Lesson Commentary. AduLt. Written by Charles Law, Roger Stewart and Jason Carlton. contents. Bibliography Winter Quarter,

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1 AduLt Lesson Commentary Winter Quarter, Written by Charles Law, Roger Stewart and Jason Carlton EDITOR IN CHIEF: Larry E. Clements BUSINESS MANAGER: Wayne Sewell PRODUCTION EDITOR: Sally McInvale ADULT EDITOR: Jim Jones CHILDREN S EDITOR: Libby Gill ILLUSTRATOR: Connie Spears GRAPHIC ARTISTS: Shawn Blase Jeff Allen Greg Hilterbrand Blake Tilton LAYOUT DESIGNERS: Kyle Elkins Cindy Butler Ashley Elkins CONTENT EDITORS: Terry McKellar Carolyn Burks Deby Turrentine Joni Curtis PRINT PRODUCTION: Charles Easley COVER DESIGN: Jeff Allen Copyright 2013 Vol. 14, No. 3 Bogard Press 4605 N. State Line Ave. Texarkana, TX contents Editor s Notes About the Writers Introduction to the Book of Mark Lesson 1 The Prominence of God s Servant Shining in Glory Mark 9:1-29 Lesson 2 The Principles of God s Servant Encouraging Humility Mark 9:30-50 Lesson 3 The Precepts of God s Servant Marriage and Divorce Mark 10:1-16 Lesson 4 The Prediction of God s Servant Death and Resurrection Mark 10:17-52 Lesson 5 The Presentation of God s Servant Messiah and King Mark 11:1-33 Lesson 6 The Perception of God s Servant Answering His Enemies Mark 12:1-44 Lesson 7 The Plan of God s Servant The Course of This Age Mark 13:1-23 Lesson 8 The Promise of God s Servant He Will Return Lesson 9 Lesson 10 Lesson 11 Lesson 12 Lesson 13 Mark 13:24-37 The Passover of God s Servant Picturing His Sacrifice Mark 14:1-25 The Prayers of God s Servant In the Garden Mark 14:26-46 The Pain of God s Servant Betrayed, Abandoned and Denied Mark 14:47-72 The Passion of God s Servant Paying the Price of Sin Mark 15:1-39 The Preservation of God s Servant He Is Alive in Heaven Mark 15:40 16:20 Bibliography

2 Editor s Note The focus of study during the winter quarter, will be, The Passion of God s Servant, based on Mark It begins with Mark s account of Christ s transfiguration and ends with His ascension. All four Gospels Matthew, Mark, Luke and John present the inspired record of the earthly ministry of Jesus Christ. There are similarities as well as variations in all four. The Gospels are much more than inspired biographies of Christ. Each gospel is unique in its distinctive design, composition, audience and aim; thus, revealing the life and ministry of Jesus Christ from four different perspectives. Mark s Gospel is distinctive in that it alone lacks an introduction and conclusion that the other three Gospels contain. It is the most brief of the four Gospels, although often more detailed than the parallel accounts in Matthew and Luke. It is a book that records actions and deeds rather than words. There are no long discourses and few parables. The Gospel of Mark presents Christ as the Servant of the Lord. Our Lord is seen as the One who made himself of no reputation, and took upon him the form of a servant (Phil. 2:7). In the opinion of the early church historians, Eusebius, Origen and Clement of Alexandria, Mark s Gospel originated directly with the apostle Peter. Probably by AD 125 the four Gospels were assembled into a collection for use by the churches and were given titles, with According to Mark as the title of this book. The Gospel of Mark is characterized by its brevity, vividness and chronological orderliness. John Mark was believed to be the author of this gospel from the earliest days. His mother s name was Mary, whose home was in Jerusalem (Acts 12:12-14). The description of her house, being great enough to accommodate a large crowd for a prayer meeting, indicates a presence of wealth. Mary also had at least one maid, Rhoda (verse 13). Mark s cousin was Barnabas (Col. 4:10, 11). He accompanied Barnabas and Paul on their first missionary journey but departed from them in Perga, returning to Jerusalem (Acts 13:5, 13). On the second missionary journey, Barnabas desired to take Mark with them, but Paul resisted and chose Silas. Barnabas then took Mark with him to minister on Cyprus (Acts 15:36-41). Several years afterwards, Mark was referred to as one of Paul s fellowlabourers in Rome (Phm. 24). The apostle Peter called Mark my son (1 Peter 5:13). In Paul s last epistle, he asked Timothy to bring Mark to him in Rome because he is profitable to me for the ministry (2 Tim. 4:11). Accordingly, Mark must have been a godly man with a good reputation among the brethren. This Adult Lesson Commentary is an in-depth study of the Scripture passages in each lesson. Every lesson consists of three elements: the narrative explains the Scripture passage; the manna reveals interesting and informative topics related to the Scripture passage; and the word studies explore the meanings of specific words from the original language used in the Scripture text. The number following each word study identifies the word by the numbering system of Strong s Exhaustive Concordance of the Bible and is provided for the benefit of those who want to examine the use of the word in other Scriptures or in greater detail. We appreciate the three writers of this Adult Lesson Commentary: Charles Law, who wrote the lesson narratives; Jason Carlton, who translated Greek vocabulary for the word studies; and Roger Stewart, who prepared the mannas. We are thankful for their hard work and meaningful contributions. Bogard Press, Texarkana, Texas Larry E. Clements, Editor in Chief of Publications Baptist Sunday School Committee

