Bible Commentaries
Mark 9

Verse 1

2-38

CHAPTER 8:32 - 9:1 (Mark 8:32-38 - Mark 9:1)

THE REBUKE OF PETER

"And He spake the saying openly. And Peter took Him, and began to rebuke Him.". . . . "But when He had turned around and looked at His disciples, He rebuked Peter, saying, ’Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.’ And when He had called the people to Him, with His disciples also, He said to them, Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.’"(NKJV) . . . ."And He said unto them, Verily I say unto you, There be some here of them that stand by, which shall in no wise taste of death, till they see the kingdom of God come with power." Mark 8:32-38 - Mark 9:1 (R.V.)

THE doctrine of a suffering Messiah was strange in the time of Jesus. And to the warm-hearted apostle the announcement that his beloved Master should endure a shameful death was keenly painful. Moreover, what had just passed made it specially unwelcome then. Jesus had accepted and applauded a confession which implied all honor. He had promised to build a new Church upon a rock; and claimed, as His to give away, the keys of the kingdom of heaven. Hopes were thus excited which could not brook His stern repression; and the career which the apostle promised himself was very unlike that defense of a lost cause, and a persecuted and martyred leader, which now threatened him. The rebuke of Jesus clearly warns Peter, that he had miscalculated his own prospect as well as that of his Lord, and that he must prepare for the burden of a cross. Above all, it is plain that Peter was intoxicated by the great position just assigned to him, and allowed himself an utterly strange freedom of interference with his Master’s plans. He "took Him and began to rebuke Him," evidently drawing Him aside for the purpose, since Jesus "turned about" in order to see the disciples whom He had just addressed.

Thus our narrative implies that commission of the keys to him which it omits to mention, and we learn how absurd is the infidel contention that each evangelist was ignorant of all that he did not record. Did the appeal against those gloomy forebodings of Jesus, the protest that such evil must not be, the refusal to recognize a prophecy in His fears, awaken any answer in the sinless heart? Sympathy was not there, nor approval, nor any shade of readiness to yield. But innocent human desire for escape, the love of life, horror of His fate, more intense as it vibrated in the apostle’s shaken voice, these He assuredly felt. For He tells us in so many words that Peter was a stumbling-block to Him, although He, walking in the clear day, stumbled not. Jesus, let us repeat it again and again, endured not like a Stoic, deadening the natural impulses of humanity. Whatever outraged His tender and perfect nature was not less dreadful to Him than to us; it was much more so, because His sensibilities were unblunted and exquisitely strung. At every thought of what lay before Him, His soul shuddered like a rudely touched instrument of most delicate structure. And it was necessary that He should throw back the temptation with indignation and even vehemence, with the rebuke of heaven set against the presumptuous rebuke of flesh, "Get thee behind Me. . . . for thou art mindful not of the things of God, but the things of men."

But what shall we say to the hard word, "Satan"? Assuredly Peter, who remained faithful to Him, did not take it for an outbreak of bitterness, an exaggerated epithet of unbridled and undisciplined resentment. The very time occupied in looking around, the "circumspection" which was shown, while it gave emphasis, removed passion from the saying.

Peter would therefore understand that Jesus heard, in his voice, the prompting of the great tempter, to whom He had once already spoken the same words. He would be warned that soft and indulgent sentiment, while seeming kind, may become the very snare of the destroyer.

And the strong word which sobered him will continue to be a warning to the end of time.

When love of ease or worldly prospects would lead us to discourage the self-devotion, and repress the zeal of any convert; when toil or liberality beyond the recognized level seems a thing to discountenance, not because it is perhaps misguided, but only because it is exceptional; when, for a brother or a son, we are tempted to prefer an easy and prosperous life rather than a fruitful but stern and even perilous course, then we are in the same danger as Peter of becoming the mouthpiece of the Evil One.

Danger and hardness are not to be chosen for their own sake; but to reject a noble vocation, because these are in the way, is to mind not the things of God but the things of men. And yet the temptation is one from which men are never free, and which intrudes into what seems most holy. It dared to assail Jesus; and it is most perilous still, because it often speaks to us, as then to Him, through compassionate and loving lips.

But now the Lord calls to Himself all the multitude, and lays down the rule by which discipleship must to the end be regulated.

The inflexible law is, that every follower of Jesus must deny himself and take up his cross. It is not said, Let him devise some harsh and ingenious instrument of self-torture: wanton self-torture is cruelty, and is often due to the soul’s readiness rather to endure any other suffering than that which God assigns. Nor is it said, Let him take up My cross, for the burden Christ bore devolves upon no other: the fight He fought is over.

But it speaks of some cross allotted, known, but not yet accepted, some lowly form of suffering, passive or active, against which nature pleads, as Jesus heard His own nature pleading when Peter spoke. In taking up this cross we must deny self, for it will refuse the dreadful burden. What it is, no man can tell his neighbor, for often what seems a fatal besetment is but a symptom and not the true disease; and the angry man’s irritability, and the drunkard’s resort to stimulants, are due to remorse and self-reproach for a deeper-hidden evil gnawing the spiritual life away. But the man himself knows it. Our exhortations miss the mark when we bid him reform in this direction or in that, but conscience does not err; and he well discerns the effort or the renouncement, hateful to him as the very cross itself, by which alone he can enter into life.

To him, that life seems death, the death of all for which he cares to live, being indeed the death of selfishness. But from the beginning, when God in Eden set a barrier against lawless appetite, it was announced that the seeming life of self-indulgence and of disobedience was really death. In the day when Adam ate of the forbidden fruit he surely died. And thus our Lord declared that whosoever is resolved to save his life--the life of wayward, isolated selfishness--he shall lose all its reality, the sap, the sweetness, and the glow of it. And whosoever is content to lose all this for the sake of the Great Cause, the cause of Jesus and His gospel, he shall save it.

It was thus that the great apostle was crucified with Christ, yet lived, and yet no longer he, for Christ Himself inspired in his breast a nobler and deeper life than that which he had lost, for Jesus and the gospel. The world knows, as the Church does, how much superior is self-devotion to self-indulgence, and that one crowded hour of glorious life is worth an age without a name. Its imagination is not inflamed by the picture of indolence and luxury, but by resolute and victorious effort. But it knows not how to master the rebellious senses, nor how to insure victory in the struggle, nor how to bestow upon the masses, plunged in their monotonous toils, the rapture of triumphant strife. That can only be done by revealing to them the spiritual responsibilities of life, and the beauty of His love Who calls the humblest to walk in His own sacred footsteps.

Very striking is the moderation of Jesus, Who does not refuse discipleship to self-seeking wishes but only to the self-seeking will, in which wishes have ripened into choice, nor does He demand that we should welcome the loss of the inferior life, but only that we should accept it. He can be touched with the feeling of our infirmities.

