning of friendly feeling excludes the thought of a speedy enmity; 2. so much so, that the cessation of enmity, in any instance, is to be regarded as friendship; 3. because the slightest token of friendliness, which is understood by that cessation of enmity, is blessed and furthered until it has become decided love and friendship. From the external friendship which is manifested in external proofs of love, men go on to internal friendship: from the disciples of Christ, whom they acknowledge as such, they come to Christ Himself. Thus we must esteem holy all the loots, relations, and tendencies of good which Christianity finds in the world,yet that Christianity which does not deny itself and the Lord ( ). We assume that the three fors all directly refer to the forbid him not, without disparaging the connection in which they stand to each other.
Mar 9:42. And whosoever shall offend one of these little ones.What follows is, down to the close, a strong utterance of our Lord against that fanatical ecclesiastical zealotry which is so much disposed to throw stumbling-blocks in the way of beginners in the faith, by imposing traditional dogmatic articles of faith. Saunier, De Wette, and others have lost the connection here. But it is evident enough when we bear in mind that the words of Christ, Mar 9:43-47, have here a reference altogether different from that which the related words of Mat 5:29-30 have. (Comp. Leben Jesu, ii. 2.)Our passage forms a parallel with Mat 18:6 seq. Matthew, however, did not adhere strictly to the place where the words were spoken; Mark places the locality and circumstances very clearly before us. The sons of thunder had a series of their own particular crises to pass through, just as Peter had; a series of crises for their fanatical and enthusiastic party zeal. The first is found here; the second soon follows, on their departure from Galilee (Luk 9:54); the third falls into a later period, before the final going up to Jerusalem, Mar 10:35.
Mar 9:43. And if thy hand offend thee.For the meaning of these words in this connection, see the notes on the parallel in Matthew. Offences of the hand, of the eye, and of the foot; or, stumbling-blocks of fanatical hierarchism, of heretical Gnosticism, and of political proselytism. In the formal shape which the word of our Lord assumes in Mark, it may be regarded as an ideal formulary, which is designed to suggest to His Church the pious gentleness of the hand, the sacred spiritual clearness of the eye, and the peaceful and amiable apostolical movement of the feet. (Leben Jesu, ii. 2, 1016.)
Mar 9:44. Where their worm.Three times solemnly repeated. The reference to Isa 66:24 is manifest. It is a concrete expression for suffering in the fire of hell, Gehenna.
Mar 9:45. It is better for thee.Comp. on Matthew.
Mar 9:49. For every one shall be salted with fire.On this clause, which has no parallel (and which De Wette, Baur, and others, have so much doubted about), see Meyer, and the treatises referred to by him. Meyer, however, is wrong in interpreting this of the fire of hell mentioned previously. He explains: cannot mean every one generally; but must, in harmony with the context, be restricted to those who in Mar 9:48 are described by ; since afterwards another class is distinguished by from that which is meant by , and its predicate is opposed to the predicate of the latter: and are antitheses. They are indeed distinct points, but yet related to each other; for otherwise we should not read Every one must be salted with fire. We therefore thus understand the passage: Every (sinful) man must, according to the typical meaning of the burnt-offering, enter into the suffering of fire: either into the fire of Gehenna, which then in his case represents the salt which was wanting to him; or as the burnt-offering of God into the fiery suffering of tribulation, those renunciations, namely and especially, which had just been mentionedthe sacrifice of the eye, the hand, and the footafter he had been previously consecrated with the salt of the Spirit. This rule holds irreversibly good: those offending members which were not, as Gods sacrifices, previously salted with salt, pass immediately into the fiery sufferings of punishment, which then represent and take the place of the salting. The in the clause, and every sacrifice, does not therefore mean , ; but it marks the specific case in which the being salted precedes the suffering of fire, and in which it may perhaps (as in Johns own later history) more or less supply the place of, and involve the fiery suffering of, external tribulations (1Co 3:13). Meyers separation of the salt and fire, and his antithesis between them, with his exclusive reference of the fire to the punishment of the ungodly, are found in Grotius, Lightfoot, and others. On the other hand, both are referred to the good by Euthym. Zigabenus (the fire of faith in God, the salt of love to man), by Luther (the Gospel is a fire and a salt: the old man is crucified, renewed, salted), Calovius, Kuinoel, Schott.Olshausen thus agrees with our interpretation: On account of the universal sinfulness of the race, every one must be salted with fire; whether by his voluntarily entering upon a course of self-denial and earnest renunciation of his sins, or by his being involuntarily cast into the place of punishment. Similarly Ewald. The gives the reason of the exhortation which preceded. Sacrifice the hand, the foot, &c., in the self-renunciation of godliness, rather than fall with your whole being into the fire of judgment as a sacrifice of death. For this is a fundamental law for sinful humanity: all must enter the fire. But if the fire becomes to man a sacrificial fire, his sacrifice must be voluntarily prepared and seasoned with salt (made savory, like food); otherwise, the fire of Gehenna supplies the place of the salt and the sacrifice.
Mar 9:50. Salt is good.The is not exhausted by the word good. Something preminently good in its kind and effect is intended. The better any product of nature is in itself, the worse it is in its corruption. Therein the salt is an image of man. Saltless salt is not to be saved; and so with the spiritless disciple, or Christian, or minister (without chrisma: without salt). See on Mat 5:13.Have salt in yourselves, and have peace.The salt is figurative, not merely signifying wisdom, but the Spirit as the Spirit of discipline; and on that account it is the symbol of the covenant,a blessing the preservation and assurance of which has peace for its result. The have peace one with another is therefore a consecutive exhortation. Have peace amongst yourselves, such peace as you must have if you have that salt. From this last application it follows that the Lord regarded the contention of the disciples, and their zeal against a beginner in faith not walking in their circle, under the same point of view. All undevout and unholy zealotry, whether towards those within or those without, He explains as resulting from one fundamental offence and fault,the lack of salt and self-resignation, the want of the Spirits discipline and of consecration to God.Here, again, it is Mark who has given most prominence to words of the Lord which most strongly corrected and admonished His disciples.
DOCTRINAL AND ETHICAL
1. See on the parallel places in Matthew and Luke.
2. Between a hierarchy and the true catechumens nurture of the little ones in the Church, there is an essential repugnance. The latter seeks to train up the babes in faith to the full maturity of faith; the former would not only keep the babes in infancy, but would train up the adult to be dumb babes. The extreme adherents of hierarchy and the Baptist principle agree, in that the former ascribe no prerogative to baptism, but make the baptized laity a subordinate class of imperfect Christians; and the latter, with hierarchical exclusiveness, deal like a clerus with the little ones in faith.The sign which Jesus gave to the Church by His repeated embracing (according to Mark) of the children, was directed the first time rather against the fanatical church-spirit of the hierarchy, and the last time (Mar 10:16) rather against the theological school-spirit of the Baptists. Whosoever of you: compare the history of the Papacy. Gregory the Great called himself the servus servorum, that he might be the first. The hierarchy has taken the ironical word of Christs Spirit with unthinking and unintelligent literality; like the word of our Lord, on another occasion, concerning the two swords, Luk 22:38 (see Leben Jesu, ii. 3, 1345), and other similar expressions.
3. But John answered Him.This history teaches us, in connection with Mar 10:35 and Luk 9:54, how Christ dealt with and purified the zeal, noble but not yet free from fanatical excitement, of the disciples, and especially what may be called the idealistic fanatical zeal of the sons of thunder, as it formed a contrast to the realistic fanatical zeal of Peter. With every development of true faith there is interwoven, especially in its first stages, a certain measure of that other quality which stains its purity, and requires to be eliminated. But when its heart is sound, the flame is soon cleared of its bedimming smoke; the life of faith becomes ever more christianly human, wise, and gentle (see Jam 3:17-18). But where the heart is evil, or becomes so through the influence of external things, the life of faith declines into fanaticism and perishes, as the history of Pharisaism and Judaism everywhere proves. Such a fanaticism lived indeed in the soul of Judas; he went on through enthusiasm and excitement to apostasy. The answer of John was a frank avowal, and revelation of himself or confession, before the Lord (see Leben Jesu, ii. 2).
4. The connection of the beginnings of faith:pious work, Mar 9:38; its root in the devout mind, Mar 9:39; its nourishment in devout habits, humanity, Mar 9:41. Hence loving care for the disciples, leading to quiet recognition of their interests, and thence to active usefulness in the name of Jesus.
5. The bigoted conduct of the disciples towards these beginnings of faith.In its issue and result an offence or injury to the little ones, and in a twofold sense: either as they are dishonored and wronged, or as they are offended and tempted to resistance and enmity. In its origin, it is an internal offence; offending self through the hand, or the foot, or the eye (see Crit. Notes, Mar 9:43, and on Matthew). In the Church, and for the Church, or in relation to the bride of Christ, that law of self-renunciation and self-sacrifice holds good which is the basis of the relations of marriage, Mat 5:27 seq. We must be subject to the church, if we would edify it, Rom 12:3 seq.
