1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
2 And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.
4 And there appeared unto them Elias with Moses: and they were talking with Jesus.
5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.
6 For he wist not what to say; for they were sore afraid.
7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.
8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.
9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.
11 And they asked him, saying, Why say the scribes that Elias must first come?
12 And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.
13 But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.
15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.
16 And he asked the scribes, What question ye with them?
17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;
18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not.
19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.
20 And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming.
21 And he asked his father, How long is it ago since this came unto him? And he said, Of a child.
22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do any thing, have compassion on us, and help us.
23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth.
24 And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief.
25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him.
26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead.
27 But Jesus took him by the hand, and lifted him up; and he arose.
28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out?
29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting.
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.
41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward.
42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.
43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:
44 Where their worm dieth not, and the fire is not quenched.
45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched:
46 Where their worm dieth not, and the fire is not quenched.
47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:
48 Where their worm dieth not, and the fire is not quenched.
49 For every one shall be salted with fire, and every sacrifice shall be salted with salt.
50 Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another.
1 And G2532 he said G3004 unto them, G846 Verily G281 I say G3004 unto you, G5213 That G3754 there be G1526 some G5100 of them that stand G2476 here, G5602 which G3748 shall G1089 not G3364 taste G1089 of death, G2288 till G2193 G302 they have seen G1492 the kingdom G932 of God G2316 come G2064 with G1722 power. G1411
2 And G2532 after G3326 six G1803 days G2250 Jesus G2424 taketh G3880 with him Peter, G4074 and G2532 James, G2385 and G2532 John, G2491 and G2532 leadeth G399 them G846 up G399 into G1519 an high G5308 mountain G3735 apart G2596 G2398 by themselves: G3441 and G2532 he was transfigured G3339 before G1715 them. G846
3 And G2532 his G846 raiment G2440 became G1096 shining, G4744 exceeding G3029 white G3022 as G5613 snow; G5510 so as G3634 no G3756 fuller G1102 on G1909 earth G1093 can G1410 white G3021 them.
4 And G2532 there appeared G3700 unto them G846 Elias G2243 with G4862 Moses: G3475 and G2532 they were G2258 talking G4814 with Jesus. G2424
5 And G2532 Peter G4074 answered G611 and said G3004 to Jesus, G2424 Master, G4461 it is G2076 good G2570 for us G2248 to be G1511 here: G5602 and G2532 let us make G4160 three G5140 tabernacles; G4633 one G3391 for thee, G4671 and G2532 one G3391 for Moses, G3475 and G2532 one G3391 for Elias. G2243
6 For G1063 he wist G1492 not G3756 what G5101 to say; G2980 for G1063 they were sore G2258 afraid. G1630
7 And G2532 there was G1096 a cloud G3507 that overshadowed G1982 them: G846 and G2532 a voice G5456 came G2064 out of G1537 the cloud, G3507 saying, G3004 This G3778 is G2076 my G3450 beloved G27 Son: G5207 hear G191 him. G846
8 And G2532 suddenly, G1819 when they had looked round about, G4017 they saw G1492 no man G3762 any more, G3765 save G235 Jesus G2424 only G3441 with G3326 themselves. G1438
9 And G1161 as they G846 came down G2597 from G575 the mountain, G3735 he charged G1291 them G846 that G2443 they should tell G1334 no man G3367 what things G3739 they had seen, G1492 till G1508 G3752 the Son G5207 of man G444 were risen G450 from G1537 the dead. G3498
10 And G2532 they kept G2902 that saying G3056 with G4314 themselves, G1438 questioning one with another G4802 what G5101 the rising G450 from G1537 the dead G3498 should mean. G2076
11 And G2532 they asked G1905 him, G846 saying, G3004 Why G3754 say G3004 the scribes G1122 that G3754 Elias G2243 must G1163 first G4412 come? G2064
12 And G1161 he answered G611 and told G2036 them, G846 Elias G2243 verily G3303 cometh G2064 first, G4412 and restoreth G600 all things; G3956 and G2532 how G4459 it is written G1125 of G1909 the Son G5207 of man, G444 that G2443 he must suffer G3958 many things, G4183 and G2532 be set at nought. G1847
13 But G235 I say G3004 unto you, G5213 That G3754 Elias G2243 is G2064 indeed G2532 come, G2064 and G2532 they have done G4160 unto him G846 whatsoever G3745 they listed, G2309 as G2531 it is written G1125 of G1909 him. G846
14 And G2532 when he came G2064 to G4314 his disciples, G3101 he saw G1492 a great G4183 multitude G3793 about G4012 them, G846 and G2532 the scribes G1122 questioning G4802 with them. G846
15 And G2532 straightway G2112 all G3956 the people, G3793 when they beheld G1492 him, G846 were greatly amazed, G1568 and G2532 running to G4370 him saluted G782 him. G846
16 And G2532 he asked G1905 the scribes, G1122 What G5101 question ye G4802 with G4314 them? G846
17 And G2532 one G1520 of G1537 the multitude G3793 answered G611 and said, G2036 Master, G1320 I have brought G5342 unto G4314 thee G4571 my G3450 son, G5207 which hath G2192 a dumb G216 spirit; G4151
18 And G2532 wheresoever G3699 G302 he taketh G2638 him, G846 he teareth G4486 him: G846 and G2532 he foameth, G875 and G2532 gnasheth G5149 with his G846 teeth, G3599 and G2532 pineth away: G3583 and G2532 I spake G2036 to thy G4675 disciples G3101 that G2443 they should cast G1544 him G846 out; G1544 and G2532 they could G2480 not. G3756
19 He answereth G611 him, G846 and G1161 saith, G3004 O G5599 faithless G571 generation, G1074 how long G2193 G4219 shall I be G2071 with G4314 you? G5209 how long G2193 G4219 shall I suffer G430 you? G5216 bring G5342 him G846 unto G4314 me. G3165
20 And G2532 they brought G5342 him G846 unto G4314 him: G846 and G2532 when he saw G1492 him, G846 straightway G2112 the spirit G4151 tare G4682 him; G846 and G2532 he fell G4098 on G1909 the ground, G1093 and wallowed G2947 foaming. G875
21 And G2532 he asked G1905 his G846 father, G3962 How long G4214 is it G2076 ago G5550 since G5613 this G5124 came G1096 unto him? G846 And G1161 he said, G2036 Of a child. G3812
22 And G2532 ofttimes G4178 it hath cast G906 him G846 into G2532 G1519 the fire, G4442 and G2532 into G1519 the waters, G5204 to G2443 destroy G622 him: G846 but G235 if G1536 thou canst G1410 do any thing, G1536 have compassion G4697 on G1909 us, G2248 and help G997 us. G2254
23 G1161 Jesus G2424 said G2036 unto him, G846 If G1487 thou canst G1410 believe, G4100 all things G3956 are possible G1415 to him G846 that believeth. G4100
24 And G2532 straightway G2112 the father G3962 of the child G3813 cried out, G2896 and said G3004 with G3326 tears, G1144 Lord, G2962 I believe; G4100 help thou G997 mine G3450 unbelief. G570
25 When G1161 Jesus G2424 saw G1492 that G3754 the people G3793 came running together, G1998 he rebuked G2008 the foul G169 spirit, G4151 saying G3004 unto him, G846 Thou dumb G216 and G2532 deaf G2974 spirit, G4151 I G1473 charge G2004 thee, G4671 come G1831 out of G1537 him, G846 and G2532 enter G1525 no more G3371 into G1519 him. G846
26 And G2532 the spirit cried, G2896 and G2532 rent G4682 him G846 sore, G4183 and came out of him: G1831 and G2532 he was G1096 as G5616 one dead; G3498 insomuch G5620 that G3754 many G4183 said, G3004 He is dead. G599
27 But G1161 Jesus G2424 took G2902 him G846 by the hand, G5495 and lifted G1453 him G846 up; G1453 and G2532 he arose. G450
28 And G2532 when he G846 was come G1525 into G1519 the house, G3624 his G846 disciples G3101 asked G1905 him G846 privately, G2596 G2398 Why G3754 could G1410 not G3756 we G2249 cast G1544 him G846 out? G1544
29 And G2532 he said G2036 unto them, G846 This G5124 kind G1085 can G1410 come forth G1831 by G1722 nothing, G3762 but G1508 by G1722 prayer G4335 and G2532 fasting. G3521
30 And G2532 they departed G1831 thence, G1564 and passed G3899 through G1223 Galilee; G1056 and G2532 he would G2309 not G3756 that G2443 any man G5100 should know G1097 it.