And striking also is this, that He condemns not the vicious life only: not alone the man whose desires are sensual and depraved; but all who live for self. No matter how refined and artistic the personal ambitions be, to devote ourselves to them is to lose the reality of life, it is to become querulous or jealous or vain or forgetful of the claims of other men, or scornful of the crowd. Not self-culture but self-sacrifice is the vocation of the child of God.

Many people speak as if this text bade us sacrifice the present life in hope of gaining another life beyond the grave. That is apparently the common notion of saving our "souls." But Jesus used one word for the "life" renounced and gained. He spoke indeed of saving it unto life eternal, but His hearers were men who trusted that they had eternal life, not that it was a far-off aspiration (John 6:47; John 6:54). And it is doubtless in the same sense, thinking of the freshness and joy which we sacrifice for worldliness, and how sadly and soon we are disillusioned, that he went on to ask, What shall it profit a man to gain the whole world and forfeit his life? Or with what price shall he buy it back when he discovers his error? But that discovery is too often postponed beyond the horizon of mortality. As one desire proves futile, another catches the eye, and somewhat excites again the often baffled hope. But the day shall come when the last self-deception shall be at an end. The cross of the Son of man, that type of all noble sacrifice, shall then be replaced by the glory of His Father with the holy angels; and ignoble compromise, aware of Jesus and His words, yet ashamed of them in a vicious and self-indulgent age, shall in turn endure His averted face. What price shall they offer then, to buy back what they have forfeited?

Men who were standing there would see the beginning of the end, the approach of the kingdom of God with power, in the fall of Jerusalem, and the removal of the Hebrew candlestick out of its place.

Verses 2-8

Chapter 9

CHAPTER 9:2-8 (Mark 9:2-8)

THE TRANSFIGURATION

"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: and His garments became glistening, exceeding white: so as no fuller on earth can whiten them. And there appeared unto them Elijah with Moses: and they were talking with Jesus. And Peter answered 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. For he wist not what to answer; for they became sore afraid. And there came a cloud overshadowing them: and there came a voice out of the cloud, This is My beloved Son: hear ye Him. And suddenly looking round about, they saw no one any more, save Jesus only with themselves." Mark 9:2-8 (R.V.)

THE Transfiguration is an event without a parallel in all the story of our Lord. This breaking forth of unearthly splendor in a life of self-negation, this miracle wrought without suffering to be relieved or want supplied, and in which He seems to be not the Giver of Help but the Receiver of Glory, arrests our attention less by the greatness of the marvel than by its loneliness.

But if myth or legend had to do with the making of our Gospels, we should have had wonders enough which bless no suppliant, but only crown the sacred head with laurels. They are as plentiful in the false Gospels as in the later stories of Mahomed or Gautama. Can we find a sufficient difference between these romantic tales and this memorable event--causes enough to lead up to it, and ends enough for it to serve?

An answer is hinted by the stress laid in all three narratives upon the date of the Transfiguration. It was "after six days" according to the first two. St. Luke reckons the broken portions of the first day and the last, and makes it "about eight days after these sayings." A week has passed since the solemn announcement that their Lord was journeying to a cruel death, that self pity was discordant with the things of God, that all His followers must in spirit endure the cross, that life was to be won by losing it. Of that week no action is recorded, and we may well believe that it was spent in profound searchings of heart. The thief Iscariot would more than ever be estranged. The rest would aspire and struggle and recoil, and explain away His words in such strange ways, as when they presently failed to understand what the rising again from the dead should mean (Mark 9:10). But in the deep heart of Jesus there was peace, the same which He bequeathed to all His followers, the perfect calm of an absolutely surrendered will. He had made the dread announcement and rejected the insidious appeal; the sacrifice was already accomplished in His inner self, and the word spoken, Lo, I come to do Thy will, O God. We must steadily resist the notion that the Transfiguration was required to confirm His consecration; or, after six days had passed since He bade Satan get behind Him, to complete and perfect His decision. Yet doubtless it had its meaning for Him also. Such times of more than heroic self-devotion make large demands upon the vital energies. And He whom the angels more than once sustained, now sought refreshment in the pure air and solemn silence of the hills, and above all in communion with His Father, since we read in St. Luke that He went up to pray.

Who shall say how far-reaching, how all-embracing such a prayer would be? What age, what race may not hope to have shared its intercessions, remembering how He once expressly prayed not for His immediate followers alone. But we need not doubt that now, as in the Garden, He prayed also for Himself, and for support in the approaching death-struggle. And the Twelve, so keenly tried, would be especially remembered in this season. And even among these there would be distinctions; for we know His manner, we remember that when Satan claimed to have them all, Jesus prayed especially for Peter, because his conversion would strengthen his brethren. Now this principle of benefit to all through the selection of the fittest, explains why three were chosen to be the eye-witnesses of His glory. If the others had been there, perhaps they would have been led away into millenarian day-dreams. Perhaps the worldly aspirations of Judas, thus inflamed, would have spread far. Perhaps they would have murmured against that return to common life, which St. Peter was so anxious to postpone. Perhaps even the chosen three were only saved from intoxication and delusive hopes by the sobering knowledge that what they had seen was to remain a secret until some intervening and mysterious event. The unripeness of the others for special revelations was abundantly shown, on the morrow, by their failure to cast out a devil. It was enough that their leaders should have this grand confirmation of their faith. There was among them, henceforth, a secret fountain of encouragement and trust, amid the darkest circumstances. The panic in which all forsook Him might have been final, but for this vision of His glory. For it is noteworthy that these three are the foremost afterwards in sincere though frail devotion: one offering to die with Him, and the others desiring to drink of His cup and to be baptized with His baptism.

While Jesus prays for them, He is Himself made the source of their revival. He had lately promised that they who willed to lose their life should find it unto life eternal. And now, in Him who had perfectly so willed, they beheld the eternal glory beaming forth, until His very garments were steeped in light. There is no need of proof that the spirit has power over the body; the question is only of degree. Vile passions can permanently degrade human comeliness. And there is a beauty beyond that of line or color, seen in vivid hours of emotion, on the features of a mother beside her sleeping babe, of an orator when his soul burns within him, of a martyr when his face is as the face of an angel, and often making fairer than youthful bloom the old age that has suffered long and been kind. These help us, however faintly, to believe that there is a spiritual body, and that we may yet bear the image of the heavenly. And so once, if only once, it is given to sinful men to see how a perfect spirit can illuminate its fleshly tabernacle, as a flame illuminates a lamp, and what the life is like in which self-crucifixion issues. In this hour of rapt devotion His body was steeped in the splendor which was natural to holiness, and which would never have grown dim but that the great sacrifice had still to be carried out in action. We shall best think of the glories of transfiguration not as poured over Jesus, but as a revelation from within.

