CHAPTER 9
JESUS’ TRANSFIGURATION
And he said to them, “I tell you the truth, some who are standing here will not taste death before they see that the kingdom of God has come with power.” Mark 9:1
Most commentators have agreed that this first verse should belong at the end of chapter 8. Of course, the chapters and verses of scripture were divided many centuries after the Bible was written and sometimes the divisions seem arbitrary. On the other hand, in the spiritual sense, this verse may actually be connected to what is about to happen in verse 2.
Jesus is clearly saying that some around him would not die until they saw the glory of God. This prophecy of Jesus may have been fulfilled in two ways. The first and obvious way was in in the transfiguration which would begin to happen in the next verse. Three of the disciples were about to see the dazzling glory of Jesus and have a peek into the heavenly and spiritual realm. Then, not too many weeks after this prophecy was given, the disciples would be able to witness the glorious resurrection of Jesus in Jerusalem.
It has been customary for many modern interpreters to see these words of the Lord as referring to the Second Coming of Jesus, or the Parousia. If the verse is interpreted in this way we have a huge problem. Two thousand years have now passed and Jesus has not come. Joel Marcus comments on this problem saying: “Mark also, like Jesus before him, saw the eschatological epoch as already dawning…” 1 A number of other commentators and scholars now see this prophecy in reference to the first century events of the transfiguration and/or resurrection. Edwards says, “The context 9:1 as 8:31 establishes, is not the Parousia as is often supposed, but the death and resurrection of Jesus, which did transpire in the lifetime of the hearers. The interpretation of 9:1 with reference to the resurrection claims a long history of support that goes back to many fathers in the early church.” 2
“After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them” (9:2-3). Christian tradition has it that Jesus took the three disciples up Mount Tabor for this event. Unfortunately, Mount Tabor is not a high mountain at all. It is a rounded hill that is very close to Nazareth in lower Galilee. It is only 1,843 feet (575 m.) in elevation. The fact that it is near Nazareth should tip us off that Tabor might have been merely a sight of convenience for early pilgrims. Also, it was occupied in Jesus’ time and had a fortress on its top. There would not have been much privacy there.
It is not unusual to see such traditions develop in the Middle East. While my wife and I lived in Galilee there were a couple of these traditions established and stones were actually set up to mark spots of supposed biblical events. These new sights may or may not have any connection with actual historical events, but in the future they will no doubt be revered by the masses.
The weight of scholarly opinion has been shifting in modern times away from Mount Tabor to Mount Hermon, which is very near to Caesarea Philippi. 3 Thus, Jesus and his disciples were actually in that area before the event. Mount Hermon is a high mountain, reaching 9,230 feet (2,813 m.) in elevation. It is high enough for its top to be snow covered for the cooler months of the year. The Israelis now even have a busy ski resort on its slopes.
Hermon also has the tradition of being a holy or sacred mountain (2 Pet. 1:18). Marcus says that the Upper Galilee area where Mount Hermon is located “is linked in ancient Jewish sources with visionary activity and ascent to the heavenly temple.” 4 This information is reflected in some of the extra-biblical works of the time.
As Jesus and his disciples reached the higher elevations of the mountain something of incredible strangeness began to happen. Jesus’ countenance was suddenly altered and his face began to shine like the sun (Matt. 17:2; Lk. 9:29). His clothing began to shine with blinding brilliance. The word describing his garments is stilbein in Greek and has the meaning of gleaming like burnished brass. 5 Many years later, John would see one in Revelation 2:18 whose feet would appear like “burnished bronze” (cf. Dan. 7:9). Jesus was transfigured or radically transformed before his disciples. The Greek word is metamorphoun and it is the word from which we get metamorphosis. 6
We can imagine what a great encouragement the transfiguration was to these three weary disciples. They had been troubled by the words of Jesus’ approaching death. Peter had been severely scolded by Jesus because of his lack of understanding about the Lord’s coming suffering. Now on the mountain it is made clear that suffering has to precede glory. The disciples must never forget this fact.
“And there appeared before them Elijah and Moses, who were talking with Jesus” (9:4). Elijah no doubt represented the prophets while Moses represented the law. Of course, Jesus was the fulfillment of both prophecy and law. Here Stedman quips that Moses at last had “made it” to the Promised Land. 7 The two great leaders of the past were discussing important things with Jesus. Mark does not tell us what they were discussing. However, Luke 9:31 does tell us: “…They spoke about his departure, which he was about to bring to fulfillment at Jerusalem.” Once again the coming suffering and glory of the Lord is confirmed to the disciples and this time by heavenly voices.
