Priority of Marriage

¹ Then Jesus left Capernaum and went down to the region of Judea and into the area east of the Jordan River. Once again crowds gathered around Him (Jesus), and as usual He was teaching them. ² Some Pharisees came and tried to trap Him with this question: “Should a man be allowed to divorce his wife?” ³ Jesus answered them with a question: “What did Moses say in the Law about divorce?” ⁴ “Well, he permitted it,” they replied. “He said a man can give his wife a written notice of divorce and send her away.” ⁵ But, Jesus responded, “He wrote this commandment only as a concession to your hard hearts. ⁶ But ‘God made them male and female’ from the beginning of creation. ⁷ ‘This explains why a man leaves his father and mother and is joined to his wife, ⁸ and the two are united into one.’ Since they are no longer two but one, ⁹ let no one split apart what God has joined together.” Mark 10:1-9 (NLT)

As Jesus was leaving Capernaum, He went southward to the Judean borders on His way to the city of Jerusalem (Mark 10:1; see also Matthew 19:1; Mark 10:32). Once again, large crowds of people gathered around Jesus (Mark 10:1; see also Matthew 19:2). As always, Jesus began to teach the people (Mark 10:1; see also Matthew 4:23; Mark 2:13; Mark 4:2; Mark 6:6, 34). In Matthew’s Gospel, Jesus healed the people (see Matthew 19:2).

During His teaching and healing session, some Pharisees came and asked Jesus, “Should a man be allowed to divorce his wife?” (Mark 10:2, NLT; see also Matthew 19:3). Of course, these Pharisees were trying to trap Jesus (Mark 10:2; see also Matthew 19:3). During Jesus’ time and today, divorce was and continues to be a controversial and important issue. No matter Jesus’ answer, He would offend someone in the crowd, and even offend Roman authorities such as Herod Antipas and Herodias. Herod had already killed John the Baptist for speaking out against divorce and adultery (see Mark 6:17-29). Thus, the Pharisees hoped to trap Jesus too because Jesus was now in Herod Antipas’s territory (Mark 10:2; see also Matthew 19:3).

In Jesus’ day, the Jews debated two conflicting views on divorce: the Hillel view and the Shammai view. Both Rabbi Hillel and Rabbi Shammai were famous first-century Jewish scholars. These two conflicting views provided grounds for divorce based upon Deuteronomy 24:1-4 and the controversial statement that a man finds “some uncleanness in her” (Deuteronomy 24:1, NKJV). The followers of Rabbi Hillel maintained a liberal or lax view of Deuteronomy 24:1. The Hillel view permitted a man to divorce his wife for any trivial and flimsy reason, even the burning of his food. However, followers of Rabbi Shammai interpreted Deuteronomy 24:1 conservatively and taught that the critical words “some uncleanness” referred only to sexual immorality, such as adultery. However, both the Hillel and Shammai views never allowed a woman to divorce her husband on any grounds. Nonetheless, Roman women did have the right to divorce.

Moses’ statement “some uncleanness” in Deuteronomy 24:1 did not include adultery. The Law of Moses did not give adultery as grounds for divorce. Under the Old Testament Law, anybody who committed adultery was stoned to death (see Deuteronomy 22:22; Leviticus 20:10; also see John 8:3-11). This left the innocent spouses free to remarry. The Holy Scriptures take seriously the offense of adultery and marital faithfulness before and during marriage (Exodus 20:14; Deuteronomy 5:18; see also Leviticus 18:20; Leviticus 20:10; Numbers 5:11-31; Matthew 1:19; Romans 13:19; James 2:11). God forbids sexual immorality as well as murder, lying, theft, disobedience to parents, and deception (fraud) (Exodus 20:12-17; Deuteronomy 5:16-21; see also Matthew 19:18-19; Mark 10:18-19; Luke 18:20; Acts 15:20, 29; 1 Corinthians 6:9-10; Galatians 5:19-21; Colossians 3:5-6; Revelation 21:8; Revelation 22:15). 

Jesus used the Pharisee’s trap as an opportunity to review God’s original pattern for marriage. In His response to the Pharisees, Jesus ignored the two conflicting views on divorce (see also 2 Timothy 2:14-19). Instead of debating this controversial issue, Jesus asked the Pharisees if they had read the Holy Scriptures (Matthew 19:4). God’s Word is eternally powerful, corrects us when we are wrong, and teaches us to do what is right (see 2 Timothy 3:16; Hebrews 4:12; 1 Peter 1:23). Thus, Jesus focused His attention on God’s Word to resolve the controversy.

In Mark’s Gospel, Jesus first took the Pharisees to the Law of Moses (Mark 10:3; see also Deuteronomy 24:1-4). Jesus said, “What did Moses say in the Law about divorce?” (Mark 10:3, NLT). The Pharisees responded that Moses permitted divorce and said, “A man can give his wife a written notice of divorce and send her away” (Mark 10:4, NLT; see also Deuteronomy 24:1). Jesus told the Pharisees Moses only allowed divorce as an allowance to the hardhearted wickedness, selfishness, and sinfulness between a man and woman (Mark 10:5). Selfishness always threatens to destroy marriage (see Ephesians 5:21).

However, in Matthew’s Gospel, Jesus took the Pharisees first to the creation story of Genesis before human sin to show God’s original plan for marriage (Matthew 19:4). God created marriage as an intimate and unifying blessing, bonding man and woman in His creation (Genesis 1:27; Genesis 2:21-25; Genesis 5:2). Jesus said that divorce was never God’s original intention (Mark 10:6). From the beginning, Jesus said God made man and woman to be joined together permanently in marriage (Mark 10:6; see also Genesis 1:27; Genesis 5:2). Then Jesus said in Matthew and Mark’s Gospels, “Therefore a man is to leave his father and mother, and he and his wife are united so that they are no longer two, but one. . . . And no man may separate what God has joined together” (Mark 10:7-9, TLB; see also Genesis 2:24; Matthew 19:5-6; 1 Corinthians 6:16; Ephesians 5:31).

In Matthew and Mark’s Gospels, Jesus taught God’s original intention for marriage. Marriage means a covenant commitment between a man and woman based upon oneness, faithfulness, mutual respect, and monogamy (Matthew 19:5-6; Mark 10:7-9; see also Genesis 2:24; Ephesians 5:21, 31; Hebrews 13:4; Revelation 22:15). The marriage relationship is sacred, intimate, and permanent, for the two become one flesh (Mark 10:8; see also Matthew 19:6). God's original design knows nothing of “trial marriages.” Moreover, marriage must be kept holy as marriage is an illustration of the loving, intimate union, and oneness between Christ and His church (Ephesians 5:22-33; see also John 17:20-21). Marriage is a covenant before God and governed by the Word of God (see Malachi 2:14-15; Ephesians 5:30-31). God intends married couples to remain faithful to each other (Mark 10:7). With God’s help, Jesus wanted man and woman to stay together through the holy bonds of matrimony and maintain their physical and spiritual unity (Mark 10:7-9). God hates divorce (Malachi 2:16). Even more, the marriage unit sanctifies and produces godly children (Malachi 2:15; 1 Corinthians 7:14).

¹⁰ Later, when He was alone with His disciples in the house, they (disciples) brought up the subject again. ¹¹ He told them, “Whoever divorces his wife and marries someone else commits adultery against her. ¹² And if a woman divorces her husband and marries someone else, she commits adultery.” Mark 10:10-12 (NLT)

When Jesus was alone with His disciples, the disciples brought up the subject again on divorce (Mark 10:10). Jesus told His disciples, “When a man divorces his wife to marry someone else, he commits adultery against her” (Mark 10:11, TLB; see also Luke 16:18). Furthermore, Jesus said, “If a wife divorces her husband and remarries, she, too, commits adultery” (Mark 10:12, TLB; see also Romans 7:3; 1 Corinthians 7:10-11). Thus in Mark’s Gospels, Jesus eliminated both Jewish conflicting views on divorce (Mark 10:10-12). Jesus affirmed God’s original intention for a permanent marriage (Genesis 2:24; see also Luke 16:18; 1 Corinthians 7:10-11). Note that Jesus included equally included both men and the women in His warning. However, in Matthew’s Gospel, Jesus said marital unfaithfulness (e.g., adultery or fornication) breaks the marriage bond and is an allowable ground for divorce (see Matthew 5:32; Matthew 19:9). Mark and Luke’s Gospels do not include the “exception clause” found in Matthew’s Gospel for sexual immorality (Mark 10:11; Luke 16:18; see also 1 Corinthians 7:10-11). God’s priests were not allowed to marry divorced women (see Leviticus 21:13-15; 1 Timothy 3:1-13; Titus 1:5-9).

