Garner-Howes Baptist Commentary

HIS TRANSFIGURATION WITNESSES V. 1-13

1) "And He said unto them,’’ (kai elegen autois) "And He stated to them,’’ to the masses who were listening and to His disciples, Mark 8:34; Matthew 16:24.

2) "Verily I say unto you," (amen lego humin) "Truly I tell you all,’’ specifically addressing His disciples standing nearer Him.

3) "That there be some of them that stand here," (hoti eisin tines hode ton hestekoton) "That there are certain of those standing here now," standing before Him physically.

4) "Which shall not taste death,’’ (ointines ou me geusontai thanatou) "Who may by no means (shall not) taste or experience death,’’ who will not die, for a protected time period, of at least six days, Mark 9:2.

5) ’’Till they have seen,’’ (heos an idosin) "Until they shall see,’’ perceive or recognize, Matthew 17:2; 2 Peter 1:6-18.

6) "The kingdom of God come with power.’’ (ton basileian tou theou eleluthuian en dunamei) ’’The kingdom of God having come in power," in a manifestation of kingdom power, entering by a resurrection or transfiguration of her citizenry, also recounted Matthew 17:1-9; Luke 9:27-36. This alluded to His forthcoming transfiguration.

1) ’’And after six days Jesus taketh with Him," (kai meta hemeras eks paraIambanei ho lesous) "And after six days (had passed) Jesus takes,’’ leads into privacy or solitude: a) "Peter," (ton Petron) "The man called Peter,’’ b) "And James," (kai ton lakobon) "And James,’’ c) "And John"- (kai loannen) "Along with John,’’ The Three are known as the ’’inner-circle-disciples" or "inner-circle-apostles" of Jesus, also writers of eight New Testament books.

2) "And leadeth them up into a high mountain,’’ (kai anapherie autous eis horos hupselon) "And gently, patiently, or kindly leads them up into an high mountain," going alone before them, into a place of solitude, perhaps returning from the Mt Hermon, Caeserea Philippi area to the mountains West of the Sea of Galilee, perhaps Mt Tabor,

3) "Apart by themselves:" (kai idian monous) "Where they were privately alone," away from the other nine apostles and disciples. Note Mark records ’’after six days," while Luke recounts ’’about an eight days," accounted for on the basis that Luke spoke of two overlapping partial days, Luke 9:28. --

4) ’’And He was transfigured before them.’’ (kai metemorphothe emprosthen auton) ’’And He was then transfigured in their presence,’’ before the three of them, Peter, James and John, who were called to be with Him on particular occasions, away from the other apostles, Mark 5:37; Mark 14:33. Jesus had the glory in Himself, but men could not stand to behold it. This is also affirmed and further explained Matthew 17:2; Luke 9:29; Philippians 2:9-10; Hebrews 2:9; Revelation 1:13-16.

1) "And His raiment became shining,’’ (kai ta himatia autou geneto stiebonta) "And His garments (clothes) became gleaming or glistening," as He was praying His glory was transformed.

2) "Exceeding white as snow;” (leuka lian) "Exceedingly white," radiant or brilliant, and His personal appearance was changed or altered so that His face shined in radiance, like the sun, Matthew 17:2 Snow is the most natural type of perfection in whiteness.

3) "So as no fuller on earth can white them.’’ (hois gnapheus epi tes ges ou dunatai houtos leukanai) "Such as no fuller on earth is able to whiten them," Malachi 3:2. His clothes, beyond the whiteness of any earthly quality, Luke 9:29.

1) "And there appeared unto them,’’ (kai pohthe autois) "And there appeared to them," to Jesus, Peter, James, and John," - - - to the four of them, Mark 9:2.

a) "Elias" (Elias) "Elias," the prophet, who was raptured into heaven in a whirlwind, 2 Kings 2:11. This was also called a translation such as Enoch had, Genesis 5:24; Hebrews 11:5.

b) "With Moses:” (sun Mousei) "in colleague with Moses," or in close association, company with Moses. They, both the legislator and reformer in Israel, appeared together from heaven, to talk with Jesus.

2) ’’And they were talking with Jesus," (kai esan sullalountes to lesou) "And they were repeatedly conversing with Jesus,’’ or they exchanged conversation with Jesus for some time, in their glory bodies, Luke 9:31, They discussed with Jesus His coming death in Jerusalem, Matthew 17:3; Deuteronomy 18:15.

1) "And Peter answered and said unto Jesus," (kai apokritheis ho Petros legei to lesou) "And responding (to what he had seen and heard) Peter said to Jesus,’’

2) "Master, it is good for us to be here:” (hrabbi kalon estin hemas hode einai) "Rabbi (Hebrew master, or teacher) it is ideal for us to be here," beholding such glory. Peter used the formal secular Hebrew term "Rabbi" to address Jesus, not the Gk. kurios or a spiritual Lordship nature, 1 Corinthians 12:3, thus showing Peter’s turn toward the secular side of life.

3) ’’Let us make three tabernacles;" (kai potesomen treis skenas) "Let us make three tents," tabernacles, or three private temporary dwellings. Peter was so often too hasty, foolish, "quick on the trigger," poor in judgement, Proverbs 29:20.

a) "One for thee,’’ (soi mian) "One for you," as Rabbi-­master. Peter did not seem to realize that the name of Jesus should be above every name, in honor of worship, Philippians 2:9; Colossians 3:17.

b) "And one for Moses," (kai Mousei mian) "And one for Moses," the Lawgiver, John 1:17; John 7:19; Genesis 19:1, who also built an house (program of worship) not so great as the house or church that Jesus built, 1 Timothy 3:15; Hebrews 3:5-6.

c) "And one for Elias." (kai Elias mian) "And one for Elias or Elijah," the great prophet of Israel, the person many thought Jesus to be, Mark 8:28. They may have felt that Moses and Elias would come back to earth again.