As the glory of the Lord dazzled them, Luke says that the disciples almost fell asleep (Lk. 9:32). This reminds us a lot of the experiences of Daniel as he saw the glory of the Lord. When the glory of the Lord appeared to him he actually fell into a deep sleep (Dan. 8:18; 10:9). We see here the mystery of the incarnation. Jesus always had this glory (Jn. 17:5) but in order to come to earth as our Savior he had to empty himself of it (Phil. 2:6-7) and become a servant. For this brief moment the former glory returned to our Lord.
“Peter said to Jesus, ‘Rabbi, it is good for us to be here. Let us put up three shelters— one for you, one for Moses and one for Elijah.’ (He did not know what to say, they were so frightened.)” (9:5-6). Peter called Jesus “Rabbi” or teacher, which he surely was. But in his great fear he asked if three tabernacles could be constructed to memorialize this great event. Mark adds a footnote that he no doubt got directly from Peter. He says that the disciple was so frightened he did not know what to say. Stedman says there are two kinds of speakers, “those who have something to say; and those who have to say something.” 8 Peter seemed to fall too often in the latter category. He probably did not realize it at the time but his suggestion was actually demeaning to Jesus by comparing him with Moses and Elijah. 9
How much like Peter are all of us human beings who would like to freeze or memorialize some glorious moment, so that it would appear like the pictures on some Grecian urn. We never realize that these moments cannot be memorialized. We always have to make the journey back down the mountain to earthly reality.10 There we always meet with the anxiety, suffering and drudgery of the world to which we are to minister and to which we bring the good news.
“Then a cloud appeared and covered them, and a voice came from the cloud: ‘This is my Son, whom I love. Listen to him!’” ((9:7). In the past visitations of God such a cloud was usually present. No doubt the cloud came to shield the weak and sinful eyes of mortal man from the awesome glory of God. We remember how God once came to Moses in a dense cloud (Exo. 19:9) and how the cloud covered Mount Sinai (Exo. 24:16). We also remember how God guided the Children of Israel with a pillar of cloud (Exo. 13:21).
As God did in the case of Moses and the Israelites, the voice of God came from within the cloud. Once more as in (1:11) the heavenly voice of the Father proclaimed Jesus as the Son of God. We have noticed in Mark that the demons well knew this fact about Jesus but even the disciples did not understand it. Certainly the Jewish leaders did not understand.
The heavenly voice commanded the disciples to “listen to him.” This so reminds us of Deuteronomy 18:15, where Moses commands the Israelites: “The LORD your God will raise up for you a prophet like me from among your own brothers. You must listen to him.” How tragic and sad that even the leaders of Israel were not in the least inclined to do this.
“Suddenly, when they looked around, they no longer saw anyone with them except Jesus” (9:8). As quickly as the transfiguration began it ended. The astounded disciples were left alone with Jesus. Edwards says of this glorious event, “The transfiguration of Jesus is a singular event in ancient literature.” 11 There is really nothing like it anywhere.
DOWN FROM THE GLORY TO THE GORY
As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. They kept the matter to themselves, discussing what “rising from the dead” meant. Mark 9:9-10
Jesus could have stayed on the glory peak and refused to go to his crucifixion in Jerusalem. The disciples certainly wanted to stay on the mountain top. However, the Christian life always calls us back down to the valley, where there is the shadow of death, sickness, oppression, fear, failure, guilt, and a host of other maladies. Jesus and his party came back down to the valley.
Once again, Jesus bids his followers not to tell of their glorious experience. There was really no way the experience could make much sense to others until Jesus had faced death on the cross and the resurrection. The disciples were greatly puzzled about the resurrection. Actually, in the Old Testament there was not much revealed about the doctrine. For a couple hundred years before Christ the resurrection had been emphasized. From that time the Pharisees had believed in it.12 Other groups like the Sadducees had not. We must remember that it would be only Jesus who would bring “life and immortality to life through the gospel” (2 Tim. 1:10).
“And they asked him, ‘Why do the teachers of the law say that Elijah must come first?’”(9:11). The disciples were not only puzzled about the resurrection, they were also puzzled about Elijah, whom they had just seen in glory. Was Elijah coming back? Had Elijah already come? We remember that Elijah was a most mysterious individual who apparently did not face death but was carried up to heaven in a whirlwind (2 Ki. 2:11). Because he did not die a physical death there began to be stories about his return. The prophet Malachi says clearly that Elijah must appear before the Messiah (Mal. 4:5-6).