Jesus:  ³¹ “You have heard the law that says, ‘A man can divorce his wife by merely giving her a written notice of divorce.’ ³² But I say that a man who divorces his wife, unless she has been unfaithful, causes her to commit adultery. And anyone who marries a divorced woman also commits adultery.” Matthew 5:31-32 (NLT)

Yet, God graciously deals with divorce as with all our sins – through His mercy, grace, and forgiveness (e.g., see Luke 23:34; Luke 23:39-43; John 8:3-11). Jesus did not label divorce as an unforgivable sin that that cannot be forgiven through our genuine confession and repentance (see 1 John 1:9). Yet, divorce is the failure to live up to God’s original intention. God originally designed the marriage commitment to be permanent and unbroken (Genesis 2:24; see also Ephesians 5:31). All three Synoptic Gospels (Matthew, Mark, and Luke) agree that Jesus viewed divorce as sinful. However, God gave people divorce as a concession to human sinfulness and wickedness (Mark 10:4-5; see also Deuteronomy 24:1-4; Matthew 5:31; Matthew 19:7-8). Other than sexual unfaithfulness, death also breaks the marriage bond. When one spouse dies, the other mate is free to remarry because the marriage bond has been broken (see Romans 7:1-3; 1 Corinthians 7:8-9; 1 Timothy 5:14). Nevertheless, God wants unity, mercy, and forgiveness among the parties (see Matthew 6:14; Matthew 18:21-22; Luke 17:3-4). Of course, it is always better that the guilty party confess the sin, genuinely repent, and be restored and forgiven. Those who discover that their mate has been unfaithful should first make every effort to mercifully forgive, reconcile, and restore their relationship.

Sadly, these Pharisees were quoting Moses unfairly and out of context. The Holy Scriptures do not record when divorce first began. The Old Testament passages found at Deuteronomy 24:1-4 neither establishes divorce nor prohibits. Instead, Deuteronomy 24:1-4 simply recognizes a practice that already existed in Israel. Thus, these verses are certainly not suggesting that a man divorce his wife on a whim. The ideal was for one man to marry one woman for life (see Genesis 2:24). Moses allowed divorce; Jesus said, because of the hardness of people's hearts (see Matthew 19:8; Mark 10:5). Essentially, divorce was an accommodation to human weakness and sin. Divorce was a permanent and final act for the couple. Once divorced and remarried to others, the parties could never be remarried to each other (Deuteronomy 24:4). This restriction was to prevent casual remarriage after a frivolous separation. Thus, Deuteronomy 24:1-4 do specify two important points: (1) the man divorcing his wife must give her a written statement intended to protect the woman and (2) a divorced woman who remarries cannot return to her first husband if her second husband dies or divorces her.

¹⁰ Jesus’ disciples then said to Him, “If this is the case, it is better not to marry!” ¹¹ “Not everyone can accept this statement,” Jesus said. “Only those whom God helps. ¹² Some are born as eunuchs, some have been made eunuchs by others, and some choose not to marry for the sake of the Kingdom of Heaven. Let anyone accept this who can.” Matthew 19:10-12 (NLT)

In Matthew’s Gospel, Jesus’ disciples then said to Him, “If that is how it is, it is better not to marry!” (Matthew 19:10, TLB). Jesus’ teaching seemed very strict to His disciples. Jesus answered, “Not everyone is mature enough to live a married life” (Matthew 19:11, MSG). Marriage requires a certain aptitude and grace. Thus, marriage is not for everyone (Matthew 19:11). Jesus goes on to say that some people are born without the ability to marry, while some people are disabled by men, and some people refuse to marry for the sake of God’s Kingdom (Matthew 19:12; see also 1 Corinthians 7:7-8, 26, 32-35). Celibacy is an acceptable option (1 Corinthians 7:1, 8). Like the Apostle Paul, some people abstained from sexual relations to devote their full commitment to God’s Kingdom (1 Corinthians 7:1, 7-9, 26, 32-35; see also Acts 21:8-9). Jesus honors celibacy as a valid life choice just as He honored marriage.

¹³ Yet you cover the altar with your tears because the Lord does not pay attention to your offerings anymore, and you receive no blessing from Him. ¹⁴ “Why has God abandoned us?" you cry. I will tell you why; it is because the Lord has seen your treachery in divorcing your wives who have been faithful to you through the years, the companions you promised to care for and keep. ¹⁵ You were united to your wife by the Lord. In God’s wise plan, when you married, the two of you became one person in His sight. And what does He want? Godly children from your union. Therefore, guard your passions! Keep faith with the wife of your youth. ¹⁶ For the Lord, the God of Israel, says He hates divorce and cruel men. Therefore, control your passions—let there be no divorcing of your wives. Malachi 2:13-16 (TLB)

References

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

In Jesus’ Name

³⁸ John said to Jesus, “Teacher, we saw someone using Your Name to cast out demons, but we told him to stop because he was not in our group.” ³⁹ “Do not stop him!” Jesus said. “No one who performs a miracle in My Name will soon be able to speak evil of Me. ⁴⁰ Anyone who is not against us is for us. ⁴¹ If anyone gives you even a cup of water because you belong to the Messiah (Christ), I tell you the truth, that person will surely be rewarded.” Mark 9:38-41 (NLT)

After Jesus had described the greatest in God’s Kingdom (see Matthew 18:1-6; Mark 9:33-37; Luke 9:46-48), John said to Jesus, “Teacher, we saw a man using Your Name to cast out demons; but we told him not to, for he was not one of our group” (Mark 9:38, TLB; see also Luke 9:49). Apparently, this unknown exorcist was a believer in Jesus that effectively used Jesus’ Name, but he was not part of the Twelve disciples. John was part of Jesus’ Twelve disciples and part of Jesus’ inner circle, along with James and Peter (Matthew 10:2-4; Mark 3:16-19; Mark 5:37; Mark 9:2; Mark 13:3; Mark 14:33; Luke 6:14-16; Acts 1:13). Thus, John felt this unknown man using Jesus’ Name to cast out demons was forbidden by Jesus (Mark 9:38). Possibly, John was jealous of the man. Earlier, nine of Jesus’ disciples were powerless to drive out a one evil spirit from a suffering boy (see Matthew 17:16, 19; Mark 9:18, 28; Luke 9:40). Previously, Jesus had given His disciples authoritative power to cast out demons (unclean, evil spirits) and power to preach, teach, and heal (e.g., see Matthew 10:1, 8; Mark 3:14-15; Mark 6:7, 12-13; Luke 9:1-6). After His death and resurrection, Jesus told His disciples that all who believes in Him will be able to cast out demons in His Name (Mark 16:17; see also Acts 5:16; Acts 8:7; Acts 16:18).

Jesus told John not to stop the man and said, “For no one doing miracles in My Name will quickly turn against Me” (Mark 9:39 TLB). Then, Jesus said, “Anyone who is not against us is for us” (Mark 9:40, NLT; see also Matthew 12:30; Luke 11:23). In Luke’s Gospel, Jesus said, “Do not stop him! Anyone who is not against you is for you” (Luke 9:50, NLT; see also Luke 11:23). According to Jesus, “No one who performs a miracle in My Name will soon be able to speak evil of Me” (Mark 9:39, NLT). No one who has the power to do miracles and mighty works in Jesus’ Name is against Jesus (Mark 9:39-40). Then, Jesus said, “If anyone gives you even a cup of water because you belong to the Messiah (Christ), I tell you the truth, that person will surely be rewarded” (Mark 9:41, (NLT).

