{"commentary":{"id":"adam-clarke","name":"Adam Clarke Bible Commentary","website":"https://en.wikipedia.org/wiki/Adam_Clarke","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Adam Clarke Bible Commentary","language":"eng","textDirection":"rtl","sha256":"92e28c9363c876d215e296f2fe04abb3ab7e34a2aacebdf06bd62ae79c6e3dba","availableFormats":["json"],"listOfBooksApiLink":"/api/c/adam-clarke/books.json","listOfProfilesApiLink":"/api/c/adam-clarke/profiles.json","numberOfBooks":57,"totalNumberOfChapters":854,"totalNumberOfVerses":13318,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"MRK","commentaryId":"adam-clarke","name":"Mark","commonName":"Mark","introduction":"\nPreface to the Gospel According to St. MarkWith a Short Account of His Life\nFor an explication of the word Gospel, and the title Saint, see the Preface to Matthew.\nMark. This person, the second in the commonly received order of the four evangelists, was named John Mark, and was the son of a pious woman called Mary, who dwelt at Jerusalem: she was an early believer, and the disciples used to meet at her house. Peter, having been delivered out of prison by an angel, came to the house of Mary, mother of John, whose surname was Mark, where many were gathered together praying, Act 12:12. This very first mention of John Mark assures us of Peter's intimacy in that family: it is almost universally allowed that Mark, mentioned by Peter, Pe1 5:13, is this evangelist, and that he is the same with him who is called sister's son to Barnabas, Col 4:10, and is supposed to have been converted by Peter to the Christian faith. Mr. W. Whiston supposes him to have been Peter's own son. See his Primitive New Test. Notes at the end. He traveled from Jerusalem to Antioch with Paul and Barnabas, Act 12:25, and some short time after he accompanied them to other countries as their minister, Act 13:5. When they returned to the continent, and came on shore at Perga in Pamphylia, he departed from them and returned to Jerusalem, Act 13:13. Afterwards he would have gone with Paul and Barnabas, but the former refused to take him, because of his having left them at Pamphylia; Paul and Barnabas then separated, and Mark accompanied his uncle Barnabas to Cyprus, Act 15:36-41. Afterwards Paul and he were fully reconciled, as evidently appears from Ti2 4:11 : Take Mark, and bring him with thee; for he is profitable to me for the ministry. This appears also from Plm 1:24, where Mark is styled Paul's fellow-laborer; and from Col 4:10, where we find the apostle recommending him in a particular manner to the Church of God at that place. He is generally supposed to have been particularly intimate with St. Peter, to have written his Gospel at Rome, a.d. 64, and to have died at Alexandria in Egypt, in the eighth year of the reign of Nero. Dr. Lardner has fully proved that Mark the evangelist, and John Mark nephew to Barnabas, were one and the same person. See his Works, vol. vi. p. 77, etc.\nHow Mark composed his Gospel, is a question not yet decided among learned men. Many of the primitive fathers, such as Papias, Clemens, Alexandrinus, Irenaeus, Tertullian, Origen, Eusebius, etc., believed that he was only the amanuensis of St. Peter; that this apostle, through modesty, would not put his name to the work, but dictated the whole account, and Mark wrote it down from his mouth. St. Augustine appears to have been the first who maintained that Mark abridged St. Matthew's Gospel; and that it is not to be considered as an original work: - on this opinion several remarks will be made in the course of these notes. Others suppose that Mark compiled it, partly out of Matthew's Gospel, and partly out of the Gospel of Luke. But most of these are conjectures which appear to have very little foundation. Critics are also divided concerning the language in which it was written, and the people to whom it was sent. Some have contended for a Latin original, because of several Latin words found in it, such as σπεκουλατωρ, Mar 6:27, one of the guard; κεντυριων, Mar 15:39, Mar 15:44, Mar 15:46, a centurion, a captain of one hundred men; συσσημον, Mar 14:44, a signal, a sign agreed on. But such words are better accounted for by supposing that his Gospel was written for the use of the Roman people; and that it is on this account that he wholly passes by the genealogy of our Lord, as being a point of no consequence to Gentile converts, though very necessary for the Jews, and especially the Jews of Palestine. That it was originally written in Greek, is a point now acknowledged by almost all learned men.