“Jesus replied, ‘To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him’” (9:12-13). Although John the Baptist denied that he was Elijah (Jn. 1:21), nevertheless he was prophesied to come in the spirit and power of Elijah (Lk. 1:17). Jesus says that Elijah had already appeared. He was no doubt speaking of John. We have noted that John was dressed like the prophet and carried on a ministry much like his. Perhaps Jesus clears up this mystery even further in Matthew 11:14, where he says: “And if you are willing to accept it, he is the Elijah who was to come.” Of course, the Jews were not willing to accept it and so we can expect that Elijah will reappear in the very last days as Revelation 11:2-12 seems to indicate.
THE BOY WITH AN EVIL SPIRIT
When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him. Mark 9:14-15
No doubt the teachers of the law had moved in for the kill when they realized that the disciples were without their Master and that he might be away for a long time. 13 The ubiquitous crowds were also present, adding to an already explosive mixture. We are told that there was quite an argument going on between the disciples and the teachers of the law. When they saw Jesus they were overwhelmed with wonder. There is an interesting Greek word used here (ekthambeomai) and it means an astonishment and trembling that is very close to alarm.14 Several commentators have wondered why the people were so alarmed. Perhaps they were amazed because Jesus arrived at exactly the right time.
Some have suggested that Jesus still bore traces of the glory he had just received on the mountain. Most have discounted such a possibility feeling that the outward display of Christ’s glory would have negated his many appeals to keep his real identity hidden. 15
“‘What are you arguing with them about?’ he asked” (9:16). It appears here that Jesus is addressing his question to the crowd. The Greek word for “argue” used here is syzetein. Edwards remarks about this word saying that it “carries combative connotations and is often used by Mark of altercations with religious authorities (8:11; 9:14, 16; 12:28).” 16
“A man in the crowd answered, ‘Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not’” (9:17-18). This is a rather lengthy account just as in the case with the deliverance at Gadara earlier. As in many other instances Mark has a more detailed account than the other two Synoptic Gospels. However, Luke 9:38 does give us the extra information that this son was the man’s only child.
Demon possession and demonization were quite common in the first century. There is evidence that they were common in earlier days, even in Israel. The historian Josephus relates how God gave Solomon special knowledge in the art of dealing with demons and in the healing of diseases (Ant. 8.2.5 par. 45). This tradition concerning Solomon was believed widely in late antiquity. 17 There were a number of Jewish exorcists such as the one who appears later in this chapter. No doubt exorcism had been attempted many times on this young man even before the disciples vainly tried their hands at it.
The problem the young boy displayed here has many of the classic symptoms of epilepsy. While it is true that the gospels try to distinguish between demon possession and other physical problems, there seems to be a blurring of them here.18 Even today it is likely that many health problems have their roots in the spiritual world. We just have no way of testing this on our “sophisticated” machinery.
“‘You unbelieving generation,’ Jesus replied, ‘how long shall I stay with you? How long shall I put up with you? Bring the boy to me’” (9:19). Jesus seems to have reference to the crowd here. “‘Generation’ (Gk. Genea) occurs five times in Mark…but never with reference to the disciples.” 19 Unbelief was not a new problem for Israel. Even in the early days of the Exodus there was unbelief. In Deuteronomy 32:20 the Lord said, “I will hide my face from them…and see what their end will be; for they are a perverse generation, children who are unfaithful.” Of course, we cannot deny that the chosen disciples were having a few problems themselves with unbelief. Jesus will point this out later.
“So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth” (9:20). As we have witnessed before, the demon in the boy tried to have one last fling before Jesus threw him out. Such action also may have been designed by the evil one to frighten the exorcist as well. Poole comments here, “He will do what harm he can when he cannot do us the harm he would.” 20 An early saint Peter Chrysologus (AD 405-450) quipped about the boy’s actions saying: “Though it was the boy who fell on the ground, it was the devil in him who was in anguish.” 21
“Jesus asked the boy’s father, ‘How long has he been like this?’ ‘From childhood,’ he answered” (9:21). We can be certain that Jesus was not probing for this information in order to gain some power over the evil spirit. He already had such power and we can know from scripture that Jesus knew what was in man (Jn. 2:25). Marcus adds, “Miracle stories often stress the length of the illness to show that it was incurable by natural means.” 22
“It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us” (9:22). I remember the story of a fellow worker many years ago. This man had been burned severely when he was a child. However, it was not an accident. He had a very clear memory of being pushed into a campfire by some unseen being. Fortunately, he had made a full recovery and was serving the Lord at the time. We see that this young man had been the recipient of such evil tricks. The devils had even tried to drown him. We get a clear understanding here of the devil’s plans for the human race. While God has a wonderful plan for our lives, the devil has a terrible plan for us. His plan is to destroy us completely.
