Tag: Expository Thoughts on Mark by J.C. Ryle

We read in these verses an account of one of our Lord’s miracles. Let us see in it, as we read, a vivid emblem of spiritual things. We are not studying a history which concerns us personally no more than the exploits of Caesar or Alexander. We have before us a picture which ought to be deeply interesting to the soul of every Christian.

Let us mark in this passage, the ignorance of our Lord’s disciples. We find James and John petitioning for the first places in the kingdom of glory. We find them confidently declaring their ability to drink of their Master’s cup and be baptised with their Master’s baptism. In spite of all the plain warnings of our Lord, they clung obstinately to the belief that Christ’s kingdom on earth was immediately going to appear. Notwithstanding their many shortcomings in Christ’s service, they had no misgivings as to their power to endure anything which might come upon them. With all their faith, and grace, and love to Jesus, they neither knew their own hearts, nor the nature of the path before them. They still dreamed of temporal crowns, and earthly rewards. They still knew not what manner of men they were.

The first thing which demands our attention in these verses, is the glorious promise which they contain. The Lord Jesus said to His apostles, “Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or wife, or children, or lands, for my sake, and the Gospel’s; but he shall receive an hundred-fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.”

The story we have now read is recorded no less than three times in the New Testament. Matthew, Mark, and Luke were all inspired by one Spirit to write it for our learning. There is no doubt a wise purpose in this three-fold repetition of the same simple facts. It is intended to show us that the lessons of the passage deserve particular notice from the Church of Christ.

The scene brought before us in these four verses is deeply interesting.–We see young children brought to Christ, “that He should touch them,” and the disciples rebuking those that brought them. We are told that when Jesus saw this He was “much displeased,” and rebuked His disciples in words of a very remarkable tenor. And finally we are told, that “He took them up in His arms, put His hands upon them and blessed them.”

The opening verse of this passage shows us the patient perseverance of our Lord Jesus Christ as a teacher. We are told that He came “into the coasts of Judaea by the farther side of Jordan: and the people resort unto Him again; and as He was wont, He taught them again.”

We see in these verses, the mind of Christ on the great subject of toleration in religion. The apostle John said to Him, “Master, we saw one casting out devils in Thy name, and he followeth not us: and we forbad him, because he followeth not us.” The man was doing a good work without doubt. He was warring on the same side as the apostles, beyond question. But this did not satisfy John. He did not work in the company of the apostles. He did not fight in line with them. And therefore John had forbidden him.–But let us hear now what the great Head of the Church decides! “Jesus said, forbid him not; for there is no man which shall do a miracle in my name that can lightly speak evil of me. For he that is not against us, is on our part.”

Let us mark, in these verses, our Lord’s renewed announcement of His own coming, death, and resurrection. “He taught His disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after he is killed, he shall rise the third day.”

The contrast between these verses and those which precede them in the chapter is very striking. We pass from the mount of transfiguration to a melancholy history of the work of the devil. We come down from the vision of glory, to a conflict with Satanic possession. We change the blessed company of Moses and Elias, for the crude communion of unbelieving Scribes. We leave the foretaste of millennial glory, and the solemn voice of God the Father testifying to God the Son, and return once more to a scene of pain, weakness, and misery,–a boy in agony of body, a father in deep distress, and a little band of feeble disciples restrained by Satan’s power, and unable to give relief.–The contrast, we must all feel, is very great. Yet it is but a faint emblem of the change of scene that Jesus voluntarily undertook to witness, when He first laid aside His glory and came into the world. And it is after all a vivid picture of the life of all true Christians. With them, as with their Master, work, conflict, and scenes of weakness and sorrow will always be the rule. With them too, visions of glory, foretastes of heaven, seasons on the mount, will always be the exception.

The connection of this passage with the end of the last chapter ought never to be overlooked. Our Lord had been speaking of His own coming death and passion,–of the necessity of self-denial, if men would be His disciples,–of the need of losing our lives, if we would have them saved. But in the same breath he goes on to speak of His future kingdom and glory. He takes off the edge of His “hard sayings,” by promising a sight of that glory to some of those who heard Him. And in the history of the transfiguration, which is here recorded, we see that promise fulfilled.