31 For G1063 he taught G1321 his G846 disciples, G3101 and G2532 said G3004 unto them, G846 G3754 The Son G5207 of man G444 is delivered G3860 into G1519 the hands G5495 of men, G444 and G2532 they shall kill G615 him; G846 and G2532 after that he is killed, G615 he shall rise G450 the third G5154 day. G2250
32 But G1161 they understood not G50 that saying, G4487 and G2532 were afraid G5399 to ask G1905 him. G846
33 And G2532 he came G2064 to G1519 Capernaum: G2584 and G2532 being G1096 in G1722 the house G3614 he asked G1905 them, G846 What G5101 was it that ye disputed G1260 among G4314 yourselves G1438 by G1722 the way? G3598
34 But G1161 they held their peace: G4623 for G1063 by G1722 the way G3598 they had disputed G1256 among G4314 themselves, G240 who G5101 should be the greatest. G3187
35 And G2532 he sat down, G2523 and called G5455 the twelve, G1427 and G2532 saith G3004 unto them, G846 If any man G1536 desire G2309 to be G1511 first, G4413 the same shall be G2071 last G2078 of all, G3956 and G2532 servant G1249 of all. G3956
36 And G2532 he took G2983 a child, G3813 and set G2476 him G846 in G1722 the midst G3319 of them: G846 and G2532 when he had taken G1723 him G846 in his arms, G1723 he said G2036 unto them, G846
37 Whosoever G3739 G1437 shall receive G1209 one G1520 of such G5108 children G3813 in G1909 my G3450 name, G3686 receiveth G1209 me: G1691 and G2532 whosoever G3739 G1437 shall receive G1209 me, G1691 receiveth G1209 not G3756 me, G1691 but G235 him that sent G649 me. G3165
38 And G1161 John G2491 answered G611 him, G846 saying, G3004 Master, G1320 we saw G1492 one G5100 casting out G1544 devils G1140 in thy G4675 name, G3686 and G3739 he followeth G190 not G3756 us: G2254 and G2532 we forbad G2967 him, G846 because G3754 he followeth G190 not G3756 us. G2254
39 But G1161 Jesus G2424 said, G2036 Forbid G2967 him G846 not: G3361 for G1063 there is G2076 no man G3762 which G3739 shall do G4160 a miracle G1411 in G1909 my G3450 name, G3686 that G2532 can G1410 lightly G5035 speak evil G2551 of me. G3165
40 For G1063 he that G3739 is G2076 not G3756 against G2596 us G2257 is G2076 on G5228 our G2257 part. G5228
41 For G1063 whosoever G3739 G302 shall give G4222 you G5209 a cup G4221 of water G5204 to drink G4222 in G1722 my G3450 name, G3686 because G3754 ye belong G2075 to Christ, G5547 verily G281 I say G3004 unto you, G5213 he shall G622 not G3364 lose G622 his G846 reward. G3408
42 And G2532 whosoever G3739 G302 shall offend G4624 one G1520 of these little ones G3398 that believe G4100 in G1519 me, G1691 it is G2076 better G2570 G3123 for him G846 that G1487 a millstone G3037 G3457 were hanged G4029 about G4012 his G846 neck, G5137 and G2532 he were cast G906 into G1519 the sea. G2281
43 And G2532 if G1437 thy G4675 hand G5495 offend G4624 thee, G4571 cut G609 it G846 off: G609 it is G2076 better G2570 for thee G4671 to enter G1525 into G1519 life G2222 maimed, G2948 than G2228 having G2192 two G1417 hands G5495 to go G565 into G1519 hell, G1067 into G1519 the fire G4442 that never shall be quenched: G762
44 Where G3699 their G846 worm G4663 dieth G5053 not, G3756 and G2532 the fire G4442 is G4570 not G3756 quenched. G4570
45 And G2532 if G1437 thy G4675 foot G4228 offend G4624 thee, G4571 cut G609 it G846 off: G609 it is G2076 better G2570 for thee G4671 to enter G1525 halt G5560 into G1519 life, G2222 than G2228 having G2192 two G1417 feet G4228 to be cast G906 into G1519 hell, G1067 into G1519 the fire G4442 that never shall be quenched: G762
46 Where G3699 their G846 worm G4663 dieth G5053 not, G3756 and G2532 the fire G4442 is G4570 not G3756 quenched. G4570
47 And G2532 if G1437 thine G4675 eye G3788 offend G4624 thee, G4571 pluck G1544 it G846 out: G1544 it is G2076 better G2570 for thee G4671 to enter G1525 into G1519 the kingdom G932 of God G2316 with one eye, G3442 than G2228 having G2192 two G1417 eyes G3788 to be cast G906 into G1519 hell G1067 fire: G4442
48 Where G3699 their G846 worm G4663 dieth G5053 not, G3756 and G2532 the fire G4442 is G4570 not G3756 quenched. G4570
49 For G1063 every one G3956 shall be salted G233 with fire, G4442 and G2532 every G3956 sacrifice G2378 shall be salted G233 with salt. G251
50 Salt G217 is good: G2570 but G1161 if G1437 the salt G217 have lost G1096 his saltness, G358 wherewith G1722 G5101 will ye season G741 it? G846 Have G2192 salt G217 in G1722 yourselves, G1438 and G2532 have peace G1514 one G240 with G1722 another. G240
1 And he said unto them, Verily I say unto you, There are some here of them that stand `by', who shall in no wise taste of death, till they see the kingdom of God come with power.
2 And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them;
3 and his garments became glistering, exceeding white, so as no fuller on earth can whiten them.
4 And there appeared unto them Elijah with Moses: and they were talking with Jesus.
5 And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah.
6 For he knew not what to answer; for they became sore afraid.
7 And there came a cloud overshadowing them: and there came a voice out of the cloud, This is my beloved Son: hear ye him.
8 And suddenly looking round about, they saw no one any more, save Jesus only with themselves.
9 And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead.
10 And they kept the saying, questioning among themselves what the rising again from the dead should mean.
11 And they asked him, saying, `How is it' that the scribes say that Elijah must first come?
12 And he said unto them, Elijah indeed cometh first, and restoreth all things: and how is it written of the Son of man, that he should suffer many things and be set at nought?
13 But I say unto you, that Elijah is come, and they have also done unto him whatsoever they would, even as it is written of him.
14 And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them.
15 And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him.
16 And he asked them, What question ye with them?
17 And one of the multitude answered him, Teacher, I brought unto thee my son, who hath a dumb spirit;
18 and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not able.
19 And he answereth them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me.
20 And they brought him unto him: and when he saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming.
21 And he asked his father, How long time is it since this hath come unto him? And he said, From a child.
22 And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us.
23 And Jesus said unto him, If thou canst! All things are possible to him that believeth.
24 Straightway the father of the child cried out, and said, I believe; help thou mine unbelief.
25 And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him.
26 And having cried out, and torn him much, he came out: and `the boy' became as one dead; insomuch that the more part said, He is dead.
27 But Jesus took him by the hand, and raised him up; and he arose.
28 And when he was come into the house, his disciples asked him privately, `How is it' that we could not cast it out?
29 And he said unto them, This kind can come out by nothing, save by prayer.
30 And they went forth from 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 up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again.
32 But they understood not the saying, and were afraid to ask him.
33 And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning on the way?
34 But they held their peace: for they had disputed one with another on the way, who `was' the greatest.
35 And he sat down, and called the twelve; and he saith unto them, If any man would be first, he shall be last of all, and servant of all.
36 And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them,
37 Whosoever shall receive one of such little children in my name, receiveth me: and whosoever receiveth me, receiveth not me, but him that sent me.
38 John said unto him, Teacher, we saw one casting out demons in thy name; and we forbade him, because he followed not us.
39 But Jesus said, Forbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me.
40 For he that is not against us is for us.
41 For whosoever shall give you a cup of water to drink, because ye are Christ's, verily I say unto you, he shall in no wise lose his reward.
42 And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea.
43 And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire.
44 `where their worm dieth not, and the fire is not quenched.'
45 And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell.
46 `where their worm dieth not, and the fire is not quenched.'
47 And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into hell;
48 where their worm dieth not, and the fire is not quenched.
49 For every one shall be salted with fire.
50 Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another.
1 And he said to them, `Verily I say to you, That there are certain of those standing here, who may not taste of death till they see the reign of God having come in power.'
2 And after six days doth Jesus take Peter, and James, and John, and bringeth them up to a high mount by themselves, alone, and he was transfigured before them,
3 and his garments became glittering, white exceedingly, as snow, so as a fuller upon the earth is not able to whiten `them'.
4 And there appeared to them Elijah with Moses, and they were talking with Jesus.
5 And Peter answering saith to Jesus, `Rabbi, it is good to us to be here; and we may make three booths, for thee one, and for Moses one, and for Elijah one:'
6 for he was not knowing what he might say, for they were greatly afraid.
7 And there came a cloud overshadowing them, and there came a voice out of the cloud, saying, `This is My Son -- the Beloved, hear ye him;'
8 and suddenly, having looked around, they saw no one any more, but Jesus only with themselves.
9 And as they are coming down from the mount, he charged them that they may declare to no one the things that they saw, except when the Son of Man may rise out of the dead;
10 and the thing they kept to themselves, questioning together what the rising out of the dead is.
11 And they were questioning him, saying, that the scribes say that Elijah it behoveth to come first.
12 And he answering said to them, `Elijah indeed, having come first, doth restore all things; and how hath it been written concerning the Son of Man, that many things he may suffer, and be set at nought?
13 But I say to you, That also Elijah hath come, and they did to him what they willed, as it hath been written of him.'
14 And having come unto the disciples, he saw a great multitude about them, and scribes questioning with them,
15 and immediately, all the multitude having seen him, were amazed, and running near, were saluting him.
16 And he questioned the scribes, `What dispute ye with them?'
17 and one out of the multitude answering said, `Teacher, I brought my son unto thee, having a dumb spirit;
18 and wherever it doth seize him, it doth tear him, and he foameth, and gnasheth his teeth, and pineth away; and I spake to thy disciples that they may cast it out, and they were not able.'
19 And he answering him, said, `O generation unbelieving, till when shall I be with you? till when shall I suffer you? bring him unto me;'
20 and they brought him unto him, and he having seen him, immediately the spirit tare him, and he, having fallen upon the earth, was wallowing -- foaming.