6. That a millstone were hanged.See on Matthew.
7. Into hell, where the fire is not quenched.Concerning the difference between hell and Gehenna, and the kingdom of the dead or Sheol, see on Matthew. The additional clause, where their worm dieth not, etc., points back, as it has been remarked, to the passage Isa 66:24, where the valley of Hinnom is expressly made a symbol of the punishment of the reprobate, and the Old Testament germ of the doctrine of future eternal punishment distinctly appears, as also it does in the earlier Cherem or death-sentence of the law, and in later passages, such as Eze 20:47; Dan 12:2, and others. According to the passage in Isaiah, the bodies of those who were apostate from Jehovah lay without before the holy city, an abomination to all flesh. The worm of corruption, which devoured them from within, died not; and the fire of judgment, which destroyed them from without, was not extinguished. And this manifestly presented a symbolical idea of eternal suffering; for, literally taken, the fire would be extinguished and consumed with the bodies and the worms. Eternal destruction within, eternal judgment without, and these in eternal reciprocal influence. On the doctrine of hell, compare dogmatic treatises.
8. For every one must be salted with fire, and every sacrifice.Fire is the symbol of life in its renewing power, and especially of the judicial power and working of God, renewing by a divine energy: thus it is the presence and action of God in the full energy of His holy, penetrating nature: Gen 15:17; Exo 3:2; Mai. Mar 3:3; Mar 4:1. Hence it is for the sinful man generally a judicial visitation of God, the mercifully rebuking and correcting manifestation of His nature (Mal 3:3; Mal 4:1); for the penitent, believing man, it is the saving judgment of grace, the purifying fire, the fire of new quickening, transforming, glorification (Act 2:3); for the reprobate it is a fire of condemning judgment, Heb 10:27; Heb 12:29.
9. This gives us the true meaning and significance of the sacrificial fire, of the fire of the altar. It forms a counterpart and contrast to the fire of hell. It is the fire of God, into which man voluntarily enters with his offering, in order that he may escape falling into the terror of the eternal fire. Thus, if we strictly judge ourselves, we shall not be judged. This absolute and inviolable law of the fire-alternative was symbolically exhibited by the Old Testament sacrifice: the Christian must have the reality of it accomplished in himself, whilst he makes himself, as it respects those members and their actions (hand, foot, eye) which might hurt his Christian life, a sacrifice upon the altar. This self-sacrifice is a burnt-offering, inasmuch as the Christian places himself daily at the Lords disposal in pure self-dedication (Romans 12); it is a. sin-offering, inasmuch as he actually renounces and rids himself of all those impulses and acts which are a hindrance. This applies, however, not only to sensual tendencies (Matthew 5), but also to those spiritual and ecclesiastical impulses of the self which are colored and disguised by religion (as it respects place and prerogative). Yet the sacrifice must not proceed from fear, but from loving obedience; it must not be an act of constrained dread, but voluntarily, an act of the spirit, of self-discipline. And that is signified by the salt (see the article Salz in Winer, Buchner, and the Stuttgart Bibelwrterbuch). The salt is the symbol of the Spirit, as the spirit of purifying and conserving discipline; even as oil is the symbol of the Spirit, as the Spirit of religious life and the living flame of devotion. Salt is the preserving, cleansing virtue of life: the Spirit who checks and kills sin germinating within. Fire is the transforming power of life: the Spirit who punishes the sin that is present, separating the sinner from sin as the judgment of grace, or destroying the sinner with his sin as the judgment of condemnation. Salt is discipline and conservation; fire is punishment, judgment, purification. Out of the fiery condemnation of Sodom a sea of salt flowed forth. The punishment of the doomed is a source of discipline and healing for those who still live. As fire and light are related to each other, and yet form a direct contrast, so it is with salt and light, Mat 5:13-14. Because the salt signified the spirit of discipline, it was needful (according to Eze 43:24, the testimony of this passage, and Jewish tradition) to every offering, and not only to the meat-offering (Lev 2:13); hence it was the proper symbol of the establishment and renewal of the covenant in the sacrifice. Hence, on the one hand, the salt is salt of the covenant (Lev 2:13), and, on the other, the covenant with Jehovah is a covenant of salt (Num 18:19; 2Ch 13:5); while, in the common life of the Orientals, it was a sign of sacred covenant engagements and obligations. (See Winer, and Bahr, Symbolik.) To eat salt together, meant to make peace, and enter into covenant with each other (Rosenmuller, Morgenland, ii. 150.) But as salt, or the spirit of discipline, was the fundamental condition of peace with God, so it was also the fundamental condition of peace in the Church, of the mutual peace of Christian people. Hence the word of our Lord: Have salt in yourselves, and peace one with another. The disciples were amongst themselves to have salt, but for the earth to be salt. In reference to the symbolism of the sacrifices, see the works on the subject by Bhr, Kurtz, and Hengstenberg.
10. In connection with the contrast, wide as heaven, between the salt and sacrificial fire on the one hand, and the unquenchable fire of Gehenna on the other, there must also be observed a certain relation, so far as, first, the salt is regarded as a symbol of the sacrificial fire; and, secondly, as the fire is regarded as a kind of salt: the Lord says that all must be salted with fire. The contrast between the two is this: the salt sustains and conserves; the fire, on the contrary, destroys and annihilates. But there is something more than a contrast; there is a strict relation. The salt preserves and sustains by an influence resembling that of fire: it is keen, biting, and pervasive; like a subtle flame, it penetrates all that is corruptible, separates that which is most corruptible and foul, whilst it fixes and quickens that which is sound. Thus it effects a kind of transformation or metamorphosis. So, on the other hand, the fire is a salt of higher potency: it destroys that which is perishable, and thereby establishes the imperishable in its purest perfection; it leads to new and more beautiful forms of being. Salt seems to petrify the object, fire seems to volatilize it; but the salt fixes it in its healthy normal condition, whilst the fire bears it upwards in its pure constituent elements to heaven. Thus the believer is first purified by the salt; but then by the fire of internal and external tribulation he is carried up to God. So it is with the whole world of mankind and the earth itself. First, it is purified and preserved by the salt of the apostolical Church (Mat 5:13); then by the final fire at the end of the world it will be delivered from its condition of curse, and glorified: 2Th 1:8; 2Pe 3:10.
HOMILETICAL AND PRACTICAL
See on the parallel passages in Matthew and Luke.Despotism over fellow-disciples, and proselytizing those not disciples, spring from the same source: from the self-exaltation of a proud and unpurified zeal.Spiritual pride is the common source of all hierarchical and fanatical movements.The silence of the other disciples compared with Johns answering: 1. In reference to the persons:the more noble the disciple, the more free he is to make honest and open confession. 2. In reference to the matter:fanatical zeal in the Church is more readily confessed than the impulses of proud ambition and the lust of ecclesiastical dominion, because it is in its first motives much more noble and less guilty.The question concerning the greater in the Church, is a question in the way to the judgment-seat of Christ. 1. It will not be resolved before: the primacy waits till then. 2. It will be resolved in the end by the Lord, as He resolved it at the beginning (the first, the last).The simple image of the pure Church of Christ: 1. Christ sits upon His throne; 2. the preaching sounds out, Whosoever will be first, etc.; 3. the only image in the Church is a little child; 4. the prospect: revelation of the great God through the humble care of the little ones.The Church of apostolical humility. It marks Christs word, Whosoever will be first, etc., 1. in its literal significance, a threatening word against all despotism in the external, legal Church; 2. in its spiritual meaning, a word of promise for humble, ministering love in the congregation of His Spirit.The child and the Apostles: 1. The child their master; 2. the child their scholar; 3. the child their fellow.How we may receive with the little child the highest life in the name of Jesus: 1. The Lord Christ himself; 2. God himself.How we may receive with the little child the great God: 1. If the child is received in the name of Jesus; 2. if Jesus is received in the name of God.The beautiful confession of John.Christ the holy Master of all the sons of thunder in His Church: 1. How He represses the sons of thunder (or reduces to silence the thunder of carnal zeal); 2. how He arouses the sons of thunder (or lets the thunder of the Spirit resound, Rev 10:4).The prohibition of John, and the commandment of the Lord, in relation to free labor in the Church, and for the cause of Christ.The law of fanatical zeal, and the law of the spirit of freedom in the Church.Ecclesiastical party zeal in the light of the word and Spirit of Christ.Christ the defender and guardian of all beginnings of faith, and of all germs of spiritual life: 1. Through His Scripture-word; 2. through His apostolical infant baptism; 3. through the evangelical rights of personal conscience.The water-cups of mild, human customs, in their connection with the sacramental cup of the God-man.The connection between false fire of zeal in the Church and the fire of hell.The three great dangers of ecclesiastical. zeal: 1. Dangers of the hand; 2. dangers of the foot; 3. dangers of the eye.The law of sacred gentleness in the service of Christ.The true sacrificial fire of self-denial and self-mortification, in relation to the fiery flame of hell: 1. The relation: all must be salted with fire. 2. The contrast: to be prepared for the fire by salt, or to be salted with fire.We cannot escape the fire; but we have the choice between the fire of life and the fire of death.Discipline of the Spirit: the fundamental condition of healthy life in the Church: 1. Of the right warfare, 2. of the right peace.The zeal of Christ the purifying fire for the zeal of His people.The thundering of men, and the Lords thunder; or, the exaggeration of little strength, and the mildness of great strength: 1. In their origin: a. want of love, want of self-government; b. the zeal of love and divine moderation. 2. In their manifestation: a. thundering of the cannons, of the bulls, of the curses, scattering sudden and swift destruction; b. trumpet-calls to penitence, words of correcting love, alarming and yet not destroying. 3. In their effects: a. lost and ended in time; b. dispensing blessings for a time, and bringing salvation for eternity.How Christ, with the anticipating grief of holy love, was inflamed with zeal against all covetous and party frenzy of zeal in His Church.The alternative of the two fires of history: indifference must be burnt away, either, 1. in the fires of salvation, or, 2. in the fires of judgment.