3 About the Writers Recognized for their knowledge, wisdom and understanding of the Holy Scriptures, the writers of the Adult Lesson Commentary are faithful pastors, teachers and spiritual leaders among the Lord s churches. Following are a few biographical notes about these men. Charles Law was reared in Fort Smith, Arkansas, where he attended Central Baptist Church from early childhood. He was saved and baptized as a teenager and announced his call to the ministry at age eighteen. A year later he was ordained by his home church. Brother Law was educated at The College of the Ozarks in Clarksville, Arkansas, where he earned a Bachelor of Arts degree. He then earned a Master of Bible Languages degree and a Doctor in Bible Languages degree from the Missionary Baptist Seminary in Little Rock, Arkansas. Brother Law pastored churches in Arkansas for several years, after which he entered the chaplaincy of the United States Air Force. For twenty years he represented the churches of the American Baptist Association as an Air Force chaplain. He has served as a writer of various curricula for many years. He and his wife, Nancy, have two children, a daughter, Paula, and a son, Chancy, and two grandchildren. Brother and Mrs. Law reside in Sherwood, Arkansas, where they faithfully serve the Lord. Roger W. Stewart was born and raised in Fort Smith, Arkansas, where he attended Central Baptist Church throughout his childhood. He was saved and baptized at age nine. At age seventeen he announced his call to preach before graduating from Northside High School in Brother Stewart married Gena Ashlock in 1986 and was ordained to the Gospel Ministry by Victory Missionary Baptist Church in Sherwood, Arkansas, later that same year. God blessed the Stewart s with two boys Brett in 1989 and Hayden in As a student of the Missionary Baptist Seminary, he earned his Bachelor of Theology degree in 1991, his Master of Theology in 2006 and Doctor of Theology in He is pastor of Olive Branch Missionary Baptist Church in Pine Bluff, Arkansas. He has served ABA churches in Holly Grove, DeWitt and Star City, Arkansas, as well as in Coloma, Michigan. He is currently a member of the Standing Missionary Committee where he serves as Clerk. Brother Stewart is Vice President of the Alumni Association for the Missionary Baptist Seminary.

4 Jason Carlton is a writer of the Adult Lesson Commentary. Brother Carlton is the pastor of Memorial Baptist Church in DeQueen, Arkansas. He graduated from the University of Central Arkansas in 1998 with a bachelor s degree in business management. He earned his bachelor s (2004) and master s (2005) degrees in Bible Languages from the Missionary Baptist Seminary in Little Rock. Jason pursues fitness and photography as hobbies. He ran the 2009 Disney World Marathon, and most recently cycled in the Northwest Arkansas Tour de Cure. He and his wife, Melanie live in De Queen with their daughters Riley Catherine and Amelia Elizabeth.