Jesus was amazed at the man’s little faith. “‘If you can?’ said Jesus. ‘Everything is possible for him who believes’”(9:23). We see here that the boy’s father had a little faith but not nearly enough. Jesus makes a great teaching here, telling us that faith is a very key element in the Christian life. It is somewhat like the power cord that connects the appliance to the outlet. When it is connected everything will work but when it is not nothing works. In Matthew’s account (Matt.17:20) Jesus said that just a tiny bit of faith, even like a mustard seed, can move mountains. It reminds us of the refrain to the old hymn written by Paul Rader back in 1921.
Only believe, only believe;
All things are possible, only believe,
Only believe, only believe;
All things are possible, only believe.
“Immediately the boy’s father exclaimed, ‘I do believe; help me overcome my unbelief!’” (9:24). We see here that Jesus worked even through this man’s weak faith. He can certainly increase and strengthen our faith (cf. Lk. 17:5; 22:32). After all, faith is really a gift that comes from God (Eph. 2:8). It was certainly difficult for the man to believe since he knew the every-day reality of his son’s demon possession. The great Israeli leader Menachem Begin said in his book The Revolt that “Faith is perhaps stronger than reality, for faith itself creates reality.”
“When Jesus saw that a crowd was running to the scene, he rebuked the impure spirit. ‘You deaf and mute spirit,’ he said, ‘I command you, come out of him and never enter him again.’ The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, ‘He’s dead.’ But Jesus took him by the hand and lifted him to his feet, and he stood up” (9:25-27). It is always amazing to see the great authority and power of Jesus in action. He has no failures or delays. He does not quibble with foul spirits. They scream and come out at his word. After all, he is the Lord of heaven and earth. All things, visible and invisible, were made by him in the beginning. They dare not dispute or delay at his word.
“After Jesus had gone indoors, his disciples asked him privately, ‘Why couldn’t we drive it out?’ He replied, ‘This kind can come out only by prayer’” (9:28-29). As Pett states it: “‘faith’ means more than just believing. It involves relationship with God.” 23 In answer to their query Jesus was saying to his disciples, “You don’t live close enough to God.” 24 We must remember this in the great challenges of life. Christianity is all about relationship, a very close and continuous relationship with Jesus. It is only in such a relationship that we will have the power to deal with life’s problems. That relationship is kept warm and vital through constant prayer.
Some early manuscripts add “and fasting” here as a condition. We note that this is not included in the NIV. Many scholars feel that this was not in many original manuscripts primarily because Jesus had previously said that the disciples would not fast while the Bridegroom was with them (Mk. 2:19). 25
In summary of this whole episode Morgan says: “He found disputing scribes, a distracted father, a demon-possessed boy, and defeated disciples…He silenced the scribes, he comforted the father, he healed the boy, he instructed the disciples.” 26
“They left that place and passed through Galilee. Jesus did not want anyone to know where they were, because he was teaching his disciples. He said to them, ‘The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise.’ But they did not understand what he meant and were afraid to ask him about it” (9:30-32). Jesus and his disciples are now moving out of the Galilee and in the direction of Jerusalem. They will stop briefly at Jesus’ Galilee home in Capernaum. This will be the last reference to Galilee until after the passion of Jesus. He is moving almost incognito in order to teach his disciples and prepare them for what is ahead for them in Jerusalem. This is the second of his three passion predictions (8:31; 9:31; 10:33-34). 27 Although the disciples did not understand his coming death they were fearful to ask him about it.
