Mark Chapter 9
The Transfiguration
A. Jesus is transfigured.
(Mark 9:2-3) Jesus is transfigured before His disciples.
"Now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them. His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them."
a. Jesus deliberately chose Peter, James, and John to witness this unique event. Many assume that He selected them because they were His inner circle, the closest of His disciples. Another possibility is that they needed the most oversight, for these three often found themselves at the center of both zeal and trouble. Regardless, they were brought apart to witness something that would strengthen their faith and prepare them for future trials.
b. The text says that Jesus "led them up on a high mountain apart by themselves." This moment began as what seemed like a mountain retreat, but it turned into a breathtaking revelation of divine glory. Mark records, "He was transfigured before them." The word "transfigured" (Greek: metamorphoo) means a transformation that reveals the true essence of something. This was not a light shining on Jesus from the outside, but a radiance emanating from within Him. Matthew adds, "His face shone like the sun, and His clothes became as white as the light" (Matthew 17:2). For a brief moment, the veil of His humanity was pulled back, and the disciples saw Him as the King of Glory.
c. Mark describes the glory with earthly comparisons: "His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them." This language emphasizes that what the disciples witnessed was beyond human ability or natural explanation. The brilliance of Christ’s glory outshone anything man could replicate. Peter, recounting this later, testified, "For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty" (2 Peter 1:16).
i. Wiersbe explains that the word "transfigured" describes a change on the outside that comes from the inside, the very opposite of a masquerade. This was no external light show but a revelation of Christ’s true nature.
ii. Spurgeon notes that the true miracle was not Christ shining forth in glory, but His restraint in veiling that glory during His earthly ministry. As Paul later wrote, "who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men" (Philippians 2:6-7).
d. Jesus was transfigured before them immediately after He foretold His suffering, rejection, and death in Mark 8:31. He had also told them that if anyone desired to follow Him, they must deny themselves, take up their cross, and follow Him (Mark 8:34). Such words were sobering and discouraging to the disciples. The transfiguration was a divine confirmation that the way of the cross would lead to the way of glory.
i. By displaying His glory, Jesus reassured His disciples that He was fully in control of His mission. His death would not be a defeat but a necessary step toward triumph.
ii. The transfiguration also demonstrated that cross-bearers will one day be glory-receivers. Paul later affirms this truth, saying, "The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together" (Romans 8:16-17). The cross is not the final destination, but the pathway to glory.
(Mark 9:4) Elijah and Moses appear with Jesus.
"And Elijah appeared to them with Moses, and they were talking with Jesus."
a. Elijah appeared to them with Moses: The presence of these two great figures from Israel’s history was not accidental. Both had extraordinary departures from this world. Moses died and was buried by God Himself, yet his body was disputed over by Satan, as recorded in Jude 9: "Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, 'The Lord rebuke you!'" Elijah, however, was caught up into heaven without tasting death, as 2 Kings 2:11 records: "Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven." Together, they symbolize two categories of saints: those who die and are raised to glory, and those who are caught up alive to heaven at the rapture, as Paul teaches in 1 Thessalonians 4:16-17: "For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord."
i. Moses represents the Law, given at Mount Sinai, while Elijah represents the Prophets, who continually called Israel back to covenant faithfulness. Together they embody the entire witness of the Old Testament Scriptures, the Law and the Prophets, bearing testimony to Jesus as the fulfillment of all God’s promises. Jesus Himself affirmed this in Matthew 5:17: "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill."
ii. Their appearance also anticipates the fulfillment of end-time prophecy. Many conservative interpreters connect Moses and Elijah with the two witnesses of Revelation 11:3, which says, "And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth." The ministry of these witnesses, with powers resembling those of Moses and Elijah, points forward to God’s work during the Great Tribulation.
iii. For the disciples, this was a visible demonstration of life beyond the grave. Moses had died some fourteen hundred years earlier, and Elijah had been taken up nearly nine hundred years earlier. Yet here they were, alive in glory, speaking with Jesus. This vision strengthened the disciples’ confidence in Christ’s promise of resurrection. As Jesus would later declare in John 11:25-26: "I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?"
iv. Interestingly, the disciples seemed to immediately recognize them as Moses and Elijah without introduction. This suggests that in heaven there will be perfect recognition among the redeemed. Paul confirms in 1 Corinthians 13:12: "For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known." In glory, knowledge will not be diminished but perfected.
b. They were talking with Jesus: The subject of their conversation reveals their focus. Luke 9:31 records, "who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem." The word translated "decease" (Greek: exodos) literally means "departure," pointing to His coming death, resurrection, and ascension. Moses and Elijah, representing the Law and the Prophets, were deeply interested in Christ’s redemptive work because their own ministries pointed forward to it. Peter later wrote in 1 Peter 1:10-11: "Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow." Even in heaven’s glory, their focus was on the cross and the work Jesus was about to complete.
(Mark 9:5-10) Peter’s unwise offer to build three tabernacles to honor Jesus, Moses, and Elijah, and the Father’s response.