Starke:Doubtless it is our duty to wrest from others their hurtful errors; but we are also bound to bear with them for a while, and give them time to come to a better apprehension.Quesnel:Pride reigns in almost all conditions. Few are content to be placed beneath others; most people are intent only upon getting above their fellows, and mount aloft.Nova. Bibl. Tub.:Alas, how many will stand before Him with shame and fear, when Christ shall demand an account of all the useless and sinful contentions which they have mutually indulged in!Hedinger:Pride, conceit, ambition, are all utterly out of harmony with the spirit of true Christianity.Luther:That man has a true nobility who is profoundly humble in heart.True greatness consists in perfect lowliness.Quesnel:Blessed is it to rest in the arms of the love of Jesus.It is an honor to receive the great into our house; greater still to receive those who are lacking in all things but the spirit of Christ.It is a holy work to do good to children, especially to poor and orphan children.Osiander:The most pious, devoted, and faithful ministers in the Church have their failings.Hedinger:God has a marvellous method in the dispensation of His graces and gifts, and we must not be too ready to reject what is not as yet perfectly pure and flawless, Php 1:16.Quesnel:We too often blend our own selves, our prejudices and notions, with the things of God; and our pride uses the honor of His name as a mere cloak.Osiander:Instead of envying and grudging, we should praise God for the wonderful variety of gifts which He bestows for the common good.Bibl. Wirt.:Gods gifts are not bound to any particular person, or to any particular condition; but He distributes them Himself freely, if He will, to whom He will, and when He will.Cramer:To deal with little children is a delicate matter; we may soon plant either what is good or what is evil in them.That young people have offences so often thrown in their way is one reason why there is so much wickedness among the adult.Bibl. Wirt.:To give offence is, in those who hold the office of correction, a threefold sin: 1. They sin themselves; 2. they make others sin; 3. they cannot use their office.To enter into life halt or lame: his fleshly lusts are as dear to man as one of his members.Cramer:Who can doubt about hell, and the damnation of hell, when Christ has so often repeated and confirmed the truth?Our foot offends us in two ways: 1. If it goes in evil ways; 2. if it stands still.Quesnel:To be salted with the fire of hell, as an offering to the divine righteousness.Bibl. Wirt.:If Gods word is falsified, or not with all solemnity add earnestness dealt with, there is no other salt for the sinful flesh: it breeds all kinds of corruption, and all kinds of sins have dominion.Canstein:Faithful teachers must give all diligence to maintain the integrity of the sound doctrine of the gospel; yet they must avoid all contention, and approve themselves not only true, but also full of love and peace.
Lisco:In earthly empires power rules; in the kingdom of heaven rules the power of devoted, self-sacrificing, and self-humbling love (Mar 9:33).Secret pride was the reason why the disciples so acted. But Jesus is displeased with their conduct; for He would have a love in them that should be ready to love heartily everything in others, wherever seen, that presented anything spiritually congenial.Jesus rejects and condemns all casting off, shutting out, and repulsion, as unchildlike. The gnawing worm of the evil conscience, and the burning smart of divine wrath, are figures of the eternal destruction which will befall the seducers.All things, that is, the whole of humanity, must be salted with fire.Gerlach:He who is not against you, is with you. Only in things merely external does Jesus include Himself with the disciples in the we: We go up to Jerusalem.But, when internal relations are in question, He does not say we and us, any more than He says Our Father. And for this reason: 1. Because He distinguishes himself from them as sinners; 2. because He identifies himself with them as believers,the branches united with the vine, Joh 15:1.He who is not with Me, etc. Both words must always be united; so that Christs disciples must take equal care to instruct the ignorant and to bear with the weak, 1Th 5:14.Braune:They had indeed the feeling that this thought was not right in the sight of Christ. Therefore He asks them about it; He gives them opportunity to utter it aloud. And thus their Master makes them sensible how exceedingly improper that thought was.Earthly, temporal relations, they carried over into their notions of the eternal kingdom of God.There are indeed distinctions even in the kingdom of God (Peter, John, James); but that He termed Peter the Rock could not at that time have been misunderstood by the Apostles, as He was misunderstood by Catholic Christendom, especially by the whole of the Middle Ages.At first they kept silence; and when they spoke, it was only through shame. And so it was right. It is not well to be put to shame at death; better is it to come forward and be exposed before God, and the Saviour and His people.With the unpretending act of receiving a little child, He connects the greatest of all, the receiving God.With perfect right the disciples of Jesus held their vocation high and precious. But that they supposed their vocation the only channel through which God could reveal His Son in mens hearts, was a great error.We should be willing to trace and follow out all the threads in others which lead to Christ.There is such a thing as an internal, though it may be weak, inclination towards Christ, without any external and full fellowship.The Redeemer undoubtedly had in view those offences which are connected with the teaching office in the Church, when contentions arise, and love, humility, and regard for the little ones are discountenanced. We do not always perceive, or at least sufficiently consider, what great offence and damage may ensue from the neglect of heartfelt humility of poverty of heart and lowliness of spirit.All that gives offence, and all that takes offence, must alike in the end be abolished and vanish away.Jesus took no offence, and gave no offence; for God was in Him.Happy are we if His spirit dwelleth in us.
Schleiermacher:(With reference to Mat 20:28, and the ministering of Christ.)He must in spirit descend into the unsaved depths of the human heart: it was needful that He should see how, and in what variety of ways, the most various tempers and spirits might be aided and savedbrought to sink into their own absolute nothingness, in order that they might attain to the new birth in Him.That was His ministering; and in this sense He says that Hewho is the first in the kingdom of heaven, who is all in all, He who is the One supreme over all and in all, He in whom all have all thingsis at the same time the servant of all.The greater the power of Christ in the disciple, and the more that power works through him for the well-being of others, the greater he is in the kingdom of heaven.To receive Godwhat greater thing can be conceived!(The transaction with John.) There is a condition under which the gradual influences of the Spirit best effect their work, and that is undisturbed self-concentration. The more men are excited in reference to external things, the more are their minds closed against higher influences; but when they are in perfect repose, the gentle inspirations of the Divine Spirit have their better effect.
Brieger:Are we to understand the words to mean, that he who burns with desire to be the first should be the last, in order to compass that end? Would any such humility as that possess a value? The Lord could not possibly have intended to say that the being little was a means to becoming great. The If any man will is intended rather to show the way in which a man becomes great in the kingdom of God, without willing to be so.This way is that of self-denial.Because the Lord from heaven entered into the condition, or assumed the form, of a servant, His Church also must take the same form.To receive is here indeed a high thing: to take up to Himself.In reference to ourselves, we have to observe the word He who is not with Me, etc. In reference to others, we have to observe the word He that is not against you, etc., that we may judge them in the spirit of Jesus.
Gossner:In the kingdom of humility there is no contention.The more humble and simple we are, the nearer we are to the Saviour.The holiest words, without anointing and salt, are good for nothing.Bauer:By their ruling we know the great ones of this world; by their serving we know the great ones of the kingdom of heaven.Where love, the sacred regard for faith however little, is wounded, the retribution of the kingdom of heaven is severe.
Footnotes:
[15]Mar 9:30.Lachmann, , after B.*, D. Meyer: The compound was given up as misunderstood.
[16]Mar 9:31.Lachmann and Tischendorf read, following B., C., D., L., ., Versions, , as in Mar 8:31. But it is quite natural that the more definite expression should occur here.
[17]Mar 9:33.Lachmann, Tischendorf, [after B., D., Vulgate]: is wanting in [B., C., D., Versions, Lachmann, Tischendorf, Meyer.]
[18]Mar 9:34.The omission of in some Codd. [A., D.] is not important.