HOW TO BE GREAT IN GOD’S KINGDOM
They came to Capernaum. When he was in the house, he asked them, “What were you arguing about on the road?” But they kept quiet because on the way they had argued about who was the greatest. Mark 9:33-34
We gather that the disciples were quite embarrassed with Jesus’ question. The reason was that they had been arguing on the way about which of them would be the greatest. Perhaps this situation above all others tells us of the poor spiritual condition the disciples still were in. They just did not get it. As Marcus says, “Time is running out for the disciples to get on board.” 28
“Sitting down, Jesus called the Twelve and said, ‘If anyone wants to be first, he must be the very last, and the servant of all’” (9:35). Once more Jesus sat down to teach which was the usual posture for a teaching Rabbi. He tried again to impart the very basic kingdom principles into his disciples. Actually, the kingdom of God seems quite crazy at first sight. The way to live is to die; the way to receive is to give; and the way up is down. Of course, this was all nonsense to the pagan world. They felt that a servant was at the very bottom of the social ladder and they had no desire for such a position. The Greek word used here, diakonos, was just the ordinary word for one who waited tables. Such a task was considered demeaning. It was written by Plato in his Socratic dialogue, Gorgias, (c.380 BC), “How can a man be happy when he has to serve someone.” 29
Jesus says that the way to be great is to serve others. St. Augustine once said of this portion of scripture, “The text teaches that discipleship grows first by a downward, lowly movement, as a tree seeking roots, in order then to reach skyward.” 30 Years ago I read the story of a man who was investigating one of the “illegal” but vigorous house churches in the Far East. After speaking with several of the members he finally expressed his desire to meet the pastor. One of the members pointed him out. The visitor was amazed to see that he was the man pushing a wheelbarrow full of manure. He was the leader but he had placed himself in the lowest position.
“He took a little child whom he placed among them. Taking the child in his arms, he said to them, ‘Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me’” (9:36-37). Jesus here broke with many traditions of his age. In that early time children had little or no status. In the Roman world unwanted children were often exposed or murdered. Giving attention to children or listening to “children’s talk” was considered as a waste of time by many.31 Just as Jesus gave status to women he is also here gave status to children.
Commentators, teachers and preachers often rave on about the virtues of children, such as innocence, humility, simple faith and the lack of guile. All these things are no doubt true but Jesus is not emphasizing them here. He is emphasizing the lowly position of a child. When we give attention to the lowly, we serve the Master. When we welcome one of these lowly ones we welcome the Messiah. Obviously, children have no influence. They will not advance our careers, lend us prestige or give us things. In the same way the lowly of society cannot help us. Rather, we must help them.32
In his parallel Matthew adds a section here: “And he said: Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me’” (Matt.18:3-5). Again, we can only enter the kingdom with great humility and not with pride. There are several more places in scripture where such teachings on humility are given (cf. Matt. 20:26-27; Matt. 23:12; Mk. 10:43-44; Lk. 14:11; 18:14; and 22:26).
JEALOUSY IN MINISTRY
“Teacher,” said John, “we saw a man driving out demons in your name and we told him to stop, because he was not one of us.” Mark 9:38
At first sight this passage does not seem to fit with the one before it and the one after it. However, on close inspection we see that it is an example of pride and arrogance, just the opposite of humility. We might wonder how the disciples who had just failed “big time” in casting out a demon would have the gall to forbid a stranger who was successfully casting them out to continue on in his work. We remember how Paul in a comparable incident rejoiced that his enemies were preaching the gospel (Phil. 1:15-18). 33
Barclay says here: “Intolerance is a sign both of arrogance and ignorance, for it is a sign that people believe that there is no truth beyond the truth they see.” 34 I remember many years ago when we were struggling over the nature of the real church and ministry that my wife and I came upon a group who seemed to have stepped right out of the first century New Testament Era. We were amazed and instantly attracted to them. However, we were soon put off by their idea that they were the true church and that all other churches were apostate. They even declared the preaching of evangelist Billy Graham as apostate. It was actually Paul’s words in Philippians 1:15-18 that caused us to wake up and reject this group.
I remember a little ditty from years gone by that runs like this:
We are God’s chosen few;
All others will be damned.
There is no place in heaven for you:
We can’t have heaven crammed.
Here we must recall the conflict that happened in the days of Moses (Num. 11:26-30). In this incident Moses took seventy of the elders aside to the tent of meeting. There the Spirit fell upon them and they prophesied. Two men, Eldad and Medad, did not go out to the tent but they nevertheless also began prophesying. Joshua demanded that Moses stop the two but Moses replied, “Are you jealous for my sake? I wish that all the LORD’s people were prophets and that the LORD would put his Spirit on them!” (v. 29).