Moreover, while they gaze, the conquering chiefs of the Old Testament approach the Man of Sorrows. Because the spirit of the hour is that of self-devotion, they see not Abraham, the prosperous friend of God, nor Isaiah whose burning words befit the lips that were touched by fire from an unearthly altar, but the heroic law-giver and the lion-hearted prophet, the typical champions of the ancient dispensation. Elijah had not seen death; a majestic obscurity veiled the ashes of Moses from excess of honor; yet these were not offended by the cross which tried so cruelly the faith of the apostles. They spoke of His decease, and their word seems to have lingered in the narrative as strangely appropriate to one of the speakers; it is Christ’s "exodus." [7]

But St. Mark does not linger over this detail, nor mention the drowsiness with which they struggled; he leans all the weight of his vivid narrative upon one great fact, the evidence now given of our Lord’s absolute supremacy.

For, at this juncture Peter interposed. He "answered," a phrase which points to his consciousness that he was no unconcerned bystander, that the vision was in some degree addressed to him and his companions. But he answers at random, and like a man distraught. "Lord, it is good for us to be here," as if it were not always good to be where Jesus led, even though men should bear a cross to follow Him. Intoxicated by the joy of seeing the King in His beauty, and doubtless by the revulsion of new hope in the stead of his dolorous forebodings, he proposes to linger there. He will have more than is granted, just as, when Jesus washed his feet, he said "not my feet only, but also my hands and my head." And if this might be, it was fitting that these superhuman personages should have tabernacles made for them. No doubt the assertion that he wist not what to say, bears specially upon this strange offer to shelter glorified bodies from the night air, and to provide for each a place of separate repose. The words are incoherent, but they are quite natural from one who has so impulsively begun to speak that now he must talk on, because he knows not how to stop. They are the words of the very Peter whose actions we know so well. As he formerly walked upon the sea, before considering how boisterous were the waves, and would soon afterwards smite with the sword, and risk himself in the High Priest’s palace, without seeing his way through either adventure, exactly so in this bewildering presence he ventures into a sentence without knowing how to close it.

Now this perfect accuracy of character, so dramatic and yet so unaffected, is evidence of the truth of this great miracle. To a frank student who knows human nature, it is a very admirable evidence. To one who knows how clumsily such effects are produced by all but the greatest masters of creative literature, it is almost decisive.

In speaking thus, he has lowered his Master to the level of the others, unconscious that Moses and Elijah were only attendants upon Jesus, who have come from heaven because He is upon earth, and who speak not of their achievements but of His sufferings. If Peter knew it, the hour had struck when their work, the law of Moses and the utterances of the prophets whom Elijah represented, should cease to be the chief impulse in religion, and without being destroyed, should be "fulfilled," and absorbed in a new system. He was there to whom Moses in the law, and the prophets bore witness, and in His presence they had no glory by reason of the glory that excelleth. Yet Peter would fain build equal tabernacles for all alike.

Now St. Luke tells us that he interposed just when they were departing, and apparently in the hope of staying them. But all the narratives convey a strong impression that his words hastened their disappearance, and decided the manner of it. For while he yet spake, as if all the vision were eclipsed on being thus misunderstood, a cloud swept over the three -- bright, yet overshadowing them -- and the voice of God proclaimed their Lord to be His beloved Son (not faithful only, like Moses, as a steward over the house), and bade them, instead of desiring to arrest the flight of rival teachers, hear Him.

Too often Christian souls err after the same fashion. We cling to authoritative teachers, familiar ordinances, and traditional views, good it may be, and even divinely given, as if they were not intended wholly to lead us up to Christ. And in many a spiritual eclipse, from many a cloud which the heart fears to enter, the great lesson resounds through the conscience of the believer, Hear Him!

Did the words remind Peter how he had lately begun to rebuke his Lord? Did the visible glory, the ministration of blessed spirits and the voice of God, teach him henceforth to hear and to submit? Alas, he could again contradict Jesus, and say Thou shalt never wash my feet. I never will deny Thee. And we, who wonder and blame him, as easily forget what we are taught.

Let it be observed that the miraculous and Divine Voice reveals nothing new to them. For the words, This is My beloved Son, and also their drift in raising Him above all rivalry, were involved in the recent confession of this very Peter that He was neither Elijah nor one of the prophets, but the Son of the Living God. So true is it that we may receive a truth into our creed and even apprehend it with such vital faith as makes us "blessed," long before it grasps and subdues our nature, and saturates the obscure regions where impulse and excitement are controlled. What we all need most is not clearer and sounder views, but the bringing of our thoughts into subjection to the mind of Jesus.

[7] Once besides in the New Testament this phrase was applied to death. That was by St. Peter speaking of his own, when the thought of the transfiguration was floating in his mind, and its voices lingered unconsciously in his memory (2 Peter 1:15, cf. 2 Peter 1:17). The phrase, though not unclassical, is not common.

Verses 9-13

CHAPTER 9:9-13 (Mark 9:9-13)

THE DESCENT FROM THE MOUNT

"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. And they kept the saying, questioning among themselves what the rising again from the dead should mean. And they asked Him, saying, The scribes say that Elijah must first come. 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? But I say unto you, that Elijah is come, and they have also done unto him whatsoever they listed, even as it is written of him." Mark 9:9-13 (R.V)

IN what state of mind did the apostles return from beholding the glory of the Lord, and His ministers from another world? They seem to have been excited, demonstrative, ready to blaze abroad the wonderful event which ought to put an end to all men’s doubts.

They would have been bitterly disappointed, if they had prematurely exposed their experience to ridicule, cross-examination, conjectural theories, and all the controversy which reduces facts to logical form, but strips them of their freshness and vitality. In the first age as in the nineteenth, it was possible to be witnesses for the Lord without exposing to coarse and irreverent handling all the delicate and secret experiences of the soul with Christ.

Therefore Jesus charged them that they should tell no man. Silence would force back the impression upon the depths of their own spirits, and spread its roots under the surface there.

Nor was it right to make such a startling demand upon the faith of others before public evidence had been given, enough to make skepticism blameworthy. His resurrection from the dead would suffice to unseal their lips. And the experience of all the Church has justified that decision. The resurrection is, in fact, the center of all the miraculous narratives, the sun which keeps them in their orbit. Some of them, as isolated events, might have failed to challenge credence. But authority and sanction are given to all the rest by this great and publicly attested marvel, which has modified history, and the denial of which makes history at once untrustworthy and incoherent. When Jesus rose from the dead, the whole significance of His life and its events was deepened.

This mention of the resurrection called them away from pleasant day-dreams, by reminding them that their Master was to die. For Him there was no illusion. Coming back from the light and voices of heaven, the cross before Him was as visible as ever to His undazzled eyes, and He was still the sober and vigilant friend to warn them against false hopes. They however found means of explaining the unwelcome truth away. Various theories were discussed among them, what the rising from the dead should mean, what should be in fact the limit to their silence. This very perplexity, and the chill upon their hopes, aided them to keep the matter close.