[19]Mar 9:38.Tischendorf [and Meyer] read , [with the omission of ,] after B., L., ., and Versions. Perhaps an explanation of the more difficult John answered.A. and others omit ; B., D. retain it. The former seems more unusual and more correct.See Meyer on the omissions of and . [ is wanting. Meyer retains both.]
[20]Mar 9:40.A., D., E., F., Versions, read .
[21]Mar 9:41. and are omitted in A., B., C.
[22]Mar 9:42. is added by Tischendorf and Lachmann, after A., B., C.**; Meyer derives it from Mat 18:6.Lachmann: , after B., C., D. Meyer derives this also from Matthew.
[23]Mar 9:43.Lachmann, Tischendorf, [Meyer]: , after B., C., L.
[24]Mar 9:45.The omission of [in B., C., L., Tischendorf, Meyer,] is to be explained by the fact of the repetition of the words concerning the worm; which only in Mar 9:48 is found in all the Codd. [In Mar 9:44; Mar 9:46 it is wanting in B., C., L., ., and Tischendorf.]
[25]Mar 9:47. is wanting in many Codd.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
(30) And they departed thence, and passed through Galilee: and he would not that any man should know it. (31) For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him: and after that, he is killed, he shall rise the third day. (32) But they understood not that saying, and were afraid to ask him.
I shall detain the Reader no longer, in an observation on these verses, than just to request him to notice, how tenderly the LORD began to open to them the subject of his death. He had noticed it slightly, in the preceding Chapter, verse 31; and here again he keeps up the remembrance of it. And let not the Reader fail to remark, that in both places, the LORD is pleased to connect together with his death, the certainty of his resurrection.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
30 And they departed thence, and passed through Galilee; and he would not that any man should know it .
Ver. 30. And they departed thence ] Clam et celeriter, privily and hastily, as the Greek imports; and why they did so, seeLuk 9:53Luk 9:53 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
30 32. ] SECOND ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. Mat 17:22-23 .Luk 9:43-45Luk 9:43-45 , where see notes, as this account is included in the two others.
Fuente: Henry Alford’s Greek Testament
Mar 9:30-32 . Second announcement of the Passion (Mat 17:22-23 , Luk 9:43-45 ).
Fuente: The Expositors Greek Testament by Robertson
Mar 9:30 . , going forth from thence, i.e. , from the scene of the last cure, wherever that was: it might be north or south of their destination (Capernaum) Caesarea Philippi or Tabor. , they passed along without tarrying anywhere. Some take the in the compound verb to mean, went along by-ways, to avoid publicity: “diverticulo ibant, non via regia,” Grotius. It is certainly true that Jesus had become so well known in Galilee that it would be difficult for Him on the thoroughfares to escape recognition as He wished ( ).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mar 9:30-32
30From there they went out and began to go through Galilee, and He did not want anyone to know about it. 31For He was teaching His disciples and telling them, “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” 32But they did not understand this statement, and they were afraid to ask Him.
Mar 9:30 “began to go through Galilee” This is still the setting of leaving the Mountain of Transfiguration and moving south through Galilee. Jesus wanted to personally speak to as many people as possible.
“He did not want anyone to know about it” This is another aspect of Jesus’ desire not to be known as a healer or miracle worker because the press of the crowds seeking physical help made it impossible for Him to teach and preach.
Mar 9:31 “Son of Man” See note at Mar 8:38 c.
“is to be delivered” This is a present passive indicative. The term means “to hand over to the authorities.” This was the third time that Jesus had clearly revealed to the disciples what would happen in Jerusalem (cf. Mar 8:31; Mar 9:12).
“‘He will rise'” See Special Topic at Mar 8:31.
“three days” In Jewish recording of time, it was probably about 30-38 hours (i.e., a brief time on Friday before twilight, all of Saturday, and part of Sunday before dawn). This time period is linked to Jonah’s experience several times (cf. Mat 12:39-40; Mat 16:3; Luk 11:29-32).
Mar 9:32 “they did not understand” This is a recurrent theme in the Synoptic Gospels. Luke’s Gospel reveals the situation clearly.
1. the disciples did not understand (Luk 2:50; Luk 9:45; Luk 18:34)
2. they should have because Jesus’ words were interpreted for them (Luk 8:10)
3. Jesus opened the minds of the disciples (Luk 24:45)
They were as blind as the crowds until Jesus’ words and the Spirit’s inspiration opened their closed minds and hearts to the truth of the new covenant. The fallen human mind cannot understand except by the help of the Spirit and even then it is a slow growing process from salvation to sanctification.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
passed through = were passing along through.
through, i.e. not through the cities, but passed along through Galilee past them. Greek. dia App-104, Mar 9:1.
would = wished. App-102.
Fuente: Companion Bible Notes, Appendices and Graphics
30-32.] SECOND ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. Mat 17:22-23. Luk 9:43-45, where see notes, as this account is included in the two others.
Fuente: The Greek Testament
Mar 9:30-32. And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of Man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him.
Here is the ruling passion of Christ which was ever prominent throughout his life; though he has just won a glorious victory over Satan, he does not stay to congratulate himself upon it, but his heart is still away to the cross where he is to suffer. He is thinking of his dying for his people,-and lodging until he shall have paid the ransom price for their redemption, and set them free. Oh, the heights and depths of the love of Christ! See how steadfastly he sets his face to go unto Jerusalem where he must die. Let us imitate him; let us think as much of his passion now it is over as he thought of it ere it was come.
Mar 9:33-34, And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest.
It was a dreadful descent from communing with Moses and Elias on the mount of transfiguration to meeting the furious demon at the hill-foot; but this looks like a far greater descent, from the self-sacrifice of the Divine Master to the petty jealousies and self-seeking of his chosen servants. Oh, sometimes, it makes our hearts sick – when we have been almost lost in rapturous meditation, when we have been taken up well-nigh to heaven in communion with the Lord, and then we have had to attend to some paltry squabble between two brothers or two sisters! It does seem such a terrible come-down, yet our Lord and Master does not disdain thus to come down, for in tenderness he deals with these diseases of the sheep like a good shepherd.
Mar 9:35-37. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.
Perhaps they were jealous of Peter; possibly they were even more jealous of James and John. So the Lord gently pacifies them; he does not impatiently say, I cannot enter into your disputes, I cannot be worried with you. Oh, no! but he just sits down, and talks with them. I like that picture, it is almost as grand as the group of Christ and his disciples at the supper table in the upper room. He sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. That is the way they come to be first, by being willing to be last of all, and the servant of all. This is the only way to get to the front of Christs army; he who would be chief, must always be aiming at the rear rank, willing to do the most humble service, and to be the lowest menial in his Masters service. Only in this way can we rise. In Christs kingdom, the way to go up is to go down. Sink self, and you shall surely rise.
Mar 9:38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.
He did it, I daresay, in love to his Master; but not in the love of his Master. He did it, no doubt, with the desire to honour his Master, but he did not honour his Master by what he did.
Mar 9:39-40. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part.
Thus the Master had to talk to his poor disciples after having conversed with Moses and Elias. Again, I say, what a come-down it was from fellowship with the great law-giver of Israel, and with the mighty prophet of fire, to talk with these childish men who had fallen out among themselves, and fallen out with other people! O blessed Master, we may fain hope that thou wilt commune with us as thou didst commune with them! We may also trust that some poor sinner, even though the devil may be in him, may catch thine eye of pity and love, and that thou mayest heal him.
Fuente: Spurgeon’s Verse Expositions of the Bible
Mar 9:30. , they were passing by) not through the cities, but going past [passing by] them.- , , He would not that any should know) Hence may be inferred the reason, why the Saviour sometimes forbade Himself to be spoken of abroad, whilst at other times He did not forbid it: Mar 9:31.[6]
[6] Implies that His reason in the former case was, that He did not wish to hurry forward His crucifixion before the due time.-ED. and TRANSL.
Fuente: Gnomon of the New Testament
Mar 9:30-32
9. JESUS THE SECOND TIME FORETELLS
HIS DEATH AND RESURRECTION
Mar 9:30-32
(Mat 17:22-23; Luk 9:43-45)
30 And they went forth from thence,–From the vicinity of Cesarea Philippi (Mar 8:27; Mat 16:13), at the base of Mount Hermon, where Jesus had healed the “only son” of a father just after the descent of Jesus from the transfiguration.
and passed through Galilee;–They were returning from Cesarea Philippi (Mar 8:27), whither they had gone by passing east of the upper garden through the district called Iturea. That they returned “through Galilee” shows that they came down on the west of the Jordan. They were on their way back to Capernaum. (Verse 33.) They traveled in a quiet and private manner.
and he would not that any man should know it.–This is the last mention made of the privacy which Jesus had maintained ever since his journey to the vicinity of Tyre. (Compare Mar 7:24; Mar 7:33; Mar 7:36; Mar 8:26; Mar 9:25.) It was this privacy which occasioned the taunting remark of his unbelieving kindred, “Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly.” (Joh 7:3-4.)