“‘Do not stop him,’ Jesus said. ‘No one who does a miracle in my name can in the next moment say anything bad about me, for whoever is not against us is for us’” (9:39-40). Jesus is delivering a very great teaching here. He is telling us that truth is a many-faceted thing. 35 We can safely say that truth is a lot bigger, wider, longer and deeper than any of us suppose. There is plenty of room in Christianity for all kinds of denominations and groups, providing they hold firmly to Jesus as their Lord and Savior. Someone once said that Jesus is a lot easier to please than his disciples and this saying appears to be true.
“Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward” (9:41). This is a very simple act but Jesus says it will not be forgotten and certainly will be rewarded. It is of note that in this verse Jesus calls himself “Messiah” or “Christ.” It is a rare occurrence for him to do so.36
THE GRAVE PERIL OF CAUSING OTHERS TO SIN
If anyone causes one of these little ones— those who believe in me— to stumble, it would be better for them if a large millstone were hung around their neck and they were thrown into the sea. Mark 9:42
The Greek word for little one (mikros) can also mean humble one. 37 It would thus apply to a child, or to the least, unimportant person in the church. It would apply to the weak and vulnerable. Causing others to stumble (Gk. skandalise) has reference to a baited animal trap. 38. It seems that the underlying idea here is that we can be a part of trapping others in sin if we are not very careful. When we do so, Jesus says woe unto us. It would be better for us to have a very heavy millstone tied around our necks and to be cast into the sea.
In Israel there are ancient millstones on display almost everywhere. For instance, at Capernaum there is a great collection of millstones of all sizes. A millstone, whether small or large, comes in a set. The smaller millstones are really just a hollowed-out rock with a smooth round rock for the upper part. Even a small child could operate this kind of mill. The larger millstones had for their base a smooth conical rock pointing upwards and a heavy upper portion that would fit down over the conical base exactly. Millstones had handles where two people could hold them and turn the upper part around. The grain was placed in the upper part and was ground into flour as the mill was turned. The larger mills were turned by slaves and the upper mill stone could be very heavy. Some millstones were so heavy they had to be turned by a donkey. Even a rather small millstone was sure to take a person to the bottom of the sea if hung around the neck.
It is the very heavy donkey driven stone (Gk. mulos onikos) that is referred to here. Jesus is using hyperbolic language to underscore the very important point he is making. 39 God help us if we offend a little one, whether a child or a weak believer in the church! When my sister and I were young people we were part of the church youth choir. On a certain occasion, one of our choir members was chewing gum. This so irritated a church member that he came forward and publicly shamed and humiliated her for her “irreverent” act of chewing gum in the church house. I don’t think we ever saw that girl in church again.
In the parallel version of Matthew 18:7 the evangelist adds: “Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come!” Today child molestation is rapidly increasing. David Kupelian reports a remark one talk-show host had made: “Today’s culture is a child molester.” 40 People seem to think that having sex with children is a good thing. According to the Internet Filter Review more than a hundred thousand web sites now offer child pornography. The illegal child-porn racket generates some three billion dollars in revenues every year.41
Unfortunately, many children are sexually abused at home by fathers and male family members. This is particularly dangerous for today’s single moms who often invite other men into their broken homes. When we look at nature (Job 12:7-8) we see that even animals have better judgment. A mother bear will fight to the death to keep a strange male away from her cubs. We can only say, woe to the fathers who have sexually abused their children and have likely condemned these daughters to a life of sexual promiscuity and harlotry. Woe to male relatives and others who have abused young children!
“If your hand causes you to stumble cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out” (9:43-44). Jesus continues with his hyperbole in order to greatly stress his point. Sometimes hyperbole can be funny, such as the man with a plank in his eye in Matthew 7:3-5. Here, it is rather drastic and alarming. Jesus is saying that we should go to almost any extent to get rid of sin in our lives. “Not even things we value supremely like eyes, hands, and feet – should stand in the way of eternal life.” 42
We must not think for a moment that Jesus is instructing us to cut off our body members. With just a little bit of thought we can see that such a natural act would not work. If we were to cut off one hand the other one would probably commit the same sin in time. If we cut off both, our hearts and minds would surely keep on sinning.
“And if your foot causes you to stumble, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell. And if your eye causes you to stumble, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, where ‘the worms that eat them do not die, and the fire is not quenched’” (9:45-48). Jesus continues on with his drastic Middle Eastern hyperbole. The point is that we should do anything and everything to get sin out of our lives. If we let sin and sinful habits continue and become a part of our living and thinking we surely will be thrown into hell. Today there are a lot of people and even a lot of preachers who no longer believe in hell. We can only say that someday everyone will believe in it.