5 The Book of Mark Title. The title frequently ascribed to this book is The Gospel According to Mark. This title was not chosen by the author but was given by scholars several generations removed from the time of Mark and his colaborers. During the post-apostolic era, the first four books of the New Testament came to be regarded collectively as the Gospels, that is, the good news about the life and ministry of Jesus Christ. Each account in particular was considered the Gospel according to the writer whom the Holy Spirit inspired to write it. Thus, the second book of the New Testament is the record of the earthly life and ministry of Jesus Christ as set forth by Mark. Author. Although Mark does not specifically identify himself as the writer of this book, there is nearly universal agreement that he was the human author of the second Gospel. He was the son of a woman named Mary who lived in Jerusalem (Acts 12:12) and the nephew or cousin, according to some commentaries, of Barnabas (Col. 4:10). He was also known as John Mark, with John being his Jewish name and Mark his Greek name. Mark became a classic example of the value of a second chance. Although he left Paul and Barnabas on their first missionary journey and, subsequently, became a divisive issue (Acts 13:13; 15:36-40), he later was acknowledged as a faithful colaborer by both Paul and Peter (2 Tim. 4:11; Phm. 24; 1 Peter 5:13). Date. Some people teach that Mark was the first of the four Gospels. However, there are no convincing reasons to believe that such was the case. Moreover, there is no basis for the view held by many of the more liberal commentaries that the second Gospel was the written version of what was orally communicated to Mark by Peter. Although an exact date cannot be established for the writing of the Gospel of Mark, the general consensus among conservative scholars is that it was written sometime between AD Distinctives. Each of the four Gospels presents a different aspect of the person and ministry of Jesus Christ. Thus, Matthew, which was written primarily for the Jews, emphasizes the messiahship of Jesus. Luke, written generally for the Greeks, underscores the fact that Jesus is the Son of Man. John, the Gospel for believers, stresses the divinity of the Son. Mark was written essentially for the Romans and emphasizes how Jesus was the faithful Servant of the Father. Thus, Mark is a book of action. Little space is devoted to Jesus teachings or discourses. Instead, His deeds especially the miracles are prominent. 7 Introduction

6 Organization. Mark falls into two broad divisions. Chapters 1 8 generally cover the ministry of Jesus, while chapters 9 16 essentially address His sufferings and death. Mark These chapters emphasize the closing part of the earthly ministry of Christ, with particular attention given to the sufferings He endured at the hands of the Jewish and Roman authorities. 8

7 Lesson 1 For Sunday, December 1, 2013 The Prominence of God s Servant Shining in Glory Mark 9:1-29 The transfiguration of Jesus manifested the inherent glory of Christ, and thus served as a preview of the coming of the kingdom in great power and splendor. It is little wonder that Peter wanted to remain in such an exhilarating state. Until this expression of the kingdom appears, however, believers must continue to wrestle with the forces of sin within and without a lesson that was impressed so vividly upon the apostles who did not get to witness the transfiguration. THE SETTING Chronologically, the events associated with the transfiguration of Jesus seemingly occurred while He and His apostles were still in the region of Caesarea Philippi. The transfiguration itself very likely happened on one of the mountains in the vicinity of Caesarea Philippi of which Mount Hermon was the best known. THE TOPICS Three important matters are addressed in this passage: (1) the transfiguration of Jesus, (2) the appearance of Moses and Elijah (Elias) when Jesus was glorified, (3) the discussion regarding Elijah while Jesus and the three apostles descended the mountain and (4) the inability of the nine apostles who were left at the base of the mountain to cast out a demon. THE PEOPLE The people who were involved in this lesson fall into two groups. First, there were those who were associated with the transfiguration: Jesus, Moses, Elijah, Peter, James and John. In addition, there were those who were at the foot of the mountain: the other nine apostles, the demon possessed boy and the father of the boy. THE EXPOSITION The events in this lesson revolve around three scenes and the respective incidents associated with them: (1) the transfiguration of Jesus along with 9

8 10 / Mark 9:1-29 Moses and Elijah on top of the mountain, (2) the discussion regarding the coming of Elijah as Jesus and the three apostles descended the mountain and (3) the inability of the nine apostles to cast out the demon at the base of the mountain. The Transfiguration of Jesus (verses 1-8). Previously, the deity of Jesus had been acknowledged with the testimony, Thou art the Christ (Mark 8:29). The transfiguration of Jesus Taste of Death: this was the common Greek verb for tasting, drinking or eating. It is used literally in Matthew 27:34, when the soldiers gave Jesus a drink on the cross. It came to refer figuratively to experiencing something, and that is how Mark uses it. (Also see Hebrews 2:9). Word Study #1089. helped confirm that acclamation for the apostles who were privileged to witness that awesome phenomenon. However, the transfiguration also raised some questions for those apostles. A Preview of the Kingdom (verse 1). In the opening phrase of this verse, the pronoun them most likely referred to those whom Jesus addressed in Mark 8:34. Jesus declared that some of those who heard Him on that occasion would be privileged to witness a manifestation of the kingdom of God in power. (Compare Luke 9:23-30.) Involved in that promise was a preview of how conditions will be when Jesus returns to earth in power and glory. This phase of the second coming of Christ will be characterized by great splendor and awesome power (2 Thess. 2:8; Rev. 1:14; 19:12). (Compare Daniel 7:9.) When the kingdom of God comes with power, Jesus Manna The Inner Circle Peter, James and John (Mark 9:2): It seemed that Peter, Andrew, James and John made up the most intimate group of the disciples. In each of the biblical lists, these four were always mentioned first (Matt. 10:2 4; Mark 3:16 19; Luke 6:13 16; Acts 1:13). Indeed, more is known about these four men than all the other disciples combined. However, Andrew s identity was soon absorbed by Simon Peter as noted in the fact that he became Simon Peter s brother (John 1:40; 6:8). Andrew was obviously in the group but apparently not in the inner circle; that place of honor was reserved for Peter, James and John only. These three seemed to be present at the most important instances in the life of Christ. First, here atop the mount of transfiguration and, secondly, in the Garden of Gethsemane (Mark 14:33) as well as in other places. will assume the throne of David (Luke 1:32, 33). Also included in this verse is a twofold phrase that Jesus often used to emphasize veracity and certainty, Verily I say unto you. The Greek term for verily is amen, which is a testimony to truthfulness. The phrase, I say unto you, stresses the authority of the statement. The Transfiguration of Jesus (verses 2, 3). The prophecy which Jesus declared in verse 1 was fulfilled within a week. Those who were allowed to witness the manifestation of the kingdom in power were an inner circle of three apostles who were granted similar privileges on other occasions by Jesus during His earthly ministry (Mark 5:37; 14:33). The fact that there were three witnesses to the