1) "For he wist not what to say;" (ou gar edei ti apokrithe) "Because he did not perceive what he was saying," or what he responded, he did not realize the hasty, childish stupidity of his excited statement, Proverbs 14:29; Proverbs 29:20.

2) "For they were sore afraid." (ekphoboi gar egenonto) "Because they (Peter, James, and John) had become exceedingly (deathly) fearful," frightened, or afraid, in the presence of the rapture-glory or transfiguration glory they had seen in the faces of Moses, Elijah, and Jesus, Matthew 17:6-7; Hebrews 12:21.

1) "And there was a cloud that overshadowed them," (kai egeneto nephele episkiazousa autois) "And there came a cloud overshadowing them," a bright one like the shekinah, Exodus 20:21; Exodus 40:24; 1 Kings 8:10-11.

2) "And a voice out of the cloud, saying," (kai egeneto phone ek tes nepheles) "And there came a voice out of the cloud," that spoke as follows, audibly, intelligibly, affirming and commanding, as He did at Sinai, Exodus 19:9; Exodus 20:1-2.

3) "This is my beloved Son hear Him.’’ (houtosestin ho huios mou ho a gapetos a kouete auto u) "This one is (exists as) my beloved Son, hear ye, or you all heed Him,’’ the transfigured one, not Moses, not Elias, Hear Him and Him only as the final giver of truth, John 1:17; John 8:32; John 8:36; John 14:6; Acts 3:22-23; Deuteronomy 18:15.

1) ’’And suddenly," (kai eksapina) "And instantly or suddenly," at once.

2) ’’When they had looked round about,’’ (periblepsamenoi) "When they had looked around,’’ in a circular peripheral manner, in a circumspect way, Ephesians 5:15.

3) ’’They saw no man any more,’’ (oukeu oudena eidon) ’’They no longer saw anyone,’’ at all, as Moses and Elijah were gone, John 1:29; Colossians 3:17.

4) "Save Jesus only with themselves.’’ (ei me ton lesoun monon meth’ heauton) "Except Jesus only with themselves,’’ whom they were to heed alone, not Moses or Elijah, as these were last, as service agents and persons, only till Jesus came, Matthew 5:17-18; Luke 16:16; Galatians 3:19-25.

JESUS ONLY IN DEATH

When Bishop Beveredge was on his death-bed, his memory so failed that he did not know even his nearest relative. His chaplain said, "Do you know me?" ’’Who are you?’’ was the answer. His own wife asked him, "Do you know me?" "Who are you?’’ was the only answer. On being told that it was his wife he said that he did not know her. Then one standing by said, ’’Do you know Jesus, Christ?" "Jesus Christ,’’ he replied, reviving as if the name acted on him like a cordial, "Yes, I have known Him these forty years: He is my only hope." Brethren, when our time comes to depart to the place of peace, may we in like manner see no man, save Jesus only. But if the presence of Jesus is to abide with us when flesh and heart and mind are failing, it must be cherished in the days of health and strength and vigor.

1) "And as they came down from the mountain,’’ (kai katabainonton auton ek tou horou) "And as they were descending from and coming out of the mountain,’’ perhaps Mt Tabor, at least a two day’s journey from Caesarea Philippi.

2) "He charged them,’’ (diesteilato autois) "He gave them a mandate, order, or charge,’’ to Peter, James, and John, the three inner circle disciples who were with Him.

3) "That they should tell no man what things they had seen," (hina medeni a eidon diegesontai) "That they were not to relate to anyone the things which they perceived (saw or heard)," at the transfiguration, in the mountain.

4) "Till the Son of man was risen from the dead." (ei me hotan hi huios tou anthropou ek nekrou anaste) "Unless and until the Son of man should rise, out of and from the dead," out of the tomb and from among the dead, dead bodies, Matthew 26:32; Matthew 13:55; Romans 16:25.

1) "And they kept that saying with themselves," (kai ton legon ekratesan pros heautous) "And they kept in confidence, held or guarded the word, (of what had happened in the mountain) to themselves," among the three of them, in secret.

2) "Questioning one with another," (suzetountes) "Debating repeatedly among themselves," when to themselves, away from the other of the twelve, to keep faith with the charge of Jesus to them, "to tell no man till His resurrection.

3) "What the rising from the dead should mean." (ti estin to ek nekron anastenai) "What is in the meaning of His promise to rise out of the dead," Deuteronomy 29:29. Would it be real? And if so, what would the consequence be?

1) "And they asked Him, saying,’’ (kai eperoton auton legontes) "And they inquired of Him (further) saying,’’ desiring further information.

2) ’’Why say the scribes that Elias must first come?’’ (hoti legousin hoi grammateis hoti Elian dei elthem peoton) ’’Why is it that the scribes say that Elias is to come (must come) first?’’ prior to your resurrection? The scribes frequently misinterpreted their predictions, the prediction of the Lord and prophets, Malachi 4:5.

1) "And He answered and told them," (ho de ephe autois) "And He explained to them,"

2) "Elias verily cometh first, and restoreth all things;” (Elias men elthon proton apokathistanei panta) "Indeed, Elias coming first will restore, bring to restoration, all things." For the Jews expected Elijah to come in his own person, John 1:21; This prophecy was fulfilled in the coming of John the Baptist, Luke 1:17.

3) "And how it is written of the Son of man," (kai pos gegraptai epi ton huion tou anthropou) "And just how it has been written of the Son of man," what is the order of His restoration of all things to occur?

4) "That He must suffer many things," (hina polla pathe) "In order that(for the purpose that) He should (first) suffer many things.’’

5) "And be set at nought," (kai eksoudenethe) "And be set aside, at nought, rejected, or excommunicated," by His own people, John 1:11-12.

1) "But I say unto you," (alla ego humin) "But I tell you all," you three; Peter, James and John, in privacy, alone.