Then Peter answered and said to Jesus, “Rabbi, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah”; because he did not know what to say, for they were greatly afraid. And a cloud came and overshadowed them; and a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!” Suddenly, when they had looked around, they saw no one anymore, but only Jesus with themselves. Now as they came down from the mountain, He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead. So they kept this word to themselves, questioning what the rising from the dead meant.
a. Let us make three tabernacles: one for You, one for Moses, and one for Elijah: When Peter witnessed the glory of Jesus alongside Moses and Elijah, his immediate response was to try to preserve the moment. He thought, “This is good. This is how it should be. Forget this talk of suffering, rejection, and crucifixion. Let us build tabernacles so we can remain here with the glorified Jesus forever.” His words revealed his desire to avoid the suffering Jesus had spoken of and instead embrace only the glory.
b. Because he did not know what to say: Peter’s words were spoken out of fear and confusion. Mark records that Peter, James, and John were greatly afraid, and Luke adds that they had been asleep and awoke suddenly to this scene of glory (Luke 9:32-33). Peter blurted out his suggestion without understanding, showing how often we too can speak rashly without knowledge. Proverbs 10:19 reminds us, “In the multitude of words sin is not lacking, but he who restrains his lips is wise.”
i. Charles Spurgeon commented, “Peter was openhearted, bold, enthusiastic. To my mind, there is something very lovable about Peter; and, in my opinion, we need more Peters in the church of the present day. Though they are rash and impulsive, yet there is fire in them, and there is steam in them, so that they keep us going.”
ii. Peter’s mistake was in putting Jesus on the same level as Moses and Elijah, as though each deserved a tabernacle. Yet Jesus is not simply another prophet among many. He is the Son of God, infinitely greater than Moses the lawgiver or Elijah the prophet. Hebrews 1:1-2 declares, “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds.”
c. And a cloud came and overshadowed them: This was no ordinary cloud, but the cloud of God’s glory, often called the Shekinah. Throughout the Old Testament, this cloud represented the manifest presence of God.
It was the pillar of cloud that stood by Israel in the wilderness: “And the Lord went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night. He did not take away the pillar of cloud by day or the pillar of fire by night from before the people” (Exodus 13:21-22).
It was the cloud of glory from which God spoke to Israel: “Now it came to pass, as Aaron spoke to the whole congregation of the children of Israel, that they looked toward the wilderness, and behold, the glory of the Lord appeared in the cloud” (Exodus 16:10).
It was the cloud from which God descended upon Mount Sinai: “And the Lord said to Moses, ‘Behold, I come to you in the thick cloud, that the people may hear when I speak with you, and believe you forever.’ So Moses told the words of the people to the Lord” (Exodus 19:9).
It was the cloud of glory that filled the tabernacle: “And it came to pass, when Moses entered the tabernacle, that the pillar of cloud descended and stood at the door of the tabernacle, and the Lord talked with Moses. All the people saw the pillar of cloud standing at the tabernacle door, and all the people rose and worshiped, each man in his tent door” (Exodus 33:9-10).
It was the cloud that filled Solomon’s temple: “And it came to pass, when the priests came out of the holy place, that the cloud filled the house of the Lord, so that the priests could not continue ministering because of the cloud; for the glory of the Lord filled the house of the Lord” (1 Kings 8:10-11).
It was the cloud that overshadowed Mary when she conceived Jesus by the power of the Holy Spirit: “And the angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God’” (Luke 1:35).
It was the cloud that received Jesus into heaven at His ascension: “Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight” (Acts 1:9).
It will be the cloud in which Christ returns in glory: “Then they will see the Son of Man coming in a cloud with power and great glory” (Luke 21:27).
This was the same cloud now enveloping Peter, James, and John, affirming that they were in the very presence of the living God.
d. This is My beloved Son. Hear Him! The Father’s voice thundered from the cloud, distinguishing Jesus from Moses and Elijah. While the Law and the Prophets had their place, they were only shadows pointing to Christ. The Father’s declaration recalled His words at Jesus’ baptism: “And suddenly a voice came from heaven, saying, ‘This is My beloved Son, in whom I am well pleased’” (Matthew 3:17). Now the Father added, “Hear Him!” signaling that Jesus alone has final authority. Hebrews 2:1 echoes this: “Therefore we must give the more earnest heed to the things we have heard, lest we drift away.”
i. This word from heaven reassured the disciples who were troubled by Jesus’ prediction of His suffering and death. It confirmed that this path was ordained by the Father and that they must trust His plan.
e. He commanded them that they should tell no one the things they had seen, till the Son of Man had risen from the dead: Jesus strictly commanded silence until after His resurrection. The disciples obeyed, but they still questioned what “rising from the dead” meant. Despite seeing Elijah and Moses alive in glory, the reality of Jesus’ own resurrection remained beyond their grasp.
i. Later, Peter reflected on this event with awe, writing in 2 Peter 1:16-18, “For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: ‘This is My beloved Son, in whom I am well pleased.’ And we heard this voice which came from heaven when we were with Him on the holy mountain.”
ii. As powerful as the transfiguration was, it did not transform the disciples’ hearts. That would only come through the new birth by the Holy Spirit after Christ’s resurrection. The transfiguration gave them a glimpse of glory, but regeneration by the Spirit gave them life.
iii. As Spurgeon wisely noted, “It is a better thing for a man to live near to Christ, and to enjoy his presence, than it would be for him to be overshadowed with a bright cloud, and to hear the divine Father himself speaking out of it.”