21 And he questioned his father, `How long time is it since this came to him?' and he said, `From childhood,
22 and many times also it cast him into fire, and into water, that it might destroy him; but if thou art able to do anything, help us, having compassion on us.'
23 And Jesus said to him, `If thou art able to believe! all things are possible to the one that is believing;'
24 and immediately the father of the child, having cried out, with tears said, `I believe, sir; be helping mine unbelief.'
25 Jesus having seen that a multitude doth run together, rebuked the unclean spirit, saying to it, `Spirit -- dumb and deaf -- I charge thee, come forth out of him, and no more thou mayest enter into him;'
26 and having cried, and rent him much, it came forth, and he became as dead, so that many said that he was dead,
27 but Jesus, having taken him by the hand, lifted him up, and he arose.
28 And he having come into the house, his disciples were questioning him by himself -- `Why were we not able to cast it forth?'
29 And he said to them, `This kind is able to come forth with nothing except with prayer and fasting.'
30 And having gone forth thence, they were passing through Galilee, and he did not wish that any may know,
31 for he was teaching his disciples, and he said to them, `The Son of Man is being delivered to the hands of men, and they shall kill him, and having been killed the third day he shall rise,'
32 but they were not understanding the saying, and they were afraid to question him.
33 And he came to Capernaum, and being in the house, he was questioning them, `What were ye reasoning in the way among yourselves?'
34 and they were silent, for with one another they did reason in the way who is greater;
35 and having sat down he called the twelve, and he saith to them, `If any doth will to be first, he shall be last of all, and minister of all.'
36 And having taken a child, he set him in the midst of them, and having taken him in his arms, said to them,
37 `Whoever may receive one of such children in my name, doth receive me, and whoever may receive me, doth not receive me, but Him who sent me.'
38 And John did answer him, saying, `Teacher, we saw a certain one in thy name casting out demons, who doth not follow us, and we forbade him, because he doth not follow us.'
39 And Jesus said, `Forbid him not, for there is no one who shall do a mighty work in my name, and shall be able readily to speak evil of me:
40 for he who is not against us is for us;
41 for whoever may give you to drink a cup of water in my name, because ye are Christ's, verily I say to you, he may not lose his reward;
42 and whoever may cause to stumble one of the little ones believing in me, better is it for him if a millstone is hanged about his neck, and he hath been cast into the sea.
43 `And if thy hand may cause thee to stumble, cut it off; it is better for thee maimed to enter into the life, than having the two hands, to go away to the gehenna, to the fire -- the unquenchable --
44 where there worm is not dying, and the fire is not being quenched.
45 `And if thy foot may cause thee to stumble, cut it off; it is better for thee to enter into the life lame, than having the two feet to be cast to the gehenna, to the fire -- the unquenchable --
46 where there worm is not dying, and the fire is not being quenched.
47 And if thine eye may cause thee to stumble, cast it out; it is better for thee one-eyed to enter into the reign of God, than having two eyes, to be cast to the gehenna of the fire --
48 where their worm is not dying, and the fire is not being quenched;
49 for every one with fire shall be salted, and every sacrifice with salt shall be salted.
50 The salt `is' good, but if the salt may become saltless, in what will ye season `it'? Have in yourselves salt, and have peace in one another.'
1 And he said to them, Verily I say unto you, There are some of those standing here that shall not taste death until they shall have seen the kingdom of God come in power.
2 And after six days Jesus takes with [him] Peter and James and John, and takes them up on a high mountain by themselves apart. And he was transfigured before them:
3 and his garments became shining, exceeding white [as snow], such as fuller on earth could not whiten [them].
4 And there appeared to them Elias with Moses, and they were talking with Jesus.
5 And Peter answering says to Jesus, Rabbi, it is good that we should be here; and let us make three tabernacles, for thee one, and for Moses one, and for Elias one.
6 For he knew not what he should say, for they were filled with fear.
7 And there came a cloud overshadowing them, and there came a voice out of the cloud, *This* is my beloved Son: hear him.
8 And suddenly having looked around, they no longer saw any one, but Jesus alone with themselves.
9 And as they descended from the mountain, he charged them that they should relate to no one what they had seen, unless when the Son of man should be risen from among [the] dead.
10 And they kept that saying, questioning among themselves, what rising from among [the] dead was.
11 And they asked him saying, Why do the scribes say that Elias must first have come?
12 And he answering said to them, Elias indeed, having first come, restores all things; and how is it written of the Son of man that he must suffer much, and be set at nought:
13 but I say unto you that Elias also is come, and they have done to him whatever they would, as it is written of him.
14 And when he came to the disciples he saw a great crowd around them, and scribes disputing against them.
15 And immediately all the crowd seeing him were amazed, and running to [him], saluted him.
16 And he asked them, What do ye question with them about?
17 And one out of the crowd answered him, Teacher, I brought to thee my son, who has a dumb spirit;
18 and wheresoever it seizes him it tears him, and he foams and gnashes his teeth, and he is withering away. And I spoke to thy disciples, that they might cast him out, and they could not.
19 But he answering them says, O unbelieving generation! how long shall I be with you? how long shall I bear with you? bring him to me.
20 And they brought him to him. And seeing him the spirit immediately tore him; and falling upon the earth he rolled foaming.
21 And he asked his father, How long a time is it that it has been like this with him? And he said, From childhood;
22 and often it has cast him both into fire and into waters that it might destroy him: but if thou couldst [do] anything, be moved with pity on us, and help us.
23 And Jesus said to him, The 'if thou couldst' is [if thou couldst] believe: all things are possible to him that believes.
24 And immediately the father of the young child crying out said [with tears], I believe, help mine unbelief.
25 But Jesus, seeing that [the] crowd was running up together, rebuked the unclean spirit, saying to him, Thou dumb and deaf spirit, *I* command thee, come out of him, and enter no more into him.
26 And having cried out and torn [him] much, he came out; and he became as if dead, so that the most said, He is dead.
27 But Jesus, having taken hold of him by the hand, lifted him up, and he arose.
28 And when he was entered into the house, his disciples asked him privately, Wherefore could not *we* cast him out?
29 And he said to them, This kind can go out by nothing but by prayer and fasting.
30 And going forth from thence they went through Galilee; and he would not that any one knew it;
31 for he taught his disciples and said to them, The Son of man is delivered into men's hands, and they shall kill him; and having been killed, after three days he shall rise again.
32 But they understood not the saying, and feared to ask him.
33 And he came to Capernaum, and being in the house, he asked them, Of what were ye reasoning by the way?
34 And they remained silent, for by the way they had been reasoning with one another who [was] greatest.
35 And sitting down he called the twelve; and he says to them, If any one would be first, he shall be last of all, and minister of all.
36 And taking a little child he set it in their midst, and having taken it in his arms he said to them,
37 Whosoever shall receive one of such little children in my name, receives me; and whosoever shall receive me, does not receive me, but him who sent me.
38 And John answered him saying, Teacher, we saw some one casting out demons in thy name, who does not follow us, and we forbad him, because he does not follow us.
39 But Jesus said, Forbid him not; for there is no one who shall do a miracle in my name, and be able soon [after] to speak ill of me;
40 for he who is not against us is for us.
41 For whosoever shall give you a cup of water to drink in [my] name, because ye are Christ's, verily I say unto you, he shall in no wise lose his reward.
42 And whosoever shall be a snare to one of the little ones who believe [in me], it were better for him if a millstone were hung about his neck, and he cast into the sea.
43 And if thy hand serve as a snare to thee, cut it off: it is better for thee to enter into life maimed, than having thy two hands to go away into hell, into the fire unquenchable;
44 [where their worm dies not, and the fire is not quenched].
45 And if thy foot serve as a snare to thee, cut it off: it is better for thee to enter into life lame, than having thy two feet to be cast into hell, into the fire unquenchable;
46 [where their worm dies not, and the fire is not quenched].
47 And if thine eye serve as a snare to thee, cast it out: it is better for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into the hell of fire,
48 where their worm dies not, and the fire is not quenched.
49 For every one shall be salted with fire, and every sacrifice shall be salted with salt.
50 Salt [is] good, but if the salt is become saltless, wherewith will ye season it? Have salt in yourselves, and be at peace with one another.
1 He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death until they see the Kingdom of God come with power."
2 After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them.
3 His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them.
4 Elijah and Moses appeared to them, and they were talking with Jesus.
5 Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah."
6 For he didn't know what to say, for they were very afraid.
7 A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him."
8 Suddenly looking around, they saw no one with them any more, except Jesus only.
9 As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead.
10 They kept this saying to themselves, questioning what the "rising from the dead" meant.
11 They asked him, saying, "Why do the scribes say that Elijah must come first?"
12 He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised?
13 But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him."
14 Coming to the disciples, he saw a great multitude around them, and scribes questioning them.
15 Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him.
16 He asked the scribes, "What are you asking them?"
17 One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit;
18 and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able."
19 He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me."
20 They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth.
21 He asked his father, "How long has it been since this has come to him?" He said, "From childhood.
22 Often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us."
23 Jesus said to him, "If you can believe, all things are possible to him who believes."
24 Immediately the father of the child cried out with tears, "I believe. Help my unbelief!"
25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!"
26 Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead."
27 But Jesus took him by the hand, and raised him up; and he arose.
28 When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?"
29 He said to them, "This kind can come out by nothing, except by prayer and fasting."
30 They went out from there, and passed through Galilee. He didn't want anyone to know it.
31 For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again."
32 But they didn't understand the saying, and were afraid to ask him.
33 He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way?"
34 But they were silent, for they had disputed one with another on the way about who was the greatest.
35 He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all."
36 He took a little child, and set him in the midst of them. Taking him in his arms, he said to them,
37 "Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me."