One hope was too strong not to be at least hinted to Jesus. They had just seen Elias. Surely they were right in expecting this interference, as the scribes had taught. Instead of a lonely road pursued by the Messiah to a painful death, should not that great prophet come as a forerunner and restore all things? How then was murderous opposition possible?

And Jesus answered that one day this should come to pass. The herald should indeed reconcile all hearts, before the great and notable day of the Lord come. But for the present time there was another question. That promise to which they clung, was it their only light upon futurity? Was not the assertion quite as plain that the Son of Man should suffer many things and be set at nought? So far was Jesus from that state of mind in which men buoy themselves up with false hope. No apparent prophecy, no splendid vision, deceived His unerring insight. And yet no despair arrested His energies for one hour.

But, He added, Elias had already been offered to this generation in vain; they had done to him as they listed. They had re-enacted what history recorded of his life on earth.

Then a veil dropped from the disciples’ eyes. They recognized the dweller in lonely places, the man of hairy garment and ascetic life, persecuted by a feeble tyrant who cowered before his rebuke, and by the deadlier hatred of an adulterous queen. They saw how the very name of Elias raised a probability that the second prophet should be treated "as it is written of" the first.

If then they had so strangely misjudged the preparation of His way, what might they not apprehend of the issue? So should also the Son of man suffer of them.

Do we wonder that they had not hitherto recognized the prophet? Perhaps, when all is made clear at last, we shall wonder more at our own refusals of reverence, our blindness to the meaning of noble lives, our moderate and qualified respect for men of whom the world is not worthy.

How much solid greatness would some of us overlook, if it went with an unpolished and unattractive exterior? Now the Baptist was a rude and abrupt person, of little culture, unwelcome in kings’ houses. Yet no greater had been born of woman.

Verses 14-29

CHAPTER 9:14-29 (Mark 9:14-29)

THE DEMONIAC BOY

"And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them. And straightway all the multitude, when they saw Him, were greatly amazed, and running to Him saluted Him. And He asked them, What question ye with them? And one of the multitude answered Him, Master, I brought unto Thee my son, which hath a dumb spirit; 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. And He answered them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto Me. 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. And He asked his father, How long time is it since this hath come unto him? And he said, From a child. 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. And Jesus said unto him, If thou canst! All things are possible to him that believeth. Straightway the father of the child cried out, and said, I believe; help Thou mine unbelief. 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. And having cried out, and torn him much, he came out: and the child became as one dead; insomuch that the more part said, He is dead. But Jesus took him by the hand, and raised him up; and he arose. And when He was come into the house, His disciples asked Him privately, saying, We could not cast it out. And He said unto them, This kind can come out by nothing, save by prayer." Mark 9:14-29 (R.V.)

PETER soon had striking evidence that it would not have been "good" for them to linger too long upon the mountain. And our Lord was recalled with painful abruptness from the glories of transfiguration to the skepticism of scribes, the failure and shame of disciples, and the triumph of the powers of evil.

To the Twelve He had explicitly given authority over devils, and even the Seventy, venturing by faith to cast them out, had told Him of their success with joy. But now, in the sorrow and fear of these latter days, deprived of their Master and of their own foremost three, oppressed with gloomy forebodings, and infected with the worldliness which fails to pray, the nine had striven in vain. It is the only distinct repulse recorded, and the scribes attacked them keenly. Where was their Master at this crisis? Did not they profess equally to have the necessary power? Here was a test, and some failed, and the others did not present themselves. We can imagine the miserable scene, contrasting piteously with what passed on the summit of the hill. And in the center was an agonized father and a tortured lad.

At this moment the crowds, profoundly moved, rushed to meet the Lord, and on seeing Him, became aware that failure was at an end. Perhaps the exceeding brightness lingered still upon His face; perhaps it was but the unearthly and victorious calm of His consecration, visible in His mien; what is certain is that they were greatly amazed, and ran to Him and did homage.

Jesus at once challenged a renewal of the attack which had been too much for His apostles. "What question ye with them?" But awe has fallen upon the scribes also, and misery is left to tell its own tale. Their attack by preference upon the disciples is very natural, and it by no means stands alone. They did not ask Him, but His followers, why He ate and drank with sinners, nor whether He paid the half-shekel (Mark 2:16; Matthew 17:24). When they did complain to the Master Himself, it was commonly of some fault in His disciples: Why do Thy disciples fast not? Why do they do on the Sabbath day that which is not lawful? Why do they eat with defiled hands? (Mark 2:18; Mark 2:24; Mark 7:5). Their censures of Himself were usually muttered or silent murmurings, which He discerned, as when He forgave the sins of the palsied man; when the Pharisee marveled that He had not washed His hands; when He accepted the homage of the sinful woman, and again when He spoke her pardon (Mark 2:8; Luke 11:38; Luke 7:39-49). When He healed the woman whom a spirit of infirmity had bent down for eighteen years, the ruler of the synagogue spoke to the people, without venturing to address Jesus. (Luke 13:14).

It is important to observe such indications, unobtrusive, and related by various evangelists, of the majesty and impressiveness which surrounded our Lord, and awed even His bitter foes.

The silence is broken by an unhappy father, who had been the center of the group, but whom the abrupt movement to meet Jesus has merged in the crowd again. The case of his son is among those which prove that demoniacal possession did not imply the exceptional guilt of its victims, for though still young, he has suffered long. The demon which afflicts him is dumb; it works in the guise of epilepsy, and as a disease it is affected by the changes of the moon; a malicious design is visible in frequent falls into fire and water, to destroy him. The father had sought Jesus with him, and since He was absent had appealed to His followers, but in vain. Some consequent injury to his own faith, clearly implied in what follows, may possibly be detected already, in the absence of any further petition, and in the cold epithet, "Teacher," which he employs.

Even as an evidence the answer of Jesus is remarkable, being such as human ingenuity would not have invented, nor the legendary spirit have conceived. It would have seemed natural that He should hasten to vindicate His claims and expose the folly of the scribes, or else have reproached His followers for the failure which had compromised Him.

But the scribes were entirely set aside from the moment when the Good Physician was invoked by a bleeding heart. Yet the physical trouble is dealt with deliberately, not in haste, as by one whose mastery is assured. The passing shadow which has fallen on His cause only concerns Him as a part of the heavy spiritual burden which oppresses Him, which this terrible scene so vividly exhibits.

For the true importance of His words is this, that they reveal sufferings which are too often forgotten, and which few are pure enough even to comprehend. The prevalent evil weighed upon Him. And here the visible power of Satan, the hostility of the scribes, the failure of His own, the suspense and agitation of the crowd, all breathed the spirit of that evil age, alien and harsh to Him as an infected atmosphere. He blames none more than others; it is the "generation," so faithless and perverse, which forces Him to exclaim: "How long shall I be with you? how long shall I bear with you?" It is the cry of the pain of Jesus. It bids us to consider Him Who endured such contradiction of sinners, who were even sinners against Himself. So that the distress of Jesus was not that of a mere eye-witness of evil or sufferer by it. His priesthood established a closer and more agonizing connection between our Lord and the sins which tortured Him.