9 events that occurred on this occasion was in keeping with the stipulation included in the Law of Moses. (Compare Deuteronomy 19:15.) The high mountain on which the transfiguration of Jesus occurred most likely was either Mount Hermon, which is over nine thousand feet in height, or one of the other mountains in that immediate vicinity (Mark 9:2). The word transfigured is from the verb metamorphoo (meh-tah-mohr-foh-owe), which is rendered transformed in Romans 12:2 and changed in 2 Corinthians 3:18. The transfiguration was a revealing of the divine nature of Jesus through the fleshly The Prominence of God s Servant Shining in Glory / 11 form which He had assumed when He came to earth as a baby in Bethlehem. The change in Jesus appearance extended beyond His face and included His clothing (raiment), which became much brighter and whiter than any launderer (fuller) could have bleached them (Mark 9: 3). In the natural realm the process of metamorphosis is seen in the transformation of a caterpillar into a butterfly, and the change that occurs when a tadpole becomes a frog. Several years after witnessing the transfiguration, Peter referred to that scene of such splendorous majesty as an assurance of the power and coming of our Lord Jesus Christ (2 Peter 1:16), and the mountain itself as the holy mount (2 Peter 1:18). Moses, Elijah and Jesus (verses 4-6). The glorious scene which the three apostles witnessed included two additional figures (verse 4). In addition to the transfigured Jesus, Peter, James and John also saw Moses and Elijah (Elias) who were talking with Jesus about what awaited Him at Jerusalem (Luke 9:31). Although Mark s account does not indicate that Moses and Elijah were in a glorified condition, the account in Luke s Gospel states that they also appeared in glory (verse 31) when they appeared with Jesus on the mountain. These two men Transfigured: Mark s word here was metamorphoo, which can easily be seen in our word metamorphosis. Mark s word describes a change (meta) in form (morphe). Paul uses the same word in Romans 12:2 in his imperative for Christians to be changed by the renewing of their minds. It was more than a simple change in appearance of Christ, as morphe represents not just the outer image, but the essential nature of a thing. Word Study #3339. Manna Whitening by a Fuller (Mark 9:3): In the warm climate of the Middle East white clothing was quite common. Subsequent allusions to white garments (Dan. 7:9; Matt. 28:3; Mark 16:5; Luke 9:29; John 20:12; Acts 1:10; Rev. 7:13; 19:14) were picturesque of purity and readily appreciated in the oriental mind. The shining face of Jesus, when His humanity was temporarily laid aside, allowed His divinity to illuminate His person. Ironically, however, others in the East insisted that such a shining was also seen in Mohammed; ergo, calling him, He of the white face. Mohammed may not have hosted a blackened face like other Middle Easterners, but he paled in comparison to the deity and divinity of Jesus Christ. Not even the laundry man (fuller) could make propaganda of other religions white like the snowcaps of Mount Herman.

