Chapter 9
Verse 1.
And he said to them, “I tell you the truth,[a] there are some standing here who will not[b] experience[c] death before they see the kingdom of God come with power.”
Smith. Now what did He mean by that? Because those disciples have all died, and we have not yet seen the kingdom of God come with power. Was Jesus mistaken? Well, first of all, no. Jesus was not mistaken. If my interpretation of a scripture would make it appear that Jesus was mistaken, then my interpretation is wrong. If my interpretation of what Jesus said would make what Jesus said ridiculous or foolish, my interpretation is wrong. And many times, people misinterpret the words of Jesus.
TPT. This manifestation of the power of God’s Kingdom realm could be seen in three dimensions. Beginning with v. 2, the Kingdom power of God was seen in Jesus’s transfiguration and the appearing of Moses and Elijah on the mountain. Jesus’ resurrection and ascension into glory inaugurated a new era of God’s Kingdom power. The coming of the Holy Spirit at Pentecost which brought to birth the church of Jesus Christ and extended God’s Kingdom realm to all the earth.
Womack. Everyone present died before A.D. 100. Therefore, Jesus was not referring to God’s physical kingdom on earth which has yet to happen. All three of the Gospel writers (Matthew 16:28-17:1, Mark 9:1-2, and Luke 9:27-28) immediately recount Jesus’ transfiguration - which took place six days later.
The transfiguration of Jesus was the fulfillment of this prophecy. Luke 17:20-21 shows that the kingdom of God is within us (speaking of the born-again experience), and that became a reality after Jesus’ resurrection. However, the context of this statement, which is consistent in all three accounts, cannot be overlooked and points to the transfiguration of Jesus as being “the kingdom of God come with power.”
Verses 2-6.
2 Six days later[e] Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them,[f] 3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 4 Then Elijah appeared before them along with Moses,[g] and they were talking with Jesus. 5 So[h] Peter said to Jesus,[i] “Rabbi, it is good for us to be here. Let us make three shelters[j]—one for you, one for Moses, and one for Elijah.” 6 (For they were afraid, and he did not know what to say.
Smith. Now, Peter, James and John were taken up into this high mountain, Mount Hermon, which is just there at Caesarea Philippi. Caesarea Philippi is just right at the base. So, Jesus, six days later, took them on up into this mountain, and there He was transfigured before them. His raiment did shine. And while He was there in this transfigured state, Moses and Elijah appeared, and they were talking with Him. Jesus said, "There are some standing here that are not going to die until they see the kingdom with power." And there, God took them, I believe, into a time chamber. And they saw Christ in the glory that He will have and the power when He comes again to the earth, talking with Moses and Elijah. So, they were taken out of this time zone, into the eternal, and they actually saw the kingdom of God coming with power and glory. Or they saw the kingdom of God coming with power, as He declares.
Swaggart. The Greek word translated “transfigured” refers to the act of giving outward expression to one’s inner character. Jesus appeared to the mass of people as a Galilean peasant, a man of sorrows, acquainted with grief. But His innermost being was the Son of God in all His glory. Says Mt. Tabor is the site of the transfiguration. (Why does Smith say Mt. Hermon?).
Swaggart’s view. Moses represents the Law and Elijah represents the prophets; thus, Jesus is the fulfillment of the law and prophets. Second, Jesus appeared in a measure of the Glory. When He returns there will be more glory. See Mt. 24:27. Third, both classes of believers affected by Christ’s return are represented. Moses died and was buried (Dt. 34:5-6). He represents those who have died in the Lord and who will be resurrected and glorified at Christ’s coming. Elijah was translated and did not pass through death. See 2 Kings 2:11. He represents those who are alive at the Lord’s return and who are caught up in the air with Him. I Thes. 4: 13-17. The entire incident displays in symbol the coming of the Millennial Kingdom.
The dialogue between the three went on for some time.
Three titles were used for Jewish teachers. “Rab” was used to identify any teacher. “Rabbi” was used to denote skillful or noted teachers. “Rabboni” was reserved for a special, master teacher. Here, Rabbi is translated “Master.”
Womack. Jesus didn’t take all His disciples to witness His transfiguration. He deals with us differently. His grace is unconditional and, therefore, available to everyone equally. But we access this grace by faith (Romans 5:1-2). Our faith response to God’s grace does affect how God uses us and what He reveals to us. To those who have, more will be given, and to those who have not, even what they have shall be taken away (Mark 4:25).