Do the words startle us, with the suggestion of a limit to the forbearance of Jesus, well-nigh reached? There was such a limit. The work of His messenger had been required, lest His coming should be to smite the world. His mind was the mind of God, and it is written, Kiss the Son, lest He be angry.

Now if Jesus looked forward to shame and anguish with natural shrinking, we here perceive another aspect in which His coming Baptism of Blood was viewed, and we discover why He was straitened until it was accomplished. There is an intimate connection between this verse and His saying in St. John, "If ye loved Me, ye would rejoice, because I go unto My Father."

But swiftly the mind of Jesus recurs to the misery which awaits help; and He bids them bring the child to Him. Now the sweet influence of His presence would have soothed and mitigated any mere disease. It is to such influence that skeptical writers are wont to turn for an explanation, such as it is, of the works He wrought. But it was the reverse in cases of possession. There a wild sense of antagonism and revolt was wont to show itself. And we might learn that this was something more than epilepsy, even were it left doubtful otherwise, by the outburst of Satanic rage. When he saw Him, straightway the spirit convulsed him grievously, and he fell wallowing and foaming. Yet Jesus is neither hurried nor agitated. In not one of His miracles does precipitation, or mere impulse, mingle with His grave and self-contained compassion. He will question the scribes while the man with a withered hand awaits His help. He will rebuke the disciples before quelling the storm. At Nain He will touch the bier and arrest the bearers. When He feeds the multitude, He will first command a search for loaves. He will stand still and call Bartimaeus to Him. He will evoke, even by seeming harshness, the faith of the woman of Canaan. He will have the stone rolled away from the sepulcher of Lazarus. When He Himself rises, the grave-clothes are found folded up, and the napkin which bound His head laid in a place by itself, the last tribute of mortals to His mortality not being flung contemptuously aside. All His miracles are authenticated by the stamp of the same character--serene, not in haste nor tardy, since He saw the end from the beginning. In this case delay is necessary, to arouse the father, if only by interrogation, from his dull disappointment and hopelessness. He asks therefore "How long time is it since this came upon him?" and the answer shows that he was now at least a stripling, for he had suffered ever since he was a child. Then the unhappy man is swept away by his emotions: as he tells their sorrows, and thinks what a wretched life or miserable death lies before his son he bursts into a passionate appeal. If Thou canst do anything, do this. Let pity for such misery, for the misery of father as well as child, evoke all Thy power to save. The form is more disrespectful than the substance of his cry; its very vehemence is evidence that some hope is working in his breast; and there is more real trust in its wild urgency than in many a reverential and carefully weighed prayer.

Yet how much rashness, self-assertion, and willfulness (which is really unbelief) were mingled with his germinant faith and needed rebuke. Therefore Christ responded with his own word: "If thou canst: thou sayest it to Me, but I retort the condition upon thyself: with thee are indeed the issues of thine own application, for all things are possible to him that believeth."

This answer is in two respects important. There was a time when popular religion dealt too much with internal experience and attainment. But perhaps there are schools among us now which verge upon the opposite extreme. Faith and love are generally strongest when they forget themselves, and do not say "I am faithful and loving," but "Christ is trustworthy, Christ is adorable." This is true, and these virtues are becoming artificial, and so false, as soon as they grow self-complacent. Yet we should give at least enough attention to our own attainments to warn us of our deficiencies. And wherever we find a want of blessedness, we may seek for the reason within ourselves. Many a one is led to doubt whether Christ "can do anything" practical for him, since private prayer and public ordinances help him little, and his temptations continue to prevail, whose true need is to be roused up sharply to the consciousness that it is not Christ who has failed; it is he himself: his faith is dim, his grasp on his Lord is half hearted, he is straitened in his own affections. Our personal experiences should never teach us confidence, but they may often serve to humble and warn us.

This answer also impresses upon us the dignity of Him who speaks. Failure had already come through the spiritual defects of His disciples, but for Him, though "meek and lowly of heart," no such danger is even contemplated. No appeal to Him can be frustrated except through fault of the suppliant, since all things are possible to him that believeth.

Now faith is in itself nothing, and may even be pernicious; all its effect depends upon the object. Trust reposed in a friend avails or misleads according to his love and his resources; trust in a traitor is ruinous, and ruinous in proportion to its energy. And since trust in Jesus is omnipotent, Who and what is He?

The word pierces like a two-edged sword, and reveals to the agitated father the conflict, the impurity of his heart. Unbelief is there, and of himself he cannot conquer it. Yet is he not entirely unbelieving, else what drew him thither? What impulse led to that passionate recital of his griefs, that over-daring cry of anguish? And what is now this burning sense within him of a great and inspiring Presence, which urges him to a bolder appeal for a miracle yet more spiritual and Divine, a cry well directed to the Author and Finisher of our faith? Never was medicine better justified by its operation upon disease, than the treatment which converted a too-importunate clamor for bodily relief into a contrite prayer for grace. "I believe, help Thou mine unbelief." The same sense of mixed imperfect and yet real trust should exist in every one of us, or else our belief being perfect should be irresistible in the moral sphere, and in the physical world so resigned, so confident in the Love which governs, as never to be conscious of any gnawing importunate desire. And from the same sense of need, the same cry for help should spring.

Miraculous legends have gathered around the lives of many good and gracious men within Christendom and outside it. But they cannot claim to weigh against the history of Jesus, until at least one example can be produced of such direct spiritual action, so profound, penetrating and effectual, inextricably interwoven in the tissue of any fable.

All this time the agitation of the people had increased. A multitude was rushing forward, whose excitement would do more to distract the father’s mind than further delay to help him. And Jesus, even in the midst of His treatment of souls, was not blind to such practical considerations, or to the influence of circumstances. Unlike modern dealers in sensation, He can never be shown to have aimed at religious excitement, while it was His custom to discourage it. Therefore He now rebuked the unclean spirit in the lad, addressing it directly speaking as a superior. "Thou deaf and dumb spirit, I command thee, come out of him," and adding, with explicitness which was due perhaps to the obstinate ferocity of "this kind," or perhaps was intended to help the father’s lingering unbelief, "enter no more into him." The evil being obeys, yet proves his reluctance by screaming and convulsing his victim for the last time, so that he, though healed, lies utterly prostrate, and "the more part said, He is dead." It was a fearful exhibition of the disappointed malice of the pit. But it only calls forth another display of the power and love of Jesus, Who will not leave the sufferer to a gradual recovery, nor speak, as to the fiend, in words of mere authority, but reaches forth His benign hand, and raises him, restored. Here we discover the same heart which provided that the daughter of Jairus should have food, and delivered her son to the widow of Nain, and was first to remind others that Lazarus was encumbered by his grave-clothes. The good works of Jesus were not melodramatic marvels for stage effect: they were the natural acts of supernatural power and love.