Nevertheless, merely saying Jesus’ Name or “Lord, Lord” does not eliminate God’s requirement of faithfully obeying God’s teaching (see Matthew 7:15-27; see also Acts 19:13–16). Every miracle-worker using Jesus’ Name is not automatically blessed of God (see Matthew 7:21-23). Jesus’ warned God’s people to be beware of false prophets and teachers (Matthew 7:15-20; see also 2 John 10–11). These evil workers are disguised as harmless sheep but are evil men and women without “good fruit” – “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control” (Galatians 5:22-23; see also Hosea 6:6; Micah 6:6-8; Matthew 7:16-20; 1 Corinthians 13:4-7). Jesus warned that God’s people can recognize these false prophets and teachers by their fruit (actions) (e.g., sexual unfaithful, greedy, quarreling, jealousy, selfish, angry, divisive, envious, drunkards) (see Galatians 5:19-21). According to Jesus, only those who trust and obey Him will enter into God’s Kingdom (Matthew 7:21, 23; see also John 14:15; John 15:7-8, 10). Even more, the Name of the Lord Jesus Christ must be held in the highest honor in our hearts and minds (1 Peter 3:15) and not flippantly and frivolously missed used (Acts 19:17). There is wonder-working power in the Name of Jesus to those who believe and obey Jesus’ teaching (see John 14:12-14, 26; John 15:16; John 16:23-24, 26; Acts 4:7, 10). There is no other name that brings salvation, forgiveness, and life (Acts 2:21; Acts 4:12; see also John 14:6; Acts 10:43; 1 Timothy 2:5).

Everyone who genuinely believes and obeys Jesus as Lord and Savior from the heart belongs to God’s family and God’s Kingdom (see John 1:12-13; Romans 8:14, 16; 1 John 5:1). God’s family is multinational, bearing different gifts and speaking many languages. As part of God’s Kingdom and family, we have the responsibility of building up God’s Kingdom and not let our denominational differences interfere with this common goal (John 17:21). Everyone who shares a common faith in Jesus should cooperate and love one another (John 13:34-35; John 15:12, 17; 1 John 3:23; 1 John 4:7). Even though there are many opinions among Bible-believing Christians, we are united by a common allegiance to Jesus Christ as Lord (John 10:14-18; see also Ephesians 2:14-15, 19). Believers in Jesus all belong to His one flock (John 17:11; 1 Corinthians 12:13; Galatians 3:28; Colossians 3:11).

It appears the main reason John was trying to stop this unknown believer was that this man was not a part of their group. Jesus affirmed John’s “us,” but removes all exclusivity. John’s belief of the Twelve disciples as the only authorized agents of God’s rule works against God’s teaching of unity among all believers (John 17:11, 21-23; see also Psalm 133:1). There is no place for narrow exclusivism or spiritual cliques in the church. Therefore, Jesus’ response to John should affect all narrow-minded and divisive Christians who are antisocial, conflict-ridden, and judgmental of others simply because they do not belong to their particular group or clique (see also Philippians 1:14-18). Amazingly, some Christians who think that their group is the only group God recognizes and blesses will be in for a shock when they get to heaven. Jesus’ mission was not simply to a small group of Twelve Jewish men but embraced the entire world (Matthew 28:19; John 3:16; John 10:16; John 11:52; Acts 1:8).

⁴² “But if you cause one of these little ones who trusts in Me to fall into sin, it would be better for you to be thrown into the sea with a large millstone hung around your neck. ⁴³ If your hand causes you to sin, cut it off. It is better to enter eternal life with only one hand than to go into the unquenchable fires of hell with two hands. ⁴⁴ (where maggots does not die, and the fire is not quenched.) ⁴⁵ If your foot causes you to sin, cut it off. It is better to enter eternal life with only one foot than to be thrown into hell with two feet. ⁴⁶ (where maggots does not die, and the fire is not quenched.) ⁴⁷ And if your eye causes you to sin, gouge it out. It is better to enter the Kingdom of God with only one eye than to have two eyes and be thrown into hell, ⁴⁸ ‘where the maggots never die and the fire never goes out.’” Mark 9:42-48 (NLT)

In these passages, Jesus warns others of the harsh penalties of sinning or causing others to fall (stumble) into sin (Mark 9:42-48). First, Jesus’ cautioned against causing one of His “little ones” who trust Him to fall into sin (Mark 9:42). Jesus said, “If anyone causes one of these little ones who believe in Me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck” (Mark 9:42, NIV). Next, Jesus discussed the necessity to purge all evil from our lives (Mark 9:43-48). Jesus said if “your hand . . . your foot . . . your eye” causes you to sin and do wrong, to cut it off (Mark 9:43, 45, 47). In these passages, Jesus used strong language to emphasize the importance of our self-discipline to remove all sin out of our lives (see also Matthew 5:29-30). When Jesus said to get rid of your hand, foot, or eye, He was speaking figuratively and not literally. Jesus did not command self-mutilation to avoid sin. Nonetheless, Jesus did not want God’s people to tolerate sin and evil in their hearts and minds. Jesus was exaggerating to emphasize the point that avoidance of sin is worth whatever drastic measures to remove sin and wickedness. Sin left unchecked will eventually lead to hell and our eternal death as well as earthly suffering and pain. No sin is worth going to hell. It is better to repent, even if repenting is painful. According to Jesus, we are better off experiencing the pain and self-discipline to remove sin from our lives than to allow sin to bring suffering, pain, and eternal condemnation.

⁴⁹ “For everyone will be tested with fire. ⁵⁰ Salt is good for seasoning. But if it loses its flavor, how do you make it salty again? You must have the qualities of salt among yourselves and live in peace with each other.” Mark 9:49-50 (NLT)

As God’s child, we will be tested with the fire of suffering and purification (Mark 9:49; see also Hebrews 11:17; James 1:3; 1 Peter 1:7). Yet, Jesus encouraged God’s people to have the qualities of salt among ourselves and live in peace with each other (Mark 9:50; see also Matthew 5:13; Romans 12:14-21; Romans 14:19; Romans 15:5). In ancient times, people used salt for flavoring and preserving. Just as salt preserves, God’s faithful people are preserved. Jesus taught God’s people not to “lose your flavor! Live in peace with each other.” (Mark 9:50, TLB). Believers are to be saturated with preserving power, which influences the world with peace and good works (Ephesians 2:10; see also Acts 10:38; Titus 2:14) and not divisive competition and strife (Mark 9:34). If God’s people indulge sin in their lives, we will lose our “salty” character and not be able to affect others for Christ.

References

Disciple's Study Bible (Nashville, TN: Holman Bible, 1988).

Faithlife Study Bible (Nashville, TN: Thomas Nelson, 2012).

King James Version Study Bible (Nashville, TN: Thomas Nelson, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament. Due West Campus: Erskine Theological Seminary, 2015.

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Serving Others

³³ After they arrived at Capernaum and settled in a house, Jesus asked His disciples, “What were you discussing out on the road?” ³⁴ But they did not answer, because they had been arguing about which of them was the greatest. ³⁵ He sat down, called the Twelve disciples over to Him, and said, “Whoever wants to be first must take last place and be the servant of everyone else.” ³⁶ Then He put a little child among them. Taking the child in His arms, He said to them, ³⁷ “Anyone who welcomes a little child like this on My behalf welcomes Me, and anyone who welcomes Me welcomes not only Me but also My Father who sent Me.” Mark 9:33-37 (NLT)

As Jesus made His final trip to Jerusalem, Jesus and His disciples traveled through Galilee (Mark 9:30; see Matthew 17:22). Jesus’ public ministry in and around Galilee was completed, and He was on His way to Jerusalem to become the sinless and once-for-all sacrifice for the sake of others (Mark 10:32-34, 45; see also Romans 3:25). Jesus tried to avoid all publicity to spend more time with His disciples, teaching and equipping them (Mark 9:30-31). As he had been doing for several months, Jesus continued to focus His teaching ministry on the Twelve disciples (Mark 9:31). These disciples would carry out Jesus’ Great Commission following His death, resurrection, and ascension to preach repentance and forgiveness through faith in Jesus (see Matthew 28:18-20; Mark 16:15-16; Luke 24:46-49; John 20:21-23; Acts 1:8).

During His teaching session, Jesus said once again to His disciples, “I, the Messiah, am going to be betrayed and killed, and three days later I will return to life again” (Mark 9:31, TLB; see also Matthew 17:22; Luke 9:44). Jesus’ statement was His second Passion prediction of His coming betrayal, death, and importantly His resurrection in Jerusalem (see Mark 8:31; Mark 10:33-34). However, Jesus’ disciples did not understand Jesus’ Passion statement and were afraid to ask Him what He meant, perhaps because of Peter’s prior rebuke by Jesus (Mark 9:32; see also Mark 8:32-33; Luke 9:45). However, Matthew’s Gospel indicated Jesus’ disciples were filled with grief (Matthew 17:23). In this scene, the Gospel writers paint a portrait of Jesus’ disciples struggling with Jesus’ service to help others by giving His life as a ransom to save many (Mark 10:45; see also Matthew 20:28). Jesus’ disciples did not fully understand the purpose of His death and resurrection until Pentecost (Acts 2). After Pentecost, Jesus’ death and resurrection were the centerpiece of the disciples’ teaching and preaching (e.g., see John 12:16; Acts 2:23; Acts 3:13; Acts 5:42; Acts 10:39-43).