2) "That Elias is indeed come,” (hoti kai Elias eleluthen) "That indeed, surely, or for a truth Elias has come," Matthew 11:13-14.

3) "And they have done unto him," (kai epoiesan auto) "And they (the scribes in particular) did to him," to John the Baptist, as they pleased, even as they would to Jesus, Matthew 17:10-13.

4) "Whatsoever they listed," (hosa ethelon) "Just whatever they wanted or wished," what they liked or preferred, Matthew 11:14; Luke 1:17.

5) "As it is written of him." (kathos gegraptai epi auton) "Even as it has been written (of him) upon his coming," Malachi 4:5, So he thus came to make ready a people prepared for the Lord, Luke 1:17.

The lesson is that a) as Elijah was persecuted by Jezebel; b) as John the Baptist was rejected by the scribes and beheaded by Herod, and c) so Jesus would also be persecuted but be triumphant, eventually, over all in His death and resurrection, Romans 8:11.

THE POWERLESS DISCIPLES - - - THE MIGHTY CHRIST V. 14-29

1) "And when He came to His disciples," (kai elthontes pros tous mathetas) "And (upon) coming to His disciples," when He had come down from the mountain of transfiguration, Mark 9:2. He found His disciples, the nine, teaching and awaiting His return.

2) "He saw a great multitude about them," (eidon ochlon polu peri autous) "They (Jesus, Peter, lames and John) saw a great size crowd around them," with a controversy going on between the scribes and the other nine disciples, about Jesus and their work with Him, Matthew 17:16.

3) ’’And the scribes questioning with them,’’ (kai grammateis suzetountas pros autous) "And the scribes were debating (in heated controversy) with them," wrangling with them.

1) "And straightway all the people," (kai euthus pas ho ochlos) "And instantly or immediately all the crowd," the masses gathered with the nine disciples and the scribes who awaited the return of Jesus, Peter, James and John, Mark 9:1.

2) "When they beheld Him,’’ (idontes auton) "Seeing Him,’’ seeing Jesus or upon seeing Jesus, with the inner­circle disciples, when they had returned.

3) "Were all amazed," (eksethambethesan) "Were all greatly astonished," even much afraid, as expressed also Mark 10:32. Perhaps a trace of celestial glory lingered on His face, as it had on that of Moses, when he received the Law, Exodus 34:30.

4) ’’And running to Him saluted Him.’’ (kai prostrechontes espazonto) "And as they were running up to Him, they greeted Him,’’ recognized Him, and greeted Him with joy, an inference that the people had known Him in His former ministry of that area of Galilee, West of the sea near Mt Tabor.

1) "And He asked the scribes,"(kai eperotesen autous) "And He questioned them,’’ the scribes, the remainder of the day it appears.

2) "What question ye with them?" (ti suzeteite pros autous) "What question, issue, or proposition are you all debating with them?’’ With the disciples. It appears that they were taunting and deriding His disciples because they had not healed the young man with a dumb spirit, Mark 9:18.

1) ’’And one of the multitude answered and said,’’ (kai apekrithe auto eis ek tou ochlou) ’’And one out of the crowd replied,’’ just spoke up. The father of the sick boy explained the occasion for the situation that had occurred

2) "Master, I have brought unto thee my son,” (didaskale enegka ton huion mou pros se) ’’Teacher, I brought my son to you,’’ for you to see, my afflicted son.

3) ’’Which hath a dumb spirit, “ (echonta pneuma alalon) ’’Having a dumb spirit,’ or possessing, being possessed of a dumb spirit, or controlled by a dumb spirit, so that the. son could not speak, as explained of a dumb condition, Matthew 12:22; Luke 11:14.

1) ’’And wheresoever he taketh him,’’ (kai hopou ean auton katalabei) "And wherever and whenever he (it) the dumb spirit seizes him," seizes my son, takes hold of and leads him as he has intermittent seizures.

2) ’’He teareth him,” (hressei auton) ’’He tears him,’’ brutally breaks his flesh, with spasms.

3) ’’And he foameth,’’ (kai aphrizei) ’’And. he (my son) foams,’’ from the mouth, or has foaming from the mouth that is dumb, can not speak.

4) ’’And gnasheth with his teeth,’’ (kai trizei tous odontas) ’’And grinds or grates his teeth,’’ or grinds and. grates with his teeth in pain.

5) ’’And pineth away” (kai kserainitai) ’’And he then just pines (or faints) away,’’ He just withers, as in a faint, with epilepsy, becomes in a comatose state

6) "And I spake to thy disciples," (kai eipa tois mathetais sou) ’’And. I related it to your disciples,’’ told them of his illness and affliction.

7) ’’That they should cast him out,’’ (hina auto ekbalosin) ’’That (in order that), hoping that, they might expel," cast out the dumb, seizing spirit.

8) "And they could not.’’ (kai ouk ischusan) "And they were not able,’’ strong enough, Mark 6:7. He could not speak or praise the Lord. Such as those that Jesus had healed, Matthew 12:22; Luke 11:14.

1) ’’He answereth him, and saith,’’ (ho de apoki-itheis autois legei) ’’And answering them He said," answering I ) The cynical scribes, 2)The nine faithless disciples, and 3) The father of the dumb son, He said.

2) “0 faithless generation,’’ (0 genea apistos) ’’0 faith­less or unbelieving generation,’’ Matthew 17:17; Luke 9:41 - - A generation that would not believe, except they saw signs and wonders, John 4:48; Deuteronomy 32:5; Deuteronomy 32:20.

3) ’’How long shall I be with you?’’ (heos pote pros humas esomai) ’’How long shall I be with you all?’’ This is a word of rebuke, soon followed by a deed of mercy

4) ’’How long shall I suffer you?" (heos pote aneksomai humon) ’’How long shall I endure you all?’’ bear with you all, in your doubting, Matthew 16:3-4.