(Mark 9:11-13) The problem of Elijah coming first: a question based on Malachi 4:5-6.
And they asked Him, saying, “Why do the scribes say that Elijah must come first?” Then He answered and told them, “Indeed, Elijah is coming first and restores all things. And how is it written concerning the Son of Man, that He must suffer many things and be treated with contempt? But I say to you that Elijah has also come, and they did to him whatever they wished, as it is written of him.”
a. Why do the scribes say: The coming of Elijah before the Messiah was clearly prophesied in Malachi 4:5-6, which says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.” Because of this prophecy, the scribes and teachers of the Law had taught the people to expect Elijah to appear before the arrival of the Messiah. Therefore, the disciples rightly questioned, “If Jesus is the Messiah, then where is Elijah?”
b. Elijah does come first: Jesus affirmed that the prophecy of Malachi would indeed be fulfilled, saying, “Indeed, Elijah is coming first and restores all things.” This statement points to the future fulfillment at the second coming of Christ, not His first. While Jesus did not say this explicitly here, the greater context of prophecy makes it clear that Elijah will return before the great and dreadful day of the Lord, which has to do with the second advent of Christ. Elijah is likely connected with the ministry of one of the two witnesses described in Revelation 11:2-13. Revelation 11:3-6 says, “And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees and the two lampstands standing before the God of the earth. And if anyone wants to harm them, fire proceeds from their mouth and devours their enemies. And if anyone wants to harm them, he must be killed in this manner. These have power to shut heaven, so that no rain falls in the days of their prophecy; and they have power over waters to turn them to blood, and to strike the earth with all plagues, as often as they desire.” The description of shutting heaven so that no rain falls parallels Elijah’s ministry in 1 Kings, pointing to him as one of the witnesses.
i. How is it written concerning the Son of Man, that He must suffer: Jesus shifted their attention to the balance of prophecy, highlighting that the Messiah’s work involves both glory and suffering. The disciples knew well the passages that described the glory and triumph of the Messiah, but they had neglected or misunderstood those which spoke of His suffering. Isaiah 53:3-5 says, “He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed.” Likewise, Psalm 22:6-8 says, “But I am a worm, and no man; a reproach of men, and despised by the people. All those who see Me ridicule Me; they shoot out the lip, they shake the head, saying, ‘He trusted in the Lord, let Him rescue Him; let Him deliver Him, since He delights in Him!’” These passages foretold that the Son of Man would suffer many things and be treated with contempt, even though other prophecies proclaimed His glory and reign.
c. But I say to you that Elijah has also come: While Elijah will indeed come again in the future to fulfill the prophecy of Malachi at Christ’s second coming, Jesus revealed that Elijah had already come in another sense, in the person and ministry of John the Baptist.
i. John was not literally Elijah reincarnated, but he came in the spirit and power of Elijah. Luke 1:16-17 records the angel Gabriel’s words concerning John: “And he will turn many of the children of Israel to the Lord their God. He will also go before Him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord.” John fulfilled this role as the forerunner of Christ, preparing Israel for the coming of the Messiah, though he was ultimately rejected by the nation and executed by Herod.
ii. The prophecy that “they did to him whatever they wished” was fulfilled in John’s imprisonment and death at the hands of Herod, as recorded in Mark 6:27-28: “Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.” This rejection of John as the forerunner paralleled the rejection of Jesus Himself, who would suffer and be crucified at the hands of the very people He came to save.
B. Jesus casts out a difficult demon from a boy.
(Mark 9:14-18) The disciples are unable to cast out a demon.
“And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them. Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him. And He asked the scribes, ‘What are you discussing with them?’ Then one of the crowd answered and said, ‘Teacher, I brought You my son, who has a mute spirit. And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid. So I spoke to Your disciples, that they should cast it out, but they could not.’”
a. Scribes disputing with them: When Jesus returned from the mountain with Peter, James, and John, He found the other disciples engaged in conflict with the scribes. From the context, it is clear that the scribes were ridiculing the disciples for their inability to heal the boy. Instead of showing compassion or attempting to deal with the situation themselves, they used the opportunity to publicly discredit Christ’s followers. This reveals their hypocrisy, for if they truly had authority and orthodoxy on their side, they could have attempted to cast out the demon as proof. Instead, they stood as critics rather than helpers.
i. This is the very type of conflict that Peter wished to avoid by staying on the mountain of transfiguration (Mark 9:5). The mountaintop was filled with glory, but the valley below was filled with strife, suffering, and defeat. Yet discipleship requires coming down from the mountain to face the reality of ministry.
ii. Morgan insightfully observed, “He found disputing scribes, a distracted father, a demon-possessed boy, and defeated disciples. He silenced the scribes, He comforted the father, He healed the boy, He instructed the disciples.”
