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The Gospel of Mark

Chapter 9: The Power of the World to Come

Published since 02. Sep. 2025
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Mark 9
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And he said to them, Verily I say unto you, There are some of those standing here that shall not taste death until they shall have seen the kingdom of God come in power. And after six days Jesus takes with [him] Peter and James and John, and takes them up on a high mountain by themselves apart. And he was transfigured before them: and his garments became shining, exceeding white [as snow], such as fuller on earth could not whiten [them].
And there appeared to them Elias with Moses, and they were talking with Jesus. And Peter answering says to Jesus, Rabbi, it is good that we should be here; and let us make three tabernacles, for thee one, and for Moses one, and for Elias one. For he knew not what he should say, for they were filled with fear. And there came a cloud overshadowing them, and there came a voice out of the cloud, *This* is my beloved Son: hear him. And suddenly having looked around, they no longer saw any one, but Jesus alone with themselves. And as they descended from the mountain, he charged them that they should relate to no one what they had seen, unless when the Son of man should be risen from among [the] dead. And they kept that saying, questioning among themselves, what rising from among [the] dead was. And they asked him saying, Why do the scribes say that Elias must first have come? And he answering said to them, Elias indeed, having first come, restores all things; and how is it written of the Son of man that he must suffer much, and be set at nought: but I say unto you that Elias also is come, and they have done to him whatever they would, as it is written of him. And when he came to the disciples he saw a great crowd around them, and scribes disputing against them. And immediately all the crowd seeing him were amazed, and running to [him], saluted him. And he asked them, What do ye question with them about? And one out of the crowd answered him, Teacher, I brought to thee my son, who has a dumb spirit; and wheresoever it seizes him it tears him, and he foams and gnashes his teeth, and he is withering away. And I spoke to thy disciples, that they might cast him out, and they could not. But he answering them says, O unbelieving generation! how long shall I be with you? how long shall I bear with you? bring him to me. And they brought him to him. And seeing him the spirit immediately tore him; and falling upon the earth he rolled foaming. And he asked his father, How long a time is it that it has been like this with him? And he said, From childhood; and often it has cast him both into fire and into waters that it might destroy him: but if thou couldst [do] anything, be moved with pity on us, and help us. And Jesus said to him, The 'if thou couldst' is [if thou couldst] believe: all things are possible to him that believes. And immediately the father of the young child crying out said [with tears], I believe, help mine unbelief. But Jesus, seeing that [the] crowd was running up together, rebuked the unclean spirit, saying to him, Thou dumb and deaf spirit, *I* command thee, come out of him, and enter no more into him. And having cried out and torn [him] much, he came out; and he became as if dead, so that the most said, He is dead. But Jesus, having taken hold of him by the hand, lifted him up, and he arose. And when he was entered into the house, his disciples asked him privately, Wherefore could not *we* cast him out? And he said to them, This kind can go out by nothing but by prayer and fasting. And going forth from thence they went through Galilee; and he would not that any one knew it; for he taught his disciples and said to them, The Son of man is delivered into men's hands, and they shall kill him; and having been killed, after three days he shall rise again. But they understood not the saying, and feared to ask him. And he came to Capernaum, and being in the house, he asked them, Of what were ye reasoning by the way? And they remained silent, for by the way they had been reasoning with one another who [was] greatest. And sitting down he called the twelve; and he says to them, If any one would be first, he shall be last of all, and minister of all. And taking a little child he set it in their midst, and having taken it in his arms he said to them, Whosoever shall receive one of such little children in my name, receives me; and whosoever shall receive me, does not receive me, but him who sent me. And John answered him saying, Teacher, we saw some one casting out demons in thy name, who does not follow us, and we forbad him, because he does not follow us. But Jesus said, Forbid him not; for there is no one who shall do a miracle in my name, and be able soon [after] to speak ill of me; for he who is not against us is for us. For whosoever shall give you a cup of water to drink in [my] name, because ye are Christ's, verily I say unto you, he shall in no wise lose his reward. And whosoever shall be a snare to one of the little ones who believe [in me], it were better for him if a millstone were hung about his neck, and he cast into the sea. And if thy hand serve as a snare to thee, cut it off: it is better for thee to enter into life maimed, than having thy two hands to go away into hell, into the fire unquenchable; [where their worm dies not, and the fire is not quenched]. And if thy foot serve as a snare to thee, cut it off: it is better for thee to enter into life lame, than having thy two feet to be cast into hell, into the fire unquenchable; [where their worm dies not, and the fire is not quenched]. And if thine eye serve as a snare to thee, cast it out: it is better for thee to enter into the kingdom of God with one eye, rather than having two eyes to be cast into the hell of fire, where their worm dies not, and the fire is not quenched. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt [is] good, but if the salt is become saltless, wherewith will ye season it?