Verses 28-37

CHAPTER 9:28-37 (Mark 9:28-37)

JESUS AND THE DISCIPLES

"And when He was come into the house, His disciples asked Him privately, saying, We could not cast it out. And He said unto them, This kind can come out by nothing, save by prayer. And they went forth from thence, and passed through Galilee; and He would not that any man should know it. For He taught His disciples, and said unto them, The Son of man is delivered up into the hands of men, and they shall kill Him; and when He is killed, after three days He shall rise again. But they understood not the saying, and were afraid to ask Him. And they came to Capernaum: and when He was in the house He asked them, What were ye reasoning in the way? But they held their peace: for they had disputed one with another in the way, who was the greatest. 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 minister of all. And He took a little child, and set him in the midst of them: and taking him in His arms, He said unto them, 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." Mark 9:28-37 (R.V.)

WHEN the apostles had failed to expel the demon from the child, they gave a very natural expression to their disappointment. Waiting until Jesus was in private and in the house, they said, "We for our parts were unable to cast it out." They take no blame to themselves. The tone is rather of perplexity and complaint because the commission formerly received had not held good. And it implies the question which is plainly expressed by St. Matthew, Why could we not cast it out? Their very unconsciousness of personal blame is ominous, and Jesus replies that the fault is entirely their own. They ought to have stimulated, as He did afterwards, what was flagging but not absent in the father, what their failure must have daunted further in him. Want of faith had overcome them, says the fuller account: the brief statement in St. Mark is, "This kind (of demon) can come out by nothing but by prayer"; to which fasting was added as a second condition by ancient copyists, but without authority. What is important is to observe the connection between faith and prayer; so that while the devil would only have gone out if they had prayed, or even perhaps only if they had been men of prayer, yet their failure was through unbelief. It plainly follows that prayer is the nurse of faith, and would have strengthened it so that it should prevail. Only in habitual communion with God can we learn to trust Him aright. There, as we feel His nearness, as we are reminded that He bends to hear our cry, as the sense of eternal and perfect power blends with that of immeasurable love, and His sympathy becomes a realized abiding fact, as our vainglory is rebuked by confessions of sin, and of dependence, it is made possible for man to wield the forces of the spiritual world and yet not to be intoxicated with pride. The nearness of God is inconsistent with boastfulness of man. For want of this, it was better that the apostles should fail and be humbled, than succeed and be puffed up.

There are promises still unenjoyed, dormant and unexercised powers at the disposal of the Church today. If in many Christian families the children are not practically holy, if purity and consecration are not leavening our Christian land, where after so many centuries license is but little abashed and the faith of Jesus is still disputed, if the heathen are not yet given for our Lord’s inheritance nor the uttermost parts of the earth for His possession--why are we unable to cast out the devils that afflict our race? It is because our efforts are so faithless. And this again is because they are not inspired and elevated by sufficient communion with our God in prayer.

Further evidences continued to be given of the dangerous state of the mind of His followers, weighed down by earthly hopes and fears, wanting in faith and prayer, and therefore open to the sinister influences of the thief who was soon to become the traitor. They were now moving for the last time through Galilee. It was a different procession from those glad circuits, not long before, when enthusiasm everywhere rose high, and sometimes the people would have crowned Him. Now He would not that any man should know it. The word which tells of His journey seems to imply that He avoided the main thoroughfares, and went by less frequented by-ways. Partly no doubt His motives were prudential, resulting from the treachery which He discerned. Partly it was because His own spirit was heavily weighed upon, and retirement was what He needed most. And certainly most of all because crowds and tumult would have utterly unfitted the apostles to learn the hard lesson, how vain their daydreams were, and what a trial lay before their Master.

We read that "He taught them" this, which implies more than a single utterance, as also perhaps does the remarkable phrase in St. Luke, "Let these sayings sink into your ears." When the warning is examined, we find it almost a repetition of what they had heard after Peter’s great confession. Then they had apparently supposed the cross of their Lord to be such a figurative one as all His followers have to bear. Even after the Transfiguration the chosen three had searched for a meaning for the resurrection from the dead. But now, when the words were repeated with a naked, crude, resolute distinctness, marvelous from the lips of Him Who should endure the reality, and evidently chosen in order to beat down their lingering evasive hopes, when He says "They shall kill Him and when He is killed, after three days He shall rise again," surely they ought to have understood.

In fact they comprehended enough to shrink from hearing more. They did not dare to lift the veil which covered a mystery so dreadful; they feared to ask Him. It is a natural impulse, not to know the worst. Insolvent tradesmen leave their books unbalanced. The course of history would have run in another channel, if the great Napoleon had looked in the face the need to fortify his own capital while plundering others. No wonder that these Galileans recoiled from searching what was the calamity which weighed so heavily upon the mighty spirit of their Master. Do not men stifle the voice of conscience, and refuse to examine themselves whether they are in the faith, in the same abject dread of knowing the facts, and looking the inevitable in the face? How few there are, who bear to think, calmly and well, of the certainties of death and judgment?

But at the appointed time, the inevitable arrived for the disciples. The only effect of their moral cowardice was that it found them unready, surprised and therefore fearful, and still worse, prepared to forsake Jesus by having already in heart drawn away from Him, by having refused to comprehend and share His sorrows. It is easy to blame them, to assume that in their place we should not have been partakers in their evil deeds, to make little of the chosen foundation stones upon which Christ would build His New Jerusalem. But in so doing we forfeit the sobering lessons of their weakness, who failed, not because they were less than we, but because they were not more than mortal. And we who censure them are perhaps indolently refusing day by day to reflect, to comprehend the meaning of our own lives and of their tendencies, to realize a thousand warnings, less terrible only because they continue to be conditional, but claiming more attention for that very reason.

Contrast with their hesitation the noble fortitude with which Christ faced His agony. It was His, and their concern in it was secondary. Yet for their sakes He bore to speak of what they could not bear to hear. Therefore to Him there came no surprise, no sudden shock; His arrest found Him calm and reassured after the conflict in the Garden, and after all the preparation which had already gone forward through all these latter days.

One only ingredient in His cup of bitterness is now added to those which had been already mentioned: "The Son of man is delivered up into the hands of men." Suffering has not reached its height until conscious malice designs the pang, and says, "So would we have it." Especially true was this of the most tender of all hearts. Yet this also Jesus foreknew, while He steadfastly set His face to go toward Jerusalem.