b. A mute spirit: The boy’s condition was described as being controlled by a mute spirit. In Jewish exorcism traditions of the time, exorcists believed that they had to know a demon’s name in order to expel it. If the demon rendered a person mute, they assumed this made deliverance impossible. In this way, the boy’s affliction was viewed as hopeless in the eyes of human effort. This heightens the significance of Christ’s power, showing that His authority is not dependent on rituals, formulas, or human techniques.
c. Wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid: The boy’s symptoms resemble what today might be diagnosed as epilepsy. Yet the passage makes clear that his condition was not merely physical, but demonic. Jesus addressed the spirit as a personal being, distinct from the boy, making it clear that this was not superstition but genuine spiritual oppression. Some physical or psychological afflictions may indeed have natural causes, but this event reminds us that the spiritual realm is real and often intertwined with human suffering.
i. As Robertson notes, “Jesus addresses the demon as a separate being from the boy as He often does. This makes it difficult to believe that Jesus was merely indulging popular belief in a superstition. He evidently regards the demon as the cause in this case of the boy’s misfortune.”
d. That they should cast it out, but they could not: The father had placed his hope in the disciples, but they failed in their attempt to bring deliverance. This was particularly troubling because earlier Jesus had already given them authority over unclean spirits. Mark 6:7 says, “And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.” Their inability here must have been shocking both to the father and to the watching crowd.
i. This incident illustrates that not all demonic forces are equal in strength. Some are more stubborn and resistant, requiring greater dependence on God. Paul describes the ranks of spiritual forces in Ephesians 6:12: “For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.” The disciples had power and authority from Christ, but they lacked the faith and spiritual preparation necessary for this particular conflict.
(Mark 9:19-27) Jesus delivers the boy.
He answered him and said, “O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to Me.” Then they brought him to Him. And when he saw Him, immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth. So He asked his father, “How long has this been happening to him?” And he said, “From childhood. And often he has thrown him both into the fire and into the water to destroy him. But if You can do anything, have compassion on us and help us.” Jesus said to him, “If you can believe, all things are possible to him who believes.” Immediately the father of the child cried out and said with tears, “Lord, I believe; help my unbelief!” When Jesus saw that the people came running together, He rebuked the unclean spirit, saying to it, “Deaf and dumb spirit, I command you, come out of him and enter him no more!” Then the spirit cried out, convulsed him greatly, and came out of him. And he became as one dead, so that many said, “He is dead.” But Jesus took him by the hand and lifted him up, and he arose.
a. Jesus rebuked the faithless generation when He said, “O faithless generation, how long shall I be with you? How long shall I bear with you?” His words could apply to several groups. The scribes were contentious, constantly arguing and trying to discredit the work of God. The father of the boy, though desperate, showed a wavering faith. The disciples themselves had failed to exercise the authority Jesus had given them, showing weakness in their trust. This rebuke reminds us that a lack of faith is not merely a private matter, but one that has consequences for the whole community. As Hebrews 11:6 declares, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”
b. When the boy was brought to Jesus, Mark records that “immediately the spirit convulsed him, and he fell on the ground and wallowed, foaming at the mouth.” The demon knew that his time was short in the presence of the Lord. Often when the power of Christ draws near, the enemy makes one final violent attempt to destroy or terrify. This same principle is seen in Revelation 12:12, which says, “Therefore rejoice, O heavens, and you who dwell in them! Woe to the inhabitants of the earth and the sea! For the devil has come down to you, having great wrath, because he knows that he has a short time.”
c. The father pleaded with Jesus, saying, “But if You can do anything, have compassion on us and help us.” His words reveal uncertainty, not about Christ’s character, but about His ability in this particular case. Jesus immediately corrected this by declaring, “If you can believe, all things are possible to him who believes.” The issue was not whether Christ had power, but whether the man would trust in His power. Faith lays hold of the promises of God and takes Him at His Word. As Jesus said in Matthew 17:20, “If you have faith as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible for you.”
d. The father’s response is one of the most honest prayers found in Scripture: “Lord, I believe; help my unbelief!” His words show that faith and doubt can exist in the same heart. He did believe enough to seek Jesus, yet he also felt the weakness of his faith. He did not deny God’s promise but confessed his struggle to embrace it fully. This is the prayer of every sincere believer who knows both the reality of faith and the battle of unbelief. It is faith itself that cries out for help. In Psalm 34:18 we read, “The Lord is near to those who have a broken heart, and saves such as have a contrite spirit.”
e. When Jesus rebuked the unclean spirit, saying, “Deaf and dumb spirit, I command you, come out of him and enter him no more!” the demon gave one final violent display, convulsing the boy so greatly that many thought he had died. Yet the power of Christ prevailed fully. With a touch of His hand, Jesus lifted the boy and restored him completely. This illustrates the truth of John 10:10 where Jesus said, “The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly.” The enemy’s power is destructive, but Christ’s power restores, heals, and gives life.
f. The scene reminds us that no matter how strong the opposition of the enemy may appear, no demon can withstand the authoritative word of Christ. His power is absolute. As Philippians 2:10-11 affirms, “That at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”
(Mark 9:28-29) Why were the disciples unsuccessful?