In Mark 9, titled "The Power of the World to Come," the disciples witnessed the grace, love, and power of the Lord Jesus as He relieved men of their burdens. In these moments, they experienced a glimpse of the blessedness of the Kingdom of God, albeit amidst weakness, as the King was among them as a poor man, despised and rejected, with nowhere to lay His head. To bolster their faith, and ours, in following a rejected Christ along His lowly path of suffering and reproach, the Lord reveals a vision of the coming glory, showing that the path marked by outward weakness will ultimately conclude with "the Kingdom of God come with power."

In verses 2 and 3, to reveal this glorious vision, the Lord leads Peter, James, and John up a high mountain apart from the others. If we, as believers, are to "look beyond the long dark night and hail the coming day," we must, in spirit, rise above the chaos of this world to find ourselves alone with Jesus. In such moments, as with the disciples, our focus will be captured by the glory of His Person. In this vision, the disciples were first struck by the Lord's glory: "He was transfigured before them." In later years, Peter could confidently write about this monumental scene, stating, "We made known to you the power and coming of our Lord Jesus Christ." They spoke not only of His coming but also of "the power" accompanying it. They witnessed a glimpse of the mighty power that, at His coming, will transform us into His likeness in the twinkling of an eye. In an instant, He was "transfigured," and His garments of humiliation were transformed into shining raiment "exceeding white as snow."

Furthermore, we learn that in His reign of glory and power, He will be accompanied not only by the saints of the present age, represented by the three apostles, but also by all believers who lived prior to His arrival on Earth, symbolized in the vision by Moses and Elijah—two of the most prominent witnesses to God during the times of the Law and the Prophets.

(Vv. 5-8). These witnesses will share in Christ's earthly glory; however, no matter how great they may have been in their time, they must yield to Christ. His personal glory as the supreme One is maintained. He received dishonor and shame from the nation, and from His disciples, though they were genuine but somewhat ignorant—He received little more than the honor they would give to Moses and Elijah. Peter, for instance, suggested putting the Lord on the same level as these great servants. Later, when the Holy Spirit came, Peter recognized the true significance of this profound scene. He stated that the Lord Jesus "received from God the Father honor and glory when there came such a voice to Him from the excellent glory, 'This is my beloved Son, in whom I am well pleased.'" The honor He received from the Father, and from heaven—the excellent glory—contrasts sharply with what He received from people and even from true disciples. In our time, aren't believers often at risk of forgetting that, regardless of how devoted or spiritual individual servants may be, the Lord remains supreme? These servants may change and eventually pass away, but concerning the Lord, it can be said, "Thou remainest," and "Thou art the Same." Thus, after the disciples heard the voice from heaven saying, "This is my beloved Son: hear Him," they "saw no man anymore, save Jesus only."

Furthermore, they realized He was "with themselves." They had just seen two men "with Jesus" in glory; now, they see Jesus "with themselves" on the path to glory. It is beneficial for us to recognize the glory of the Person of Jesus—the One we will be with in glory—and that He is with us on our journey toward glory.