38 John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us."
39 But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me.
40 For whoever is not against us is on our side.
41 For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward.
42 Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck.
43 If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna,{Gehenna is a word for Hell that originated as the name for a place where live babies were thrown crying into the fire under the arms of the idol, Moloch, to die. This place was so despised by the people after the righteous King Josiah abolished this hideous practice, that not only was it made into a garbage heap, but dead bodies of diseased animals and executed criminals were thrown there and burned.} into the unquenchable fire,
44 'where their worm doesn't die, and the fire is not quenched.'
45 If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched--
46 'where their worm doesn't die, and the fire is not quenched.'
47 If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire,
48 'where their worm doesn't die, and the fire is not quenched.'
49 For everyone will be salted with fire, and every sacrifice will be seasoned with salt.
50 Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another."
1 And he said to them, Truly I say to you, There are some here who will have no taste of death till they see the kingdom of God come with power.
2 And after six days Jesus took with him Peter and James and John, and made them go up with him into a high mountain by themselves: and he was changed in form before them:
3 And his clothing became shining, very white, as no cleaner on earth would make it.
4 And there came before them Elijah with Moses, and they were talking with Jesus.
5 And Peter said to Jesus, Master, it is good for us to be here: and let us make three tents; one for you, one for Moses, and one for Elijah.
6 Because he was not certain what to say, for they were in great fear.
7 And a cloud came over them; and a voice came out of the cloud, saying, This is my dearly loved Son, give ear to him.
8 And suddenly looking round about, they saw no one any longer, but Jesus only with themselves.
9 And while they were coming down from the mountain, he gave them orders not to give word to any man of the things they had seen, till the Son of man had come back from the dead.
10 And they kept the saying, questioning among themselves what the coming back from the dead might be.
11 And they put a question to him, saying, Why do the scribes say that Elijah has to come first?
12 And he said to them, Truly, Elijah does come first, and puts all things in order; and how is it said in the Writings that the Son of man will go through much sorrow and be made as nothing?
13 But I say to you that Elijah has come, and they have done to him whatever they were pleased to do, even as the Writings say about him.
14 And when they came to the disciples, they saw a great mass of people about them, and scribes questioning them.
15 And straight away all the people, when they saw him, were full of wonder, and running to him, gave him worship.
16 And he said, What are you questioning them about?
17 And one of the number said to him in answer, Master, I came to you with my son, who has in him a spirit which takes away his power of talking;
18 And wherever it takes him, it puts him down violently, streaming at the lips and twisted with pain; and his strength goes from him; and I made a request to your disciples to send it out, and they were not able.
19 And he said to them in answer, O generation without faith, how long will I have to be with you? how long will I put up with you? let him come to me.
20 And they took him to him: and when he saw him, the spirit in him straight away became violent; and he went down on the earth, rolling about and streaming at the lips.
21 And Jesus questioning the father said, How long has he been like this? And he said, From a child.
22 And frequently it has sent him into the fire and into the water, for his destruction; but if you are able to do anything, have pity on us, and give us help.
23 And Jesus said to him, If you are able! All things are possible to him who has faith.
24 Straight away the father of the child gave a cry, saying, I have faith; make my feeble faith stronger.
25 And when Jesus saw that the people came running together, he gave orders to the unclean spirit, saying to him, You, spirit, who are the cause of his loss of voice and hearing, I say to you, come out of him, and never again go into him.
26 And after crying out and shaking him violently, it came out: and the child became like one dead; so that most of them said, He is dead.
27 But Jesus took him by the hand, lifting him up; and he got up.
28 And when he had gone into the house, his disciples said to him privately, Why were we unable to send it out?
29 And he said to them, Nothing will make this sort come out but prayer.
30 And they went out from there, through Galilee; and it was his desire that no man might have knowledge of it;
31 For he was giving his disciples teaching, and saying to them, The Son of man is given up into the hands of men, and they will put him to death; and when he is dead, after three days he will come back from the dead.
32 But the saying was not clear to them, and they were in fear of questioning him about it.
33 And they came to Capernaum: and when he was in the house, he put the question to them, What were you talking about on the way?
34 But they said nothing: because they had had an argument between themselves on the way, about who was the greatest.
35 And seating himself, he made the twelve come to him; and he said to them, If any man has the desire to be first, he will be last of all and servant of all.
36 And he took a little child, and put him in the middle of them; and taking him in his arms, he said to them,
37 Whoever will give honour to one such little child in my name, gives honour to me: and whoever gives honour to me, gives honour not to me, but to him who sent me.
38 John said to him, Master, we saw one driving out evil spirits in your name: and we said that he might not, because he is not one of us.
39 But Jesus said, Say not so: for there is no man who will do a great work in my name, and be able at the same time to say evil of me.
40 He who is not against us is for us.
41 Whoever gives you a cup of water, because you are Christ's, truly I say to you, he will in no way be without his reward.
42 And whoever is a cause of trouble to one of these little ones who have faith in me, it would be better for him if a great stone was put round his neck and he was dropped into the sea.
43 And if your hand is a cause of trouble to you, let it be cut off; it is better for you to go into life with one hand than to have two hands and go into hell, into the eternal fire.
44 []
45 And if your foot is a cause of trouble to you, let it be cut off: it is better for you to go into life with one foot than to have two feet and go into hell.
46 []
47 And if your eye is a cause of trouble to you, take it out: it is better for you to go into the kingdom of God with one eye than, having two eyes, to go into hell,
48 Where their worm is ever living and the fire is not put out.
49 Everyone will be salted with fire.
50 Salt is good; but if the taste goes from it, how will you make it salt again? Have salt in yourselves, and be at peace one with another.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Mark 9
Commentary on Mark 9 John Gill's Exposition of the Bible
And he said unto them,.... Both to his disciples, and the multitude,
verily I say unto you, there be some of them that stand here; that were then living, and upon the spot,
which shall not taste of death, or die,
till they have seen the kingdom of God come with power. When Jesus was declared both Lord and Christ, by the wonderful effusion of the Holy Spirit; the Gospel spread in the world both among Jews and Gentiles, in spite of all opposition, under the power and influence of the grace of God, to the conversion of thousands of souls; and that branch of Christ's regal power exerted in the destruction of the Jewish nation; See Gill on Matthew 16:28. This verse properly belongs to the foregoing chapter, to which it is placed in the Vulgate Latin version; and so it concludes one in Matthew, and ought not to begin a new chapter.
And after six days,.... Six days after this discourse with his disciples, in their way to Caesarea Philippi, and after they were come into those parts:
Jesus taketh with him Peter, James, and John; favourite disciples, and a sufficient number, to be witnesses of his transfiguration:
and leadeth them up into an high mountain apart by themselves; where he and they were alone. This was not Mount Tabor, as is generally said, but either the mountain which Caesarea was at the foot of, or it may be Mount Lebanon; See Gill on Matthew 17:1;
and he was transfigured before them; the above three disciples; See Gill on Matthew 17:2.
And his raiment became shining,.... With the rays of glory and brightness which darted from his body through his clothes, and made them as bright as the light of the sun at noon day: and
exceeding white as snow; than which nothing is whiter;
so as no fuller on earth can white them. The Syriac version renders it, "as men cannot white on earth"; and the Persic thus, "so as men could not behold him". Just as the Israelites could not steadfastly behold the face of Moses, because of the glory of his countenance, when he came down from the mount; See Gill on Matthew 17:2.
And there appeared unto them Elias with Moses,.... Or Moses and Elias, as all the Oriental versions read, as in Mat_. 17:3; see Gill on Matthew 17:3,
and they were talking with Jesus; concerning his decease, and what he was to do and suffer at Jerusalem, and of which he himself had lately talked with his disciples; so that this might have been a confirmation of these things to them; See Gill on Matthew 17:3.
And Peter answered and said to Jesus,.... He addressed himself to him, as being more familiar with him; as also because he was the principal person: wherefore he says,
master, it is good for us to be here: the company and conversation were exceeding agreeable to him and his fellow disciples; and the glory that Christ appeared in surpassed every thing they had seen before:
and let us make three tabernacles; or, as the Syriac, Arabic, and Ethiopic versions read, "and we will make", &c. expressing not a petition, but a resolution; to which the Persic version premises, "if thou wilt give us commandment"; submitting it to the will of Christ:
one for thee, and one for Moses, and one for Elias; See Gill on Matthew 17:4.
For he wist not what to say,.... He did not know what he should say, or what was proper to be said by him, at such a time, in such circumstances, and before such persons;
for they were sore afraid. The Persic version reads, "he was": and so the Latin translation of the Syriac, though that itself is, "they were"; for all three were filled with consternation at what they saw and heard; so that they were scarcely themselves, and knew not well what they said or did.
And there was a cloud that overshadowed them,.... Jesus, Moses, and Elias, and also the disciples; who, according to Luke, entered into it, and so were covered by it.
And a voice came out the cloud, saying, this is my beloved Son, hear him. This was the voice of God the Father, bearing a testimony to the sonship of Christ; and was directed, not to Moses and Elias, but to the disciples, enjoining them to hear and obey him, who was the end of the law and prophets; was the great prophet Moses had spoken of, and was to be hearkened to, and whom all the prophets had testified of, and in whom they all centred; See Gill on Matthew 17:5.