And when He had come into the house, His disciples asked Him privately, “Why could we not cast it out?” So He said to them, “This kind can come out by nothing but prayer and fasting.”
a. Why could we not cast it out? The disciples, who had previously been empowered to cast out demons, were deeply troubled by their failure. Their private question reveals both humility and confusion. They had seen God work through them before, but now they faced an obstacle that exposed their inadequacy. Jesus used this moment to teach them that spiritual power does not operate automatically. Past victories do not guarantee present success, and authority is never detached from active dependence on God.
b. This kind can come out by nothing but prayer and fasting: Jesus identified their failure as one rooted in spiritual neglect. The authority He had given them (Mark 3:14-15, Mark 6:7) was still real, but it was only effectual when exercised by faith. That faith, however, must be nurtured through prayer and fasting. These disciplines are not works that make a person more worthy of spiritual power, but they are means by which the believer abides in God’s presence, aligns with His will, and expresses absolute dependence upon Him.
i. Prayer cultivates communion with God, reminding us that victory over spiritual forces is never achieved in human strength. Fasting sharpens spiritual sensitivity, humbles the flesh, and makes one more attentive to God’s power. Together, prayer and fasting tune the believer’s heart to the frequency of heaven. When these are absent, ministry is attempted in self-confidence, which always leads to failure.
ii. This explains why Jesus described them as a “faithless generation” earlier in the account (Mark 9:19). Their lack of power was not due to insufficient technique but to a lack of cultivated faith. “The authority that Jesus had given them was effective only if exercised by faith, but faith must be cultivated through spiritual discipline and devotion.” (Wiersbe).
iii. It is important to note that Jesus did not say, “This kind comes out by special formulas” or “by advanced knowledge.” Instead, He points them back to the basics of devotion. In spiritual warfare, the greatest victories are not won by might or human ingenuity but by humble reliance on God. As Paul reminded the church at Corinth, “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds” (2 Corinthians 10:4).
iv. This total dependence on God is the remedy for many spiritual failures. To be disappointed in ourselves is to have discovered that we trusted in ourselves. True faith begins when we confess weakness and lean wholly upon God’s power. Just as Zechariah 4:6 declares, “‘Not by might nor by power, but by My Spirit,’ says the Lord of hosts.”
C. On to Jerusalem.
(Mark 9:30-32) Jesus reminds His disciples of His mission.
Then they departed from there and passed through Galilee, and He did not want anyone to know it. For He taught His disciples and said to them, “The Son of Man is being betrayed into the hands of men, and they will kill Him. And after He is killed, He will rise the third day.” But they did not understand this saying, and were afraid to ask Him.
a. He did not want anyone to know it: Jesus deliberately sought privacy from the crowds because His focus was shifting toward preparing His disciples for the climactic events in Jerusalem. The popularity of His Galilean ministry could have easily drawn Him back into the demands of the multitudes, but He avoided this distraction so that He might impart to His disciples the deeper truths of His coming suffering, death, and resurrection. His determination underscores His obedience to the Father’s plan. As Luke records, “Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem” (Luke 9:51).
b. The Son of Man is being betrayed into the hands of men: This is the second clear prediction of His death and resurrection. The first had been given in Mark 8:31, which says, “And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.” Here, Jesus adds a new detail: betrayal. This word points directly to the treachery of Judas Iscariot, though at this point the disciples did not perceive it. The use of the present tense, “is being betrayed,” indicates that the process had already been set in motion. It was not a distant possibility but an unfolding reality. Jesus was fully aware of His coming passion, yet He walked toward it willingly, fulfilling the prophecy of Isaiah 53:7: “He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth.”
c. But they did not understand this saying: The disciples were unable to grasp the concept of a suffering Messiah. Their expectations were for a conquering King who would overthrow Rome and establish His reign. The thought of His betrayal and death clashed violently with their messianic hopes. Even though Jesus spoke plainly, their hearts were clouded with presuppositions and fear. They were afraid to ask Him, perhaps out of reverence, or perhaps because they feared the answer would confirm what they could not bear to accept. Later, after the resurrection, they would remember and understand. As John 2:22 explains, “Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.”
d. Application: This passage teaches us that spiritual blindness is not always due to lack of information but often due to preconceived notions and fear of the truth. The disciples heard Jesus’ words clearly, but their inability to reconcile His suffering with their expectations hindered their understanding. In the same way, believers today must be careful not to allow their own expectations or fears to keep them from grasping the full counsel of God. Faith requires not only hearing but also submitting to the reality of God’s plan, even when it contradicts human desires.
(Mark 9:33-34) The dispute on the road.