(Vv. 9, 10). In order for this to be possible, our blessed Lord had to die and rise again from among the dead. Later, an apostle could write, "He died for us, that whether we wake or sleep, we should live together with Him" (1 Thess. 5:10). At that time, this significant truth posed a challenge for the disciples. They believed in a general resurrection at the last day (John 11:24), but the idea that someone could rise from among the dead while leaving others in their graves for a later resurrection was completely foreign to them. Nevertheless, this is the fundamental truth of Christianity. The resurrection of Christ from among the dead provides everlasting proof of God's acceptance of His work, ensuring that believers are accepted in Him and will participate in the first resurrection of the righteous. As stated, "Every man in his own order: Christ the firstfruits; afterward they that are Christ's at His coming" (1 Cor. 15:23). Unfortunately, similar to ourselves, when faced with difficulties, the disciples often kept their questions "with themselves, questioning one another" instead of bringing their concerns before the Lord.

(Vv. 11-13). However, the disciples had another difficulty they wanted to discuss with the Lord. The scribes claimed that Elijah must come first, but it seemed that Elijah had not preceded the Lord. This difficulty arose because, while they accepted the Scriptures that foretold Christ's coming in glory, they overlooked those that spoke of His coming to suffer as the Son of Man. The prophecy of Malachi states that Elijah would precede Christ's coming in glory. This prophecy will undoubtedly be fulfilled. Nevertheless, morally, he had already come in the form of John the Baptist, who arrived in the spirit of Elijah, calling the people to repentance (see Matt. 11:14).

In the previous chapter, the Pharisees disputed against Christ (Mark 8:11). After coming down from the Mount, the Lord finds the scribes arguing with His disciples (N. Tr.). Later, the Lord reminds us that "The servant is not greater than his Lord," adding, "If they have persecuted Me, they will also persecute you" (John 15:20). It is not surprising that if men dare to argue against Christ, they will also oppose His followers. While Christ's perfection shines through in the face of opposition, our weaknesses are often exposed. Thus, after witnessing the glory of the Lord on the Mount, we encounter the misery of humanity, the power of Satan, and the frailty of the disciples at its base.

When the Lord sent out the Twelve, He "gave them power over unclean spirits," enabling them to successfully cast out many demons for a time (Mark 6:7, 13). However, here we observe a moment of failure; they could not cast out the dumb spirit. Although power was present for miracles and to overcome all of Satan's influence, the disciples failed to wield it due to a lack of faith.

In response to this failure, the Lord exclaims, "O faithless generation, how long shall I be with you? How long shall I suffer you?" These words underscore the severity of the disciples' failure. It meant that their testimony for God had faltered, which could lead to the end of the current dispensation. The phrase "How long shall I be with you?" suggests that there is a limit to the Lord's time on earth. A generation in need, oppressed by the forces of evil, does not drive the Lord away; instead, it is precisely this deep need that brought Him into the world, as it is written, "Christ Jesus came into the world to save sinners." It is the lack of faith, rather than mere neediness, that ultimately brings His mission of grace and power on earth to a close. When believers can no longer tap into the resources available in Christ, His earthly service is complete.

Does this not carry a message for Christians today? Is it not the shortcomings of God's people, rather than the world's increasing wickedness, that are leading to the conclusion of this age of grace? The institution that claims to publicly represent Christ in these final days becomes so distasteful to Him that He declares, "I will spue thee out of my mouth."

Yet, the goodness of the Lord remains unaffected by human opposition or the failures of His own. He offers comforting words regarding the demon-possessed man: "Bring him to Me." As someone has noted, "Faith, however small, is never left without an answer from the Lord." What a consolation that is! Regardless of the overwhelming unbelief present in the world or among Christians, if there is even one solitary person left who believes in the goodness and power of the Lord Jesus, that individual can approach Him with a genuine need and simple faith, and find His heart ready and His power sufficient. Just as the Lord could say, "Bring him to Me" in the face of His disciples' failures, so too does He stand ready to bless any individual who hears His voice and opens the door to Him.