And suddenly, when they had looked round about,.... Upon hearing the voice, to see if they could observe any other object, by whom it was pronounced, and whether the same they had seen continued:
they saw no man any more; neither Moses, nor Elias, not at that time, nor ever after;
save Jesus only with themselves: the voice only regarded him, and being directed to them; See Gill on Matthew 17:8.
And as they came down from the mountain,.... Christ and his three disciples, Peter, James, and John, whom he led up thither:
he charged them that they should tell no man what things they had seen; on the mount, as the transfiguration of himself, the persons of Moses and Elias, and the bright cloud from whence the voice came, which bore testimony of Christ's sonship: he ordered to keep the whole of this a secret from every man, even from their fellow disciples,
till the Son of man were risen from the dead; See Gill on Matthew 17:9.
And they kept that saying with themselves,.... "They retained it in their own mind", as the Persic version renders it; "they kept it close", as Luke says, Luke 9:36, among themselves, and acquainted no man with it: and which refers either to the whole of Christ's charge, relating to the vision on the mount; or else only to what he said about his resurrection from the dead; and which they took notice of particularly, and laid hold upon, as the word will bear to be rendered; and so the Ethiopic version does render it, "and they observed his saying"; what he last said concerning the son of man's rising from the dead;
questioning with one other what the rising from the dead should mean: they inquired, disputed, and reasoned with one another, what should be the meaning of such an expression: not that they were ignorant of the general resurrection of the dead; for this was the hope of Israel, and the general sense of the Jewish nation: but they did not know what he meant by his particular rising from the dead: whether he meant it in a literal sense, which supposed his death; and that though he had lately told them of, they knew not how to reconcile to the notions they had of a long and flourishing temporal kingdom of the Messiah; or whether he meant a and interest, in such manner as they expected.
And they asked him, saying,.... Being put in mind of it, by seeing Elias on the mount, or else by what Christ had said concerning his resurrection, or both:
why say the Scribes, the Vulgate Latin adds, "and Pharisees",
that Elias must first come? before the Messiah comes, or before the setting up his kingdom in greater glory; See Gill on Matthew 17:10.
And he answered, and told them,.... Allowing that their observation was right, and that this was the sense of the Scribes, and that there was something of truth in it, when rightly understood:
Elias verily cometh first, and restoreth all things: See Gill on Matthew 17:11;
and how it is written of the son of man, that he must suffer many things, and be set at nought. The sense of Christ is, that John the Baptist, whom he means by Elias, comes first, and restores all things: and among the rest of the things he sets right, this is one, and not of the least; namely, that he gives the true sense of such passages of the sacred writings, which related to the contemptuous usage, rejection, and sufferings of the Messiah; as that in these he was the Lamb of God typified in the sacrifices of the law, who by his sufferings and death takes away the sin, of the world; and therefore he exhorted and directed those to whom he ministered, to look unto him, and believe in him; see John 1:29.
But I say unto you, that Elias is indeed come,.... Meaning John the Baptist, who in prophecy is designed by him.
And they have done unto him whatsoever they listed; See Gill on Matthew 17:12; which words should be read in a parenthesis, as they are in the Vulgate Latin version; for what follows, as
it is written of him, respects not what the Scribes and Pharisees, and the people of the Jews did to John at their pleasure; despising his ministry and message, rejecting the counsel of God delivered by him, and remaining impenitent and unbelieving, notwithstanding his powerful and awakening ministry, with many other things, which are no where written of him; but the words regard his coming, and the prophecies concerning him, and particularly, that under the name of Elijah, in Malachi 4:5 and which had had their accomplishment.
And when he came to his disciples,.... The other nine, who were left at the bottom of the mountain, and were waiting for him:
he saw a great multitude about them: there was a multitude that followed him from Bethsaida hither; and which, very likely, was greatly increased upon Christ's arrival in those parts, and the people hearing of it;
and the Scribes questioning with them; disputing and contending with them about their master, his doctrines and miracles, and their mission and authority from him; insulting them, on account of their inability to dispossess a dumb spirit, hereafter related.
And straightway all the people, when they beheld him,.... As soon as ever they saw him, to many of whom, especially those that followed him out of Galilee, he was personally known.
Were greatly amazed; either that he should come at that juncture, to assist and relieve his disciples, when the Scribes were triumphing over them, as some think; or rather, as others, on account of that remaining lustre and glory which was on his countenance, through his transfiguration, and not yet wholly gone off; like that which was on the face of Moses, when he came down from Mount Sinai:
and running to him, saluted him; wishing him all peace and prosperity, expressing their great joy at his coming to them; which was very desirable by them, and exceedingly pleasing to them, and especially at this time, as both their words and gesture showed.
And he asked the Scribes,.... The Vulgate Latin renders it, "he asked them"; and the Ethiopic version, he said unto them; meaning either that he asked the disciples when he came to them, or else the people that ran to salute him; but the Syriac, Arabic, and Persic versions read, "the Scribes"; seeing them about his disciples, in close debate with them, and running hard upon them, he asks them,
what question ye with them? what is it ye seek and require of them? what is your dispute with them? what is your debate about? The Vulgate Latin version reads, "what question ye among you?" among themselves, and one another; and so Beza's most ancient copy.
And one of the multitude answered and said,.... The Scribes made no reply, being afraid to engage with him, whom they had often found too hard for them; and the disciples, if they were spoken to, were silent, through shame, because they had not succeeded in the cure of the person brought to them, which gave their enemies an handle against them: wherefore the parent of the afflicted child made answer, saying; the occasion of this debate between the Scribes, and thy disciples, is as follows:
Master, I have brought unto thee my son, which hath a dumb spirit; signifying, that he had heard much of him, as a very great man, and he believed him to be a master in Israel, who was famous both for doctrine and miracles, and therefore he brought his son to him, to be cured by him; but Christ not being in the way, he proposed him to his disciples, who attempted it without success. The case of his son was, he had a "dumb spirit". The Evangelist Matthew says he was "lunatic", Matthew 17:15; and by his account of him it appears, that he had the "epilepsy", or falling sickness; and which, when upon him, took away the use of his speech. And so the Jews ascribe dumbness to the violence of a disease: thus they askF7Jarchi in Misn. Gittin, c. 7. sect. 1. ;
"what is "Cordiacus" (kardiakov)? one that has a disorder which affects the heart, and causes a deliquium (a fainting and swooning away), but a man, שנעשה אלם, "who is become dumb", through the force of a disease;'
which was the case of this child: though this disease did not arise from natural causes, but from a diabolical possession; for he had a spirit, a foul spirit, a devil, as he is called: some further account is given of this unhappy case, in the next verse.
And wheresoever he taketh him,.... The spirit, or devil, whether it be near fire, or water, whatsoever danger, or dangerous place:
he teareth him; or throws him into it, or dashes him against it; or inwardly racks, tortures, and convulses him:
and he foameth; at the mouth, like one that is mad:
and gnasheth with his teeth; through the excessive pain he is in:
and pineth away; his flesh is withered, dried up, and consumed away. This was the sad deplorable case this child was in, who was his father's only child, and therefore his health and life were very desirable: now he further observes to Christ, saying,
and I spake to thy disciples that they should cast him out, and they could not. Christ being absent, he entreated the disciples, who had power against unclean spirits, to cast them out; that they would make use of it, and dispossess this dumb and evil spirit; and who did make trial to cast him out, but were not able to effect it; See Gill on Matthew 17:16.
He answereth him,.... The father of the child, and who is included in the reproof afterwards given, for his unbelief, and taking part with the Scribes against his disciples; though the Vulgate Latin, Arabic, Persic, and Ethiopic versions, read, "them"; meaning not his disciples, but the Scribes and Pharisees, with the father of the child: and saith,
O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me; See Gill on Matthew 17:17.
And they brought him unto him,.... The father of the child, and those that were with him, brought the child to Jesus, into his presence, before him:
and when he saw him, that is, either when Jesus saw the child, or the child saw Jesus; or the evil spirit in him, and by him which were all at once:
straightway the spirit tare him; threw him into a violent fit, shook him, and convulsed him in a dreadful manner; knowing his time was short, and being filled with indignation and rage, that he should be obliged, as he knew he must, to leave the child very speedily; and was therefore resolved to do all the mischief, and put him to all the pain he could:
and he fell on the ground; at the feet of Jesus, not being able to stand, through the violent motions and convulsions he threw him into:
and wallowed, foaming; rolled about from side to side, foaming at the mouth, and in the most exquisite rack and torture.
And he asked his father,.... As he lay rolling about in this miserable condition, that the length and stubbornness of his disorder might be known, and so the cure the more remarkable, and appear the more expressive of his divine power and goodness:
how long is it ago since this came unto him? since this evil spirit entered into him, and these disorders have attended him?
and he said of a child; or "from his infancy"; so that it was not for any actual sin that he had committed, that this sore affiction came upon him; and yet he could not be without sin, since it was not agreeable to the justice, mercy, and goodness of God, to afflict, or suffer to be afflicted, one that is innocent; and therefore must be tainted with original sin, which is the source and spring of all afflictions, calamities and judgments.