10 12 / Mark 9:1-29 Manna Moses and Elijah (Mark 9:4): Moses and Elijah one representing the Law; the other representing the Prophets were regarded by some intertestament Jews as Messianic figures. Many have argued that for these reasons, and others, they were the two witnesses mentioned in Revelation 11. Moses died but his gravesite remains a mystery (Deut. 34:5, 6). Elijah did not die. Elijah went up by a whirlwind into heaven (2 Kings 2:11). Both were spokesmen for the Lord. Both were leaders of Israel. Both were men of God. Both were succeeded by great leaders Moses by Joshua and Elijah by Elisha. Moses was considered the hero of Passover in the Jewish mind, while Elijah won an outstanding victory over Ahab and Jezebel. These two patriarchs represented incredible chapters in Israel s history. were representatives of the Old Testament era. (Compare Matthew 11:13; Luke 16:16.) The death and resurrection of Jesus would denote the fulfillment of the Old Testament prophecies which pertained to the first coming of the Messiah. It is certainly noteworthy that the three disciples seemingly recognized Moses and Elijah immediately even though they had never before seen those Old Testament saints. How could that be, one might wonder. Most likely, such recognition was made possible by an intuition which was given by God. This could be the means by which all the saints in glory will know each other. The apostles were so overwhelmed and terrified by the awesome sight they beheld that Peter, typically speaking without thinking, exclaimed that they should erect three shrines (tabernacles), one each for Jesus, Moses and Elijah (Mark 9:5, 6). The term tabernacles in this instance did not refer to the Tabernacle which was the dwelling place of God among the Jews prior to the construction of the Temple, but to much smaller structures, such as the booths the Jews erected for the annual observance of the Feast of Tabernacles. Some Bible scholars teach that the Feast of Tabernacles or Feast of Booths (Lev. 23:39-44) as it was sometimes called, was illustrative of the Millennium. If that is correct, then Peter once again was wanting to discount the need for Jesus death and resurrection Master: Peter refers to Jesus here as rabbi in Greek. About half the occurrences of this term in the New Testament refer specifically to Jesus. The term rabbi in Greek is actually a transliteration of an older Hebrew term, which John defines for his readers as teacher (John 1:38). It was a deferential term of respect used for teachers of the Law of Moses. Word Study #4461. and skip to the expression of the kingdom in glory and splendor. (Compare Mark 8:29-33.) No One but Jesus (verses 7, 8). The transfiguration scene shifted from one of dazzling brightness and splendor to an overshadowing cloud. The cloud, a symbol of divine presence and glory, was reminiscent of the cloud which descended on the Tabernacle following its completion (Ex. 40:34) and the cloud that filled the Temple when it was dedicated (1 Kings 8:10, 11). From the cloud God emphatically declared, This is my beloved Son: hear him (Mark 9:7). When the cloud lifted, Peter, James and John did

11 The Prominence of God s Servant Shining in Glory / 13 not see Moses and Elijah any longer. The only figures they saw were Jesus and themselves (verse 8). With Moses and Elijah no longer seen and Jesus seemingly in His previous state, the transfiguration scene was over. As time passed, however, and the events included in the sufferings and death of Jesus began swirling about these apostles, they should have been assured that even though the Jews rejected Him and the Romans crucified Him; yet, He was accepted and beloved by the Father. Perhaps, it should be noted further that since Moses and Elijah were no longer to be seen, it seems as if Peter s suggestion that three tabernacles should be erected, one each for Jesus, Moses and Elijah was, in effect, putting Moses and Elijah on equal standing with Jesus. Since Peter evidently spoke without thinking (verse 6), it probably was not his intention to depict Jesus, Moses and Elijah in such a way, and if anyone had asked him about the matter, he almost certainly would have insisted that he did not mean to imply any equality of the two men with Jesus. The Father wanted to make it abundantly clear to all who were present on that occasion, however, and to all who later would hear or read about it, that no human, regardless of his standing among men or his accomplishments in the service of God, is equal to the divine Son of God. The Coming of Elijah (verses 9-13). The appearance of Elijah on the mount of transfiguration evidently caused the apostles who had accompanied Jesus to speculate on this prophet s role in the events to come, especially in view of the prophecy of a future coming of Elijah. This prophecy, like many others, seemingly has a twofold fulfillment. An Admonition Regarding the Transfiguration (verses 9, 10). How long Jesus and the three apostles remained on the mountain is not certain. However, the entire experience, from the time they Afraid: the word here is ekphobos, which is a strengthened form of the root word phobos, fear. It was to be deeply affected by fear to be panicked. Their great fear was understandable, given the fact that they were face to face with Moses and Elijah. In Hebrews 12:21, Moses used the term when faced with the awesome power of God, there translated exceedingly fear. Word Study #1630. Manna God s Response to Three Tabernacles (Mark 9:7, 8): While tabernacles offered a place for resting during the heat of the long summer days and sleeping chambers during the nighttime hours, they were still temporary dwelling places. Such booths had no foundation, thus, making them quite portable. With the Feast of Tabernacles only a few days away, Peter may have been expressing a desire to simply stay where they were until the conclusion of the forthcoming feast. Peter may also have been so impressed with the appearance of Moses and Elijah that he wanted to honor them as he worshiped Christ. But, in fact, there was only one who came to dwell among them who was worthy of worship save Jesus only (verse 8) thus the Lord discouraged that line of logic.