5) ’’Bring him unto me.’’ (pherete auton pros me) ’’Bring him gently to me,’’ as he is in his dumb, epileptic, and lunatic condition Those in spiritual need, demon possessed, only need someone to bring them to Jesus He meets every need, without whom men can do nothing, Matthew 14:18; He does show mercy and compassion to all, La 3:22- 23.

1) ’’And they brought him to Him” (kai enegkan pros auton) ’’And they brought him to Him,’’ to Jesus for help, as four men of mercy and care had once brought the palsied man to Jesus, Mark 2:1-11.

2) ’’And when he saw Him,’’ (kai idon a uton) "And upon seeing Him,’’ when the dumb demon possessed young man saw Jesus, Matthew 17:15.

3) ’’Straightway the spirit tare him," (to pneuma euthus sunesparalksen auton) ’’The dumb, deranged spirit suddenly threw him clown, violently,’’ Luke 9:42.

4) "And lie fell to the ground,’’ (kai peson ear tes ges) ’’And having fallen upon the ground,’’ with the dumb ­spirit, the deranged demon seizure.

5) "And wallowed foaming." (ekulieto aphrizon) ’’He wallowed (on the ground) foaming at the mouth,’’ as the demon struggled for possession, with malice, to hurt him this way, for the last time, Revelation 12:12.

1) "And He asked his father,’’ (kai eperotesen ton patera) ’’And Jesus inquired (of) its father,’’ directly asked his father, for the benefit of those who stood by, to confirm by his testimony that the condition was a real one.

2) "How long is it ago since this came Unto him?’’ (posos chronos estin hos touto gegonen auto) ’’How long a time it (has it been) since this happened to him?" first came upon firm?

3) “And he said, Of a child” (ho de eipenekpaicliothen) ’’And lie said, from the time he was a Young child,’’ or from childhood, near infancy, Job 5:7.

1) "Arid. Ofttimes it hath cast him into the fire,’’ (kai pollakis kai eis put auton ebalen) ’’And often it has thrown him both into the fire," to cause scar tissues, on his face and on his body

2) ’’And into the waters, to destroy him.” (kai eis hudata) "And into waters,’’(hina apolese auton)-In order that it may destroy him.’’ The ’’it ’ refers to the dumb or deranged spirit that seized or obsessed the child.

3) "But if thou canst do anything,’’ (all’ ei ti dune) "But if you are able to do anything at all,’’ even to relieve him to any degree, to any extent at all.

4) ’’Have compassion on us, and help us,’’ (boetheson hemin splagchnistheis eph’ hemas) "Have compassion on us, and be a help to us,’’ to him, and to me and my family, who love and care for him. The affliction of the son was the sorrow and burden of the father, Mark 1:40-41.

1) "Jesus said unto him, If thou canst believe," (ho de lesous eipen auton to ei dune) "Then Jesus saith to him, If you are able," to believe, as blind Bartimaeus did, Mark 10:46-52.

2) "All things are possible to him that believeth." (panta dunata to pisteuonti) "All kinds of things are possible to the one believing," to the one who believes. The question to be settled is not Jesus’ "ability" to "do anything," but the father’s ability to believe, see? Hebrews 11:39; Matthew 9:28-29; Mark 11:22-24.

1)"And straightway the father of the child cried out," (euthus kraksas ho pater tou padiou) "Instantly the father of the child cried aloud," believing that belief was needful, John 8:24.

2) "And said with tears," (elegen) "And said," saying, with (Gk. Kraksas) a cry accompanied by tears of earnest­ness, tears of care, and tears of faith.

3) "Lord, I believe." (pisteuo) "I believe," or I trust, to you my need, as a patient trusts a doctor, as a passenger trusts a pilot, as a depositor trusts a bank, Ephesians 2:8; John 6:44; Romans 10:9-13.

4) "Help thou mine unbelief." (boethei mou te apistia) "Help thou my unbelief," my unfaithful state, or my belief that needs strengthening; take away my doubts, my unbelief, by healing my son. In this cry the father showed his love for his son, even as God’s cry to the church to carry the Gospel affirms His love for them, Matthew 18:18-20; 2 Peter 3:9; John 3:16.

1) ’’When Jesus saw that the people came running together," (idon de ho lesous hoti episuntrichei ochlos) ’’Then Jesus seeing a crowd running together,’’ and that confusion would soon arise, as the people came a trucking.

2) "He rebuked the foul spirit," (epetimesen to pneumati to akatharto) "He rebuked the unclean spirit,’’ also referred to as a devil, or a demon, Matthew 17:18; Luke 9:42.

3) "Saying unto him, Thou dumb and deaf spirit," (legon auto to alalon kai kophon pneuma) "Saying to it, you dumb and deaf spirit," dumb and deaf to respond to Divine truth, having your destiny already sealed, Judges 1:6; 2 Peter 2:4.

4) ’’Come out of him," (ego epitasso soi ekselthe eks autou) ’’I command or charge you, come forth out of and away from him," a power the demon could not resist, Mark 1:25-27.

5) "And enter no more into him.’’ (kai maketi eiselthes eis auton) ’’And you may not enter into him any more at all,’’ as you have repeatedly done in the past, Matthew 12:43­-45. When Jesus casts out a demon’s dominion or possession over one it is forever! Ecclesiastes 3:14; John 5:4; John 10:27-29. But when one reforms and resolves to clean up his own life, by and by, he is seven times worse, for one can not save himself, See also 2 Peter 2:1-3; 2 Peter 2:19-22.

1) "And the spirit cried, and rent him sore,"(kai kralksas kai polla sparalksas) "And the unclean spirit, crying aloud, caused convulsions to him," to the young man, Mark 9:18; Luke 9:42.

2) "And came out of him:” (ekselthen) "And came out and away from him," as also told in Matthew 17:18.

3) "And he was as one dead;" (kai egeneto hosei) ’’And he became as a dead person," in appearance. The evil spirit did his worst, since it was his last dominion over the young man.