Then He came to Capernaum. And when He was in the house He asked them, “What was it you disputed among yourselves on the road?” But they kept silent, for on the road they had disputed among themselves who would be the greatest.
a. But they kept silent: When Jesus confronted His disciples with the question, their silence was not ignorance but embarrassment. They knew that their argument was rooted in pride and selfish ambition, and in the presence of their Master, they felt ashamed. This is evidence that the teaching of Christ was beginning to take root in their hearts. Conviction of sin and a sense of shame are signs of spiritual progress, for it is often when we feel the sting of conviction that we begin to grow in holiness. As Proverbs 11:2 says, “When pride comes, then comes shame; but with the humble is wisdom.” Their silence was healthy in that it revealed they knew their conversation was unworthy of Christ’s followers.
b. They had disputed among themselves who would be the greatest: This was not a one-time argument but a recurring theme among the disciples. In fact, Luke 22:24 records that even at the Last Supper, just before Jesus went to the cross, “Now there was also a dispute among them, as to which of them should be considered the greatest.” This shows how deeply ingrained their worldly mindset was. Their expectation of the Messiah was shaped by the hope of political power and national triumph, not humility and suffering. They anticipated that Jesus, as the Messiah, would soon establish His kingdom, and each one desired to secure the highest rank in His administration.
c. This obsession with greatness reveals the natural tendency of the human heart. Even believers, who walk closely with Christ, are not immune to the temptation of pride. The disciples had heard Jesus predict His betrayal, death, and resurrection (Mark 9:31), yet they quickly turned the conversation toward themselves and their own positions of honor. They failed to recognize that greatness in the kingdom of God is measured not by status or power but by humility, service, and obedience to God’s will. As Jesus would later teach in Mark 10:43-44, “Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all.”
d. Application: The disciples’ silence is a warning and a lesson. It shows us that we can be deeply engaged in religious activity and even walk in the presence of Christ, yet still fall into the trap of pride and self-importance. Every believer must guard against measuring success by worldly standards of power or influence. True greatness in God’s kingdom is not found in competing for prominence but in following the example of Christ, “who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:6-8).
(Mark 9:35-37) True greatness in the kingdom of God.
And He sat down, called the twelve, and said to them, “If anyone desires to be first, he shall be last of all and servant of all.” Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, “Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me.”
a. He sat down: This action carried weight in Jewish culture. When a Rabbi wanted to give an official and authoritative teaching, he sat down to deliver it. By sitting, Jesus signaled that He was about to give a formal pronouncement, not a casual remark. He was about to define greatness according to the standards of God’s kingdom, which stood in stark contrast to the world’s measure of greatness.
b. If anyone desires to be first, he shall be last of all and servant of all: The disciples were arguing over who would be the greatest, but Jesus did not rebuke them with pride or ridicule. Instead, He redefined ambition. True greatness in His kingdom is not about position, power, or prestige, but about humility and service.
i. Of course, Jesus Himself is the greatest in the kingdom of God. He is the King of kings and Lord of lords, yet He made Himself the servant of all. As Philippians 2:6-7 says, “Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.” He perfectly modeled what He commanded, becoming last for our sake so that we might be lifted up in Him.
ii. Jesus challenged His disciples to willingly embrace being last. This was not about being forced into humiliation but about choosing humility. The follower of Christ is called to put others before himself, to take the lower place, and to be content with obscurity if it glorifies God. As Romans 12:10 declares, “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another.”
iii. Jesus also challenged them to become the servant of all. In the world, greatness is measured by how many serve you. In God’s kingdom, greatness is measured by how many you serve. As Jesus later declared in Mark 10:43-45, “Yet it shall not be so among you; but whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”
iv. Jesus did not abolish ambition; He redirected it. Worldly ambition seeks to dominate, but godly ambition seeks to serve. To be ambitious in God’s kingdom is to desire to serve more, love more, and give more for the sake of Christ.
c. He took a little child and set him in the midst of them: By placing a child before His disciples, Jesus gave them a living illustration of His point. In that culture, children had no social status and were considered dependent and insignificant. They were not admired for their achievements but were instead vulnerable and weak. By embracing the child, Jesus demonstrated that greatness in His kingdom is tied to humility, lowliness, and a willingness to serve those who cannot repay.
i. Children are not threatening. They do not intimidate or overpower others. In the same way, a Christian who seeks to be Christlike should not project dominance or arrogance but should reflect humility and gentleness.
ii. Children are not skilled in deception. While they may attempt to hide things, their efforts are usually transparent. A childlike spirit is marked by honesty and openness, while pride and hypocrisy are marks of worldliness. As Jesus said in Matthew 18:3, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.”
d. Whoever receives one of these little children in My name receives Me: Jesus made it clear that how we treat the lowly and humble is how we treat Him. To welcome and honor the weak, the insignificant, and the overlooked in His name is to welcome and honor Christ Himself. And beyond that, Jesus declared that to receive Him is to receive the Father who sent Him. This underscores the unity of the Son and the Father and reminds us that how we respond to Christ reveals our response to God Himself.
e. Application: Jesus redefined greatness not as power, prestige, or position but as humility, servanthood, and childlike simplicity. The world esteems strength, wealth, and recognition, but God esteems humility, service, and love. To be great in God’s kingdom is to take the lowest place, to serve without seeking repayment, and to treat the least among us with the honor we would show to Christ Himself.
4. (Mark 9:38–42) True greatness is not cliquish; it is inclusive and Christ-centered.