12 14 / Mark 9:1-29 Manna Demon Activity (Mark 9:18): Prior to Jesus death, burial and resurrection, there was much demon activity. For example, the Gospels of Matthew, Mark and Luke document a great deal of demonic activity. After Jesus death, burial and resurrection, however, little was heard of them. The book of Acts, which follows immediately after the resurrection of Christ, is almost void of demon activity. Had the demons finally been defeated once and for all or has demon activity historically been cyclical? Has it been coming and going at given intervals throughout religious history? If the events of Calvary suspended demonic activity, what, then, accounted for such activity in the Middle Ages and modern times? Perhaps, great spiritual revivals and awakenings merely suppressed demonic activity until the renewal grew old and cold, thus, allowing Satan to rear his ugly head time and again. ascended the mountain until they had descended, probably did not consume much more than twenty-four hours. As they made their way down the mountain, Jesus told the disciples not to mention to any others what they had seen until after His resurrection (verse 9). Most likely, the primary reason for that admonition was because such reports of what had occurred on the mountain would have heightened incorrect messianic expectations, not only among the people as a whole but also among the followers of Jesus as well, thus, further confusing the people and complicating Jesus relations with the Jewish authorities. In addition, Peter, James and John each needed some time to assess and evaluate in his own heart and mind what had happened on the mountain. The significance of what they had witnessed would be much more meaningful to them after Jesus resurrection when they could view Him in a glorified condition. It is certainly noteworthy that Jesus reference to His resurrection seemed to have been even more perplexing to these apostles than the phenomena they had observed on the mountain (verse 10). A Question Regarding Elijah (verse 11). The designation scribes, it will be remembered, refers to the men who copied and studied the Scriptures. They were also recognized as teachers and scholars. Unfortunately, many of the scribes allied themselves with either the Pharisees in their distortions of the Law, or with the Sadducees in their denial of the Law. The prophecy to which the apostles referred in this verse was from Malachi 4:5, 6. Because of this Scripture, many Jews believed that the prophet Elijah would be the forerunner of the Messiah. Since the three apostles had seen Elijah on the mount of transfiguration, they probably wondered if what they had witnessed was the fulfillment of Malachi s prophecy. The Explanation Regarding Elijah (verses 12, 13). Jesus explanation regarding the coming of Elijah probably caused these apostles to be even more perplexed since it seems as if He said that Elijah shall yet come (verse 12), but then went on to declare that Elijah had already come (verse 13). The reconciliation of this apparent contradiction lies in the fact that the prophecy

13 The Prominence of God s Servant Shining in Glory / 15 regarding Elijah has a twofold fulfillment an immediate application and an ultimate realization. Elijah Has Come. In verse 13, Jesus clearly stated that Elias is [has] indeed come. That coming of Elijah occurred in the ministry of John the Baptist who came in the spirit and power of Elijah (Luke 1:17). John the Baptist was the forerunner for the Messiah, and if the Jews as a whole had properly understood the respective roles of John and Jesus and embraced them as they should have, then they would have eagerly received the truth Jesus taught them (Matt. 11:14). However, the Jewish people in general did not recognize John the Baptist as the one whom God had sent to be the forerunner for His Son, nor did they acknowledge Jesus as their long-awaited Messiah, decisions that led to their losing the privilege of being the gospel-bearing nation God intended for them to be (Matt. 21:43). The statement in Mark 9:13 that the Jewish people have done unto him whatsoever they listed, as it is written of him is an allusion to the death of John the Baptist. Although John was executed by Herod the tetrarch, the Jewish people as a whole were complicit in his death because of their rejection as a nation of his message and ministry. The reference to what is written of him points back to the determination by Jezebel to have Elijah killed because of his opposition to her wicked scheme in the matter of the slaying of the prophets of Baal (1 Kings 18:40 19:2). It is easy to see in this tragic incident how Jezebel, Ahab and Elijah foreshadowed Herodias, Herod and John the Baptist. Elijah Shall Come. Since the Jewish people as a whole rejected Jesus as their Messiah at His first coming, a second coming is necessary. Since Jesus is coming again, a subsequent coming of Elijah will also be necessary. It will remain to be seen, however, whether that coming of Elijah will be the prophet himself, or as in the case of John the Baptist, yet, another man who shall come in the spirit and power of Elijah. However, many Bible scholars believe that the future coming of Elijah will occur during the Tribulation Period when Elijah himself will be one of the two witnesses who shall appear (Rev. 11:1-12). It is certainly noteworthy that Elijah was one of only two individuals who left this earth without experiencing physical death. Enoch was the other man who did not see death (Gen. 5:21-24; Heb. 11:5). Since it is appointed unto men once to die (Heb. 9:27), the two men who did not experience physical death when they lived on earth Enoch and Elijah could possibly be the two witnesses of the end-time who will meet their appointment with death at the hands of the anti-christ (Rev. 11:3-12). The Powerless Apostles (verses 14-29). When Jesus designated the twelve as apostles, He gave them authority to heal illnesses and cast out demons (Mark 3:14, Hear him: this is the Greek verb akouo (related to the English word acoustic). It was basically to exercise one s ability to hear. But as it is used here, it carries the idea of reflecting upon and applying what is heard. James uses the term in the same sense in James 2:5. This is a present tense imperative verb, indicating that it was a command that was to be continually obeyed. Word Study #191.