Later, Jesus and His disciples arrived at Capernaum (Mark 9:33; see also Matthew 17:24). When Jesus and His disciples settled in the house where they were to stay, He asked them, “What were you arguing about on the road?” Mark 9:33, NIV; see also Luke 9:46). However, Jesus’ disciples were silent and ashamed to answer, for they had been arguing about which of them was the greatest (Mark 9:34; see also Matthew 18:1; Luke 9:46). Jesus knew His disciples’ thoughts for personal success and promotion (Luke 9:47). Sadly, when believers are selfishly living for themselves and not for others, then there is bound to be conflict and arguing (see Romans 12:3; Philippians 2:1-4; James 4:1-3).

Jesus sat down and called the Twelve around Him and said, “Anyone wanting to be the greatest must be the least — the servant of all!” (Mark 9:35, TLB). The disciples looked to earthly power and influence. However, Jesus looked at service for others as signs of God’s Kingdom. Essentially, Jesus overturned the value structure of the world. In Jesus’ teaching, the concept of selfless service for others grown out of His concept of love for one’s neighbor (John 13:34-35; see also Matthew 22:37, 39; Mark 12:31; Luke 10:27; 1 John 3:23; 1 John 4:7-8, 11-12, 19-21). The life of discipleship must be characterized by humble and loving service (Mark 10:43). In Jesus, all people – servants and bosses – are equal before the Master, God the Father (Ephesians 6:9; Colossians 4:1).

Then, Jesus placed a little child among His disciples (Mark 9:36; see also Matthew 18:2; Luke 9:47). Taking the child in His arms, Jesus said to His disciples, “Anyone who welcomes a little child like this in My Name is welcoming Me, and anyone who welcomes Me is welcoming My Father who sent Me!” (Mark 9:36-37, TLB; see also Luke 9:48). During Jesus’ times, the Greco-Roman world treated children as second-class citizens. Children were powerless, unimportant, and dependent on others for life and support. Jesus made a radical statement of linking a child to God's Kingdom. Jesus’ statement did not mean accepting the Kingdom of God as a child but one who is willing to serve in an unimportant role and one who performs lowly service. Jesus' teaching corresponded with the second Passion prediction where He will go to Jerusalem, and He would willingly give His life in service for the sake of others good (see Isaiah 52:13-53:12).

With gentleness, Jesus taught His disciples that anyone who wants to be first had to be the servant of all (Matthew 18:4; Mark 10:43-45; Luke 22:26). During His public ministry, Jesus not only encouraged service but also exemplified service for the good of others (e.g., see Mark 10:45; Luke 22:27; John 13:5; Philippians 2:2-11; see also Isaiah 52:13-53:12). Jesus came into this world as a servant – indeed, the Servant – who would suffer and die for our sins (Isaiah 52:13-53:12; see also Matthew 20:28; Philippians 2:7). Service to others is the primary way in which believers imitate and fulfill the mission of Jesus (Mark 10:43-45). Jesus willingly gave His life to release us from bondage to sin and death (Mark 10:45), and Jesus taught His disciples humbly to serve others too (Mark 9:35; Mark 10:43; see also Matthew 5:14-16; 1 Peter 4:10). Jesus used a little child to help His self-centered disciples get the true meaning of discipleship. Jesus did not ask His disciples to be childish (e.g., envious, selfish, boastful, unforgiving, and prideful) but rather childlike (e.g., humble, faithful, forgiving, eagerness to learn, and sincere hearts towards God) (Matthew 18:4; see also 1 Corinthians 13:4-5).

In God’s Kingdom, humble service towards others and God takes priority over recognition and status (Matthew 18:4; see also Romans 12:10; 2 Corinthians 5:14-15; Galatians 5:13; Ephesians 5:21; James 4:6, 10; 1 Peter 5:5). The Holy Scriptures do not discourage anyone from being industrious, ambitious, and hardworking (e.g. see Proverbs 12:24, 27; Proverbs 13:4, 11; Proverbs 14:23; Proverbs 31:17). Rather, when one’s ambition and work pushes obedience and service towards other aside, then these actions become sinful. In God's Kingdom, such selfish motives are destructive. The only safe ambition in God’s Kingdom is an attitude of faithfulness, humility, and obedient service towards others and not pride, self-ambition, and self-centeredness (see Matthew 18:1-5; Luke 9:46-48). Greatness in God’s Kingdom is judged by how we humbly serve God and others, particularly the weak and powerless (Mark 9:35; see also Matthew 20:20-28; Matthew 23:11-12; 1 Corinthians 10:24).

¹ Does your life in Christ give you strength? Does His love comfort you? Do we share together in the spirit? Do you have mercy and kindness? ² If so, make me very happy by having the same thoughts, sharing the same love, and having one mind and purpose. ³ When you do things, do not let selfishness or pride be your guide. Instead, be humble and give more honor to others than to yourselves. ⁴ Do not be interested only in your own life, but be interested in the lives of others. ⁵ In your lives you must think and act like Christ Jesus. ⁶ Christ Himself was like God in everything. But He did not think that being equal with God was something to be used for His own benefit. ⁷ But He gave up His place with God and made Himself nothing. He was born to be a man and became like a servant. 8 And when He was living as a man, He humbled Himself and was fully obedient to God, even when that caused His death —death on a Cross. ⁹ So God raised Him to the highest place. God made His Name greater than every other name ¹⁰ so that every knee will bow to the Name of Jesus — everyone in heaven, on earth, and under the earth. ¹¹ And everyone will confess that Jesus Christ is Lord and bring glory to God the Father. Philippians 2:1-11 (NCV)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Only Believe!

²³ “What do you mean, ‘If I can’?” Jesus asked. “Anything is possible if a person believes.” ²⁴ The father instantly cried out, “I do believe, but help me overcome my unbelief!” Mark 9:23-24 (NLT)

When Jesus and His three disciples (Peter, James, and John) returned from the mountain, they saw a large crowd surrounding the nine remaining disciples at the foot of the mountain (Mark 9:14; see also Matthew 17:14; Luke 9:37). Some Jewish teachers of the religious law (scribes) were arguing with Jesus’ disciples (Mark 9:14). When the crowd saw Jesus, the crowd was overwhelmed with awe and wonder, and they immediately ran to greet Him (Mark 9:15). Jesus asked the crowd, “What is all this arguing about?” (Mark 9:16, NLT). As always, Jesus stepped in to solve the problem.

One of the men in the crowd spoke up and said to Jesus, “Teacher, I brought my son so You could heal him” (Mark 9:17, NLT). The father further explained to Jesus that an evil (unclean, demon) spirit possessed his son and robbed him of both speech and hearing (Mark 9:17, 25). According to Mark’s Gospel, the boy was both deaf and unable to speak (Mark 9:17, 25), and the evil (unclean) spirit was doing his best to destroy the father’s only son (Luke 9:38). Here was another “only child” needing the help of the Lord Jesus Christ (see also Luke 7:12; Luke 8:42). According to Matthew’s Gospel, the boy was an epileptic (lunatic), very ill, and suicidal, falling into the fire and the water (see Matthew 17:15). Luke’s Gospel said that the boy would scream as he went into these convulsions (see Luke 9: 39). While some of the boy’s symptoms can have natural causes, the Gospels agree that this boy was at the mercy of a demon as a demoniac possession was responsible for the boy’s condition (Mark 9:20, 25-26). Whenever this evil (demon, unclean) spirit seized the boy, the spirit threw him violently to the ground (Mark 9:18; Luke 9:39). The boy would foam at the mouth, grind his teeth, and become rigid (Mark 9:18; Luke 9:39).

The father told Jesus that he had His disciples to cast out the evil (unclean) spirit, but they could not remove the unclean (evil) spirit from his son (Mark 9:18; see also Matthew 17:16; Luke 9:40). In other words, the disciples were powerlessness! Previously, Jesus had given His disciples authoritative power to cast out demons (unclean, evil spirits) and power to preach, teach, and heal (e.g., see Matthew 10:1, 8; Mark 3:14-15; Mark 6:7, 12-13; Luke 9:1-6). However, the disciples were struggling to heal the boy, and their ministry to the boy was ineffective and fruitless. Jesus’ disciples failed to use the spiritual resources He had graciously given them!