There are some experiences with the Lord that only happen when we are apart from the multitude.
The Greek word translated “transfigured” is the same word translated “transformed” in Romans 12:2. It’s the Greek word “METAMORPHOO,” where we get our English word “metamorphosis.” It speaks of total change like when a caterpillar changes into a butterfly.
Moses’ face reflected the glory of God. Jesus was the glory of God. Moses placed a veil over his face to keep the glory shone from overwhelming others. Jesus’ body was His veil (Hebrews 10:20)( by a new and living way opened for us through the curtain, that is, his body). God’s glory was within, but His body veiled others from seeing it directly. In this instance, Jesus pulled back the veil of His flesh and allowed His glory within to radiate out. Then He placed the veil back over it and there was no lingering visible evidence of the glory as with Moses.
How did they know this was Elijah and Moses? When we are in the Spirit, He lets us know. Knowledge doesn’t have to be transmitted in spoken or written form. We can know things in our spirits.
Luke 9:31 says Moses and Elijah were speaking to Jesus about His death in Jerusalem. Although Jesus was God in the Spirit, He was man in the flesh. Luke 2:52 says Jesus increased in wisdom and stature. His physical mind had to be educated. Moses and Elijah were revealing information to Jesus that He needed to know about His crucifixion.
Jesus had already prophesied His death four times, but He got more details about His death in this conversation.
It is good to be in the presence of the Lord and His glory, but we can’t build a tabernacle and stay there. God’ presence is always with us (Hebrews 13:5 and Matthew 28:20), but not always in the same way. We live by faith and take what we have seen and heard and declare it unto those who haven’t been in the presence of the Lord (1 John 1:3) so that they, too, can come to know the Lord as we do.
Luke revealed that the disciples had been asleep and awoke to the sight of Jesus’ transfiguration while speaking to Moses and Elijah (Luke 9:32).
Peter didn’t know what to say, but that didn’t keep him from talking. We would be better off to make our words few, especially when we don’t know what to say (Proverbs 17:28).
Verse 7.
Then[a] a cloud[b] overshadowed them,[c] and a voice came from the cloud, “This is my one dear Son.[d] Listen to him!”
This cloud is the cloud of God’s presence, and the voice is His as well.
TPT v. 7. Or “you must constantly listen to him.” See Dt. 18:15; Ps. 2:7; Is. 42:1.
Swaggart. The Cloud overshadowing them was a Shekinah Glory cloud. This was the cloud that led Israel out of Egypt, and which existed above the Mercy Seat beneath the Golden Cherubim in the Holy of Holies. This cloud enveloped Peter, James, and John, together with Moses, Elijah, and Jesus.
“Beloved” is agapetos and it expresses a love drawn from one’s heart by something very precious within the person who is loved.
The disciples were commanded to “hear him.” The literal meaning of the Greek verb is “to constantly hear him” and to “hear in the sense of listening and obeying what is heard.”
Smith. We read in Hebrews chapter one, "God, who in different times of history and in different ways spoke to our fathers by the prophets, hath in these last days spoken unto us by His own dear Son." Now, here was Moses. What does Moses represent? God speaking to man through the law. Here was Elijah. What does Elijah represent? God speaking to man through the prophets. How is the Old Testament usually divided? The law and the prophets. You remember, so often Jesus would say, "In this is all the law and the prophets." That's how the Old Testament was divided. God, in various times and in various ways, spoke to the fathers through the law and through the prophets. But in these last days, He's spoken unto us by His own dear Son. So, here Moses who stands for the law, Elijah who stands for the prophets, are there talking with Jesus on the Mount of Transfiguration and God says, "This is My beloved Son. Listen to Him, hear ye Him." For the law came by Moses, but grace and truth came by Jesus Christ. "Hear ye Him." There are still some who would like to go back under the law instead of living in that grace and truth through Jesus Christ, but God is saying, "Look, this is My beloved Son. Hear ye Him."
Now, He did not say anything contrary to the law and the prophets. "I did not come," He said, "to destroy, but to fulfill." And He fulfilled the law and the prophets. His life was a fulfillment. But in the fulfilling of the law and the prophets, He brought to us this glorious grace of God whereby we have our relationship with God today, our standing before God through grace.
Womack. This was the same glory cloud that appeared to Israel in the wilderness (Exodus 40:34). It also appeared when Solomon dedicated the temple (1 Kings 8:10-11). They heard the audible voice of God.