14 16 / Mark 9: ). However, the nine apostles who remained behind while Jesus took Peter, James and John with Him to the mount of transfiguration were unable to exorcise a powerful demon who was afflicting a young boy. The Disciples and the Scribes (verses 14, 15). When Jesus and the three disciples who had accompanied Him up the mountain returned to the other nine apostles, they found them embroiled in a dispute with some scribes and surrounded by a great multitude of people (verse 14). That incident occurred in the region of Caesarea Philippi, which was quite a distance from Jerusalem, being about one hundred miles or so north of the Jews religious and political capital. The fact that a delegation of scribes was able to follow Jesus so far and so quickly indicates that the Jewish authorities were constantly monitoring His movements at this point in His earthly ministry and seemingly had spies throughout Galilee and possibly even beyond Galilee. Upon learning where Jesus was, the scribes very likely went there to harass Him. When they arrived, they did not find Jesus, but they did discover the nine apostles attempting unsuccessfully to cast out a demon. The questioning of the apostles by the scribes (verse 14) most likely were challenges and taunts which they hurled at the apostles because of their inability to exorcise the demon. In addition to the scribes, there was a great multitude of people who had assembled and were witnessing the apostles efforts to cast out the demon from the young boy. When the people realized that Jesus was approaching them, they ran to greet Him (verse 15). Some Bible scholars have suggested that the reason the people were so greatly amazed at Jesus appearance was because He still retained some of the dazzling splendor of the transfiguration. (Compare Exodus 34:29-35.) However, it seems that if that had been the case, some indication of it would have been mentioned, or at least implied, in at least one of the Gospel accounts of the transfiguration. What is more likely is that Jesus appeared as the scribes and nine disciples were discussing Him and the mighty works He had done on previous occasions. It was not so much His appearance, in and of itself that amazed the people on that occasion, but the timing of His appearance. The Demonic Son (verses 16-20). Upon reaching the crowd, Jesus directed a question to the scribes (verse 16). In His omniscience, He knew what was happening, but He wanted to focus attention on the role of the scribes in the prevailing controversy. Before any of the scribes could answer Jesus question, however, a man responded with an explanation regarding the issue that had caused the furor (verses 17, 18). The man s son was possessed by a demon that had caused him to be deaf, dumb and epileptic. He had brought his son to the nine apostles whom Jesus had left behind, but they could not cast the demon out despite the fact that they had been given authority over the demons and previously had been at least somewhat successful in exorcising demons (Mark 6:7). The response which Jesus gave in verse 19 is somewhat puzzling in some respects, especially in regard to whom He directed His rebuke. Since He referred to the faithless generation, it seems as if Jesus intended His remarks to include not only all those present, but also the Jewish people as a whole.