Then John answered Him, saying, “Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us.” But Jesus said, “Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me. For he who is not against us is on our side. For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward. But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.”
a. Teacher, we saw someone: The disciples’ words reveal an attitude of jealousy and exclusivity. They were frustrated to see others casting out demons successfully in Jesus’ name when they themselves had recently failed to do so (Mark 9:18). John, who often represented love and closeness to Christ, ironically displayed pride and exclusion here. Their words, “he does not follow us,” expose the problem. Instead of rejoicing that Christ’s name was being glorified, they were concerned that ministry was happening outside their circle.
i. This is a common human tendency. Believers often want to limit God’s work to their own group, denomination, or methodology. Yet the Spirit of God is not confined to human boundaries. As Paul declared, “Some indeed preach Christ even from envy and strife, and some also from goodwill: The former preach Christ from selfish ambition, not sincerely, supposing to add affliction to my chains; but the latter out of love, knowing that I am appointed for the defense of the gospel. What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice” (Philippians 1:15–18).
ii. A believer must not confuse loyalty to Christ with loyalty to a sect or institution. As long as the true Christ of Scripture is preached and exalted, we should rejoice, even if the vessel is imperfect.
b. For he who is not against us is on our side: Jesus corrected their narrow spirit. The test was not whether this man followed their group but whether he was aligned with Christ. If he was not opposing Christ, then in some sense he was standing with Him.
i. This does not mean Jesus approved of false gospels or heresies. Rather, He declared that those who exalt Him in truth, even if in a limited or different way, are not enemies but allies in advancing His kingdom. It is God who ultimately judges the heart and the ministry.
c. For whoever gives you a cup of water to drink in My name: Jesus then broadened the principle. Even the smallest acts done in His name are significant. A mere cup of water, offered because one belongs to Christ, will not be forgotten in eternity. This demonstrates God’s perfect memory of even the most seemingly insignificant service.
i. The Lord records such acts of love in His book of remembrance, as Malachi declared: “Then those who feared the LORD spoke to one another, and the LORD listened and heard them; so a book of remembrance was written before Him for those who fear the LORD and who meditate on His name” (Malachi 3:16). Nothing done for Christ is wasted.
ii. The principle is not about the size of the act but the motive. As Paul reminded, “And whatever you do, do it heartily, as to the Lord and not to men” (Colossians 3:23).
d. Whoever causes one of these little ones who believe in Me to stumble: Jesus then issued a solemn warning. If such small acts of kindness are eternally remembered, then causing one of His “little ones” to stumble is also remembered, with severe consequences. The “little ones” refers not only to children but also to humble believers, weak in faith and easily influenced. To cause one to stumble through false teaching, pride, or division is so serious that Jesus said it would be better to suffer death by drowning with a great millstone tied around the neck.
i. This image was powerful. The large millstone, turned by a donkey, weighed hundreds of pounds. To be cast into the sea with such a burden was a terrifying picture of irreversible judgment. Jesus’ language reveals how serious it is to hinder the faith of the weak or young believers.
ii. Paul reflected the same concern when he warned against causing a weaker brother to stumble by misusing Christian liberty: “But beware lest somehow this liberty of yours become a stumbling block to those who are weak. For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? And because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ” (1 Corinthians 8:9–12).
iii. Jesus’ words should sober every believer. If encouraging unity and humility brings eternal reward, then pride, exclusion, and the corrupting of the weak invite eternal loss.
(Mark 9:43-48) The urgency to enter God’s kingdom.
“If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched, where ‘Their worm does not die, And the fire is not quenched.’ And if your foot causes you to sin, cut it off. It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched, where ‘Their worm does not die, And the fire is not quenched.’ And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire, where ‘Their worm does not die, and the fire is not quenched.’”
a. If your hand makes you sin, cut it off: Tragically, throughout church history, some have taken these words literally and have resorted to acts of self-mutilation, cutting off limbs or inflicting bodily harm upon themselves in a misguided attempt to battle sin. However, Jesus never intended such a literal application. His point is not about physical mutilation, but about the radical seriousness of dealing with sin.
i. The problem with taking Jesus’ words literally here is that sin does not originate in the limbs of the body but in the heart and mind. As Jesus Himself said in Matthew 15:19, “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” Cutting off a hand does not change the sinful condition of the heart. If a man cuts off his right hand, his left is still ready to sin. If he dismembers his entire body, the mind and heart remain capable of sin.
ii. This is why Jeremiah 17:9 says, “The heart is deceitful above all things, And desperately wicked; Who can know it?” Sin is fundamentally an issue of the inner man, not merely the external body.
iii. As one commentator noted, “This was not a demand for physical self-mutilation, but in the strongest manner possible Jesus speaks of the costliest sacrifices.” (Lane). The imagery is deliberately extreme in order to communicate the seriousness of sin and the urgency of repentance.
b. It is better for you to enter into life maimed, rather than having two hands, to go to hell: Here Jesus reorients the disciples’ understanding of the kingdom. They were primarily thinking in terms of reward, glory, and exaltation, yet Jesus reminds them that discipleship requires sacrifice. True life is not gained by clinging to this world, but by surrendering all in order to follow Christ.