Verses 8-10.
Suddenly when they looked around, they saw no one with them any more except Jesus.
9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 10 They kept this statement to themselves, discussing what this rising from the dead meant.
TPT. Two mountains in Jesus’ life focused on His identity and mission. On this mountain, His face shone as the sun; His clothing was glistening white; He had at His side two of the greatest men who ever lived; God’s glory overshadowed Him; He heard the Father’s voice of commendation; On Mt. Calvary, His face was beaten to a pulp; His clothing was taken from Him and His blood flowed; He had at His side two murderers; He was alone, forsaken in the dark; on Mt. Calvary, His Father was silent.
Womack. Jesus is the express image of the Father (Hebrews 1:3). When they saw Jesus, they were looking at the Father (John 14:7-9). So, once their attention was directed back to Jesus, they didn’t need the cloud, the audible voice, or Moses and Elijah. Jesus is all we need.
If all of Jesus’ glory of Jesus had been manifested, no one would have been able to successfully resist Him. He had to cloak the full extent of His glory beneath His flesh. He revealed it in His actions and words, but He did it in such a way that it took faith to perceive who He really was. Therefore, this totally supernatural manifestation needed to be a secret until He had accomplished His Father’s will by dying and rising again.
This was the fifth time that Jesus spoke of His death and resurrection, yet even His inner circle of disciples did not yet understand.
Verses 11-13.
Then[a] they asked him,[b] “Why do the experts in the law[c] say that Elijah must come first?” 12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
TPT. See Mal. 4:5-6. Jesus is referring to John the Baptizer as the one who symbolizes Elijah’s coming. Using metaphors, symbols, and parables was Jesus’ preferred way to teaching.
Womack. See Malachi 3:1 and 4:5. The appearance of Elijah on the Mount of Transfiguration reminded them of this prophecy, hence the question. John the Baptist was the fulfillment of these prophecies (Matthew 17:10-13).
Verse 14-16.
14 When they came to the disciples, they saw a large crowd around them and experts in the law[a] arguing with them. 15 When the whole crowd saw him, they were amazed and ran[b] at once and greeted him. 16 He asked them, “What are you arguing about with them?”
Womack. In Jesus’ absence, the scribes turned their attacks toward His disciples. That still happens today. This episode of Jesus casting the demon out of this child was also recorded in Matthew 17:14-21 and Luke 9:37-42. Luke 9:37 shows this actually happened the day after His transfiguration.
The people, looking at Jesus, were greatly amazed. Jesus had just been in communion with His Father on the Mount of Transfiguration, and it showed. Yet He humbled Himself and was available to the people.
Verses 17-29.
17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but[a] they were not able to do so.”[b] 19 He answered them,[c] “You[d] unbelieving[e] generation! How much longer[f] must I be with you? How much longer must I endure[g] you?[h] Bring him to me.” 20 So they brought the boy[i] to him. When the spirit saw him, it immediately threw the boy into a convulsion. He[j] fell on the ground and rolled around, foaming at the mouth. 21 Jesus[k] asked his father, “How long has this been happening to him?” And he said, “From childhood. 22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 23 Then Jesus said to him, “‘If you are able?’[l] All things are possible for the one who believes.” 24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
25 Now when Jesus saw that a crowd was quickly gathering, he rebuked[m] the unclean spirit,[n] saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 26 It shrieked, threw him into terrible convulsions, and came out. The boy[o] looked so much like a corpse that many said, “He is dead!” 27 But Jesus gently took his hand and raised him to his feet, and he stood up.
28 Then,[p] after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 29 He told them, “This kind can come out only by prayer.”[q]
Swaggart. The demon had bound the boy’s tongue and vocal cords. The demon would throw the boy into convulsions, and even threatened his life. “Faithless” is “without faith, unbelieving.”
Note. There are three notable failures at performing miracles in Mark. In the land of the Gadarenes where Jesus healed no one, in Nazareth where He could do no mighty work, and here where the disciples had been unable to cast out the demon afflicted of the young boy. In each case there was doubt, skepticism and unbelief permeating the atmosphere of the three environments.
Womack. Jesus addressed the scribes and Pharisees, but they didn’t answer Him. Instead, the father of the demon-possessed boy spoke to Him. Apparently, all the discussion had been over the disciples’ inability to cast this demon out. I’m sure the scribes were using the disciples’ failure to come against the whole miraculous ministry of Jesus.