\nIt may be necessary to state the things omitted by Mark in the beginning of his Gospel which are mentioned by Matthew and Luke.\n1. The Preface, found in Luke and John, Luk 1:1; Joh 1:1.\n2. The Conception of Elizabeth, Luke 1:5-25.\n3. The Salutation of Mary, Luk 1:26-38.\n4. Mary's Visit to Elizabeth, Luke 1:39-56.\n5. John Baptist's Birth, Luke 1:57-79.\n6. The Angel's Appearance to Joseph, Mat 1:18-25.\n7. The Birth of Christ, Mat 1:25; Luk 2:1-7.\n8. The Genealogy of Christ, Matthew 1:1-17; Luke 3:23-38.\n9. The Appearance of the Angel to the Shepherds, Luk 2:8-20.\n10. The Circumcision of Christ, Mat 1:25; Luk 2:21.\n11. The Presentation of Christ in the Temple, Luke 2:22-38.\n12. The Coming of the Magi, Mat 2:1-12.\n13. The Flight into Egypt, Mat 2:13-15.\n14. Herod's Murder of the Innocents, Mat 2:16-18.\n15. The Return of the Holy Family from Egypt, Mat 2:19-23; Luk 2:39.\n16. Christ's Journey to Jerusalem when twelve years of age, Luk 2:40-48.\nFrom the particulars enumerated here, it appears that the things omitted by Mark are also omitted by John, except the Preface; and that St. Luke is the most circumstantial.\nFor other particulars relative to this Gospel, see at the end of the last chapter.\n\n\n\n\nNext: Mark Chapter 1\n\n","order":41,"numberOfChapters":16,"sha256":"06a3a60d9dfe617a8dd4bc5851391b46a2e3528a59eb9d92f1e8e38a8a978045","firstChapterNumber":1,"firstChapterApiLink":"/api/c/adam-clarke/MRK/1.json","firstChapterReference":{"commentaryId":"adam-clarke","book":"MRK","chapter":1},"lastChapterNumber":16,"lastChapterApiLink":"/api/c/adam-clarke/MRK/16.json","lastChapterReference":{"commentaryId":"adam-clarke","book":"MRK","chapter":16},"totalNumberOfVerses":336},"chapter":{"number":9,"content":[{"type":"verse","number":1,"content":["\nThere be some - This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in Mat 16:27-28 (note). See the notes there. \n"]},{"type":"verse","number":2,"content":["\nAnd after six days Jesus taketh with him Peter, etc. - For a full account of the nature and design of the transfiguration, see on Mat 17:1 (note), etc.\nA high mountain - I have conjectured, Mat 17:1, that this was one of the mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Caesarea Philippi to be more likely.\nWas transfigured - Four good MSS. and Origen add here, And While They Were Praying he was transfigured; but this appears to be added from Luk 9:29. \n"]},{"type":"verse","number":10,"content":["\nAnd they kept that saying - This verse is wanting in two MSS. and one of the Itala.\nWhat 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. \n"]},{"type":"verse","number":12,"content":["\nAnd 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, etc. 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. \n"]},{"type":"verse","number":15,"content":["\nWere greatly amazed - Probably, because he came so unexpectedly; but the cause of this amazement is not self-evident. \n"]},{"type":"verse","number":17,"content":["\nA 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, Mat 17:14 (note), etc. \n"]},{"type":"verse","number":18,"content":["\nPineth away - By these continual torments; so he was not only deaf and dumb, but sorely tortured besides. \n"]},{"type":"verse","number":20,"content":["\nWhen he saw him the spirit tare him; and he fell on the ground, etc. - When this demon saw Jesus, he had great rage, knowing that his time was short; and hence the extraordinary convulsions mentioned above. \n"]},{"type":"verse","number":22,"content":["\nIf 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. \n"]},{"type":"verse","number":23,"content":["\nIf 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. \n"]},{"type":"verse","number":24,"content":["\nLord, I believe - The word Lord is omitted by ABCDL, both the Syriac, both the Arabic later Persic, Ethiopic, 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.