May we be fortunate to respond to His call and say:

O Lord and Saviour, we recline

On that eternal love of Thine,

Thou art our rest, and Thou alone

Remainest when all else is gone.

In verses 20-27, in response to the Lord's words, they brought the case of need "to Him." However, as is often the case with us, they approached with weak faith in the Lord's power. The poor father pleads, "If Thou canst do anything, have compassion on us, and help us." The Lord replies, "The 'if thou couldest' is 'if thou couldest believe': all things are possible to him that believes" (N. Tr.). It has been rightly observed that "Power connects itself with faith; the difficulty lies not in Christ's power, but in man's belief. All things are possible if he can believe." This highlights a crucial principle: Christ's power is always available to accomplish good for humanity; unfortunately, it is often our lack of faith that prevents us from benefiting from it.

(Vv. 28, 29). Alone with His disciples in the house, the Lord reveals the profoundly important truth that faith, which calls upon the Lord in our difficulties, can only be sustained through intimate communion with God. This communion is expressed through prayer and abstaining from worldly distractions, which is emphasized by fasting. Just like the disciples, we often find that behind our lack of faith in utilizing the Lord's power lies a deficiency in our prayer life with Him.

(Vv. 30-32). The glory of the Kingdom had been revealed, and the Lord's power and grace to bring about the Kingdom's blessings had been demonstrated. Yet, this only highlighted the world's unbelief and His own disciples' failure to harness the power present among them. With His departure nearing, the opportunity for public appeal to the nation had passed. While He would still offer grace for individual needs, the time for His reign had not yet arrived, which is why, as He traveled through the land, "He would not that any man should know it." The magnitude of human sin was about to culminate in the crucifixion of the Son of Man. Still, this event would also showcase Christ's mighty power over sin, Satan, and death through His resurrection. The Lord's words further illustrate the disciples' weakness: they lacked the spiritual insight to understand the resurrection and were "afraid to ask Him" about it. In the case of the man with the evil spirit, their faith was too weak to access Christ's power; now their confidence falters when it comes to His wisdom. Alas, like the disciples, when faced with difficulties, we often seek solutions by discussing them "one with another" (Verse 10), instead of turning to Christ, our Head, who embodies all wisdom.

(Vv. 33, 34). In solitude with His disciples, the Lord uses a simple question to reach their consciences, revealing the root of much of their weakness. They had been arguing among themselves about "who should be the greatest." Sadly, this desire for greatness has been a root cause of many disputes among God's people since that time. Regardless of the topic at hand, self-interest often underlies such disputes, as the desire to be "the greatest" leads to the belittling of others in an effort to elevate oneself. The very thought of being great highlights how little the disciples understood the nature of the Kingdom. They failed to recognize that the Kingdom exists to display all that God represents in love, righteousness, grace, and power. Similarly, today's believers may fall into the trap of using the community to exalt themselves. The Corinthians did so through their gifts and fleshly methods; the Galatians through legality; and the Colossians were at risk of doing so through superficial religious practices.

However, when believers engage in disputes, they must remain silent in the presence of the Lord. We can be certain that when believers argue amongst themselves, they are no longer consciously aware of His presence.

With infinite patience, the Lord instructs His disciples. In light of their heartlessness, which sought their own greatness at the moment He reminded them that He was about to be killed, He did not respond with indignation or leave them. Instead, He "sat down and called the twelve" around Him, gently teaching them the path to true greatness. If anyone desires to be first in the Kingdom, they must be last on the path leading to glory—becoming the "servant of all." We might be willing to serve a great person or a devoted saint to exalt ourselves, but are we prepared to be the "servant of all?" It has been rightly said that "Love is the most powerful of all things, and loves to minister, not to be ministered to," and again, "He who is smallest in his own eyes is the greatest" (J.N.D.).**