The Amplified Bible translates this as, “And wherever it lays hold of him [so as to make him its own], it dashes him down and convulses him, and he foams [at the mouth] and grinds his teeth, and he [falls into a motionless stupor and] is wasting away. And I asked Your disciples to drive it out, and they were not able [to do it].”
The Message Bible says, “Whenever it seizes him, it throws him to the ground. He foams at the mouth, grinds his teeth, and goes stiff as a board. I told your disciples, hoping they could deliver him, but they couldn’t.”
Jesus was not pleased with His disciples’ inability to cast out this demon and heal the boy. I’m sure He’s not pleased with our inability to do it either.
According to Cecil Paxton, the demon tried the same thing on Jesus that worked on Jesus’ disciples. That proves this was a dumb spirit.
Notice that it was when the boy saw Jesus that the demons reacted. It appears that the demons were limited to operating through the senses of the child they inhabited.
What was the significance of this question? I suspect it was because, when people have had sickness or demons for a long time, the problem goes beyond the physical and into their hearts. They become sick and demon possessed in their hearts. So, they not only need a physical deliverance but a mental and emotional one too.
This father had faith. That’s the reason he brought his son to Jesus in the first place. But after the disciples’ failure and this manifestation in front of Jesus, unbelief was beginning to creep in. That’s the reason he said, “If you can do anything...”
Jesus wasn’t about to accept total responsibility for this miracle. This father had to believe too. Jesus threw the responsibility back on the father.
Most Christians think one either believes or doesn’t believe. But this father said he believed and had doubts at the same time. Jesus didn’t rebuke him for saying that. In fact, Jesus told Jairus to only believe (Mark 5:36), implying that one can believe and disbelieve at the same time.
Jesus told His disciples in Mark 11:23 that people have to believe and doubt not in their hearts; then they will receive what they say. It would have been unnecessary to tell them not to doubt if believing excluded doubts. We can believe and have doubts at the same time.
That will negate our faith. To receive the physical manifestation of what we believe, we have to remove the doubt.
The unbelief of the multitude could have hindered this deliverance. Therefore, Jesus cast the spirit out before they got there. A multitude of people “praying” with us is not always a good thing.
Jesus rushed into dealing with this devil before He was ready because of the multitude that was gathering. Therefore, it looks like Jesus could have cast this spirit out before He did. Why didn’t He do it before? What was the question to the father all about?
Things looked like they were getting worse before they got better. But this devil was on his way out the moment Jesus spoke. He tormented the boy one last time as he was leaving. Likewise, when we believe God for deliverance or healing, it may look like it’s getting worse. But that’s just the devil’s one last hurrah before he is gone. If we respond negatively to that and think we aren’t free, we void our faith and allow the devil to stay.
It is important to see Jesus’ full reply to this question as recorded in Matthew 17:20-21.
Prayer and fasting don’t deal with tough demons. There never was or ever will be a demon or Satan himself whom the name of Jesus and faith in that name won’t cast out. According to Matthew 17:20, the subject of this sentence is unbelief. It was “natural” unbelief that caused the disciples to fail, and it is “natural” unbelief that prayer and fasting casts out.
It is important to note also that prayer and fasting don’t increase God’s love for us or make Him more prone to move on our behalf. Our prayers and fasting affect our hearts, not God’s. Our callousness to God is what is affected by prayer and fasting.
There is no other way to deal with the type of unbelief that hindered the disciples from performing this deliverance except prayer and fasting. Knowledge is the antidote to ignorance and wrong teaching, but knowledge alone will not get rid of a “natural” unbelief that naturally comes from our senses. We have to immerse ourselves in the presence of the Lord through fasting and prayer.
Mark stated this even stronger than Matthew (Matthew 17:21). Mark made it clear that fasting and prayer is the only way to get rid of this type of unbelief.
Verses 30-32.
30 They went out from there and passed through Galilee. But[a] Jesus[b] did not want anyone to know, 31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.[c] They[d] will kill him,[e] and after three days he will rise.”[f] 32 But they did not understand this statement and were afraid to ask him.
Womack. Cf. Matthew 17:22-23 and Luke 9:43-45.
At other times, Jesus withdrew from the multitudes and sought solitude for Himself and His disciples (Mark 6:31-32 and 7:24). If this was important for Jesus, how much more important is it for us to get alone with God and those closest to us? If we let a mistaken obligation to meet people’s needs drive us too far, we won’t be of any use to anyone. There is a balance, even to ministry.