\nHelp thou mine unbelief - That is, assist me against it. Give me a power to believe. \n"]},{"type":"verse","number":25,"content":["\nI 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. \n"]},{"type":"verse","number":29,"content":["\nPrayer and fasting - See on Mat 17:21 (note).\nThis 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.\nThis 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. \n"]},{"type":"verse","number":30,"content":["\nThey - passed through Galilee - See on Mat 17:22-27 (note). \n"]},{"type":"verse","number":32,"content":["\nBut 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, Mat 17:9 (note), etc., and Mat 18:1 (note). \n"]},{"type":"verse","number":33,"content":["\nAnd being in the house - That is, Peter's house, where he ordinarily lodged. This has been often observed before. \n"]},{"type":"verse","number":34,"content":["\nWho should be the greatest - See on Mat 18:1-5 (note). \n"]},{"type":"verse","number":38,"content":["\nWe 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, Luk 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.\nHe 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.\nWe 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. \n"]},{"type":"verse","number":39,"content":["\nForbid 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. \n"]},{"type":"verse","number":40,"content":["\nHe that is not against us, is on our part - Or rather, Whosoever is not against You, is for You. Instead of ἡμων, us, I would read ὑμων, you, on the authority of ADSHV, upwards of forty others, Syriac, Armenian, Persic, Coptic, Ethiopic, 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.\nThere is a parallel case to this mentioned in Num 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 Num 11:25-29 (note). \n"]},{"type":"verse","number":41,"content":["\nA cup of water to drink - See the notes on Mat 10:42; Mat 18:6-8. \n"]},{"type":"verse","number":43,"content":["\nThy hand - foot - eye - cause thee to offend; - See the notes on Mat 5:29-30 (note). \nThe 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 Mar 9:45, is omitted in BCL, seven others, Syriac, later Persic, Coptic, and one Itala. Eternal fire is the expression of Matthew. \n"]},{"type":"verse","number":49,"content":["\nFor 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 Isa 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.\nScaliger 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, Num 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 Isa 66:20, the very place which our Lord appears to have here in view.\nIf 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. \n"]},{"type":"verse","number":50,"content":["\nIf the salt have lost his saltness - See on Mat 5:13 (note).\nHave 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 Mar 9:34), and that you are my disciples indeed. That it is possible for the salt to lose its savor, and yet retain its appearance in the most perfect manner, see proved on the note on Mat 5:13 (note).\n\n\n\n\nNext: Mark Chapter 10\n\n"]}],"introduction":"\nThe transfiguration of Christ, and the discourse occasioned by it, Mar 9:1-13. He casts out a dumb spirit which his disciples could not, vv. 14-29. He foretells his death, Mar 9:30-32. The disciples dispute about supremacy, and Christ corrects them, Mar 9:33-37. Of the person who cast out demons in Christ's name, but did not follow him, Mar 9:38-40. Every kind of office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, Mar 9:41, Mar 9:42. The necessity of mortification and self-denial, Mar 9:43-48. Of the salting of sacrifices, Mar 9:49; and the necessity of having union among the disciples of Christ, Mar 9:50. \n"},"thisChapterLink":"/api/c/adam-clarke/MRK/9.json","thisChapterReference":{"commentaryId":"adam-clarke","book":"MRK","chapter":9},"nextChapterApiLink":"/api/c/adam-clarke/MRK/10.json","nextChapterReference":{"commentaryId":"adam-clarke","book":"MRK","chapter":10},"previousChapterApiLink":"/api/c/adam-clarke/MRK/8.json","previousChapterReference":{"commentaryId":"adam-clarke","book":"MRK","chapter":8},"numberOfVerses":24}