Having instructed the disciples in the path of true greatness, the Lord illustrates His teaching by placing a little child in their midst and showing how He could stoop to take a little child into His arms of love. The disciple who receives one of these little children in His Name will be following the Lord on the path to true greatness. By doing so, they will be stooping to the lowest in the Name of the Highest. In this way, they will find themselves in the company of Christ; to receive Christ is to receive the One who sent Him. Thus, by refusing self and self-exaltation, we will find ourselves alongside Divine Persons.**

We see the danger of exalting self, and in the following incident, we observe another trap: the danger of exalting a group. John says, "Teacher, we saw someone casting out demons in Your Name, and he does not follow us; so we forbade him, because he does not follow us." Although they were following Christ, they had just failed, due to a lack of prayer and fasting, to cast out a demon. Now, they forbid someone else from doing what they could not, simply because he did not follow them. In His response, the Lord emphasizes that a disciple's relationship with Him is of utmost value. It may be true that the man lacked the faith to identify himself with the disciples who were publicly following the Lord, but if he could perform a miracle in Christ's Name, it was evident that he valued that Name and would not speak lightly of it.**

The world had so thoroughly rejected Christ that there were none in that circle but His opposers. If there are any not against Christ, they must belong to those who are on His side, even if they lack the faith to identify with Him publicly. John said they are not "with us," but the Lord replies that they are "not against us." The disciples were placing too much emphasis on their small, weak group gathered around Christ and too little on Christ, the glorious Person to Whom they were gathered. The Lord reminds them that His Name is everything. Even the smallest act, such as giving a cup of cold water to someone belonging to Christ, if done in His Name, will not lose its reward.**

Warnings follow: we must be careful that, in condemning others, we do not put a stumbling block in the path of one of Christ's little ones. Furthermore, we must deal faithfully with every evil tendency in ourselves by refusing anything that leads to sin. This may require the stern rejection of what is most precious to the flesh—the land, the foot, and the eye, as well as all forms of evil into which these members can lead us. Let us not forget that these evils are leading people toward never-ending judgment.

In verses 49 and 50, it states that everyone will undergo testing. The fire will test both saints and sinners. "Every one shall be salted with fire, and every sacrifice shall be salted with salt." The sinner who rejects Christ will be cast into unquenchable fire; however, true saints will be tested by fire through trials and even persecution. The apostle Peter reminds us that our faith may be tested by fire and warns us not to be surprised when we face a "fiery trial." Instead, we should rejoice, because if we partake in "Christ's sufferings," we will also share in "His glory" (1 Peter 1:7; 1 Peter 4:12-13). The life of a believer is seen as a sacrifice, as we are called to present our "bodies as a living sacrifice, holy and acceptable to God" (Romans 12:1). This sacrifice must be kept pure and "salted with salt." A Christian who lives a holy life becomes a witness in the world. Without holiness, however, one's life becomes like salt that has lost its flavor. We must have salt in ourselves and walk in peace with others.

Throughout the chapter, on one hand, we see the perfections of Christ, and on the other, we see the weaknesses of the flesh, even in true disciples—those who loved and followed the Lord. In the presence of glory, the disciples were "sore afraid" (Mark 9:6). When faced with the power of Satan, they lacked the faith to utilize the power available to them in Christ (Mark 9:18, 19). This lack of faith stemmed from their neglect of prayer and fasting (Mark 9:29). Lacking communion with God in prayer, they discussed their difficulties with each other but were afraid to ask Him directly (Mark 9:10, 32). Being distant from Christ, they argued among themselves, each seeking to be the greatest, and condemned others for acting in Christ's name if they were not part of their group (Mark 9:38).

However, while recognizing our own weaknesses reflected in the disciples, we can also see the abundance of resources we have in Christ. Upon the Mount, we witness the glory and power of the Kingdom and are reminded that we will be with Him in glory. At the bottom of the Mount, amidst our weaknesses and challenges, He remains with us as our unfailing resource. We are invited to bring every trial and every difficult question to Him (Mark 9:19, 33). He is our teacher (Mark 9:31), the one we gather in His name (Mark 9:39), and He will reward even the smallest act done in His name (Mark 9:41).

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