31 For he taught his disciples,–This seems to be the purpose of the private journey. He had before predicted his suffering and death (Mar 8:31) to his disciples. He wished to further instruct them, hence did not want to be interfered with by the multitude.
and said unto them, The Son of man is delivered up into the hands of men,–Here Jesus uses the present tense, probably because the event was so vividly present to his mind. Some think it refers to his betrayal by Judas, a future fact being spoken of as present, as indeed it was present in the mind of Jesus. It would be better to regard this as referring to the fact that Jesus had already been given up by his Father to men, in order that he might suffer and die for the sins of the world. This was the Father’s purpose in giving him to the world. (Act 2:23.) The divine plan of his sufferings and death was the topic of discourse on the mount (Luk 9:31); and now it is the topic of his disciples.
and they shall kill him; and when he is killed, after three days he shall rise again.–Through his divine power he will rise from the dead. (Joh 10:18.) He would be delivered up in a treacherous manner. This was done by Judas Iscariot, the traitor. (Mat 26:14-16; Mat 26:47-50.)
32 But they understood not the saying,–They could not understand the prediction, probably because they did not want to receive the words in their obvious import. It is often true in our day that a plain passage of scripture is obscure to people simply because they are unwilling to accept the truth it reveals. They were slow to learn the full truth. They could not understand how he could be the Messiah, and yet be put to death in this manner. The reason was they had the wrong conception of the kingdom of God, and his death did not correspond with it. They did not understand it fully until after the resurrection.
and were afraid to ask him.–Probably they were afraid to ask what he meant for fear he would rebuke them as he had rebuked Peter when the subject was first mentioned. (Mar 8:33.)
Fuente: Old and New Testaments Restoration Commentary
the Path to Greatness
Mar 9:30-50
Such were the hopes awakened by the Transfiguration and the following miracles that the disciples were led to speculate upon their relative position in the Kingdom. Jesus therefore took a little child for His text, and preached to them a sermon on humility. How constantly the Master speaks of the little ones! He says that we must be converted to become like them; that to cause them to stumble will involve terrible penalties; that they are not to be despised; that each has an angel of the Fathers presence-chamber appointed to his charge; that to seek and to save one He is prepared as the shepherd to traverse the mountains; that it is not the Fathers will that one of them should perish. How infinitely tender and humble was His love for them!
Let us strive to cut off whatever causes us to stumble. It may be a friendship, a pastime, a pursuit, a course of reading; but there must be no quarter given, no excuse accepted. As soon as the soul dares to make this supreme renunciation, there is an accession of life. Whenever the body loses the use of one member, such as the eye, there is an accession of vigor in others; so, to deny the lower is to open the door to the higher, and, though maimed, to enter into life. Mar 9:44-48 evidently refer to the valley of Hinnom, where fires were kept burning to consume waste.
Fuente: F.B. Meyer’s Through the Bible Commentary
CHAPTER 40
Matters of Tremendous Importance
And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him. And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.
(Mar 9:30-37)
The Greatest of All Doctrines
And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him (Mar 9:30-32).
The doctrine taught in these verses is the blessed gospel doctrine of substitutionary atonement, the satisfaction of divine justice for our sins by the blood atonement of our Lord Jesus Christ as the sinners Substitute. This is the doctrine of the Bible. It is the universal theme and message of Holy Scripture. This is the doctrine Gods servants are sent to preach. This is the message by which the holy Lord God reveals himself to chosen sinners in saving mercy. This is the message by which Gods saints are edified, encouraged, instructed, challenged, and reproved.
In Mar 9:30 we are given a display of divine sovereignty. We are told that the Lord Jesus, when he was passing through Galilee again, would not that any man should know it. For he taught his disciples. The Master taught the gospel doctrine concerning his sin-atoning death to his chosen disciples alone. God hides the gospel from some and reveals it to others, according to his own sovereign will and pleasure (Mat 11:25-27).
The Galileans had seen many mighty displays of our Saviors person, power, and grace. Yet, they believed not. Therefore, he refused to make himself known to them. That fact is most solemn. I do not find in the Bible a single example of the Son of God crossing a sinners path repeatedly. Those who despise him despise life and court destruction. Christ was present, but unknown by the people of Galilee! How often that is the case! Be warned. If you refuse to believe the gospel that has been preached to you, that gospel which is the power of God unto salvation to everyone that believeth, the gospel itself will be your eternal tormentor in hell (Pro 1:23-33). It is written, He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy (Pro 29:1).
The glorious sovereignty of our God is also displayed in the sufferings and death of his dear Son. Our Savior here declares, The Son of Man is delivered into the hands of men. He spoke of it as a matter already done, because it was done from eternity by the determinate counsel and foreknowledge of God the Father. Nothing about the death of Christ was accidental. This was the reason why God created the universe. The Son of God came here in time to fulfill what he agreed upon in eternity as our Surety. This was the mission upon which he was sent into the world (Mat 1:21; Mat 20:28).
The immense importance of Christs sin-atoning sacrifice apparently was not yet understood by the disciples. Though he spoke often about it, their religious prejudices and preconceived ideas about what Messiah would do blinded their minds to his doctrine. Do not let those things blind your mind to this glorious, gospel doctrine. Substitution is the sum and substance of the gospel (2Co 5:21; Gal 3:13; Rom 5:6-8). Substitution is the only remedy for sin. The substitutionary sacrifice of Christ is the only hope for sinners. It is the revelation of the glory of God (2Co 4:6) and the joy of redeemed sinners (2Co 9:15; 1Jn 4:9-10; 1Jn 4:19). The substitutionary sacrifice of our dear Savior is the motive for all worship, devotion, and service to Christ (2Co 8:9; 1Co 6:19-20), and the rallying point of all true believers (Col 3:11).
When the Lord Jesus announced that after his death upon the cursed tree he would rise from the dead in three days, he was asserting that by his one great sacrifice for the sins of his people he would completely satisfy the justice of God for us and would thereby forever put away our sins. Whenever we think about this, the greatest of all doctrines, think of it under these terms: Sovereignty, Substitution, Satisfaction, and Success.
The Greatest of All Deceivers
And he came to Capernaum: and being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest (Mar 9:33-34).
What a strange, what a sad, sad thing this is to see! The Lord Jesus has just told these disciples the greatest of all truths, and they are fussing about who shall be the greatest in the kingdom of heaven! These simple fishermen, chosen, redeemed, and called by pure grace, are arguing with each other about something that is both in direct opposition to grace and in direct opposition to the teachings of Scripture. These brethren were divided because each had a secret longing for preference and pre-eminence!
The sad fact is we are all proud, self-righteous Pharisees by nature. We all think far more highly of ourselves than we ought. We all think we deserve better treatment than we get. We are all easily deceived by this, the greatest of all deceivers, Pride. The Scriptures warn us constantly about this thing called pride. There is nothing we more abhor in others and more carefully nurture in ourselves than pride.
Pride is a very old sin. It was pride that destroyed Lucifer. It was pride that destroyed Adam and drove him from the garden. It was pride that ruined our race. And it is pride that keeps sinners from the Savior.
Pride is a very blinding sin. These disciples could not understand the glorious gospel doctrine of substitutionary redemption because their minds were occupied with their own visions of grandeur about themselves in the kingdom of heaven!
Pride is a very subtle sin. Where it is the strongest, it is the least detected. It rules multitudes without notice, often wearing the garb of humility. The pride of thine heart hath deceived thee.
Pride is a soul-robbing sin. How often men and women miss Gods blessings, especially under the ministry of the Word, because they secretly nurture their own pride. These disciples missed the blessing of Christs teachings because of their silly pride.
Pride is the great dividing sin. Only by pride cometh contention: but with the well advised is wisdom (Pro 13:10). He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat (Pro 28:25). In fact, the cause of all strife, contention, and division between brethren is pride. All hurt feelings are just injured pride. All gossip, the love of talking about people, is pride. Someone once said, Great minds discuss great ideas and principles. Little minds talk about people. If that is so, we appear to be living in a world full of mental pigmies.
Pride is a soul-ruining sin. Pride goeth before destruction, and an haughty spirit before a fall (Pro 16:18). A mans pride shall bring him low: but honour shall uphold the humble in spirit (Pro 29:23). Pride keeps sinners from repentance. Pride keeps people from trusting Christ. Pride robs us of peace, personally and with one another. Pride destroys brotherly love. Pride builds fences. Pride promotes self and seeks to pull others down. Pride makes people malicious, uncaring about the feelings of others, self-centered, unforgiving, unbending, unyielding, critical, and volatile.
Ever beware of pride. Nothing is more deceitful. Nothing is more disruptive. Nothing is more unbecoming men and women who belong to the Son of God.
The Greatest of All Deeds
And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me (Mar 9:35-37).
And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. This is our Lords standard of true greatness. The world says, Greatness is ruling over others. The Son of God says, Greatness is serving others. David was a great man, not because he was a mighty king, but because he served his generation by the will of God as their king. Let us not seek honor, attention, and power, but humility, love, and our place of service in Christs kingdom.