And ofttimes it hath cast him into the fire,.... When he has been near it; so that one part or other of his body has been scorched, or burnt, and his life in danger:
and into the waters to destroy him: when he has been near any brook, or river, it has thrown him into it, in order to drown him, as into the fire to burn him. The Ethiopic version before fire and water reads, "into the deep"; meaning either the sea or some deep pit, or off a precipice. All this is said to aggravate the case, and show the miserable condition the child was in, from the frequency of the fits, and the danger he was exposed to:
but if thou canst do any thing. This man's faith was very weak, and perhaps weaker than when he first came from home with his child. He had brought him to the disciples of Christ, and they could not cure him; the evil spirit was as strong, or stronger in him than ever; he now lay in a violent fit, and in a most miserable condition; so that he was almost ready to despair of healing: some small hopes he had that Christ might be able to relieve in this case; but he puts an if upon his power, and earnestly entreats him, if he had any, he would put it forth:
have compassion on us, and help us; his child that lay in such a deplorable condition, rolling on the ground at his feet; and himself, who was greatly afflicted for him: he tries, in very moving language, both the power and pity of Christ; and begs that if he had either, he would exert them on this occasion.
Jesus said unto him, if thou canst believe,.... As the man put an "if" on the power of Christ, Christ puts an "if" on the faith of the man; and tacitly suggests, that power was not wanting in himself, but faith in him; and should that cure not be performed, it would not be owing to any inability in him, but to his own incredulity. The Arabic version renders it, "what is this thy: saying, if thou canst do any thing?" What dost thou mean by it? Thou oughtest not to doubt of my power; there is no reason for it, after so many miracles wrought; upbraiding the man with his unbelief; and the Ethiopic version renders it thus, "because thou sayest, if thou canst": wherefore to show that power was not wanting in him, provided he had but faith, it follows,
all things are possible to him that believeth; that is, "to be done" to him, as the Syriac and Ethiopic versions supply: for all things are not possible to be done by the believer himself, but all things are possible to be done for him, by God, or Christ, or the Spirit of God: thus our Lord, as he elsewhere does, ascribes that to faith, which is done by a divine power.
And straightway the father of the child cried out,.... As soon as ever he found it was put upon his faith, and that the issue of things would be according to that, he expressed himself with much vehemency, being in great distress; partly with indignation at his unbelief, and partly through fear of missing a cure, by reason of it:
and said with tears; repenting of his unbelief, and grieved at the present weakness of his faith; which he very ingenuously confesses, saying,
Lord, I believe, help thou mine unbelief; not forward, but out of the way: he found in himself some small degree of faith in the power of Christ, but it was mixed with much unbelief, through the greatness of the child's disorder; and therefore desires it might be removed from him, and he might be helped against it: he saw it was not in his own power to believe; nor had he strength of himself to oppose his unbelief; but that both faith must be given him, and power against unbelief. The Syriac version renders it, "help", לחסירות הימנותי, "the defect of my faith": till up that which is lacking in it, it is very deficient, Lord, increase it; and the Arabic and Ethiopic translate thus, "help the weakness of my faith". He found his faith very weak, he desires it might be strengthened, that he might be strong in faith, and give glory to God; and in this way belief is helped, or men helped against it: every believer, more or less, at one time or another, finds himself in this man's case; and also that it is necessary to make use of the same petition; for faith is but imperfect in this life, and often very weak and defective in its exercise.
When Jesus saw that the people came running together,.... לותיה, "to him", as the Syriac version adds, and so the Persic; upon hearing the vehement cry of the father of the child, and the earnest solicitations he made, expecting that something would be done:
he rebuked the foul spirit; that brought this disorder on the child, had continued it so long, and with so much violence. Matthew calls this foul spirit, "the devil"; see Gill on Matthew 17:18,
saying unto him, thou dumb and deaf spirit; so calling him, not because the spirit was dumb and deaf, but because he had been the cause of dumbness and deafness in the child: he had at times taken away both his speech and hearing:
I charge thee come out of him, and enter no more into him. Christ, in an authoritative way, ordered the unclean spirit to leave his possession, and never attempt to regain it more. This he said, partly with regard to the devil, who would be desirous of repossession; and partly with respect to the disease, which had its intervals, and returned at certain times; and also with respect to the father of the child, to confirm his faith in the cure, and that he might be in no pain about the return of the disorder.
And the spirit cried, and rent him sore,.... We rightly supply, "the spirit", as do the Syriac and Persic versions, "the demon"; for it was he, and not the child, that cried, and made an hideous noise, at his ejection; being filled with wrath and rage, that he must be obliged to quit the possession he had so long held; and therefore, in spite and malice, before it left him, shook and tore him, and threw him into dreadful convulsions:
and came out of him; though sore against his will, being obliged to it, by the superior power of Christ:
and he was as one dead: that is, the child, when the devil had left him, lay as still as if he had no breath, nor life in him:
insomuch that many said, he is dead; really dead: that there was no life in him, nor any hopes of his coming to himself again.
But Jesus took him by the hand,.... "Took hold of the hand of the child", as the Persic version renders it;
and lifted him up; from the ground, on which he was cast by the spirit;
and he arose: this is omitted in the Syriac and Arabic versions, though in one edition of the latter, according to De Dieu, it is rendered, "and he stood"; to which is added, "and went into his own house". The Persic version, instead of this clause, reads, "and the child was healed"; and all the expressions show, that he was perfectly well.
And when he was come into the house,.... Perhaps into the man's house whose child he had healed, or into some other in these parts, for the sake both of retirement and refreshment:
his disciples asked him privately, why could not we cast him out? The nine disciples, who were particularly concerned in this matter, fearing they had lost the power of casting out devils, conferred upon them, inquired of Jesus, when he was alone, why they could not cast the demon out of the child, when they had ejected unclean spirits out of many others; See Gill on Matthew 17:19.
And he said unto them,.... Matthew, besides the following reason, assigns another, as given by our Lord, why they could not cast out the foul spirit, which was their unbelief; of which they were guilty in some sort, as well as the Jews, and the father of the child; but Mark omits it, and only relates this as the reason;
this kind can come forth by nothing, but by prayer and fasting; which they had not observed; See Gill on Matthew 17:21.
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.
For he taught his disciples, and said unto them,.... What he had some little time before suggested to them; see Mark 8:31.
The son of man is delivered into the hands of men: in one of Beza's copies it is read, "sinful men", as in Luke 24:7 and so the Persic version reads here, and adds rebellious. This is represented as if it was already done, because it was determined and agreed upon, that it should be; and because, in a very little time, the son of man would be delivered into the hands of wicked men, according to the will of God, with his own consent, by the means of Judas, the Jews, and Pilate:
and they shall kill him; put him to death, in a violent manner, contrary to all law and justice:
and after that he is killed; this is omitted in the Arabic version, and in the Persic version in the room of it it is read, "and shall put him into a sepulchre"; that being what followed next upon his death:
and he shall rise the third day. This Christ always takes care to mention, for the comfort of his disciples, when he tells them of his death.
But they understood not that saying,.... Meaning either the whole of what he had said, concerning his delivery, death, and resurrection: and which then must be interpreted with some limitation; for they must understand the sense of his words, which were clear and express; especially concerning his death, which affected their minds with trouble and grief; for Matthew says, "they were exceeding sorry upon it"; see Gill on Matthew 17:23; but they could not understand how it could be, and upon what account, and for what end, so holy and good, and innocent a man as he was, could be put to death; nor how this could consist with his character, as the Son of God, the Messiah, and king of Israel; and with the notions they had of the Messiah's abiding for ever, and setting up a temporal kingdom on earth: or this may regard only his resurrection from the dead; which whether it was to be taken in a literal or mystical sense, they could not tell:
and were afraid to ask him; lest they should be upbraided with their ignorance and stupidity, as they had been lately rebuked by him for their unbelief, and the neglect of their duty; and as Peter had been severely reprimanded for expostulating with him about the selfsame things, delivered by him to them, not before.
And he came to Capernaum,.... Where he met with the collectors of the tribute money, and paid it to them, as related by Matthew, Matthew 17:24, though Mark takes no notice of it. The Vulgate Latin and the Syriac versions, read in the plural number, "they came"; Christ and his twelve apostles; and which is the sense of the words, read in the singular number; for Christ came not alone, but with his disciples:
and being in the house; of Simon and Andrew, very likely where he used to be when at Capernaum:
he asked them, what was it that ye disputed among yourselves by the way? Whilst in their journey from Caesarea Philippi, to Galilee; or as they travelled through the parts of Galilee to Capernaum. This question Christ put, not as ignorant of what had passed among them, but in order to have the case laid before him; that he might reprove them for their pride and ambition, and have an opportunity of teaching them humility, and of informing them of the nature of his kingdom, and subjects; concerning which, they had entertained very wrong notions. The phrase "among yourselves", is omitted in the Vulgate Latin and Arabic versions, but stands in the Syriac, Persic, and Ethiopic.
But they held their peace,.... Fearing a reprimand, for their vanity and affectation of worldly grandeur:
for by the way they had disputed among themselves, who should be the greatest; that is, who should be advanced to the highest post, and have the greatest place of authority, honour, and dignity, in the temporal kingdom of the Messiah, they expected would be in a little time set up; for notwithstanding what Christ had said to them, concerning his being given up to the power of men, and concerning his death and resurrection, they still retained their former principle, to which they knew not how to reconcile his dying; and therefore chose rather to leave his meaning in suspense, and remain ignorant about it, than quit so darling a notion: and doubtless this dispute was occasioned by what Christ had said to them; who afterwards, getting by themselves, talked about it, which led on to a warm contest, about precedence in his kingdom.