Then, Jesus became anger with His disciples and said, “You faithless (unbelieving) people! How long must I be with you? How long must I put up with you? Bring the boy to me.” (Mark 9:19, NLT; see also Matthew 17:17; Luke 9:41). So, the crowd brought the suffering boy to Jesus (Mark 9:20). When the evil (unclean) spirit saw Jesus, the spirit threw the boy into a violent convulsion, and he fell to the ground, writhing and foaming at the mouth (Mark 9:20; see also Mark 1:26). Then Jesus asked the boy’s father, “How long has this been happening?” (Mark 9:21, NLT). The father told Jesus that his son had been experiencing these episodes since he was a little boy (Mark 9:21). The spirit often threw the boy into the fire or water, trying to kill him (Mark 9:22; see also Matthew 17:15).

Next, the desperate father said to Jesus, “Have mercy on us and help us, if You can.” (Mark 9:22, NLT). Jesus said the father, “What do you mean, ‘If I can’? . . Anything is possible if a person believes (have faith).” (Mark 9:23; see also Matthew 21:21; Mark 11:23; John 11:40). Since Jesus’ disciples had failed to heal his son, the desperate father was not even sure that Jesus could succeed; hence his statement, “If You can do anything” (Mark 9:22, NASB). Then, the father immediately cried out to Jesus, “I do believe (have faith), but help me overcome my unbelief!” (Mark 9:24, NLT). The desperate father was honest enough to admit his unbelief and cried for help for his weak faith.

¹⁸ Then Jesus rebuked the demon in the boy, and it left him. From that moment the boy was well. Matthew 17:18 (NLT)

When Jesus saw that the crowd of onlookers was growing, He rebuked the evil spirit and said, “Listen, you spirit that makes this boy unable to hear and speak. . . . I command you to come out of this child and never enter him again!” (Mark 9:25, NLT; see also Matthew 17:18). Then, the unclean (demon) spirit screamed and threw the boy into another violent convulsion (Mark 9:26; see also Luke 9:42). However, Jesus rebuked the evil (unclean) spirit and healed the boy (Mark 9:26; see also Matthew 17:18; Luke 9:42). Jesus is STRONGER than any evil (unclean, demon) spirit (Mark 9:25; see also Mark 1:23-27; Mark 5:7-8). Then, Jesus gave the boy back to his father. At first, the boy appeared to be dead, and a murmur ran through the crowd as people said, “He’s dead.” (Mark 9:26). But, Jesus took the boy by the hand and helped him to his feet, and the boy stood up (Mark 9:27). Awe gripped the people as they saw this majestic display of God’s power through Jesus (Luke 9:43).

²⁹ Jesus replied, “This kind can be cast out only by prayer.” Mark 9:29 (NLT)

Afterward, when Jesus was alone in the house with His disciples, they asked Him, “Why we could not we cast out that evil (unclean) spirit?” (Mark 9:28, NLT; see also Matthew 17:19). Jesus replied, “This kind can be cast out only by prayer.” (Mark 9:29, NLT; see also Matthew 17:20-21). Some translations say, “This kind can come out by nothing but prayer and fasting.” (Mark 9:29, NKJV; see also Matthew 17:20-21). In a cryptic statement, Jesus said His disciples were not hungry enough yet, and they had not emptied (surrendered) themselves to God. Discipleship is total self-abandonment and total reliance upon God and His Holy Spirit (see also Zechariah 4:6; John 6:63). Nevertheless after Jesus’ death and resurrection, Jesus’ disciples emptied (surrendered) themselves to God with total self-abandonment and total reliance upon God and His Holy Spirit. The Book of Acts is essentially Jesus’ disciples relying upon God and His Holy Spirit to continue Jesus’ good ministry of casting out demons (unclean, evil spirits), preaching, teaching, and healing (e.g., see Acts 3:6-7; Acts 4:28-31; Acts 5:12-16; Acts 28:8-9). Our ministry comes only through our faith God, His Son – Jesus Christ, and God’s powerful Holy Spirit and not through our self-efforts. Until Jesus’ disciples lived a life of total self-abandonment and surrender to God and God’s Holy Spirit, they were ineffective and powerless.

¹⁹ Afterward the disciples asked Jesus privately, “Why couldn’t we cast out that demon?” ²⁰ “You do not have enough faith,” Jesus told them. “I tell you the truth, if you had faith even as small as a mustard seed, you could say to this mountain, ‘Move from here to there,’ and it would move. Nothing would be impossible.” Matthew 17:19-20 (NLT)

The implications of the story were the disciples enjoyed the selfish glory of casting out demons, healing, and teaching. But here, the disciples failed publically and were embarrassed by their failure and little faith in God’s power. In this scene, there is a picture of the disciples struggling to follow Jesus and struggling to be a disciple. As Jesus’ disciples, we need to come to the point of self-abandonment and surrender to God and God’s will. The point of self-abandonment occurs when one abandons self-interests, self-efforts, and self-reliance for God’s team, God’s will, and God’s glory.

Jesus’ teaching on prayer and faith here does not mean we can automatically obtain anything we want if we just think positively. Jesus meant that anything is possible if we have faith (belief) in God, because NOTHING IS TOO DIFFICULT FOR GOD (Genesis 18:14; Jeremiah 32:17, 27). The true and living God is all-powerful (omnipotent) and is always faithful in fulfilling His promises (Romans 4:18-21). With prayer, the Holy Scriptures demand an attitude of trust, confidence, and dependence in our all-powerful (omnipotent) and sovereign God (Hebrews 11:1, 6). Our prayer and faith in God are the keys that unlock miracles and victory in our lives (Hebrews 10:35, 38-39). There is no substitute for prayer and faith especially in impossible circumstances (Matthew 17:14-21). Faith in God makes all things possible (Genesis 18:14; Job 42:2; Jeremiah 32:27; Matthew 19:26; Mark 10:27; Romans 4:21) and overcomes the enemy (Mark 9:19, 23-24; see also Matthew 17:20).

²² Then Jesus said to the disciples, “Have faith in God. ²³ I tell you the truth, you can say to this mountain, ‘May you be lifted up and thrown into the sea,’ and it will happen. But you must really believe it will happen and have no doubt in your heart. ²⁴ I tell you, you can pray for anything, and if you believe that you’ve received it, it will be yours. ²⁵ But when you are praying, first forgive anyone you are holding a grudge against, so that your Father in heaven will forgive your sins, too.” Mark 11:22-25 (NLT)

God is not hard of hearing, and we do not have to keep telling God repeatedly our prayers. Our persistent of prayer is for our benefits. As we are persistent with God in prayer, God graciously clarifies our prayers according to His will and purposes (Matthew 6:10; James 4:3; 1 John 5:14). When we pray, we should express our desires, but we must pray with God’s interests, will, and way above our desires (Mark 14:36). Growing in faith is a constant process of daily and patiently renewing our trust and confidence in God to handle any difficult situation and trial. Our prayer and faith in God is the path to power and NOT our ability or self-reliance! Lack of faith limits God’s people and spiritual power. The Holy Scriptures are not promoting laziness (e.g. see Proverbs 10:4; Proverbs 12:24, 27; 2 Thessalonians 3:6, 11), but reliance and faith (trust) on God first (Matthew 6:33)! A person who truly believes will set no limits on God’s power!

¹² I know how to live on almost nothing or with everything. I have learned the secret of living in every situation, whether it is with a full stomach or empty, with plenty or little. ¹³ For I can do everything through Christ, who gives me strength. Philippians 4:12-13 (NLT)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

God’s Glory

¹ Jesus went on to say, “I tell you the truth, some standing here right now will not die before they see the Kingdom of God arrive in great power!” ² Six days later Jesus took Peter, James, and John, and led them up a high mountain to be alone. As the men watched, Jesus’ appearance was transformed, ³ and His clothes became dazzling white, far whiter than any earthly bleach could ever make them. ⁴ Then Elijah and Moses appeared and began talking with Jesus. Mark 9:1-4 (NLT)

After Jesus’ teaching on discipleship (Mark 8:34-38; see also Matthew 16:24-27; Luke 9:23-26), Jesus told His disciples, “Some of you who are standing here right now will live to see the Kingdom of God arrive in great power!” (Mark 9:1, TLB; see also Matthew 16:28; Luke 9:27). Jesus’ declaration is a difficult Scripture passage as this Scripture passage is not self-explanatory. There have been many attempts to explain Jesus’ declaration. Some biblical commentaries argue that Jesus is foretelling His death, resurrection, and ascension. However, some biblical commentaries argue that Jesus’ declaration refers to the coming of the Holy Spirit on the Day of Pentecost (Acts 2) and the beginning of Jesus Christ's church. Most biblical commentaries say Jesus’ declaration means His second coming at the end of the world (e.g., see Daniel 7:13-14; Matthew 25:31-46). Some biblical commentaries argue that Jesus’ declaration refers to Jesus’ glorious transfiguration found at Mark 9:2-8 (see also Matthew 17:1-13; Luke 9:28-36). Because all the disciples died before Jesus’ return, some commentators believed Jesus fulfilled His statement at His transfiguration when Peter, James, and John saw His glory (Luke 9:32).