Faithless inability to grapple with the powers of darkness, faithless unreadiness to share the cross of Jesus, what was to be expected next? Estrangement, jealousy and ambition, the passions of the world heaving in the bosom of the Church. But while they fail to discern the spirit of Judas, the Lord discerned theirs, and asked them in the house, What were ye reasoning in the way? It was a sweet and gentle prudence, which had not corrected them publicly nor while their tempers were still ruffled, nor in the language of severe rebuke, for by the way they had not only reasoned but disputed one with another, who was the greatest.

Language of especial honor had been addressed to Peter. Three had become possessed of a remarkable secret on the Holy Mount, concerning which hints on one side, and surmises on the other, may easily have excited jealousy. The failure of the nine to cast out the devil would also, as they were not humbled, render them irritable and self-asserting.

But they held their peace. No one asserted his right to answer on behalf of all. Peter, who was so willingly their spokesman at other times, did not vindicate his boasted pre-eminence now. The claim which seemed so reasonable while they forgot Jesus, was a thing to blush for in His presence. And they, who feared to ask Him of His own sufferings, knew enough to feel the contrast between their temper, their thoughts and His. Would that we too by prayer and self-examination, more often brought our desires and ambitions into the searching light of the presence of the lowly King of kings.

The calmness of their Lord was in strange contrast with their confusion. He pressed no further His inquiry, but left them to weigh His silence in this respect against their own. But importing by His action something deliberate and grave, He sat down and called the Twelve, and pronounced the great law of Christian rank, which is lowliness and the lowliest service. "If any man would be the first, he shall be the least of all, and the servant of all." When Kaisers and Popes ostentatiously wash the feet of paupers, they do not really serve, and therefore they exhibit no genuine lowliness. Christ does not speak of the luxurious nursing of a sentiment, but of that genuine humility which effaces itself that it may really become a servant of the rest. Nor does He prescribe this as a penance, but as the appointed way to eminence. Something similar He had already spoken, bidding men sit down in the lowest room, that the Master of the house might call them higher. But it is in the next chapter, when despite this lesson the sons of Zebedee persisted in claiming the highest places, and the indignation of the rest betrayed the very passion it resented, that Jesus fully explains how lowly service, that wholesome medicine for ambition, is the essence of the very greatness in pursuit of which men spurn it.

To the precept, which will then be more conveniently examined, Jesus now added a practical lesson of amazing beauty. In the midst of twelve rugged and unsympathetic men, the same who, despite this action, presently rebuked parents for seeking the blessing of Christ upon their babes, Jesus sets a little child. What but the grace and love which shone upon the sacred face could have prevented this little one from being utterly disconcerted? But children have a strange sensibility for love. Presently this happy child was caught up in His arms, and pressed to His bosom, and there he seems to have lain while John, possibly conscience-stricken, asked a question and received an unexpected answer. And the silent pathetic trust of this His lamb found its way to the heart of Jesus, who presently spoke of "these little ones who believe in Me" (Mark 9:42).

Meanwhile the child illustrated in a double sense the rule of greatness which He had laid down. So great is lowliness that Christ Himself may be found in the person of a little child. And again, so great is service, that in receiving one, even one, of the multitude of children who claim our sympathies, we receive the very Master; and in that lowly Man, who was among them as he that serveth, is manifested the very God: whoso receiveth Me receiveth not Me but Him that sent Me.

Verses 38-50

CHAPTER 9:38-50 (Mark 9:38-50)

OFFENSES

"John said unto Him, Master, we saw one casting out devils in Thy Name: and we forbade him, because he followed not us. But Jesus said, Forbid him not: for there is no man which shall do a mighty work in My name, and be able quickly to speak evil of Me. For he that is not against us is for us. 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. 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. 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. 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. 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; where their worm dieth not, and the fire is not quenched. For every one shall be salted with fire. 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." Mark 9:38-50 (R.V.)

WHEN Jesus spoke of the blessedness of receiving in His name even a little child, the conscience of St. John became uneasy. They had seen one casting out devils in that name, and had forbidden him, "because he followeth not us." The spirit of partisanship which these words betray is somewhat softer in St. Luke, but it exists. He reports "because he followeth not (Jesus) with us."

The behavior of the disciples all through this period is unsatisfactory. From the time when Peter contradicted and rebuked Jesus, down to their final desertion, there is weakness at every turn. And this is a curious example of it, that immediately after having failed themselves [That the event was recent is implied in the present tense: "he followeth not": "forbid him not" the matter is still fresh.], they should rebuke another for doing what their Master had once declared could not possibly be an evil work. If Satan cast out Satan his house was divided against itself: if the finger of God was there no doubt the kingdom of God was come unto them.

It is interesting and natural that St. John should have introduced the question. Others were usually more forward, but that was because he was more thoughtful. Peter went first into the sepulcher; but he first, seeing what was there, believed. And it was he who said "It is the Lord," although Peter thereupon plunged into the lake to reach Him. Discerning and grave: such is the character from which his Gospel would naturally come, and it belongs to him who first discerned the rebuke to their conduct implied in the words of Jesus. He was right. The Lord answered, "Forbid him not, for there is no man which shall do a mighty work in My name, and be able quickly to speak evil of Me:" his own action would seal his lips; he would have committed himself. Now this points out a very serious view of human life, too often overlooked. The deed of today rules tomorrow; one is half enslaved by the consequences of his own free will. Let no man, hesitating between two lines of action, ask, What harm in this? what use in that? without adding, And what future actions, good or evil, may they carry in their train?

The man whom they had rebuked was at least certain to be for a time detached from the opponents of truth, silent if not remonstrant when it was assailed, diluting and enfeebling the enmity of its opponents. And so Christ laid down the principle, "He that is not against us is for us." In St. Luke the words are more plainly pointed against this party spirit, "He that is not against you is for you."

How shall we reconcile this principle with Christ’s declaration elsewhere, "He that is not with Me is against Me, and he that gathereth not with Me scattereth"?

It is possible to argue that there is no contradiction whatever, for both deny the existence of a neutral class, and from this it equally follows that he who is not with is against, and he who is not against is with us. But this answer only evades the difficulty, which is, that one passage reckons seeming neutrality as friendship, while the other denounces it as enmity.