And he sat down,.... As their master, as one having authority; and in order to examine into this matter, and pass judgment upon it:
and called the twelve; all the disciples, who though they might not be all engaged in this dispute, nor equally criminal, yet were all, possessed of the same notion; and therefore Christ calls them all unto him, what he had to say, being pertinent unto them all:
and saith unto them, if any man desire to be first; to have the pre-eminence, and be in the chief place in the kingdom of the Messiah,
the same shall be last of all, and servant of all: his pride and vanity shall be checked; his ambitious views shall be frustrated; instead of being first, he shall be last; and instead of having superior reverence and respect, he shall be debased, and treated with neglect and contempt; and instead of being the master over others, shall be the servant of all. Some copies read, "let him be"; and so the Persic version, "let him be last, and minister to every one"; and the Ethiopic thus, "let him subject himself to all, and be servant to all"; for the only way to preferment in Christ's kingdom, or in the Gospel dispensation, is humility and meekness, and performing the lowest services to all, with diligence and cheerfulness.
And he took a child,.... Which was in the house, and which he called unto him, and set by him, as the other evangelists observe:
and set him in the midst of them; his disciples, that all might see and learn from this instance;
and when he had taken him in his arms; and embraced him, to show his great regard to humility, and humble persons:
he said unto them; the following words.
Whosoever shall receive one of such children,.... That is, any believer, who is like to such a child for humility, meekness, and lowliness of mind; and so the Syriac version renders it, טליא איך הנא, "one like to this child": and so the Arabic and Persic versions; for it cannot be thought that Christ's meaning is, that whoever takes up any little child, embraces, and takes notice of it, as he did, does what is after related; but that whoever shows respect, and performs the least office of love and kindness to the meanest believer, comparable to a little child, for the above excellent qualities, and he does this, says Christ,
in my name; on account that he belongs to Christ, is one of his, bears his image, partakes of his grace, is loved by him, and shall be glorified with, him: such is Christ's great regard to his humble followers, that he takes it all one as if done to himself:
he receiveth me; this humble believer, being a member of his, and like unto him, and respected by him;
and whosoever shall receive me; Christ, in any of his members:
receiveth not me; that is, not him only; for he does receive him, otherwise there would be a contradiction in the words; but his meaning is, that he does not hereby receive him, by receiving one of his, nor him so much, as his Father:
but him that sent me; for as showing respect to one of Christ's members, is showing respect to him; so showing respect to Christ, is showing respect to his Father, from whence he came, by whom he was sent, in whose name he acted, and whose work and service he was concerned in.
And John answered him, saying,.... Taking notice of what Christ just now said, and observing how well pleasing it was to him, to receive in a meek and humble manner, the least believer in his name; and reflecting upon an action, in which he and some of his fellow disciples were concerned, and which he perceived was not so agreeable to this rule of Christ, thought proper to relate it to him; that he might have his sense of it, and give him an opportunity of enlarging on a subject, so suitable to the temper and disposition of this beloved disciple.
Master, we saw one casting out devils in thy name: very likely he called him Rabbi, as the Syriac version renders it, or Rabboni, as in John 20:16, a title commonly given to Christ, both by his disciples and others: the case related, very probably happened, when the disciples being sent forth by Christ to preach the Gospel and cast out devils, took a tour through Judea and Galilee, where they saw this man. John was not alone; there were others with him, at least another, who was an eyewitness with him; for the apostles were sent out, by two and two: who this man was, is not said, his name is not mentioned, perhaps was unknown to the apostles; though Beza says, in one ancient exemplar it is read, "we knew one". This person not only attempted to cast out devils, but really did; and that more than one; but in which of Christ's names he did it, is not expressed; if in the name of the Messiah, Dr. Lightfoot's conjecture may be right, that he was one of John's disciples; who had been baptized in the name of the Messiah, that was just expected to come; to whom, as to others of his disciples, was given a power of casting out devils, to make the way of the Messiah more plain; wherefore the reason why he did not cast out devils in the name of Jesus, but in the name of the Messiah, and did not follow him, nor his disciples, was not out of contempt, but ignorance, not knowing that Jesus of Nazareth was the Messiah: or if he cast out devils in the name of Jesus, which seems most likely, he might be, as others think, a disciple of John's, who really did believe in Jesus, though he did not associate with, his disciples, but continued with the disciples of John: wherefore it is said,
and he followeth not us; was neither one of the twelve apostles; nor one of the seventy disciples; nor even one of the lower class of the professed disciples of Jesus. This clause is omitted in the Syriac, Arabic, Persic, and Ethiopic versions:
and we forbad him; going on in this way, casting out any more devils:
because he followeth, not us; was not one of their company, nor any of Christ's disciples; who had received no authority and commission from Christ, to do what he did: wherefore they feared, that by such an irregular way of proceeding, the dignity of Christ would be lessened, and some dishonour and reproach reflected on him: and besides the honour of Christ, they might consult their own; and their case be too much like that of Joshua, when Eldad and Medad prophesied in the camp. This clause is left out in the Vulgate Latin, but stands in all the eastern versions.
But Jesus said, forbid him not,.... Neither him, nor any other they should hereafter meet with, who might be casting out devils in his name, giving this as a reason for it;
for there is no man which shall do a miracle in my name; or "miracles", as the Syriac version, as to cast out devils, or heal any sickness and disease,
that can lightly speak evil of me: such a man can never reproach and blaspheme that name, which he makes use of in doing, and by which he does wonderful works; no man can call Jesus accursed, who casts out devils in his name; see 1 Corinthians 12:3, if he has spoken evil of him before, he cannot do it "again", as the Persic version renders it, with any face; or he cannot do it "quickly, immediately", as the Vulgate Latin, Syriac, Arabic, and Ethiopic versions interpret it: there must be some time before such an one apostatizes, if he ever does; he cannot very easily and readily go into a way of blaspheming that name, by which he does his mighty works: his conscience will not admit of it; and besides, it would be contrary to his interest; it must sink his credit, and he lose the esteem and applause of men, he had gained by his miracles; for to dishonour that name, would be to reproach himself.
For he that is not against us, is on our part. Many copies read, "he that is not against you, is for you"; as this man; he was not against either Christ, or his disciples; he was doing the same work, promoting the same interest, and destroying the kingdom of Satan: and therefore, though he did not follow them, and had not his commission immediately from Christ; yet, inasmuch as he was opposing the same common enemy, and did nothing against them, he ought to be reckoned as one for them, and on their side. It is a proverbial expression, signifying that all that are not against a man, and take not the part of his enemy, are to be accounted his friends.
For whosoever shall give you a cup of water to drink,.... Not only one that does a miracle in the name of Christ, but he that shows the least respect, or does the least kindness to any one of his; See Gill on Matthew 10:42; is to be reckoned a friend, and is so accounted by Christ; and will be sooner or later taken notice of by him, especially, if what he does, be it ever so little, is done on his account:
in my name, because ye belong to Christ; or as the Syriac version renders it, "on account that ye are Christ's"; are his disciples, are called by his name, are partakers of his grace, bear his image and likeness, are loved by him, interested in him, given to him, redeemed by him called by his grace, and shall be with him:
verily l say unto you, he shall not lose his reward; See Gill on Matthew 10:42.
And whosoever shall offend one of these little ones that believe in me,.... Whosoever shall do the, least injury to the meanest person that believes in Christ, who are mean both in their own eyes, and the eyes of others; for Christ is not speaking of little children in age, who are neither capable of believing in Christ, nor are they ready to take offence; but of such as belong to him; his disciples and followers, of whom he is speaking in the preceding verse:
it is better for him that a mill stone were hanged about his neck, and he were cast into the sea; and drowned there: the allusion is to the drowning of malefactors, by tying a stone, or any heavy thing about their necks, and casting them into the sea. Casaubon, and others, have shown out of Heathen writers, that this has been a practice of some nations, particularly the Grecians: Jerom says, Christ speaks according to the custom of the country; this being a punishment of the greatest crimes among the Jews; but I have no where met with it in their writings: Christ's sense is, that such who give offence to any of his ministers or people, how mean soever they may appear, shall undergo the severest punishment; See Gill on Matthew 18:6.
And if thy hand offend thee, cut it off,.... I have observed on Matthew 5:30 that by the Jewish canons, cutting off of the hand was ordered in some cases there mentioned; which, though literally enjoined, must not be understood, as though the Jewish sanhedrim had a power of inflicting such a punishment, on persons found guilty of the things instanced in; or that it was required they should do this to themselves; but such rules were delivered in such language, to show the heinousness of the crimes committed, to express an abhorrence of themF7Maimonides in Misn. Nidda, c. 2. sect. 1. , and to deter persons from them; and to show, as the glossF8T. Bab. Sabbat, fol. 108. 2. on one place observes, that it is better that the hand be cut off; or it should be more eligible to the person himself, to have it cut off, than to be guilty of such evil: and in like manner, Christ there and here, directs to what is most proper and fit to be done; even to part with what is ever so near and dear, rather than be drawn into evil by it: and his sense in this place is, that the dearest friends and acquaintance, or be they what they will, though ever so near and dear, like a right hand, the instrument of action, that obstruct the spiritual welfare of men, are to be renounced and parted with, and treated as real enemies, and of the most pernicious consequence; See Gill on Matthew 5:29, Matthew 5:30.