4) "Insomuch that many said, He is dead." (hoste tous pollous legein hoti apethanen) "So that or causing many of those gathered around to say that he died."

1) "But Jesus took him by the hand," (ho de lesous kratesas tes cheiros autou) "Then Jesus, taking hold of his hand," in tenderness, sympathy, and care, as Peter and John later did the lame man at the gate Beautiful, Acts 3:7.

2) "And lifted him up;’’ (egeiren auton) "Raised or lifted (on) him," higher than he had ever been lifted before, out of and away from his demon possession, and emotionally unstable condition forever, Ecclesiastes 3:14.

3) ’’And he arose." (kai aneste) "And he (the young man) just stood up," healed, to go forth a different person, much as Saul of Tarsus, Acts 9:5-7. The cure was sure from that hour, Matthew 17:18.

1) "And when he was come into the house,’’ (kai eis elthontos autou eis oikon) "And when He (had) come into a house, a residence," When or whose house is not indicated.

2) "His disciples asked Him privately,’’ (hoi mathetai autou kat’ idian eperoton auton) "His disciples questioned Him privately," away from the hearing of the crowd, Mark 9:18.

3) "Why could not we cast him out?" (hoti hemeis oulk edunethemen ekbalein auto) "Why were we not able to expel it,’’ or to cast the unclean spirit out of him? Matthew 17:19. Why did we fail? they inquired, Mark 9:18.

1) "And He said unto them," (kai eipen autois) "And He said to all of them," to the disciples, the nine who had tarried during the transfiguration event, Mark 9:2-8.

2) "This kind can come forth by nothing," (touto to genos en oudeni dunatai ekselthein) "This kind can be caused to come out, by nothing at all,’’ is not able to occur unless,

3) ’’But by prayer and fasting.’’ (ei me en proseuche) ’’Except (it be) by prayer,’ and some ancient versions add "fasting," absent from the Sinaitic manuscript; The prayer must be a prayer of faith, and in faith, through an appeal that it come from almighty God, Matthew 17:21; Matthew 19:26, Mark 10:27.

JESUS FORETELLS HIS DEATH AND RESURRECTION V. 30-32

1) "And they departed thence," (kakeithen ekselthontes) "And they went out and away from that place,’’ either near Caesarea Philippi or near Mt Tabor to the South, but certainly traveling South on the west side of the Sea of Galilee.

2) "And passed through Galilee;” (pareporeuonto dia tes Galilaias) "And passed through the area of Galilee" avoiding the cities, to escape recognition and publicity.

3) ’’And He would not that any man should know it." (kai ouk ethelen hina tis gnoi) "And He very strongly wished that no one should know that He was passing through," as He desired some privacy and solitude with His disciples, which He had formerly sought in the borders of Tyre and Sidon, Mark 7:24. And the eyes of His enemies were also following Him continually.

1) "For He taught His disciples," (edidasken gar tous mathetas autou) "Because He was teaching His disciples,’’ with a design and purpose, 1 Peter 3:15.

2) "And said unto them," (kai elegen autois) "And He told them" advised and foretold them, before it came to be a fact.

3) "The Son of man is delivered into the hands of men,’’ (hoti ho huios tou anthropou paradidotai eis cheiras antlhropon) ’’That the Son of man (heir of humanity) is betrayed (to be given over or delivered up) into the hands of men,’’ as previously disclosed, Matthew 17:22; Mark 7:31.

4) ’’And they shall kill Him," (kai apokteinousin auton) ’’And they will kill Him,’’ slay Him, or murder Him with malice aforethought, without a cause, as prophesied, John 15:25, fulfilling Psalms 35:19; Psalms 69:4.

5) "And after that He is killed," (kai apoktantheis) "And after that He has been killed by them,’’ Matthew 16:4; Matthew 7:23.

6) "He shall rise the third day,’’ (meta theis hemeras anastesetai) "He will arise, after three days,’’ Matthew 26:32; Mark 7:31. Luke adds regarding this ’’but they understood not this saying,’’ Luke 9:44-45.

1) ’’But they understood not that saying,’’ (hoi de egnooun to hrema) "But they did not understand the statement,’’ I really know what He had said.) They did not really grasp what He told them, Hosea 6:2-3; Romans 8:11.

2) "And were afraid to ask Him." (kai ephobountoauton eperotesai) ’’And they feared to question Him,’’ to inquire further about His foretold death and resurrection, Luke 9:44-45; Matthew 17:23.

THE DISPUTE --- WHO SHOULD BE GREATEST?

1) ’’And He came to Capernaum,’’ (kai elthon eis Kapharnaum) "And they came to Capernaum,’’ at the time Temple taxes came due, Matthew 17:24-27. It was the residence place of Jesus.

2) ’’And being in the house He asked them,’’ (kai en te oikia genomenos eperota autous) ’’And when He was inside the house (residence) He questioned them," inquired of them, His disciples, while away from the crowd.

3) "What was it that ye disputed,’’ (ti dielogizesthe) ’’What were you all debating?’’ disputing about, conversing, or differing about.

4) ’’Among yourselves by the way?’’ (en to hodo) "in the way?’’ while we were traveling today? For man shall give account of every idle word, Matthew 12:36; Luke 9:46.

1) "But they held their peace:" (hoi de esiopion) ’’Then they were all silent,’’ kept silent, ashamed to tell. Their silence was an eloquent testimony of carnal guilt, so different from His unselfish purpose in His announced coming death, John 10:18.

2) ’’For by the way,’’ (en te hodo) "Because in the way,’’ while in transit, or journeying that day.

3) ’’They had disputed among themselves," (pros allelous gar dielechthesan) "They had debated (disputed) with one another," Mark 10:33. They had been disputing in vain glory that day, a thing, disapproved of our Lord, Philippians 2:3; James 3:14.