Far too often, I fear, men confuse carnal ambition for a call to the ministry. Many want to preach because that is the place, they think, of pre-eminence. Gods servants are men who labor in the Word, addict themselves to the service of mens souls, and seek to serve Christ by faithfully serving the souls of his people. There is a difference.
Empty boasts of orthodoxy are useless. The mere love of good preaching and religious activity is a mockery. If our religion does not translate into serving one another, our religion is a delusion (Jas 1:25-27).
People who are willing to be last of all, least of all, and servants of all for Christs sake are always few. But these are the people who do good, who break down prejudices, who build the kingdom of God.
Just to make sure that we do not miss the meaning of his instruction, our Lord illustrates what he is talking about in Mar 9:36-37.
And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me.
Believers are often compared to little children, because children are easily taught, are not easily offended, forgive quickly, and are very trusting. Usually, unless taught otherwise, children are willing to share whatever they have with others.
Anything done for or to one of Gods children is considered as being done for him or to him. Do we really believe that? If we did, we would be more thoughtful and caring about one another, and we would be far more guarded in our attitudes toward one another. This is true godliness. These are the things the Bible calls good works. Children of God, LOVE ONE ANOTHER!
Fuente: Discovering Christ In Selected Books of the Bible
through: Mat 27:22, Mat 27:23
he: Mar 6:31, Mar 6:32
Reciprocal: Mat 17:22 – The Son Mar 9:9 – till
Fuente: The Treasury of Scripture Knowledge
Chapter 20.
The Training of the Twelve
“And they departed thence, and passed through Galilee; and He would not that any man should know it. For He taught His disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill Him; and after that He is killed, He shall rise the third day. But they understood not that saying, and were afraid to ask Him. And He came to Capernaum: and being in the house He asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who should be the greatest. And He sat down, and called the Twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And He took a child, and set him in the midst of them: and when He had taken him in His arms, He said unto them, Whosoever shall receive one of such children in My name, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent Me.”-Mar 9:30-37.
A Need of Ministry.
The twelve disciples, chosen by our Lord for the purpose of continuing His work and extending His Kingdom, were as yet wholly unfitted for their appointed task. Left to themselves in their present condition, the disciples would have been helpless. For, as any can see who reads even this paragraph, the disciples had so far neither the temper nor the spiritual understanding necessary to enable them to carry on Christ’s work. They still hugged their carnal conception of an earthly empire, and either could not or would not understand Christ’s purpose of winning an empire of souls by way of suffering and death. To the training of the Twelve the Lord now principally devoted Himself. In the paragraph before us we see how Jesus sought to train them in the understanding of Christian truth, and in the exercise of Christian temper.
Instruction in the Divine Plan.
And the first lesson of which our paragraph gives record, is a lesson in the understanding of Christian truth. “And they went forth from thence,” says Mark, i.e. from the foot of Mount Hermon, which was the scene of the healing of the demoniac boy, “and passed through Galilee” (Mar 9:30). It was for the last time, and apparently they avoided the highways, and followed quiet and secluded paths. “He would not,” says the Evangelist, “that any man should know it.” As a rule, Jesus frequented the town and the busy street and the crowded synagogue, for He had good tidings to proclaim, which were to all people. But on this particular journey it was privacy and quietness He wanted most, for, says Mark, supplying the reason for this secrecy and seclusion, “He taught His disciples,” or rather, to translate the Greek quite literally, “He was teaching His disciples.” And this was the subject of His teaching: “The Son of man is delivered up into the hands of men, and they shall kill Him; and when He is killed, after three days He shall rise again” (Mar 9:31). The Redeemer’s path led not through triumph to a throne, but through rejection to a cross-that was the subject of Christ’s lesson. The disciples had been brought up on Psalm lxxii.; Jesus reminded them of Isaiah liii. Their idea was that of a Jewish kingdom founded on force; Christ’s was that of a spiritual and universal kingdom founded on sacrificial love. So He set Himself to make them realise that only by His dying could redemption be achieved, and that only by uttermost sacrifice could His Kingdom be established. “The Son of man is delivered up into the hands of men, and they shall kill Him” (Mar 9:31). It was not the first time our Lord had set Himself to teach the disciples this lesson. After Peter’s Great Confession, I find that “He began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again” (viii. 31). That lesson had been given only some eight or nine days before. Why does Jesus repeat it again so soon? Because the disciples failed to take it in. Indeed, they utterly refused to believe that such a fate as death could be in store for their Lord. That first lesson of the cross had made no real impression. If the announcement had made the disciples uneasy and apprehensive for a little time, its effects soon passed.
The Patience of the Master.
And so Jesus repeats the lesson, “The Son of man is delivered up into the hands of men,” He said, “and they shall kill Him.” Notice the patience of Jesus. Like the prophet, He condescends to teach men line upon line, precept upon precept, here a little, and there a little. And He does not cast off any because they are slow to learn. He will patiently repeat the lesson again and yet again. And how much need these disciples had of the Lord’s patience! They were dull scholars. They were slow of heart to believe. They either could not or would not see their Lord’s meaning. “But they understood not the saying, and were afraid to ask Him.” “They understood not the saying.” Their minds were so warped by prejudice that they refused to take the words in their plain and obvious meaning. What marvellous patience our Lord had! Many a teacher would have dismissed these men as hopelessly obtuse and dull. But Jesus does not dismiss them. The failure of the first lesson and the failure of the second lesson only make Him repeat the lesson once again.
-And with us, too.
Jesus will be patient with us, though we too are so slow to learn His lesson and catch His spirit. We have been to school to Christ, some of us, for years; but we are poor scholars. We have scarcely mastered the A B C of the Christian faith as yet. We have not learnt the lesson of self-denial, we have not learnt the lesson of forgiveness, we have not learnt the lesson of love. Yet our patient Lord bears with us, He repeats the old lessons again and again. Verily, as Peter says, the long-suffering of the Lord is our salvation. And as the patience of Jesus with these disciples makes me able to believe He will be patient with us, so what He made of these dull and slow disciples makes me able to believe He can do something with the dullest and slowest of us. Peter and John and the rest of them-they would have broken an ordinary teacher’s heart-but Jesus bore with them. And His patience met with its reward. Peter learned the lesson at last. And John penetrated deep into his Lord’s meaning and purpose at the last. And Thomas and Philip learned to glory in the cross at the last. Even so I can believe He will do equally great things for us, and that that daring word of the Apostle will become true of us, “We shall know even as also we are known.”
The Fear of the Truth.
“But they understood not that saying, and were afraid to ask Him.” “And were afraid to ask Him.” Why? “They had seen how Jesus could rebuke even Peter, when he spoke rash words on a former occasion,” remarks Dr. Salmond. But I do not think that was what prevented their asking Jesus. The alternative explanation given by the same commentator comes far nearer the truth. “The awe of His words made them shrink from a closer acquaintance with their purport.” That is it exactly. They did not understand what Jesus meant, but they felt He meant something sad, something sorrowful, something tragic. And they feared to ask Him to explain, because they felt they did not want to know the stern and grim reality. They were afraid to ask Him, not because Jesus might have rebuked them, but because they themselves did not want to know. “It is a natural impulse,” says Bishop Chadwick, “not to want to know the worst.” Insolvent tradesmen leave their books unbalanced. They do not examine into their accounts, lest they should have to face the bitter fact that they are bankrupt. And so the disciples refused to ask what Jesus really meant, for fear the truth should dash to fragments every hope they had ever cherished. They preferred not to know, that they might continue to live in their world of make-believe. It was a kind of moral cowardice by no means unknown in these days of ours. There are many things which we cover up and hide. We fear, if we began to investigate and ask questions, what we might discover would fill us with shame. For instance, how few of us honestly ask ourselves how we stand in face of death and the judgment? When Falstaff in his last sickness began to talk of God, “I bade him,” says Dame Quickly, “not talk of that.” That exactly hits off the temper of our day. We choke off all discussion on these solemn themes. We will not let our souls dwell on the thoughts of God and eternity.
A Futile Policy.
It is a futile and suicidal policy. If a tradesman is losing ground, the sooner he faces the fact the better, or else total business ruin may be his fate. And if we are growing spiritually impoverished, the sooner we know it the better. There is a chance for the man who knows he is wrong and wants to mend. There is none for the man who though he is wrong persists in believing he is all right. “Remember,” is the Lord’s advice to a bankrupt Church, a Church that has become spiritually impoverished, and had lost its first love, “whence thou art fallen, and repent, and do the first works.” Compare your past with your present, He says, remember what you used to be, and what you used to do. And retrace your steps. Resume your old habits. Begin again your old practices. Do the first works. And that is the counsel He would give to you and me. “Remember whence you have fallen.” Make inquisition of your own heart and life. See where you have fallen and failed. Face the facts. The recognition of the tragic fact of failure and loss is the very first step towards moral and spiritual recovery.