This is the sixth time Jesus prophesied His death. In Matthew’s account, Jesus said He would be betrayed.
They didn’t understand Jesus, but they knew enough to made them sad (Matthew 17:23).
Jesus had just called His disciples faithless and perverse for not being able to cast the demon out of the lunatic child (Matthew 17:17 and Mark 9:19). I suspect they were afraid to open themselves up to another rebuke. Jesus talked to them straight, with no beating around the bush. But I’m sure it was done in total love. So, even if we operate in love the way Jesus did, people might think we are harsh.
Verses 33-37.
33 Then[a] they came to Capernaum.[b] After Jesus[c] was inside the house he asked them, “What were you discussing on the way?” 34 But they were silent, for on the way they had argued with one another about who was the greatest. 35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 37 “Whoever welcomes[d] one of these little children[e] in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
Womack. Jesus knew what the disciples had been arguing about. He wasn’t asking the question for information but was bringing the subject up so He could deal with it.
Cf. Matthew 18:1-6 and Luke 9:46-50.
This is an odd thing for people who had just been rebuked to be discussing (Mark 9:19 and Matthew 17:17). Although this verse follows closely in Mark’s account, by comparing them with Matthew’s account, we see a time lapse between the two. Peter was confronted by the tax collectors and found tax money in a fish’s mouth (Matthew 17:24-27) before the argument about who was the greatest took place.
Regardless, it’s amazing that men who had been rebuked would exalt themselves to the point of being contentious about their respective greatest. Lord, help me not to make this mistake. There is no justification for unprofitable servants (Luke 17:10) to be arguing about who is the least unprofitable.
God doesn’t measure greatness as people do. The way up in God’s kingdom is down. He who is the greatest servant is the greatest in God’s sight. Certainly, Jesus was the greatest of all by this standard.
The way we receive others indicates how we have received Jesus. Anyone who claims to be in love with Jesus who isn’t in love with people is a deceiver or is being deceived.
Verse 38-41.
38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 40 For whoever is not against us is for us. 41 For I tell you the truth,[a] whoever gives you a cup of water because[b] you bear Christ’s[c] name will never lose his reward.
Womack. The disciples forbade someone who was doing what they were unable to do (Mark 9:18-19). Those who aren’t operating in an area should not critique those who are. Let nor those who are not successful criticize those who are.
Mark recorded this story of one casting out devils between that of the little child and his statement about offending one of the little ones. Mark’s inclusion gives a broader application to Jesus’ statement about offending one of these “little ones.” It was a warning against coming out against any brother in the Lord because he isn’t doing things our way (such as this man who was casting out devils in Jesus’ name but was not following the disciples). There is a place for discipline in the body of Christ, but we must be sure that we are enforcing the Word of God and not our own convictions. The Scripture didn’t say this man wasn’t following Jesus. The disciples said he wasn’t following them (this verse) or following with them (Luke 9:49). This man wasn’t following Jesus as His twelve disciples were. He wasn’t physically traveling with them, but he was following Jesus’ teachings and examples. He was doing the works of Jesus (John 14:12). We must be careful never to haggle over methods. There are different ways of administrating and operating in the same gift (1 Corinthians 12:5-6). Any judging or disciplining must be administered by the direction of the Holy Spirit and not by our own imperfect standards.
People who speak evil of Jesus don't cast out devils. They may not have it all together, but Satan can't cast out Satan ( Matthew 12:26, Mark 3:23, and Luke 11:18).
The Message says, "If he's not an enemy, he's an ally."
Matthew 12:30 says, "He that is not with me is against me; and he that gathereth not with me scattereth abroad." Luke 11:23 says, "He that is not with me is against me: and he that gathereth not with me scattereth."
What an encouraging word. It is wonderful that our heavenly Father takes notice of even the smallest kindness. It is easy to feel insignificant and doubt that the little we do makes a difference, but this scripture gives us hope. God cares and notices even the smallest gesture. What an awesome God!
Verse 42-47.
42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone[a] tied around his neck and to be thrown into the sea. 43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have[b] two hands and go into hell,[c] to the unquenchable fire.[d] 45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have[e] two feet and be thrown into hell.[f] 47 If your eye causes you to sin, tear it out![g] It is better to enter into the kingdom of God[h] with one eye than to have[i] two eyes and be thrown into hell.