i. This truth echoes what Jesus had already declared earlier in Mark 8:34-35: “When He had called the people to Himself, 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.’”
ii. The same principle is also affirmed in John 12:25 where Jesus said, “He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life.”
iii. Thus, Jesus was teaching His disciples that entrance into the kingdom of God is not cheap or casual, but demands absolute surrender. Better to sacrifice all now than to suffer eternal loss later.
c. To go to hell, into the fire that shall never be quenched: The word translated “hell” here is the Greek Gehenna, which itself derives from the Hebrew Valley of Hinnom. This valley, located just outside Jerusalem’s walls, was a place of great shame in Israel’s history. It had been desecrated by idolatry and human sacrifice to Molech (2 Kings 23:10; Jeremiah 7:31), and later it became a place where garbage and refuse were burned continually. The imagery of fire and corruption made it a fitting and vivid picture of the eternal judgment of the damned.
i. Jesus is not speaking of a temporary condition but of eternal torment. Revelation 20:13-15 describes this final judgment: “The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.”
ii. Similarly, Matthew 25:41 records Jesus saying, “Then He will also say to those on the left hand, ‘Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels.’”
iii. The eternal fire is unquenchable. As one writer said, “A child with a spoon may sooner empty the sea than the damned accomplish their misery. A river of brimstone is not consumed by burning.” (Trapp)
d. Where their worm does not die: Jesus quotes Isaiah 66:24 which says, “And they shall go forth and look Upon the corpses of the men Who have transgressed against Me. For their worm does not die, And their fire is not quenched. They shall be an abhorrence to all flesh.”
i. The picture is of continual decay and torment, yet without end. “It seems that every one has his worm, his peculiar remorse for the evils he did, and for the grace he rejected; while the fire, the state of excruciating torment, is common to all. Reader! May the living God save thee from this worm, and from this fire!” (Clarke)
ii. Others have noted, “This worm (say divines) is only a continual remorse and furious reflection of the soul upon its own willful folly, and now woeful misery. Oh, consider this before thy friends be scrambling for thy goods, worms for thy body, devils for thy soul.” (Trapp)
iii. The message of Jesus was clear: knowing how terrible hell is, it is worth any sacrifice to avoid it. Therefore, we cannot think of the kingdom of God only in terms of reward, glory, or exaltation, but also in terms of sacrifice. Eternal realities are at stake, and nothing in this world is worth the eternal loss of one’s soul.
(Mark 9:49-50) Jesus speaks of salt and fire.
“For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt. Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and have peace with one another.”
a. For everyone will be seasoned with fire: Jesus here emphasized that His followers are not exempt from trials, testing, or refining. Just as seasoning purifies and prepares food, the fire of God’s providence and discipline purifies the believer’s faith. The image conveys that following Christ requires endurance, for fire either consumes or refines, depending on the nature of the material. In the life of a Christian, fiery trials are used by God to burn away impurities and to strengthen character, producing endurance and holiness.
i. Peter later affirms this truth in his epistle: “In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ” (First Peter 1:6-7).
b. Everyone will be seasoned with fire, and every sacrifice will be seasoned with salt: Jesus draws on Old Testament imagery. In the sacrificial system, every grain offering was to be accompanied by salt. “And every offering of your grain offering you shall season with salt; you shall not allow the salt of the covenant of your God to be lacking from your grain offering. With all your offerings you shall offer salt” (Leviticus 2:13). Salt symbolized permanence, preservation, and covenant faithfulness. Just as the offerings of old required salt, so the living sacrifices of God’s people must include both purity and endurance.
i. The first interpretation holds that fire represents trials and tribulations that accompany discipleship. Paul calls believers to present themselves wholly to God: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service” (Romans 12:1). That sacrifice is seasoned with fire when believers undergo trials that purify and refine their faith.
ii. The second interpretation sees fire as a reference to the purifying presence of the Holy Spirit. When the Spirit came upon the disciples at Pentecost, “Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit” (Acts 2:3-4). The Spirit seasons the believer’s life by purifying, preserving, and empowering them for service. This aligns with Jesus’ words that believers are to be “the salt of the earth” (Matthew 5:13), retaining a distinctiveness that glorifies God.
c. Salt is good, but if the salt loses its flavor, how will you season it?: Salt in the ancient world was a symbol of preservation, purity, and covenant loyalty. But salt that became contaminated or diluted was useless. Jesus is warning His disciples not to lose the distinctiveness of their faith. A believer who compromises with the world loses their preserving and purifying influence.
i. Jesus had said earlier in Matthew 5:13, “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.” The same warning is repeated here, calling for vigilance in maintaining holiness and faithfulness.
d. Have salt in yourselves, and have peace with one another: True saltiness produces both purity before God and peace among believers. If disciples maintain their distinctiveness, humility, and endurance in trials, they will foster unity instead of pride, rivalry, and division.
i. Paul echoes this same principle: “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others” (Philippians 2:3-4). The salt of Christlike character manifests in peacemaking, humility, and sacrificial love among the brethren.