A Lesson on the Christian Temper.
And now let me pass on from our Lord’s lesson in Christian truth to the lesson He gave His disciples upon the Christian temper and spirit. On the way Jesus noticed that a discussion which developed into a vehement dispute had taken place amongst the disciples. And when they reached Capernaum He asked them what it was all about. “What,” said He, “were ye reasoning in the way?” “But they held their peace,” says Mark: “for they had disputed one with another in the way, who was the greatest” (Mar 9:33-34). What an amazing and startling contrast we have here! The Lord is in front, absorbed in thoughts of His cross and passion, thinking of the death He was to taste for every man; His disciples, following a little behind, quarrel and wrangle about precedence and position. This was a favourite bone of contention amongst the disciples. Perhaps it was the fact that Peter, James, and John had been chosen to accompany the Lord up the mount, coupled with the fact of the humiliation of the other nine by their failure to cast out the evil spirit, that gave rise to the dispute at this particular juncture. But whatever the cause, there was the fact, while Christ was marching to His cross, these disciples were quarrelling about places. “What were ye reasoning in the way?” said Jesus. “But they held their peace.” There was no answer from any one of them-not even from Peter. Why? They were ashamed. They had advanced their own claims and asserted their rights loudly enough amongst themselves; but all this eagerness for rank and place seemed paltry and unworthy in the presence of Jesus. “They held their peace.” Things change their aspect when we view them in worldly society, and in the presence of Jesus. We too fret and fume, if we feel our proper place is not given to us. We grow hot and jealous about rank and position and the rest of it. But how mean and petty it all looks when we bring it into the presence of Jesus! It would do us good to bring our ambitions and desires and plans constantly into the presence of the lowly Jesus, and test them there.
Exaltation by Service.
But they held their peace. But Jesus divined what the dispute was all about, and calling them to Him, He sat down, as the Jewish Rabbis were wont to do when about to teach-because He was about to deal with the matter as a teacher-solemnly. And to the conscience-stricken and humiliated Twelve He laid down the law of greatness in His Kingdom. “If any man would be first, he shall be last of all, and minister of all” (Mar 9:35). The condition of greatness in Christ’s Kingdom is humility, humility that glories in service, the service not of a class, but of all. The Kingdom of Christ is not a kingdom of self-seeking, but of self-sacrifice. And he is greatest in it who loves best and serves most. “I serve,” that is the motto of our Prince of Wales. That is the way to becoming a prince in God’s Kingdom, by service. Christ stooped to death. He became the minister of all. And all who would attain to greatness in His Kingdom must follow in His train.
Is this Ministry Ours?
Are we on the way to this Divine and eternal greatness? Do we live, not to be ministered unto, but to minister? Are we ready to stoop to humble services? Do we go about doing good? We may be among the weak things, and the despised things, and the things that are not, of the earth. But for the humblest of us a higher rank is open than earthly potentates can ever bestow. We can become great in the Kingdom. If we wear the motto and live the motto “I serve,” we shall become kings and priests unto God. For here is the one eternal law of greatness and true nobility-“If any man would be first, he shall be last of all, and minister of all.”
Fuente: The Gospel According to St. Mark: A Devotional Commentary
0
This verse means that Jesus wished to have as much privacy as possible. His public work was about over and it was unnecessary to meet the public as he had.
Fuente: Combined Bible Commentary
LET us mark, in these verses, our Lord’s renewed announcement of His own coming death, and resurrection. “He taught His disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill Him; and after He is killed, he shall rise the third day.”
The dullness of the disciples in spiritual things appears once more, as soon as this announcement was made. There was good in the tidings as well as seeming evil-sweet as well as bitter-life as well as death-the resurrection as well as the cross. But it was all darkness to the bewildered twelve. “They understood not that saying, and were afraid to ask.” Their minds were still full of their mistaken ideas of their Master’s reign upon earth. They thought that His earthly kingdom was immediately to appear. Never are we so slow to understand, as when prejudice and pre-conceived opinions darken our eyes.
The immense importance of our Lord’s death and resurrection comes out strongly in this fresh announcement which He makes. It is not for nothing that He reminds us again that He must die. He would have us know that His death was the great end for which He came into the world. He would remind us that by that death the great problem was to be solved, how God could be just, and yet justify sinners. He did not come upon earth merely to teach, and preach, and work miracles. He came to make satisfaction for sin, by His own blood and suffering on the cross. Let us never forget this. The incarnation, and example, and words of Christ, are all of deep importance. But the grand object which demands our notice in the history of His earthly ministry, is His death on Calvary.
Let us mark, in the second place, in these verses, the ambition and love of pre-eminence which the apostles exhibited. “By the way they disputed among themselves who should be greatest.”
How strange this sounds! Who would have thought that a few fishermen and publicans could have been overcome by emulation, and the desire of supremacy? Who would have expected that poor men, who had given up all for Christ’s sake, would have been troubled by strife and dissension, as to the place and precedence which each one deserved? Yet so it is. The fact is recorded for our learning. The Holy Ghost has caused it to be written down for the perpetual use of Christ’s Church. Let us take care that it is not written in vain.
It is an awful fact, whether we like to allow it or not, that pride is one of the commonest sins which beset human nature. We are all born Pharisees. We all naturally think far better of ourselves than we ought. We all naturally fancy that we deserve something better than we have.-It is an old sin. It began in the garden of Eden, when Adam and Eve thought they had not got everything that their merits deserved.-It is a subtle sin. It rules and reigns in many a heart without being detected, and can even wear the garb of humility.-It is a most soul ruining sin. It prevents repentance, keeps men back from Christ-checks brotherly love, and nips in the bud spiritual anxiety.-Let us watch against it, and be on our guard. Of all garments, none is so graceful, none wears so well, and none is so rare, as true humility.
Let us mark, in the third place, the peculiar standard of true greatness which our Lord sets before His disciples. He says to them, “If any man desire to be first, the same shall be last of all, and servant of all.”
These words are deeply instructive. They show us that the maxims of the world are directly contrary to the mind of Christ. The world’s idea of greatness is to rule, but Christian greatness consists in serving. The world’s ambition is to receive honor and attention, but the desire of the Christian should be to give rather than receive, and to attend on others rather than be attended on himself. In short, the man who lays himself out most to serve his fellow men, and to be useful in his day and generation, is the greatest man in the eyes of Christ. [Footnote: The words of Augustine on this point are worth reading. He says, “A bishop’s office is a name of labor rather than of honor; so that he who coveteth pre-eminence rather than usefulness may understand that he is not a bishop.”-De Civit. Dei.]
Let us strive to make a practical use of this heart-searching maxim. Let us seek to do good to our fellow men, and to mortify that self-pleasing and self-indulgence, to which we are all so prone. Is there any service that we can render to our fellow Christians? Is there any kindness that we can do them, to help them and promote their happiness? If there is, let us do it without delay. Well would it be for Christendom, if empty boasts of churchmanship and orthodoxy were less frequent, and practical attention to our Lord’s words in this passage more common. The men who are willing to be last of all, and servants of all, for Christ’s sake, are always few. Yet these are the men who do good, break down prejudices, convince infidels that Christianity is a reality, and shake the world.
Let us mark, in the last place, what encouragement our Lord gives us to show kindness to the least and lowest who believe in His name. He teaches this lesson in a very touching manner; He took a child in His arms, and said to His disciples, “Whosoever shall receive one of such children in my name, receiveth me, and whosoever shall receive me, receiveth Him that sent me.”
The principle here laid down is a continuation of that which we have just considered. It is one which is foolishness to the natural man. Flesh and blood can see no other way to greatness than crowns, and rank, and wealth, and high position in the world. The Son of God declares that the way lies in devoting ourselves to the care of the weakest and lowest of His flock. He enforces His declaration by marvelous words, which are often read and heard without thought. He tells us that to “receive one child in His name, is to receive Christ, and to receive Christ is to receive God.”
There is rich encouragement here for all who devote themselves to the charitable work of doing good to neglected souls. There is encouragement for every one who labors to restore the outcast to a place in society-to raise the fallen-to gather together the ragged children, whom no man cares for-to pluck the worst of characters from a life of sin, like brands from the burning-and to bring the wanderers home. Let all such take comfort when they read these words. Their work may often be hard and discouraging. They may be mocked, ridiculed, and held up to scorn by the world. But let them know that the Son of God marks all they do, and is well pleased. Whatever the world may think, these are they whom Jesus will delight to honor at the last day.
Fuente: Ryle’s Expository Thoughts on the Gospels
Mar 9:30. Passed through Galilee; probably over by-ways, that opportunity might be given for instructing the disciples about His approaching sufferings.
Fuente: A Popular Commentary on the New Testament
Observable it is, how frequently our Saviour forewarned his disciples of his approaching sufferings; and as the time of his sufferings drew near, he did more frequently warn them of it. But all was little enough to warn them against the scandal of the cross, and to reconcile their thoughts to a suffering condition. The disciples had taken up the common opinion, that the Messiah was to be a temporal prince, and as such to reign here upon earth, and they knew not how to reconcile this with his being delivered up into the hands of men that should kill him; and yet they were afraid to ask him concerning this matter.