4) ’’Who should be the greatest.’’ (tis meizon) ’’Who was greater among them,’’ who might have preeminence, be the leader or master, if Jesus was killed, a matter of carnal priority that had arisen among them, Mark 10:34-35; Galatians 5:26.

Every word seems designed to teach them unselfish­ness and humility in service, to look on the welfare of others, Philippians 2:4.

1) "And He sat down and called the twelve," (kai kathisas ephonesen tous dodeka) "And sitting down He called the twelve,’’ the apostles, for an intimate moment of council and caution.

2) "And saith unto them,’’ (kai legei autous) "And addressed them," while seated, as follows:

3) "If any man desire to be first,’’ (ei tis thelei protos einae) "If anyone really wants to be first," to have priority of rank, position, or honor (from God), or preeminence among men, in religious matters, Matthew 20:24; Mark 10:43.

4) "The same shall be last of all,’’ (estai panton eschatos) "That one shall be last of all," in order, rank, or position of honor among men; God’s way up is down! The highest exaltation of Jesus followed His descent from heaven, to the cross, and into the grave, 2 Corinthians 8:9; Philippians 2:5-11.

5) "And a servant of all." (kai panton diakonos) ’’And a servant of all, in their common needs," much as Paul considered himself, 1 Corinthians 9:22; 1 Corinthians 15:9; Matthew 20:27-28;

1) "And He took a child,’’ (kai labon paidion) "And taking a child," not as a model, but as an object of kind treatment, perhaps Peter’s child, in whose home in Capernaum, He is believed to have stayed, Matthew 8:14; Luke 4:38.

2) "And set him in the midst of them:” (estesen auto en meso auton) "He set it(him) in their midst," in the midst of the twelve apostles, to use as an object lesson, as He sat there instructing them, Mark 9:35.

3) "And when He had taken him in His arms," (kai enagkalisamenos auto) "And holding him affectionately in His arms,’’ to suggest how all that the child represented should be treated with kindness, Mark 10:13-14.

4) "He said unto them," (eipen autois) "He asserted to them,’’ in a manner of instruction, 1 Corinthians 3:18-19.

1) "Whosoever shall receive one of such children," (hos an en ton toiouton paidion deksetai) "Whoever receives one of such (trusting) children;" "Whoever’’ means apostle or disciple, minister, or layman, shall receive into his heart sympathy, care, interest or affection, even one.

2) "In my name," (epi to onomati mou) "On my authority," or in my name, for my sake, to lead into my labors, to salvation and church covenant service.

3) "Receiveth me:” (eme dechetai) "He of his own accord, will, or choice receives me," is resolved to receive me. Luke 9:48.

4) ’’And whosoever receiveth me," (kai hos en eme dechetai) "And whoever receives me," as Savior and Lord, John 1:11-12; Ephesians 2:10.

5) "Receiveth not me,’’ (ouch eme dechetai) "He receives of his own accord, and in his own behalf not (only) me,’’ John 13:20; John 17:21-24.

6) ’’But Him that sent me." (alla ton aposteilanta me) ’’But he also receives the one (God the Father) who sent me," Matthew 10:40; John 3:17; John 20:21;

THE REBUKE OF SECTARIANISM V. 38-41

1) "And John answered Him, saying,’’ (ephe auto ho loannes) "Then John (the apostle) said to Him," as he sat there.

2) ’’Master, we saw one casting out devils in thy name,’’ (didaskale eisomen tina en to onomati sou ekballonta daimonia) "Master, we saw a certain one casting out (or expelling) demons in your name,’’ using your name, probably a disciple of John the Baptist, who had not yet begun following Jesus, Luke 9:49-50.

3) ’’And he followeth not us:” (hos ouk akolouthei hemin) "Who does not follow us,’’ fellowship with, associate with, or go along with us, though he cast out demons in Jesus’ name. For every man shall receive his own reward 1 Corinthians 3:8. He who gathereth not to the master scatters, Matthew 12:30.

4) "And we forbad him,’’ (kai ekoluomen auton) "And we just forbade him,’’ told him to stop it, to stop using your name, told him to stop doing good? Why? It does not say he was ’’trying to cast out demons," but doing it, see? Philippians 1:14-18.

5) "Because he followeth not us." (hoti ouk akolouthei hemin "Because he simply was not following us, “ or keeping company with us, an expression of Phariseeism or bigotry, as in Mark 10:13-16; note Moses’ reproof of a similar spirit, Numbers 11:26-30.

God’s people are always more in number than some of His people, in isolation from others, may often come to think, 1 Kings 19:9-18. Elijah thought he was the only one left in Israel, doing God’s work, when God had seven thousand faithful left. He was 7,000 points off. See? Romans 12:3.

1) "But Jesus said, Forbid him not,’’ (ho de lesous eipen me koluete auton) "Then Jesus replied, Do not forbid him," or do not obstruct him in what he is doing, Matthew 12:30; You know not what manner of spirit ye are of, Luke 9:52-56.

2) "For there is no man,’’ (oudeis gar estin) ’’For there does not exist one person," with us in heart, though not in company, who is hostile against us in our labors.

3) ’’Which shall do a miracle in my name," (hos poesei dunamin epi to onomati mou) "Who shall be able to do a mighty work in my name,’’ actually do a work, not ’’fake it," in my name, as the seven sons of Sceva tried to do, Acts 19:13-18.

4) "That can lightly speak evil of me." (kai dunesetai tachu kakolo

’gesai me) ’’And will be able with a light touch (quickly) to speak ill of me,’’ hereafter, Matthew 6:24; 1 Corinthians 12:3.

1) ’’For he that is not against us,’’ (hosgaroukesin kath hemon) ’’Because the one that is not against us,’’ Luke 11:23.

2) "Is on our part.’’ (huper hemon estin) "He is(working) on our behalf,’’ doing work for Jesus, even if he is not following, fellowshipping, or directly associating with us, for none can serve two masters, Matthew 6:24; Luke 16:13; Matthew 12:30.