The word for “hell” here is the Greek gehenna. It translates the Aramaic gehinnam, a compound word referring to the Hinnom Valley. 43 The Hinnom Valley is a large valley that begins on the western side of the Old City of Jerusalem and continues on the southern side where it finally joins the Kidron Valley. In the days of King Ahaz (2 Chr. 28:3) and also in the days of King Manasseh (2 Chron. 33:6) small children were offered in the fires of this valley to pagan gods by the Israelites. We have to say that this was surely child abuse at its worst. When King Josiah later instituted his religious reforms, the valley was declared an unclean place (2 Ki. 23:10). 44 Over the centuries this valley became a dumping ground for trash and garbage. We can imagine how it burned continuously and how the worms and vermin must have infested it. Sometimes in warfare this valley was filled with the dead. No doubt the smell from the valley was odious and repulsive. What a picture of Hell!
Perhaps Isaiah was looking at this valley when he spoke the words: “And they will go out and look upon the dead bodies of those who rebelled against me; their worm will not die, nor will their fire be quenched, and they will be loathsome to all mankind” (Isa. 66:24).
We must realize that the Creator of the Universe surely designed a means of disposal for sinful and rebellious souls. 45 We see that there is a disposal system built-in everywhere in his creation, whether it be fish, fowl, animals or humans. Even the smallest cells have their own disposal system built-in. Gehenna or hell, is God’s disposal system for rebellious humans and fallen angels. It is a place of punishment and dread. It is a place where the fire burns and the worm devours. Gehenna is an eternal punishment and everlasting condition.
For those who have problems with a literal hell let us say that there are some things actually worse than fire. That Anglican theologian, John Trapp (1601-1669) says, “This worm of conscience is worse than the fire, if worse may be: it is the very hell of hell, as being the furious reflection of the soul upon itself for all its neglected opportunities and flagitious practices.” 46 How could one live a million years with such horrible remorse? That is what hell is all about. How could a person exist forever knowing that he or she has forever lost that which was of most importance in life? Clarke says, “They suffer without being able to die; they are burned without being consumed; they are sacrificed without being sanctified-are salted with the fire of hell, as eternal victims of the Divine Justice.” 47
THE PURIFYING WORK OF SALT
Everyone will be salted with fire. Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other. Mark 9:49-50
Barclay refers to these verses as some of the most difficult ones in the New Testament. They obviously have nothing to do with each other but are coupled here because they contain the word “salt.” 48 We need to understand that in early Christian times many sayings of Jesus (Gk. logion) were circulating in the church. Mark was obviously using some of these well-known sayings of Jesus in his gospel. As we have said before, Mark was more intent on portraying the life and deeds of Jesus than he was in portraying his teaching. Also, the most ancient witnesses tell us that Mark did not try to give us a purely chronological account of Jesus’ ministry.49
What can we make of these verses? The salting with fire probably has to do with Israel’s sacrificial system. Edwards says; “It [salt] was prescribed to accompany burnt offerings (Ezek 43:24), cereal offerings, and indeed ‘all your offerings’ (Lev. 2:13).” 50 Obviously, salt was a picture of the life offered up to God. It may be in this sense that Jesus calls believers “the salt of the earth” in Matthew 5:13. Thus, the Christian life, like the offerings of old, is to be sanctified both with salt and with fire. We immediately think how the fire of tribulation purifies the lives of believers as they become living sacrifices for God (Rom. 12:1).
Ancient people felt that nothing was purer than salt because it came from the sun and sea, the two purest things.51 Salt was a purifier and the most ancient preservative. There was no refrigeration in ancient times so many perishable items were salted. As we have seen, fish from the Sea of Galilee were salted and shipped all over the country. One additional quality of salt was well understood in the Middle East but is not known in the west. It was impossible to eat olives, whether green or ripe, unless they were soaked in a salty brine solution for several weeks. Thus, salt takes the bitterness out of life. That is just another of the many reasons that believers are to be the salt of the earth.
The Bible says that we must have salt in ourselves (Col. 4:6). Here Jesus is telling us to do everything it takes to preserve our saltiness. This is that flavor— that savor, that makes us different from the world. This is also what helps us to live at peace with others.