Now from Christ’s frequent forewarning his disciples of approaching sufferings, we may gather, That we can never hear either too often, or too much, of the doctrine of the cross, nor be too frequently instructed in our duty to prepare for a suffering state. As Christ went by his cross to is crown, from a state of abasement to a state of exaltation, so must all his disciples and followers likewise.
Fuente: Expository Notes with Practical Observations on the New Testament
Mar 9:30-32. And they departed thence From the country of Cesarea Philippi; and passed through Galilee Not through the cities, but by them, in the most private ways; for he would not that any man should know it Lest the important conversation into which he then intended to enter with his disciples should be interrupted by company; for he purposed to converse freely with them, and instruct them fully concerning his sufferings. For he taught his disciples, &c. The evangelist here assigns this as the reason why he desired his journey to be private, namely, that he might have an opportunity to talk over this subject at large. And said, The Son of man is delivered into the hands of men It is as sure as if it were done already. This declaration, according to Luke, he prefaced with saying, Let these sayings sink down into your ears, signifying hereby, not only their certain truth, but their unspeakable importance, and that they ought to be seriously considered and laid to heart. But they understood not that saying They could not comprehend how he, who was to abide on earth for ever, and was to deliver others from the universal destroyer, should himself fall under his stroke: Or, they could not reconcile his death, nor consequently his resurrection, which supposed his death, with their notions of his temporal kingdom: Luke says, And it was hid from them, namely, by their own prejudices and misconceptions concerning the Messiah. For, seeing he spake of rising again the third day, they were not able to divine any reason for his dying at all, being ignorant, as yet, of the nature and ends of his death. And they were afraid to ask him Taking no comfort from the mention that was made of his resurrection, the prediction raised such fears in their minds, that they durst not ask him to explain it; especially as they remembered that he had often inculcated it, and had reprimanded Peter for being unwilling to hear it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
LXXI.
RETURN TO GALILEE. THE PASSION FORETOLD.
aMATT. XVII. 22, 23; bMARK IX. 30-32; cLUKE IX. 43-45.
b30 And they went forth from thence [from the region of Csarea Philippi], and passed through Galilee [on his way to Capernaum]; and he would not that any man should know it. [He was still seeking that retirement which began on the journey to Tyre. See Joh 7:3, Joh 7:4. See page 439.] [426] 31 For he taught his disciples [the reason for his retirement is here given: he wished to prepare his disciples for his passion], and said unto them, The Son of man is delivered up [the present tense is used for the future to express the nearness and certainty of the event] into the hands of men, a22 And {cBut} awhile they abode in Galilee, cwhile all were marvelling at all the things which he did, aJesus csaid unto his disciples, 44 Let these sayings sink into your ears: for the Son of man shall be delivered up into the hands of men. [We have here two notes of time during which Jesus spoke of his passion. It was all the while he was in Galilee, between his return from Csarea and his departure into Juda, for which see page 439. The length of time suggests that the sad lesson was oft repeated, but was at a time when the marvels of his works strengthened the faith of the disciples so as to enable them to bear the instruction.] band they shall kill him; and when he is killed, after three days he shall rise again. {aand the third day he shall be raised up.} [For comment on similar language see page 306.] And they were exceeding sorry. [Peter’s experience taught them not to attempt to correct Jesus while thus speaking, so there was nothing left for them but to grieve at his words.] c45 But they understood not this {bthe} saying, cand it was concealed from them, that they should not perceive it [What was told to them was not for their present but their future benefit, and therefore they were left to puzzle over the words of Jesus]; and they were afraid to ask him about this saying. [Not so much from any awe with which they regarded him, as from the delicacy of the subject itself, and their own sorrow, which shrank from knowing it more fully.] [427]
[FFG 426-427]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
CHAPTER 38
DEATH AND RESURRECTION
Mat 17:22-23; Mar 9:30-32; Luk 9:43-45. Mark: And having gone out from thence, they continued to journey through Galilee. As Galilee extends up to the very suburbs of Caesarea-Philippi, this passage is a clinching argument for the location of the transfiguration in that vicinity. Luke: Place these words in your ears; for the Son of man is about to be delivered into the hands of sinners. Matthew & Mark say: They will kill Him; and having been killed, on the third day He will arise. And they did not know this word, and it was hidden from them, in order that they may not understand it; and they feared to ask Him concerning this word. This took place in His conversation with His disciples while journeying down the Jordan, from Caesarea-Philippi, back to the sea of Galilee. You observe that this is the second time that He has positively told them about His coming arrest, execution, and resurrection. As you here see, it was hidden from them, so they did not understand it. Do you know that this dark veil wrapped the important item in our Lords biography till He had actually risen from the dead, though He had distinctly and positively spoken it out to them three times? Why was this revealed to them, and still withheld from them? It was really indispensable that it should be revealed, in order to the completion of the prophetical curriculum, destined, as in all bygone ages, to constitute the basis of faith for all future generations; hence the necessity of its revealment is clear and demonstrative. Then why was it withheld from them, so they never did receive it till after He had risen from the dead? This is equally obvious. If His disciples had understood it, they would have rallied His friends and fought for Him, thus precipitating on the country a bloody revolution, which Jesus did not want. Consequently, the blessed Holy Spirit just took it away from them, so they never caught the idea till after He had risen from the dead.
Fuente: William Godbey’s Commentary on the New Testament
Mar 9:30-32. Further Prediction of the Passion.Jesus now journeys through Galilee, avoiding public attention. Mk. explains the desire for privacy as due to the purpose of Jesus to devote Himself to the disciples. Some scholars suggest that the necessity of avoiding a collision with Herod may have been the real motive. But apart from the question of Herods hostility, this section of the gospel represents Jesus as breaking off the public ministry to train the Twelve. Mk. is probably right both as to the main motive of seeking privacy and as to the central theme of the teaching given to the disciples. In this second summary prediction of the end, the verb paradidonai is used for the first time. The delivering up of the Son of Man may refer not simply or chiefly to the act of betrayal but to the thought of the Father delivering up His Son for us all (cf. Abbott, Paradosis). The failure of the disciples to understand is not due to any obscurity in the words used, but to the unexpected character of their contents, and to the suggestion that this is Gods plan for His beloved Son.
Fuente: Peake’s Commentary on the Bible
30 And they departed thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him.
It would seem that He wanted some time with the disciples to concentrate on teaching them of coming events. He tells them of His coming death and resurrection though they did not grasp what He was talking about.
Matthew mentions that they were sorry relating to their not asking Him for clarification, and Luke mentions that the real meaning was hidden from them 9.45 “…it was concealed from them that they should not perceive it:”
It would seem that it was hidden from them, and they did not understand it and were afraid to ask Him about it. Part of the fear may have been from the situation where they could not cast out the demon. Part of it might have been that they had heard all this before and didn’t understand it then. (Mar 8:31″He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again.”)
This is a good illustration of the relation of a person’s perception when something has been hidden from them by God or parables(as we have seen in the Gospels). It is hidden, but it is not hidden in such a way that they seek and seek till found. They do not know, they may even wonder, but they do not seek to conclusion.
Just why it was hidden is not revealed but one might surmise that had they fully understood what was coming the disciples might have removed themselves from the Lord’s company. It would not be a far jump to understand that they were in danger had they known what was coming. It may relate some to the fact that if they had known that he was going to be raised from the dead that they would have talked up the subject to others to the over exposure of the truth coming in the near future.It certainly would have messed up their concept of their Messiah that was going to be freeing them from government oppression to know that he was going to be killed and buried, even if He told them that He was going to raise from the dead it would have totally messed up their concept and expectations.
Okay he teacher caught you talking in class and is about to make you tell what you were talking about – oh, maximum embarrassment.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
9:30 And they departed thence, and {i} passed through Galilee; and he would not that any man should know [it].
(i) He and his disciples together.
Fuente: Geneva Bible Notes
1. The second major prophecy of Jesus’ passion 9:30-32 (cf. Matthew 17:22-23; Luke 9:43-45)
Jesus and the disciples probably left the region of Caesarea Philippi and Mt. Hermon, or wherever they were now, and proceeded farther south toward Jerusalem through Galilee. In view of what lay ahead in Jerusalem, Jesus again prepared them by telling them that He would suffer execution and experience resurrection.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
B. The second passion prediction and its lessons 9:30-10:31
For a second time, Jesus told His disciples of His coming death and resurrection (cf. Mar 8:31), and again they failed to understand what He meant (cf. Mar 8:32-33). Jesus responded by teaching them additional lessons on discipleship (cf. Mar 8:34 to Mar 9:29).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jesus’ public ministry in Galilee was over. He wanted to pass through that area without further distractions from the multitudes.