A closer examination reveals a more profound reconciliation. In St. Matthew, Christ announced His own personal claim; in St. Mark He declares that His people must not share it. Towards Christ Himself, indifference is practical rejection. The manifestation of God was not made to be criticized or set aside: He loves them who love Him; He demands the hearts He died for; and to give Him less is to refuse Him the travail of His soul. Therefore He that is not with Christ is against Him. The man who boasts that he does no harm but makes no pretense of religion, is proclaiming that one may innocently refuse Christ. And it is very noteworthy that St. Matthew’s aphorism was evoked, like this, by a question about the casting out of devils. There the Pharisees had said that He cast out devils by Beelzebub. And Jesus had warned all who heard, that in such a controversy, to be indifferent was to deny him. Here, the man had himself appealed to the power of Jesus. He had passed. long ago, the stage of cool semi-contemptuous indifference. Whether he was a disciple of the Baptist, not yet entirely won, or a later convert who shrank from the loss of all things, what is plain is that he had come far on the way towards Jesus. It does not follow that he enjoyed a saving faith, for Christ will at last profess to many who cast out devils in His name, that He never knew them. But intellectual persuasion and some active reliance were there. Let them beware of crushing the germs, because they were not yet developed. Nor should the disciples suppose that loyalty to their organization, although Christ was with them, was the same as loyalty to Him. "He that is not against you is for you," according to St. Luke. Nay more, "He that is not against us is for us," according to St. Mark. But already He had spoken the stronger word, "He that is not for Me is against Me"

No verse has been more employed than this in sectarian controversy. And sometimes it has been pressed too far. The man whom St. John would have silenced was not spreading a rival organization; and we know how the same Apostle wrote, long afterwards, of those who did so: "If they had been of us, they would have continued with us; but they went out that they might be made manifest how all they are not of us" (1 John 2:19). This was simply a doer of good without ecclesiastical sanction, and the warning of the text is against all who would use the name of discipline or of order to bridle the zeal, to curb the energies, of any Christian soul. But it is at least as often the new movement as the old organization that would silence all who follow not with it.

But the energies of Christ and His gospel can never be monopolized by any organization whatsoever. Every good gift and every perfect gift, wherever we behold it, is from Him.

All help, then, is to be welcomed; not to hinder is to speed the cause. And therefore Jesus, repeating a former saying, adds that whosoever, moved by the name of Christ, shall give His followers one cup of water, shall be rewarded. He may be and continue outside the Church; his after life may be sadly inconsistent with this one action: that is not the question; the sole condition is the genuine motive--one impulse of true respect, one flicker of loyalty, only decided enough to speed the weary ambassador with the simplest possible refreshment, should "in no wise lose its reward." Does this imply that the giver should assuredly enter heaven? Alas, no. But this it says, that every spark of fire in the smoking flax is tended, every gracious movement is answered by a gift of further grace, to employ or to abuse. Not more surely is the thirsty disciple refreshed, than the feverish worldliness of him who just attains to render this service is fanned and cooled by breezes from heaven, he becomes aware of a deeper and nobler life, he is melted and drawn towards better things. Very blessed, or very miserable is he who cannot remember the holy shame, the yearning, the sigh because he is not always thus, which followed naturally upon some deed, small in itself perhaps, but good enough to be inconsistent with his baser self. The deepening of spiritual capacity is one exceeding great reward of every act of loyalty to Christ.

This was graciously said of a deed done to the apostles, despite their failures, rivalries, and rebukes of those who would fain speed the common cause. Not, however, because they were apostles, but "because ye are Christ’s." And so was the least, so was the child who clung to Him. But if the slightest sympathy with these is thus laden with blessing, then to hinder, to cause to stumble one such little one, how terrible was that. Better to die a violent and shameful death, and never sleep in a peaceful grave.

There is a worse peril than from others. We ourselves may cause ourselves to stumble. We may pervert beyond recall things innocent, natural, all but necessary, things near and dear and useful to our daily life as are our very limbs. The loss of them may be so lasting a deprivation that we shall enter heaven maimed. But if the moral evil is irrevocably identified with the worldly good, we must renounce it.

The hand with its subtle and marvelous power may well stand for harmless accomplishments now fraught with evil suggestiveness; for innocent modes of livelihood which to relinquish means crippled helplessness, yet which have become hopelessly entangled with unjust or at least questionable ways; for the great possessions, honestly come by, which the ruler would not sell; for all endowments which we can no longer hope to consecrate, and which make one resemble the old Chaldeans, whose might was their god, who sacrificed to their net and burned incense to their drag.

And the foot, with its swiftness in boyhood, its plodding walk along the pavement in maturer age, may well represent the caprices of youth so hard to curb, and also the half-mechanical habits which succeed to these, and by which manhood is ruled, often to its destruction. If the hand be capacity, resource, and possession, the foot is swift perilous impulse, and also fixed habitude, monotonous recurrence, the settled ways of the world.

Cut off hand and foot, and what is left to the mutilated trunk, the ravaged and desolated life? Desire is left; the desire of the eyes. The eyes may not touch the external world; all may now be correct in our actions and intercourse with men. But yet greed, passion, inflamed imagination may desecrate the temple of the soul. The eyes misled Eve when she saw that the fruit was good, and David on his palace roof. Before the eyes of Jesus, Satan spread his third and worst temptation. And our Lord seems to imply that this last sacrifice of the worst because the deepest evil must be made with indignant vehemence; hand and foot must be cut off, but the eye must be cast out, though life be half darkened in the process.

These latter days have invented a softer gospel, which proclaims that even the fallen err if they utterly renounce any good creature of God, which ought to be received with thanksgiving; that the duty of moderation and self-control can never be replaced by renunciation, and that distrust of any lawful enjoyment revives the Manichean heresy. Is the eye a good creature of God? May the foot be received with thanksgiving? Is the hand a source of lawful enjoyment? Yet Jesus made these the types of what must, if it has become an occasion of stumbling, be entirely cast away.

He added that in such cases the choice is between mutilation and the loss of all. It is no longer a question of the full improvement of every faculty, the doubling of all the talents, but a choice between living a life impoverished and half spoiled, and going complete to Gehenna, to the charnel valley where the refuse of Jerusalem was burned in a continual fire, and the worm of corruption never died. The expression is too metaphorical to decide such questions as that of the eternal duration of punishment, or of the nature of the suffering of the lost. The metaphors of Jesus, however, are not employed to exaggerate His meaning, but only to express it. And what He said is this: The man who cherishes one dear and excusable occasion of offense, who spares himself the keenest spiritual surgery, shall be cast forth with everything that defileth, shall be ejected with the offal of the New Jerusalem, shall suffer corruption like the transgressors of whom Isaiah first used the tremendous phrase, "their worm shall not die, neither shall their fire be quenched," shall endure at once internal and external misery, as of decomposition and of burning.

Such is the most terrible menace that ever crossed the lips into which grace was poured. And it was not addressed to the outcast or the Pharisee, but to His own. They were called to the highest life; on them the influences of the world was to be as constant and as disintegrating as that of the weather upon a mountain top. Therefore they needed solemn warning, and the counter-pressure of those awful issues known to be dependent on their stern self-discipline. They could not, He said in an obscure passage which has been greatly tampered with, they could not escape fiery suffering in some form. But the fire which tried would preserve and bless them if they endured it; every one shall be salted with fire. But if they who ought to be the salt of the world received the grace of God in vain, if the salt have lost its saltness, the case is desperate indeed.

And since the need of this solemn warning sprang from their rivalry and partisanship, Jesus concludes with an emphatic charge to discipline and correct themselves and to beware of impeding others: to be searching in the closet, and charitable in the church: to have salt in yourselves, and be at peace with one another.