In the transfiguration, Jesus took Peter, James, and John with Him and led them up a high mountain, where they were all alone as Jesus was praying (Mark 9:2; see also Matthew 17:1; Luke 9:28). The Holy Scriptures often associate a mountain with closeness to God, revelations of God, and readiness to receive God’s Words (e.g. see Exodus 24:12-18; 1 Kings 19:8-18). As Jesus was praying on the mountain, Peter, James, and John were eyewitnesses to the power and glory of Jesus’ Kingdom (Luke 9:29). These three disciples saw Jesus’ divine glory, identity, and power as the as Messiah and the Son of God (Mark 9:2-3; see also Luke 9:32; 2 Peter 1:16-18). On the mountaintop, Jesus’ suddenly transformed (transfigured) and His disciples saw His true nature! Jesus’ face began to shine with glory, and His clothing became dazzling white (Mark 9:2-3; see also Matthew 17:2; Luke 9:29; John 1:14). The transfiguration was a brief glimpse of Jesus’ glorified state as the King of glory (Matthew 16:27-28; see also Psalm 24:1, 7-10; Matthew 25:31; Luke 19:38; John 1:14; 2 Corinthians 4:6; Hebrews 1:3; Revelation 19:16). Jesus laid aside His glory when He came to earth (John 17:5, 22, 24).

The Holy Scriptures teach that true believers of Jesus will also shine with Jesus’ glory (Matthew 13:43). All who accept Jesus as God’s Son are God’s children (John 1:12-13) and belong to the Kingdom of God (John 3:3-5). When we surrender ourselves to God, God “transfigures” our minds and hearts by the power of the Holy Spirit from glory to glory (see Romans 12:1-2; 2 Corinthians 3:18).

Biblical scholars cannot explain why Jesus selected Peter, James, and John to have a glimpse of His glory and His coming Kingdom. The New Testament singles out Peter, James, and John as part of Jesus’ close inner circle of His group of Twelve disciples (e.g., see Mark 9:2; Mark 13:3; Mark 14:33; Luke 22:8; Acts 3:1). These three friends and business partners (Luke 5:10) were among the first to hear Jesus’ call to discipleship (Matthew 4:18-22; Mark 1:16-19; Luke 5:22-11) and they headed the Gospel lists of Jesus’ disciples (Mark 3:16). Moreover, Peter, James, and John were present at Jesus’ healings of Jairus’s daughter (Mark 5:37; Luke 8:51) and with Jesus while He prayed at the Garden of Gethsemane (Matthew 26:36-46; Mark 14:32-42).

Next, Elijah and Moses appeared with Jesus on top of the mountain, and they began talking with Jesus (Mark 9:4; see also Matthew 17:3; Luke 9:30)! Luke’s Gospel tells us that Jesus, Moses, and Elijah were talking about Jesus’ exodus from this world. Jesus’ exodus was about to be fulfilled in Jerusalem in which He was to suffer and dead as Savior of the world (Luke 9:31). This meeting may well have been the greatest “Bible conference” ever held on earth! This scene was a continuity of Judaism and culmination of Moses’ Law. All of the Law and Prophets are fulfilled in Jesus (Luke 24:27, 44; Hebrews 1:1-2). Moses represented the great Old Testament deliverer and lawgiver, and Elijah represented the Prophets. Jesus came to earth to fulfill and complete both the works of Moses (the Law) and Elijah (the Prophets) (Matthew 5:17). Moses had led Israel out of Egyptian slavery and bondage to Egypt while Elijah delivered Israel from bondage to false gods. However, Jesus would sacrificially die to set a sinful world free from bondage to sin and death (see Galatians 1:4; Colossians 1:13; Hebrews 2:14-15).

⁵ Peter exclaimed, “Rabbi, it is wonderful for us to be here! Let’s make three shelters as memorials (three tabernacle) — one for You, one for Moses, and one for Elijah.” ⁶ He said this because he did not really know what else to say, for they were all terrified. ⁷ Then a cloud overshadowed them, and a voice from the cloud said, “This is My dearly loved Son. Listen to Him.” ⁸ Suddenly, when they looked around, Moses and Elijah were gone, and only Jesus was with them. Mark 9:5-8 (NLT)

With excitement, Peter exclaimed, “Teacher (Rabbi), this is wonderful! . . . We will make three shelters (tabernacles) here, one for You, one for Moses, and one for Elijah” (Mark 9:5; see also Matthew 17:4; Luke 9:33). Peter said this because he did not know what else to say and the disciples were all terribly frightened (Mark 9:6; see also Matthew 17:6). While Peter was still speaking these words, a glorious cloud covered them and a voice from the cloud said, “This is My beloved Son. Listen to Him” (Mark 9:7, TLB; see also Matthew 17:5; Luke 9:34-35). God revealed Jesus’ heavenly glory and confirmed Peter's early confession that Jesus is God’s Son (see Matthew 16:16). The full sense of God’s statement includes to not only listen to Jesus but also obey Him (see also Psalm 2:7; Isaiah 42:1; James 1:22-25). Jesus is God's Son, and He is worthy of human worship and obedience (e.g. see John 14:15, 21, 23; John 15:7, 10; 1 John 2:5; 1 John 5:2-3). A cloud is frequently a symbol of God’s presence to protect and guide (e.g., see Exodus 13:21; Exodus 19:16; Exodus 24:15-16; Exodus 34:5; Exodus 40:34-38). Suddenly, the disciples looked around, Moses and Elijah were gone, and the glory of Jesus returned to heaven and only Jesus was with the disciples (Mark 9:8; see also Matthew 17:7-8).

Peter called Jesus “Rabbi” because Jesus was indeed a great Teacher. However, God confirmed to Peter and the other listeners Jesus’ uniqueness as His “dearly loved Son” (Matthew 17:5; Mark 9:7; Luke 9:35; see also Matthew 1:21, 23; Mark 1:1; John 1:1-5, 14, 18; John 12:28-29; John 20:31; Hebrews 1:3-4). God had previously spoken and confirmed Jesus as His Son at Jesus’ baptism. During the baptism, God spoke directly from heaven declaring Jesus as His unique and beloved Son (Matthew 3:17; Mark 1:11; Luke 3:22). Jesus’ declaration as God's divine Son is the foundation of the New Testament (e.g. see Matthew 16:16; Mark 1:1, 11; Mark 14:61-62; Mark 15:39; John 12:28; John 20:23; Acts 13:33; Hebrews 1:1-5). Unlike Jesus’ baptism, Jesus’ three trusted disciples – Peter, James, and John, also experience God’s declaration. Even more, God’s declaration represented a recommitment of Jesus’ mission and God’s approval of Jesus’ call (Matthew 17:5). Now, Jesus is heading towards Jerusalem to become the final sacrifice for sin (see Romans 3:25).

⁹ As they went back down the mountain, He told them not to tell anyone what they had seen until the Son of Man had risen from the dead. ¹⁰ So they kept it to themselves, but they often asked each other what He meant by “rising from the dead.” Mark 9:9-10 (NLT)

As Jesus and the three disciples descended the mountainside, Jesus told them never to mention what they had seen until after He had risen from the dead (Mark 9:9; see also Matthew 8:4; Matthew 16:20; Matthew 17:9; Mark 5:43). So the three disciples kept Jesus’ glorious transformation a secret (Mark 9:10; see also Luke 9:36). However, the disciples often talked about it, and wondered what Jesus meant by “rising from the dead” (Mark 9:10). After Jesus’ resurrection, the disciples were to tell everyone what they had experienced. Jesus’ finished work proved His true and full identity as the Messiah and Son of God (see Matthew 28:18-20; Mark 16:15-16; Luke 24:46-49; John 20:21-23; Acts 1:8; Acts 2:14-40; Acts 4:33; Romans 1:4).

