---
title: "Clarke"
description: "Verse Mark 9:1. There be some — This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in Mark 16:"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/mark/9"
---

Verse [Mark 9:1](../../../kjv/mark/9/1). ***There be some*** — This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in [Mark 16:27](../../../kjv/mark/16/27); [Mark 16:28](../../../kjv/mark/16/28). See the notes there.

Verse [Mark 9:2](../../../kjv/mark/9/2). ***And after six days Jesus taketh*** with him *Peter*, c.] For a full account of the *nature* and *design* of the transfiguration, [Matthew 17:1](../../../kjv/matthew/17/1), c.
***A high mountain*** — I have conjectured, [Matthew 17:1](../../../kjv/matthew/17/1), that this was one of the mountains of *Galilee*: some say *Hermon*, some *Tabor* but Dr. Lightfoot thinks a mountain near Cesarea Philippi to be more likely.
***Was transfigured*** — Four good MSS. and Origen add here, AND WHILE THEY WERE PRAYING *he was transfigured* but this appears to be added from [Luke 9:29](../../../kjv/luke/9/29).

Verse [Mark 9:10](../../../kjv/mark/9/10). ***And they kept that saying*** — This verse is wanting in two MSS. and one of the *Itala*.
***What the rising from the dead should mean.*** — Ὁταν εκ νεκρων αναϚῃ, *When he should arise from the dead*, is the reading of D, six others, *Syriac*, all the *Persic, Vulgate*, all the *Itala*, and *Jerome*. Griesbach approves of it.
There is nothing that answers to this verse either in Matthew or Luke.

Verse [Mark 9:12](../../../kjv/mark/9/12). ***And how it is written*** — Rather, *as also it is* *written*. Instead of και πως, AND HOW *it is written*, I read καθως, AS ALSO *it is written of the Son of man*, &c. This reading is supported by AKM, *seventeen* others, the later *Syriac* in the margin, *Slavonic* and *Armenian*. Some think the propriety of adopting this reading is self-evident.

Verse [Mark 9:15](../../../kjv/mark/9/15). ***Were greatly amazed*** — Probably, because he came so unexpectedly; but the *cause* of this amazement is not self-evident.

Verse 17. ***A dumb spirit*** — That is, a demon who afflicted those in whom it dwelt with an incapacity of speaking. The *spirit* itself could not be either *deaf* or *dumb*. These are accidents that belong only to *organized animate* bodies.
See this case explained, [Matthew 17:14](../../../kjv/matthew/17/14), &c.

Verse 18. ***Pineth away*** — By these continual torments; so he was not only *deaf* and *dumb*, but sorely *tortured* besides.

Verse 20. ***When he saw him the spirit tare him; and he fell on**********the ground*****, c.**] When this demon saw Jesus, he had great rage, knowing that his time was short and hence the extraordinary convulsions mentioned above.

Verse 22. ***If*****THOU*****canst*****DO*****any thing*** — I have already tried thy *disciples*, and find *they* can do *nothing* in this case; but if *thou* hast any power, in mercy use it in our behalf.

Verse 23. ***If*****THOU*****canst*****BELIEVE**] This was an answer to the inquiry above. I can furnish a sufficiency of *power*, if *thou* canst but bring *faith* to receive it. Why are not our souls completely healed? Why is not every demon cast out? Why are not pride, self-will, love of the world, lust, anger, peevishness, with all the other bad tempers and dispositions which constitute the mind of Satan, entirely destroyed? Alas! it is because we do not *believe*; Jesus is *able*; more, Jesus is *willing*; but we are *not* *willing* to give up our idols; we give not credence to his word; therefore hath sin a *being* in us, and dominion over us.

Verse 24. ***Lord, I believe*** — The word *Lord* is omitted by ABCDL, both the *Syriac*, both the *Arabic* later *Persic, AEthiopic, Gothic*, and three copies of the *Itala. Griesbach* leaves it out. The omission, I think, is proper, because it is evident the man did not know our Lord, and therefore could not be expected to accost him with a title expressive of that *authority* which he doubted whether he possessed, unless we grant that he used the word κυριε after the *Roman* custom, for *Sir*.
***Help thou mine unbelief.*** — That is, assist me against it. Give me a power to believe.

Verse 25. ***I charge thee*** — Considerable emphasis should be laid on the pronoun: - Thou didst resist the command of my *disciples*, now I *command thee to come out*. If this had been only a natural disease, for instance the *epilepsy*, as some have argued, could our Lord have addressed *it*, with any propriety, as he has done here: *Thou deaf and dumb spirit, come out of him, and enter no more into* *him*? Is the doctrine of demoniacal influence *false*? If so, Jesus took the most direct method to *perpetuate* the belief of that falsity, by accommodating himself so completely to the *deceived* vulgar. But this was impossible; therefore the doctrine of demoniacal influence is a true doctrine, otherwise Christ would never have given it the least countenance or support.