TPT. Or “entraps, holds in bondage, enslaves, engages in child trafficking” The Aramaic is “confuses or misleads.”
Womack. As Mark 9:41 shows the Lord notices the smallest act of kindness toward people because they are believers, likewise, the Lord notices the smallest insult or offense against His people too. As Jesus told Saul on the road to Damascus, when you persecute His people, you persecute Him.
In context, this is still a part of Jesus’ response to John’s statement about forbidding someone from casting out devils in Jesus’ name because that person didn’t follow them (Mark 9:38-40). So, linking this verse to that instance, Jesus was warning us of the consequences of rebuking a brother or sister in the Lord who might be doing God’s work but doing it differently than the way we do it. We need to never offend God’s servants just because they are not with us.
The Lord doesn’t call us to cut off our hands, cut off our feet (Mark 9:45), or pluck out our eyes (Mark 9:47). He is saying that doing the right thing is more important to us than our hands, feet, or eyes. We can live without any of those, but living in sin will doom us to hell. Therefore, if we would never do something that would cost us our hands, feet, or eyes, then much more so should we not do things that will cost us our eternal souls.
This verse very clearly teaches that the fires of hell will never be quenched. There will never be a second chance for those who get cast into hell.
W.E. Vine describes the Greek word translated “worm” as “a worm which preys upon dead bodies...The statement signifies the exclusion of the hope of restoration, the punishment being eternal.” This would go along with Jesus’ statement in the latter part of this verse about the fire not being quenched. The Scriptures present the torments of hell as being eternal.
Jesus was talking about our natural affinity for the members of our bodies and saying that if we would never do these things to our flesh, how much more important is it not to destroy our eternal souls by our actions?
In these verses (Mark 9:42-48), Jesus gave insight into what hell is like. It is worse than having a millstone tied around one’s neck and being cast into the sea (Mark 9:42). If these verses are to be taken literally, there will be worms feeding on the dead flesh of those who are trapped there in hell (Mark 9:44, 46, and 48). There will also be an unquenchable fire. This fire was mentioned in Jesus’ parable about the rich man and Lazarus (Luke 16:24), where the rich man was tormented in the flame.
Matthew and Mark both recorded the disciples’ strife about who should be the greatest (Matthew 18:1-5 and Mark 9:33-37). Mark included John’s statement about forbidding another who didn’t follow them to cast out devils (Mark 9:38) before Jesus’ statements about the Father rewarding even the smallest act of kindness (Mark 9:39-41).Then both Mark and Matthew recorded Jesus’ statements about valuing our souls more than parts of our bodies (Matthew 18:6-11 and Mark 9:42-48).
But Matthew continued on, recording Jesus’ statements about how precious people are to Him, which we can suppose happened at this time, but Mark omitted it. Jesus used the parable of the man with one hundred sheep who lost one (Matthew 18:12-14). Then He taught on how to reconcile with an offender (Matthew 18:15-20). This led to Peter’s question about how many times we are to forgive our brother in one day (Matthew 18:21). Jesus answered with a parable about forgiveness (Matthew 18:22-35).
Then Matthew and Mark came together again in their accounts (Matthew 19:1 and Mark 10:1). Understanding the chronology of these writers gives us a greater understanding of what Jesus said and meant.
Verse 49-50.
49 Everyone will be salted with fire.[a] 50 Salt[b] is good, but if it loses its saltiness,[c] how can you make it salty again? Have salt in yourselves and be at peace with each other.”
“Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ M lat syp,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms.
The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
TPT. “Everyone will pass through the fire and every sacrifice will be seasoned with salt.” As translated from Aramaic and a few Gr. manuscripts. The majority of reliable Greek texts says, “everyone will be salted with fire.” Some Greek manuscripts say, “every sacrifice will be salted with salt.” Other manuscripts contain both. The unbeliever will be thrown into Gehenna, and the believer will pass through the refining fire of God’s holiness and love. The phrase “every sacrifice will be seasoned with salt” may refer to us as “living sacrifices” who are made “salty” for God. In the days of Jesus, as soon as an animal was killed, it was salted to preserve the meat. See Lev. 2:13; Mal. 3:2-3; 4:1; I Cor. 3: 11-15.
Swaggart. One must be salted with either the unquenchable fire of Gehenna or with a severe fire of self-discipline. See Mt. 5:13.
Womack. This reminds me of what the Apostle Paul said in 1 Corinthians 3:12-15. Cf. Mt. 5:13.