¹¹ Then they asked Him, “Why do the teachers of religious law insist that Elijah must return before the Messiah comes?” ¹² Jesus responded, “Elijah is indeed coming first to get everything ready for the Messiah. Yet why do the Scriptures say that the Son of Man must suffer greatly and be treated with utter contempt? ¹³ But I tell you, Elijah has already come, and they chose to abuse him, just as the Scriptures predicted.” Mark 9:11-13 (NLT)

Then, the disciples began asking Jesus about something the Jewish religious leaders often spoke of, that Elijah must return before the Messiah could come. (Mark 9:11; see Malachi 3:1; Malachi 4:5-6; Matthew 17:10; John 1:21). Jesus agreed and responded that that Elijah must come first and prepare the way for the Messiah and that Elijah had, in fact, already come (Mark 9:12; see also Matthew 17:11-12). However, Jesus corrected the disciples’ concept of the Son of Man. As the Son of Man, Jesus would experience rejection, suffering, and death (Psalm 22:6; Psalm 118:22; Isaiah 53). Then, Jesus added that Elijah already had come, and been unrecognized, in John the Baptist (Mark 9:13; see also Matthew 17:12-13). Luke 1:17 stated that John the Baptist is the one who “will go before Him in the spirit and power of Elijah.” Like Jesus, the religious leaders and Romans authorities mistreated and abused John the Baptist, just as the Scriptures predicted (Mark 9:13). John previously had denied that he was Elijah come from the dead (John 1:21, 25), but he did minister in the “spirit and power of Elijah” (Luke 1:16-17). John the Baptist took on Elijah's prophetic role — boldly confronting sin and pointing people to the true and living God (Matthew 3:1-12; Matthew 11:10-15; Mark 1:3-8; Luke 3:2-17).

61 Then the high priest asked Him, “Are You the Messiah, the Son of the Blessed One?” ⁶² Jesus said, “I AM. And you will see the Son of Man seated in the place of power at God’s right hand and coming on the clouds of heaven.” Mark 14:61-62 (NLT)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

Ryrie Study Bible (Chicago, IL: Moody, 1995).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jesus’ Teachings About Discipleship

³⁴ Then, calling the crowd to join His disciples, He said, “If any of you wants to be My follower, you must TURN from your selfish ways (your own interests), TAKE up your cross, and FOLLOW Me (joining Jesus as His disciple). ³⁵ If you try to hang on to your life, you will lose it. But if you give up your life for My sake and for the sake of the Good News (Gospel), you will save it. ³⁶ And what do you benefit (profit) if you gain the whole world but lose (forfeit) your own soul (life)? ³⁷ Is anything worth more than your soul (life)? ³⁸ If anyone is ashamed of Me and My message (words) in these adulterous and sinful days, the Son of Man (Jesus’ favorite title of Himself) will be ashamed of that person when He returns in the glory of His Father with the holy angels.” Mark 8:34-38 (NLT)

After Jesus predicted His suffering and death (Mark 8:31-33; see also Matthew 16:21; Luke 9:22), Jesus teaches His disciples and the listening crowd the cost of being His disciple (follower). Jesus taught that all who follow Him must experience death to their selfishness and selfish ways (Mark 8:34-38; see also Matthew 16:24-28; Luke 9:23-27; Romans 12:1-2, Galatians 2:20). In these verses,  Jesus called the listening crowd to Himself, along with His disciples (followers) and said, “If any of you wants to be My follower, you must TURN from your selfish ways, TAKE up your cross, and FOLLOW Me (Mark 8:34, NLT; see also Matthew 10:38; Matthew 16:24; Luke 9:23; Luke 14:27; Acts 20:21). Another translation says, “Anyone who intends to come with Me has to let Me lead” (Mark 8:34, MSG; see also Romans 12:1-2).

To turn from our selfishness and selfish ways involves letting Jesus determine our goals and purposes in life. Mark 8:34-38 with parallel references at Matthew 16:24-28; Luke 9:23-27 reveal the total allegiance, surrender, and commitment to God required of Jesus’ disciples (followers) (see also Mark 1:15; Mark 10:52). To take up your cross is a metaphor for our wholehearted devotion to God and God’s will (Luke 9:23) rather than a call to martyrdom, although martyrdom is an ever-present possibility for Jesus’ disciples (followers) (see Matthew 5:10-12; Matthew 10:21-22). Jesus wanted His disciples to surrender control of their lives and make God and God’s will FIRST and the center one’s life (see Matthew 6:33). If anyone wants to be a dedicated Jesus-follower, all Scripture consistently teaches that God and His purposes are to be our continual priority and commitment (e.g. see Matthew 10:37-39; Luke 14:25-33). Discipleship is not self-centeredness but God-centeredness! Faithfully following Jesus mean a continuous moment by moment, day by day, and step by step abandonment to Jesus (Luke 9:23)! For some, the call to discipleship is very hard (Mark 10:24), but God provides His grace to allow us to SEEK HIM FIRST (Mark 10:27)!

²³ Then He said to the crowd, “If any of you wants to be My follower, you must turn from your selfish ways, take up your cross DAILY, and follow Me. ²⁴ If you try to hang on to your life, you will lose it. But if you give up your life for My sake, you will save it.” Luke 9:23-24 (NLT)

One of the apparent paradoxes of Jesus’ teaching on discipleship relates to the voluntary surrender of one’s life for the sake of Jesus and Jesus’ message (Mark 8:35-37; see also Matthew 16:25; Luke 9:23-24). Jesus told the listening crowd if anyone wants to follow Him, we must put aside our selfishness and self-centeredness and follow Jesus closely and obediently each day (Mark 8:34; see also Matthew 6:33; Luke 9:23; Galatians 2:20). Amazingly as we follow Jesus daily, we will find true life and meaning! Jesus says, “For whoever wants to save his life (soul) will lose it, but whoever loses his life for the Gospel and Me will save it” (Mark 8:35, NIV; see also Matthew 16:25; Luke 9:24). In other words, if we try to hang onto our lives, we will lose it. However, if we give up our lives for Jesus and His message, we will save our life forever (see also Mark 10:29-30). Only those who turn away from their selfish ways for Jesus’ sake and the sake of the Good News will ever know what it means to find true life and victory (Mark 8:35-36). When we give our lives in service to Jesus, we discover the real purpose of living (Galatians 2:20).

²⁰ I have been crucified with Christ; and I myself no longer live, but Christ lives in me. And the real life I now have within this body is a result of my trusting in the Son of God, who loved me and gave Himself for me. Galatians 2:20 (TLB)

The closest contemporary word to “disciple” is probably “apprentice.” A disciple of Jesus is more than a student who learns lessons using lectures and books. Jesus’ disciples are ones who learns by living and working with His Teacher in a daily “hands on” experience. Too many Christians are content to just listening to sermons but never putting that knowledge into practice. However, Jesus wants His followers to follow Him by imitating His life and obeying His commands (Luke 9:23; see also Luke 6:46-49; John 15:5-17; Romans 6:17). As Jesus' disciples, we are not to use our lives on earth for our selfish pleasures and self-interest but spend our lives serving God and loving people (Ephesians 2:10). A distinguishing mark of a true follower of Jesus is LOVE for one another (John 13:34-35; see also Matthew 22:37, 39; Mark 12:31; Luke 10:27; 1 John 3:23; 1 John 4:7-8, 11-12, 19-21). God values unselfishness, generosity, and doing good deeds towards others (e.g., see Matthew 5:14-16; Matthew 7:12; Acts 20:32-35; Ephesians 2:10; 1 Corinthians 10:23-24, 31-33).

²⁸ For even the Son of Man came not to be served but to serve others and to give His life as a ransom for many. Matthew 20:28 (NLT)

Jesus exemplified service, goodness, and compassion towards others during His public ministry (e.g. see Matthew 4:23-25; Matthew 9:35-36; Matthew 14:14; Matthew 15:22; Matthew 20:34; Mark 1:41; Mark 6:34; Mark 8:2; Mark 10:45; Luke 22:26-27; Acts 10:37-38; Philippians 2:5, 7). While good works cannot bring our salvation (Ephesians 2:8-9), God created and saved all believers of Jesus for the purpose of loving Him and doing good works towards others (e.g., see Matthew 7:16-20; John 15:12, 16-17; Galatians 5:22-23; Ephesians 2:10; Titus 2:14). At Jesus’ second coming, our faithful service toward others will be rewarded by God (Matthew 5:12). Our conduct and deeds (praxis) will be the basis for rewards, not our mere professions or verbal claims (Matthew 7:21).