Verse 29. ***Prayer and fasting.*** — [Matthew 17:21](../../../kjv/matthew/17/21); [Matthew 17:21](../../../kjv/matthew/17/21).
This demon may be considered as an *emblem* of *deeply rooted* vices, and *inveterate habits*, over which the conquest is not generally obtained, but through extraordinary humiliations.
This case is related by both Matthew and Luke, but it is greatly amplified in Mark's account, and many *new* circumstances related. Another proof that Mark did not *abridge* Matthew.

Verse 30. ***They - passed through Galilee*** — See on [Matthew 17:22-27](../../../kjv/matthew/17/22-27).

Verse 32. ***But they understood not*** — This whole verse is wanting in two MSS., in the first edition of *Erasmus*, and in that of *Aldus. Mill* approves of the omission. It does not appear likely, from Matthew's account, that three of the disciples, Peter, James, and John, could be *ignorant* of the reasons of Christ's death and resurrection, after the *transfiguration*; on the contrary, from the circumstances there related, it is very probable that from that time they must have had at least a general understanding of this important subject; but the other *nine* might have been ignorant of this matter, who were not present at the transfiguration; probably it is of these that the evangelist speaks here. See the observations on the *transfiguration*, [Matthew 17:9](../../../kjv/matthew/17/9), &c., and [Matthew 18:1](../../../kjv/matthew/18/1).

Verse 33. ***And being in the house*** — That is, *Peter's house*, where he ordinarily lodged. This has been often observed before.

Verse 34. ***Who*****should be*****the greatest.*** — See on [Matthew 18:1-5](../../../kjv/matthew/18/1-5).

Verse 38. ***We saw one casting out devils in thy name*** — It can scarcely be supposed that a man who knew nothing of Christ, or who was only a common *exorcist*, could be able to work a miracle in Christ's name; we may therefore safely imagine that this was either one of John the Baptist's disciples, who, at his master's command, had believed in Jesus, or one of the *seventy*, whom Christ had sent out, [Luke 10:1-7](../../../kjv/luke/10/1-7), who, after he had fulfilled his commission, had retired from accompanying the other disciples; but as he still held fast his faith in Christ, and walked in good conscience, the influence of his Master still continued with him, so that he could cast out demons as well as the other disciples.
***He followeth not us*** — This first clause is omitted by BCL, *three* others, *Syriac, Armenian, Persic, Coptic*, and one of the *Itala*. Some of the MSS. and versions leave out the first; some the second clause: only one of them is necessary. *Griesbach* leaves out the first.
***We forbade him*** — I do not see that we have any right to attribute any other motive to John than that which he himself owns-*because he followed not us*-because he did not attach himself constantly to thee, as we do, we thought he could not be in a proper spirit.

Verse 39. ***Forbid him not*** — If you meet him again, let him go on quietly in the work in which God owns him. If he were not of God, the demons would not be subject to him, and his work could not prosper. A spirit of bigotry has little countenance from these passages. There are some who are so outrageously wedded to their own creed, and religious system, that they would rather let sinners perish than suffer those who differ from them to become the instruments of their salvation. Even the good that is done they either *deny* or *suspect*, because the person does not *follow* *them*. This also is vanity and an evil disease.

Verse 40. ***He that is not against us, is on our part.*** — Or rather, *Whosoever is not against* YOU, *is for* YOU. Instead of ημων, *us*, I would read υμων, *you*, on the authority of ADSHV, upwards of *forty* others, *Syriac, Armenian, Persic, Coptic,* *AEthiopic, Gothic, Slavonic, Vulgate, Itala, Victor*, and *Opt*. This reading is more consistent with the context - *He followed not* us-well, *he is not against* YOU; and he who is not against *you*, in such a work, may be fairly presumed to be on *your* side.
There is a parallel case to this mentioned in [Numbers 11:26-29](../../../kjv/numbers/11/26-29), which, for the elucidation of this passage, I will transcribe. "The Spirit rested upon Eldad and Medad, and they prophesied in the camp. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. And Joshua, the servant of Moses, said, My lord Moses, forbid them! And Moses said unto him, Enviest THOU for MY sake? Would God, that all the Lord's people were prophets, and that the Lord would put his Spirit upon them." The reader will easily observe that *Joshua* and *John* were of the same bigoted spirit; and that *Jesus* and *Moses* acted from the spirit of candour and benevolence. See the notes on [Numbers 11:25-29](../../../kjv/numbers/11/25-29).

Verse 41. ***A cup of water to drink*** — See the notes on [Matthew 10:42](../../../kjv/matthew/10/42); [Matthew 18:6-8](../../../kjv/matthew/18/6-8).