1) ’’For whosoever shall give you," (hos gar an humas) "Because whoever (should give) to you all," as an act of compassion, care, help, hospitality, or gratitude for your labors,

2) ’’A cup of water to drink in my name," (potise ptoerion heudatos en onomati) "A cup of water to drink in my name, ’ which all gave to travelers as a mere courtesy in those dry, sultry lands, to refresh one in labor or on his pilgrimage, John 2:7; Matthew 10:42; Matthew 25:35-40.

3) ’’Because ye belong to Christ," (hoti Christou este) "Because you all belong to Christ," are of Him, are His property - - - you all are Divinely owned. 1 . First, as His redeemed children, 2. Second, as His church which He established and purchased with His own blood, 3. Third, as His espoused and coming bride, 1 Corinthians 3:23; 1 Corinthians 6:19-20; Acts 20:28; Ephesians 5:25; 2 Corinthians 11:2; Revelation 19:5-9.

4) "Verily I say unto you," (amen lego humin) "Truly (assuredly)] say to you all," regarding the smallest of such deeds of kindness in my labors, 2 Timothy 1:16-18; Hebrews 6:10 -­12.

5) "He shall not lose his reward." (hoti ou me apolese ton misthon autou) "That one will by no means (under no circumstances) lose his reward," Rewards earned, can not be forfeited, any more than salvation received, can thereafter be lost, but rewards must be earned by faithful, persevering labors, Luke 6:22-23; Luke 6:35, no matter how small one’s talents maybe, The kind rebuke of Jesus to His disciples for finding fault with others who cast out devils in Jesus’ name, but were not following in the same company with Jesus, is contrasted with this small and kind deed that will not be without reward, See? 1 Corinthians 3:8.

JESUS’ SOLEMN WARNING ABOUT HELL V. 42-50

1) "And whosoever shall offend,’’ (kai hos an skandalise) "And whoever offends," or scandalizes, casts a hindrance, a stumbling block, in the path or journey of one to cause him to fall in Divine Service, or Christian living, Matthew 18:6; Luke 17:1-2.

2) ’’One of these little ones that believe in me,’’ (hena ton mikron touton ton pisteuonton) "One of these little ones who believes," who trusts, to cause him to doubt or stumble, or turn back or away from following me, Romans 14:21; 1 Corinthians 8:13; 1 Corinthians 10:24; 1 Corinthians 10:31-32.

3) "It is better for him," (kalon estin auto mallon) "it is far better for him,’’ better for that hinderer, that offender, that one who trips another up in his path of following Jesus, to make him fail, so that he loses his influence for Jesus and truth, morally, ethically, as warned of Paul, 1 Corinthians 8:8-13; 1 Corinthians 10:20-24.

4) ’’That a millstone were hanged about his neck," (ei perikeitai mulos onikos peri ton trachelon autou) ’’If a heavy millstone should be hanged about his neck," the large, heavy "ass-millstone" one turned by an ass, rather than a small hand-millstone.

5) "And he were cast into the sea." (kai bebletai eis ten thalasson) "And that he simply be thrown into the sea,’’ Matthew 18:6 adds, "in the depths of the sea," or deep parts of the sea, to drown, to die, to end his life that hinders the work of one of the smallest or weakest "little ones,’’ or servants and witnesses of Jesus Christ. To hinder a weaker servant of Jesus Christ, to the point of causing him discouragement to quit his path of following Jesus, is a grave sin that every person should avoid, lest he lose his life, under God’s chastening hand, 1 Corinthians 10:31-33; 1 Corinthians 11:31-32.

1) "And if thy hand offend thee," (kai ean skandalise se he cheir sou) "And if your hand should offend or scandalise you," as an individual; If it offends you in an unholy manner, God is offended worse, Matthew 5:29-30.

2) "Cut it off;” (apokopson auten) "Cut if off," or cutout, stop doing what is being done by your hand to offend, to cause a weak person to stumble or fall. Is it a gambling game? or a deed that may mislead a weak child of God? Cut it out or "butt" out of it.

3) "it is better for thee to enter into life maimed,"(kalon estin se kullon eiselthein eistenzoen)"It is ideal for you to enter into life maimed," limited in labors or deeds done by hand, even if you find pleasure in them; if a weak one may be caused to stumble by it.

4) "Than having two hands to go into hell," (e tas duo cheiras echonta apelthon eis ten geenan) "Rather than to go on away into Gehenna-hell with two hands,’’ that is, than to have the works or deeds or your hands burned in hell, so that you are saved, “as if by fire,” 1 Corinthians 3:13-15.

5) "Into the fire that never shall be quenched:" (eis to pur to asbeston) ’’Into the unquenchable fire," the fire that is eternal, that will never go out, that will burn unregenerate men and the immoral refuse of men forever and ever, Matthew 25:41; Matthew 25:46; Luke 12:5.

It is in harmony with the Scriptures to teach that the. cutting off of the hand, and plucking out of the eye, that misleads and causes weak ones in Christ to stumble, means to withdraw the hand or eye from doing, or practicing anything that could hurt a weaker brother, rather than have one’s whole body (of service or influence), not his soul, burned. See? Galatians 5:12-14; 1 Corinthians 3:13-15.

1) "Where their worm dieth not,’’ Where the conscience never sleeps, or rests, Revelation 14:11.

2) "And the fire is not quenched.’’ And the fire never goes out, is eternal, Matthew 25:41; Matthew 25:46; Revelation 14:10-11. This verse is an interpolation, omitted in texts of older manuscripts.

1) "And if thy foot offend thee, cut it off:” (kai ean ho pous sou skandalize se apokopson auton) "And if your foot offends you (as an individual) cut it off:- If where you go, any place your foot leads you, or anything your foot does offends or causes a little one in Christ to stumble or fall, quit it, cut it off, or cut it out, lest the deed or work be burned, or the whole body of your work or testimony be burned, 1 Corinthians 3:13-15.