15 The Prominence of God s Servant Shining in Glory / 17 (Compare Mark 8:12, 38; Acts 2:40.) Jesus alluded to the fact that He would not be with them much longer, and, yet, they steadfastly continued in their rejection of Him as their Messiah. It is probably correct to conclude that Jesus also directed His rebuke especially to the nine apostles who could not cast the demon out of the young boy. Jesus dismay was intensified because His remaining time with the apostles was indeed getting short. When the afflicted youth was brought before Jesus, the demon immediately recognized Him and caused the lad to fall to the ground under the affliction of a violent convulsion (verse 20). The demon knew it had met the One who was more powerful than it was, and it wanted to cause as much torment as possible while it had the opportunity to do so. The Distraught Father (verses 21-24). When the father of the afflicted boy described his son s condition, it was evident, the demon that possessed him was powerful indeed. The youth had been tormented for several years (verse 21), and the demon caused the boy to be mute and possibly deaf as well (verse 17). When the demon-induced, epileptic-like seizures struck him, he sometimes fell into the fire or water, thus, causing injury and even exposing him to possible death (verse 22). Jesus did not ask about the lad s condition to determine how bad it was. As the omniscient One, Jesus knew exactly what the situation was. However, He wanted all who were present on that occasion to understand the intensity of the demon possession in that instance. The father plaintively asked Jesus to help his son in any way He could. Jesus responded that if the father would only believe, his son could be healed. The father s weakness of faith was underscored by his request of Jesus, if thou canst do any thing (verse 22). Evidently, there was some question in his mind as to whether Jesus was able to deal with such a powerful demon as the one that had so violently afflicted his son for many years. Jesus responded that if the father would only believe, the healing of his son was possible (verse 23). Although the father s faith was weak, his attitude was right, and he really wanted to believe that Jesus could help his son, as indicated by his confession, Lord, I believe; help thou mine unbelief (verse 24). The Demon Exorcised (verses 25-27). During the dialogue between Jesus and the father of the boy, the excitement of the crowd became more intense and they rushed to hear and see what was happening. Jesus ordered the demon (foul spirit) to leave the lad, and, in doing so, He added, and enter no more into him (verse 25). That follow-on order by Jesus emphasized the severity of the demon possession, as did the violent manner in which the evil spirit left the boy. As the demon left the youth, it cried out and convulsed the young boy greatly (rent him sore) (verse 26). In fact, it appeared as if the demon s final terrible seizure had left the youth dead. However, Jesus took the boy s hand and helped him rise to his feet (verse 27). It is certainly noteworthy that even though the boy had been rendered deaf and dumb by his affliction, the demon which possessed him could hear Jesus clearly. When Jesus ordered the evil spirit to leave the lad, it did so without any delay or disputing. Clearly, the One with the greater authority was Jesus.

16 18 / Mark 9:1-29 The Disciples Perplexity (verses 28, 29). Following the exorcism of the demon from the young boy, Jesus and His apostles went to the house in which they apparently had been staying while they were in the area of Caesarea Philippi. While there was no one else around, the nine disciples privately asked why they were unable to cast out the demon (verse 28). Jesus told them that such authority was the result of prayer and fasting (verse 29). The importance of the role of prayer in this matter should be obvious to anyone. When the evil spirit in the boy defied the nine apostles, instead of allowing themselves to be defeated, their faith in the promise and commission they had earlier received from Jesus regarding casting out demons should have driven them to fervent prayer, asking God to fulfill His promise. In view of the comments Jesus had previously made regarding fasting (Mark 2:18, 19), one might wonder why He included fasting in His explanation to the nine apostles. We should remember, however, that fasting is not an end in and of itself, as Jesus clearly taught in the Sermon on the Mount (Matt. 6:16-18). Fasting is a reflection of a sincere desire to seek the will of God and a focused determination to do His will regardless of any sacrifices that might be necessary for the goal to be accomplished. Little is said about fasting in the Scriptures. Most such references are instances in which people fasted voluntarily as individuals without attempting to draw any public attention to themselves. That was the kind of fasting which Jesus described in the Sermon on the Mount. On this occasion the nine apostles should have focused their attention solely on prayerfully resigning themselves to the will of God and seeking the deliverance of the young boy from the demonic spirit that had dominated his life for so long. THE PROMINENCE OF GOD S SERVANT SHINING IN GLORY Mark 9:1-29 The wonderful privilege in which God permitted Peter, James and John to be eye witnesses of the majesty of Christ on the mount of transfiguration very likely helped to sustain them in the difficult days that lay before them. Peter probably spoke for many believers since that time when he wanted to remain on the mountaintop with Jesus, Moses and Elijah. It was natural and human to want to stay away from the world below with all its sorrow, hardship and pressure, but Peter had to learn, as we do, that exalted spiritual experiences are designed to prepare us for the valleys of everyday living. Upon leaving the place of spiritual uplift, the three apostles came down to the demon possessed boy, his desperate father and the taunting religionists. The other disciples had been powerless to help the young boy, and they learned from Jesus that such power could only come by fervent, effective prayer and the kind of fasting that directs one s attention from himself and his circumstances to the power and purposes of God.