It is better for thee to enter into life maimed: not that there will be any such thing, as upon the resurrection, going into heaven without a limb; for the words are to be understood, not literally, but figuratively; and the sense is, it is better to part with every thing here, that is detrimental to a man's doing, or enjoying, what is spiritually good, and enter into eternal life,
than having two hands, to go into hell; than by enjoying such persons and things, agreeable to the flesh, to the ruin of the soul, and be cast into hell;
into the fire that never shall be quenched. This is a periphrasis of hell, and is an allusion to the valley of Hinnom, from whence hell has its name, here and elsewhere; where a constant fire was kept, for the burning of polluted things: one of the Jewish writers saysF9Kimchi in Psal. xxvii. 13. , that it
"was a place in the land near to Jerusalem, and was a place contemptible: where they cast things defiled, and carcasses; and there was there, אש תמיד, "a continual fire", to burn polluted things and bones; and therefore the condemnation of the wicked, in a parabolical way, is called "Gehinnom".'
And says another of themF11R. Isaac Saugari, Sepher Cosri, fol. 57. 2. ,
"Gehinnom is a place known, near to Jerusalem, and a valley, שאין האש נכבית, "whose fire is never quenched"; and in which they burn bones of defilement, and carcasses, and other polluted things.'
This whole clause is left out in the Syriac, Persic, and Ethiopic versions; and the phrase, "that never shall be quenched", is not in the Arabic version.
Where their worm dieth not, and the fire is not quenched. The passage referred to, is in Isaiah 66:24, and as there, the words are spoken of such, as transgressed against the Lord; so here, of such as offended any of Christ's little ones, or were offended by an hand, a foot, or eye, and retained them: by their worm is meant, their conscience; for as a worm that is continually gnawing upon the entrails of a man, gives him exquisite pain; so the consciences of sinners, will be continually flying in their faces, bringing their sins to remembrance, accusing them of them, upbraiding them with them, aggravating them, tormenting them for them, filling them with dreadful anguish and misery, with twinging remorses, and severe reflections, and which will never have an end. This will be always the case; conscience will be ever distressing, racking, and torturing them; it will never cease, nor cease doing this office, and so the Chaldee paraphrase of Isaiah 66:24 renders this phrase, נשמתהון לא ימותון, "their souls shall not die"; but shall ever continue in the dreadful torments and unspeakable horrors of a corroding conscience; and by "the fire" may be meant the fire of divine wrath let into their souls, which will never be extinguished; and so Jarchi interprets the phrase in Isaiah 66:24, "their fire", בגיהנם, "in hell". It is a tradition of the JewsF12T. Bab. Pesachim. fol. 54. 1. & Gloss. in ib. , that the light, fire, which God created on the second day, "there is no quenching it for ever"; as it is said, "for their worm shall not die, neither shall their fire be quenched", Isaiah 66:24, the passage which is here referred to; the reason they give is, because it is the fire of hell; the sense of which is sometimes given by the Jewish doctors thusF13Zohar in Exod. fol. 62. 3. ; "their worm shall not die" from the body, "and the fire shall not be quenched" from the soul.
And if thy foot offend thee, cut it off,.... Such who are that to men, as the foot is to the body, the support of them through whom they have their maintenance and subsistence; and yet these, if they are a means of causing them to stumble and tail, or of leading out of the ways of Christ, and off from him, their company is to be shunned and abstained from;
it is better for thee to enter halt into life. The Vulgate Latin version reads, "eternal life", which is undoubtedly intended by "life"; and so reads the Cambridge copy of Beza's; and the meaning is, that it is better to go alone without such company into heaven,
than having two feet to be cast into hell, into the fire that never shall be quenched; See Gill on Mark 9:44.
Where their worm dieth not, and the fire is not quenched. The Persic version renders it, "because from thence there can be no deliverance": which is rather an interpretation of these figurative expressions, and is a good one; since they design the eternity of hell torments, as well as point at the anguish and misery of them.
And if thine eye offend thee, pluck it out,.... Than which, nothing is dearer to man, it being very tender, and exceeding useful: this metaphor the Lord sometimes makes use of, to show how dear his people are unto him, and what a tender concern he has for them, Deuteronomy 32:10. And here it may design such, as are most beloved by men, and are their most intimate acquaintance, and bosom friends; and yet these are to be parted with, when they prove snares and stumbling blocks, or give offence, by endeavouring to draw into sin, and from Christ:
it is better for thee to enter into the kingdom of God with one eye; that kingdom, which God has prepared for his people, from the foundation of the world, and of his rich grace, gives unto them, and in which they will enjoy him to all eternity;
than having two eyes, to be cast into hell fire. In the two instances before it is added, "that never shall be quenched".
Where their worm dieth not, and the fire is not quenched. This is repeated again, not only to assure the truth of the thing, but to raise the attention of the mind unto it, and fix an awful impression upon it: the Persic version renders it, "from whence thou shall never find redemption": there is no redemption from hell, as Origen and others have thought.
For every one shall be salted with fire,.... That is every one of those that transgress the law of God, offend any that, believe in Christ, retain their sins, and sinful companions; every one of them that are cast into hell, where the worm of conscience is always gnawing, and the fire of divine wrath is always burning, with that fire every one of them shall be salted: that fire shall be to them, what salt is to flesh; as that keeps flesh from putrefaction and corruption, so the fire of hell, as it will burn, torture, and distress rebellious sinners, it will preserve them in their beings; they shall not be consumed by it, but continued in it: so that these words are a reason of the former, showing and proving, that the soul in torment shall never die, or lose any of its powers and faculties; and particularly, not its gnawing, torturing conscience; and that the fire of hell is inextinguishable; for though sinners will be inexpressibly tormented in it, they will not be consumed by it; but the smoke of their torments shall ascend for ever and ever; and that they will be so far from being annihilated by the fire of hell, that they shall be preserved in their beings in it, as flesh is preserved by salt:
and every sacrifice shall be salted with salt; referring to Leviticus 2:13. "With all thine offerings thou shall offer salt"; not only the meat offerings, but the burnt offerings, and all others, were to be offered with saltF14Piske Toseph. Ceritot, c. 1. art. 3. ; of which, the Jews say the following thingsF15Maimon. Hilch. Issure Mizbeach, c. 5. sect. 11, 12, 13. Vid. ib. in Misn. Menachot, c. 3. sect. 2. :
"It is an affirmative precept to salt all the sacrifices, before they go up to the altar, as it is said, Leviticus 2:13. With all thine offerings thou shall offer salt; and there is nothing brought to the altar without salt, except the wine of drink offerings, and blood, and wood; and this thing is a tradition, and there is no Scripture to support it; and the commandment is to salt the flesh very well, as one salts flesh for roasting, who turns the part, and salts it; though if he salts the whole, with even one grain of salt, it is right; he that offers without any salt at all, is to be beaten; as it is said, "thou shall not suffer the salt of the covenant of thy God to be lacking": and though he is to be beaten, the offering is right, and acceptable, except the meat offering.--The salt, with which they salt all the sacrifices, is from the congregation, as the wood; and a private person does not bring salt, or wood, for his offering, from his own house: and in three placesF16T. Bab. Menachot, fol. 21. 2. & Baal Hatturim in Lev ii. 13. they put on salt, in the chamber of salt, and upon the ascent of the altar, and upon the top of the altar: in the chamber of salt they salt the skins of the holy things; and upon the ascent of the altar they salt the parts (of the sacrifice); and upon the top of the altar they salt the handful, and the frankincense and the meat offerings, that are burnt, and the burnt offerings of fowls.'
Something of this kind also obtained among the Heathens, who thought their sacrifices were not rightly offered, nor acceptable to God, unless salt was used with themF17Servius in Virgil. Aeneid. l. 2. p. 568, 569. & in l. 12. p. 1751. Alex. ab Alex. Genial. Dier. l. 4. c. 17. . Now our Lord in this has either respect to the same persons, as before; and signifies hereby, that the wicked in hell shall be victims to divine justice, and sacrifices to his wrath and vengeance; and that as the sacrifices under the law were salted with salt, these shall be salted with the fire of hell, and shall never be utterly destroyed; but shall ever remain the objects of God's sore displeasure; and fiery indignation: or he may have respect to a different sort of persons, even to the saints and people of God, who are an holy, living, and acceptable sacrifice to him; and in the prophecy referred to in the context, Isaiah 66:20, they are said to be brought for "an offering to the Lord--as the children of Israel bring an offering in a clean vessel into the house of the Lord": and so as the sacrifices of the Jews were salted with salt, and became acceptable to God; such who are seasoned with the grace of God, are preserved from the corruptions of the world, are acceptable in the sight of God, and are kept safe to his kingdom and glory.
Salt is good,.... To make meat savoury, and keep flesh from corrupting; and so is the grace of God, to season men's hearts, make their discourse savoury, and preserve them from the corruption of sin: and so men made partakers of the grace of God; they are good and useful to others, both by their words and actions, and especially ministers of the Gospel, who are "the salt of the earth"; see Gill on Matthew 5:13; and here Christ may chiefly intend his apostles:
but if the salt hath lost its saltness, wherewith will ye season it? there is no recovering it, it becomes good for nothing; See Gill on Matthew 5:13;
have salt in yourselves; the doctrine of grace, and word of Christ, prudence in talk and conversation, and holiness of heart and life, so as to behave wisely towards them that are without;
and have peace one with another; which the God of peace calls unto, the Gospel of peace requires, and the grace of God teaches. Salt is an emblem of firm union, concord, and agreement: hence the covenant of peace is called a covenant of salt, Numbers 18:19, compared with Numbers 25:12. This exhortation, very appropriately follows upon the making mention of salt in different senses; especially, this exhortation was the more necessary to the disciples at this time, since they had been very lately warmly disputing the point among themselves, who should be greatest in the kingdom of the Messiah; and which had occasioned this discourse of Christ's.