2) "It is better for thee to enter halt into life,’’ (kalon estin se eiselthein eis ten zoen cholon) "It is ideal for you (personally) to enter into life lame,’’ limited in the extent of your labors of life,

3) "Than having two feet to be cast into hell,’’ (e tous duo podas echota blethenai eis ten geenan) ’’Rather than having two feet, to be cast into Gehenna-hell,’ or your entire life’s influence to be lost, burned, 2 John 1:8.

4) ’’Into the fire that never shall be quenched:" (this clause is omitted in what is considered the best Gk. manuscripts.)

1) "Where their worm dieth not,’’ (omitted from the better Gk. manuscripts) though the idea is clearly set forth in this story and in the Scriptures, as a whole.

2) "And the fire is not quenched.’’ The term "worm dieth not" appears to refer to the unsettled conscience, the monitor of the soul of every man, that in torments of memory and self-accusation in hell, will never rest, after God orders "remember" or start recalling your wicked choices and deeds. As maggots in the Gehenna fire refuse of the fires of the Gehenna Valley never stopped wiggling, so will wicked consciences never rest, Luke 16:25.

1) "And if thine eye offend thee, pluck a out:” (kai ean ho ophthalmos sou skandalize se ekbale auton) ’’And if your eye offends or personally scandalizes you, cast it out," get rid of it, cut out beholding what would hurt your influence, hinder the work of the Lord, and cause a weaker brother to stumble.

2) ’’It is better for thee to enter into,’’ (kalon se estin eiselthein eis) "It is ideal for you personally to enter into,’’ have an entrance, acceptance into. This cutting off, plucking out, may also refer to the church’s cutting off gravely offending immoral members, lest the church body’s influence be lost.

3) "The kingdom of God with one eye,’’ (monophthalmon ten basileian tou theou) ’’One-eyed into the kingdom of God," with effective labors, works or testimony, with some rewards,

4) ’’Than having two eyes,’’ (e duo ophthalmous echonta) "Than having or holding on to two eyes," looking at what you please, selfishly, covetously, without regards for others, Philippians 2:4.

5) "To be cast into hell fire:” (blethenai eisten geenan) "To be cast into the Gehenna-hell," the influence of your whole body of life’s service, before the weaker brother, lost or burned, not your soul, 1 Corinthians 3:13-15; 2 John 1:8.

1) "Where their worm dieth not," (hopou ho skoleks auton ou teleuta) "Where their worm is never finished," never dies, the conscience never finds rest in hell, Luke 16:25; Revelation 14:10-11.

2) "And the fire is not quenched." (kai to pur ou sbennutai) "And where the Fire is not ever quenched," or never put out. The idea of this statement, found in Mark 9:44; Mark 9:46 above is in the better, older Gk. manuscripts, Luke 16:26.

1) "For every one shall be salted with fire," (pas gar puri halisthesetai) "Because everyone with fire shall be salted," or preserved by affliction, self-denial, foregoing personal liberties, for the good of others, for the influence of others, and the cause of Christ, 1 Peter 1:7; 1 Peter 4:12-17; 1 Corinthians 10:31.

2) "And every sacrifice shall be salted with salt." (an interpolation by the translators.) Every deed of every child of God, because he ’’belongs to Christ," Mark 9:41, should be done in a context or setting of life, so as to preserve his positive influence for good, in both winning men to Christ and guiding them in a safe path of Spiritual maturity, seeking not one’s own eye, hand, feet or bodily self-will, but the will of Jesus Christ; Paul did, 1 Corinthians 9:19-22; 1 Corinthians 10:24; 1 Corinthians 10:32-33; 1 Corinthians 3:10-15; Galatians 5:13; Philippians 2:4­9.

1) "Salt is good:"- (kalon to halas) "Salt is ideal," for many things," a preserving power, strength or influence, is good seasoning, approved, Leviticus 2:13; Matthew 5:13.

2) "But if the salt have lost his saltiness," (ean de to halas anabon genetai) "Yet if the salt becomes saltless," loses its identity, its continuing, preserving strength or influence, if faith gives way to doubt, 2 Timothy 3:5; Revelation 3:1.

3) "Wherewith will ye season it?" (en finai auto artusete) "By what means will you season it? Or restore its strength? Doubt and uncertainty hinder one’s testimony and influence for Christ.

4) "Have salt in yourselves," (echete en heautois hala) "You all have or hold salt (preserving influence or strength) in yourselves," persevering faith in God, His Word, the integrity of His commands and promises, Ephesians 4:29; Colossians 4:6.

5) "And have peace one with another." (kai eireneuete en allelous) "And be in a state of peace one toward another," among yourselves, as apostles, and as my church, not seeking preeminence one over another, avoiding even in your speech, causing any weak brother to stumble by your "loose talk," Ephesians 4:1-4; Romans 12:18; Romans 14:19; 2 Corinthians 13:11; Hebrews 12:14. One’s speech, "seasoned with salt," of preserving nature and influence, must avoid lying, cursing, backbiting, gossip, fault-finding, whining, griping, and talebearing, as a pattern of life, but speak the things that become a sound mind in Christ, for a good witness, Matthew 5:15-16; Acts 1:8; Colossians 4:6; Titus 2:1; Titus 2:15.

ESSENTIAL

If sugar be not sweet, if fruit have no flavor, if meat be without nutriment, what folly to give it commendation for any other quality! If a man lack manliness, if a woman lack womanliness, if a child lack child likeness, praise for any other characteristic is little else than censure or a sneer. What is home without affection? What is character without sincerity? What is salt without saltiness? If you are a disciple of Christ the real question is, How much of a Christian discipleship is there in you? Everything else - - -all your popularity, all your supposed usefulness, all your zeal in good works - - - is something outside of the only thing that is really worth taking into account in an estimate of your worth as a disciple of Christ.