Verse [Mark 9:43-48](../../../kjv/mark/9/43-48). ***Thy hand - foot - eye - cause thee to offend;*** — See the notes on [Matthew 5:29-30](../../../kjv/matthew/5/29-30).
Verse [Mark 9:43](../../../kjv/mark/9/43). ***The fire that never shall be quenched*** — That is, *the* *inextinguishable fire*. This clause is wanting in L, *three* others, the *Syriac*, and later *Persic*. Some eminent critics suppose it to be a spurious reading; but the authorities which are *for* it, are by no means counterbalanced by those which are *against* it. The same clause in [Mark 9:45](../../../kjv/mark/9/45), is omitted in BCL, *seven* others, *Syriac*, later *Persic, Coptic*, and one *Itala*. *Eternal fire* is the expression of Matthew.

Verse 44. [Mark 9:43](../../../kjv/mark/9/43); [Mark 9:43](../../../kjv/mark/9/43).

Verse 45. [Mark 9:43](../../../kjv/mark/9/43); [Mark 9:43](../../../kjv/mark/9/43).

Verse 46. [Mark 9:43](../../../kjv/mark/9/43); [Mark 9:43](../../../kjv/mark/9/43).

Verse 47. [Mark 9:43](../../../kjv/mark/9/43); [Mark 9:43](../../../kjv/mark/9/43).

Verse 48. [Mark 9:43](../../../kjv/mark/9/43); [Mark 9:43](../../../kjv/mark/9/43).

Verse [Mark 9:49](../../../kjv/mark/9/49). ***For every one shall be salted with fire*** — Every one of those who shall live and die in sin: but there is great difficulty in this verse. The Codex Bezae, and some other MSS., have omitted the first clause; and several MSS. keep the *first*, and omit the last clause - *and every sacrifice shall be salted with* *salt*. There appears to be an allusion to [Isaiah 66:24](../../../kjv/isaiah/66/24). It is generally supposed that our Lord means, that as *salt* preserves the flesh with which it is connected from *corruption*, so this everlasting fire, το πυρ το ασβεστον, this *inconsumable fire*, will have the property, not only of *assimilating* all things cast into it to its own *nature*, but of making them *inconsumable* like itself.
*Scaliger* supposes, that instead of πας πυρι, πασα πυρια, *every* *sacrifice* (of flour) should be read, "Every sacrifice (of flour) shall be salted, and every burnt offering shall be salted." This, I fear, is taking the text by *storm*. Some take the whole in a good sense, as referring to the influence of the Spirit of God in the hearts of believers, which shall answer the same end to the soul, in preserving it from the contagion that is in the world, as salt did in the sacrifices offered to God to preserve them from putrefaction. Old *Trapp's* note on the place pleases me as much as any I have seen: - "The *Spirit*, as *salt*, must dry up those bad *humours* in us which breed the never-dying worm; and, as fire, must waste our corruptions, which else will carry us on to the unquenchable fire." Perhaps the whole is an allusion to the purification of vessels, and especially such metallic vessels as were employed in the service of the sanctuary. Probably the following may be considered as a parallel text: - *Every thing that* *may abide the fire, ye shalt make go through the fire, and it* *shall be clean; and all that abideth not the fire, ye shall make* *go through the water*, [Numbers 31:23](../../../kjv/numbers/31/23). Ye, disciples, are the Lord's *sacrifice*; ye shall go through much *tribulation*, in order to enter into my *kingdom*: but ye are *salted*, ye are influenced by the Spirit of God, and are *immortal* till your work is done; and should ye be *offered up*, martyred, this shall be a means of establishing more fully the glad tidings of the kingdom: and this Spirit shall *preserve* all who believe on me from the *corruption* of sin, and from *eternal* perdition. That converts to God are represented as his offering, see [Isaiah 66:20](../../../kjv/isaiah/66/20), the very place which our Lord appears to have here in view.
If this passage be taken according to the common meaning, it is awful indeed! Here may be seen the greatness, multiplicity, and eternity, of the pains of the damned. They suffer without being able to die; they are burned without being consumed; they are sacrificed without being sanctified - are *salted* with the *fire of* *hell*, as eternal victims of the Divine Justice. We must of necessity be *sacrificed* to God, after one way or other, in eternity; and we have now the choice either of the unquenchable fire of his justice, or of the everlasting flame of his love. *Quesnel*.

Verse [Mark 9:50](../../../kjv/mark/9/50). ***If the salt have lost his saltness*** — [Matthew 5:13](../../../kjv/matthew/5/13).
***Have salt in yourselves*** — See that ye have at all times the *preserving* principle of Divine grace in your hearts, and give that proof of it which will satisfy your own minds, and convince or silence the world: live in brotherly kindness and *peace with each* *other*: thus shall all men see that you are free from ambition, (see [Mark 9:34](../../../kjv/mark/9/34)), and that you are my disciples indeed. That it is possible for the salt to lose its *savour*, and yet retain its *appearance* in the most perfect manner, see proved on the note on [Matthew 5:13](../../../kjv/matthew/5/13).

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