²⁷ For the Son of Man (Jesus’ favorite title for Himself) will come with His angels in the glory of His Father and will judge all people according to their deeds. ²⁸ And I tell you the truth, some standing here right now will not die before they see the Son of Man coming in His Kingdom.” Matthew 16:27-28 (NLT)

Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who faithfully follow Jesus are promised entrance into the Kingdom of God (see Mark 10:29-31). Jesus’ teaching to deny oneself and follow Him is rooted in the fact that Jesus will return to judge all people according to their deeds (Mark 8:38; see also Matthew 19:28; Matthew 24:29-31; Matthew 25:31; Luke 9:26; 2 Thessalonians 1:7). At Jesus’ second coming, Jesus will judge all people according to their deeds (Matthew 16:27), and we must give Jesus a final accounting of how we have spent our lives (Matthew 25:31-46; Romans 14:9-11; Philippians 2:9-11). Jesus will evaluate how we handled and spent our gifts and opportunities. If we reject Jesus and His message now, Jesus will reject us at His second coming (Mark 8:38; see also Romans 10:9).

Apostle Paul:  ²¹ I have had one message for Jews and Gentiles alike — the necessity of turning from sin to God through faith in our Lord Jesus Christ. Acts 20:21 (TLB)

References

Believer’s Study Bible (Nashville, TN: Thomas Nelson, 1995).

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Faithlife Study Bible (Nashville, TN: Thomas Nelson, 2012).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Life Essentials Study Bible (Nashville, TN: Holman Bible Publishers, 2011).

NLT Study Bible (Carol Stream, IL: Tyndale House Pub., 2008).

The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).

Jesus’ Passion Predictions

³¹ Then Jesus began to tell them that the Son of Man (Jesus’ favorite title for Himself) must suffer many terrible things and be rejected by the elders, the leading priests, and the teachers of religious law. He would be killed, but three days later He would rise from the dead. ³² As He talked about this openly (plainly, explicitly) with His disciples, Peter took Him aside and began to reprimand (correct) Him for saying such things. ³³ Jesus turned around and looked at His disciples, then reprimanded (corrected) Peter. “Get away from Me, Satan!” He said. “You are seeing things merely from a human point of view, not from God’s.” Mark 8:31-33 (NLT)

After Peter correctly identified Jesus as the Messiah (Christ) and Son of the living God (Matthew 16:16; Mark 8:29; Luke 9:20; see also Mark 1:1; John 20:31), Jesus began to teach His disciples about His coming Passion in Jerusalem (Mark 8:31 see also Matthew 16:21; Luke 9:22). Jesus told His disciples openly and plainly that He must suffer many terrible things and that He must be rejected by the elders, the Jewish leaders, the chief priests, and the teachers of religious law (Mark 8:31; see also Matthew 16:21; Luke 9:22). Then, Jesus told His disciples clearly that these people will kill Him, but He would rise from complete death after three days (Mark 8:31-32; see also Matthew 16:21; Luke 9:22).

²¹ From that time on Jesus began to explain to His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that He must be killed and on the third day be raised to life. Matthew 16:21 (NIV)

Jesus’ prediction of His coming death was His first Passion prediction and began a new phase in Jesus’ public ministry (Mark 8:31; see also Matthew 16:21; Luke 9:22). From this point on, the Gospels will shift focus from Jesus’ Galilean ministry to Jesus’ journey to Jerusalem. Now, the Gospels will emphasize Jesus’ coming death and resurrection to bring salvation to the world – the Passion (e.g., see Matthew 16:21-28; Matthew 17:22-23; Matthew 20:17-19; Mark 8:31-33; Mark 9:30-32; Mark 10:32-34; Luke 9:22-27; Luke 9:44-45; Luke 18:31-34). Jesus knew His mission and purpose from God was not self-interest and self-service but to serve others and to give His life as a ransom to bring salvation to the world (Matthew 1:21; Matthew 20:28; Mark 10:45; Luke 2:11; John 3:16-17; John 4:42; see also Isaiah 52:13-53:12). As the Servant of the Lord, Jesus’ mission was to be saving sacrifice for God’s people. Without Jesus’ sacrificial death and resurrection, there would be no forgiveness of sins (Matthew 26:28; Romans 3:25; Hebrews 9:22). Previously, Jesus had given a number of “hints” about His coming death, but now Jesus began to proclaim His coming death clearly and explicitly to His disciples (e.g., see Matthew 12:38-40; Mark 2:19-20; John 1:29; John 2:19; John 3:14).  

At this moment, Jesus’ suffering and death were unthinkable and shocked the disciples, as Peter declared (Mark 8:32; see also Matthew 16:22). Suffering and rejection had no place in the disciples’ conception of Messiah. If Jesus is the Messiah (Christ) and Son of the living God, then why would He suffer and be killed by the religious leaders? Everyone in the first century expected the Messiah to come as a conquering King. Even though Jesus was the Messiah and King, He still had to suffer, be rejected and killed, but rise from the dead on His first coming. However, one day Jesus will return as King and in glory to set up His eternal kingdom (Matthew 26:64; Mark 14:62; see also Psalm 110:1). At His second coming, Jesus will return and reign on as King of kings and Lord of lords (see Revelation 17:14; Revelation 19:16). But for now, Peter took Jesus aside and began to tell Jesus not to talk like that and corrected Jesus (Mark 8:32; see also Matthew 16:22). Then, Jesus turned and looked at His disciples, and He told Peter not to talk that way (Mark 8:33; see also Matthew 16:23). Jesus rebuked Peter and said, “Get behind Me, Satan. . . . You do not have in mind the things of God, but the things of men” (Mark 8:33, NIV). Evil was using Peter to discourage Jesus from God’s purpose to bring salvation to the world salvation through Jesus’ Passion (see also Matthew 4:1-11; Luke 4:1-13). Jesus told Peter, the listening disciples, and the crowd that their thinking and values were wrong and evil. Even more, the disciples did not have God’s values, thinking, and mind in the matter (Mark 8:33; see also Matthew 16:23; Philippians 2:3-8).

Peter found it difficult to understand how the Messiah and Son of God could die and suffer. Peter’s attitude and thinking were like humans as most people want to escape suffering and death and unwittingly accommodate ourselves to a realm ruled by Satan. Even more, many people do not place a premium on suffering, being second, losing, service, and dying. Peter and the other disciples wanted Jesus to be King, but not the Suffering Servant predicted in Isaiah 52:13-53:12 to give His life for service to bring salvation to others by faith (Mark 10:45). However, God’s viewpoint and values are not selfishness and self-centeredness but unfailing love, mercy, truth, kindness, compassion, patience, forgiveness and faithfulness towards others (Luke 10:25-37; see also Leviticus 19:18; Micah 6:6-8; John 13:34-35; Galatians 5:22-23; Philippians 2:3-5; Colossians 3:12-15; 1 John 4:19-21). These good fruits (works) reflect God’s very character and nature (Exodus 34:6-7). Besides, Jesus was not a loser. As Lord and King, His death brought salvation to all people (see Matthew 1:21; Luke 2:11; Act 5:30-31; Acts 10:43)! If Jesus had not graciously suffered and given His life for our sins, Peter (and we) would have died in our sins.

⁵ In your lives you must think and act like Christ Jesus. ⁶ Christ Himself was like God in everything. But He did not think that being equal with God was something to be used for His own benefit. ⁷ But He gave up His place with God and made Himself nothing. He was born to be a man and became like a servant. ⁸ And when He was living as a man, He humbled Himself and was fully obedient to God, even when that caused His death — death on a Cross. Philippians 2:5-8 (NCV)

References

Disciple's Study Bible (Nashville, TN: Holman Bible Publishers, 1988).

Life Application Study Bible (Carol Stream, IL: Tyndale House Pub., 2005).

Cabel, Ted. The Apologetics Study Bible: Understanding Why You Believe (Nashville, TN: Holman Bible Publishers, 2012).

Zondervan NIV Study Bible (Grand Rapids, MI: Zondervan, 2008).

Loyd, Melton, Ph.D., Professor of New Testament (Due West, SC: Erskine Theological Seminary, 2015).

Wiersbe, Warren W. Bible Exposition Commentary – New Testament (Victor Books, 1989).