Mark 9:49 注釈

In this chapter, we have, I. Christ's transfiguration upon the mount (Mar 9:1-13). II. His casting the devil out of a child, when the disciples could not do it (v. 14-29). III. His prediction of his own sufferings and death (Mar 9:30-32). IV. The check he gave to his disciples for disputing who should be greatest (Mar 9:33-37); and to John for rebuking one who cast out devils in Christ's name, and did not follow with them (v. 38-41). V. Christ's discourse with his disciples of the danger of offending one of his little ones (v. 42), and of indulging that in ourselves, which is an offence and an occasion of sin to us (v. 43-50), most of which passages we had before, Mt. 17 and 18.

And he said unto them,.... Both to his disciples, and the multitude, verily I say unto you, there be some of them that stand here; that were then living, and upon the spot, which shall not taste of death, or die, till they have seen the kingdom of God come with power. When Jesus was declared both Lord and Christ, by the wonderful effusion of the Holy Spirit; the Gospel spread in the world both among Jews and Gentiles, in spite of all opposition, under the power and influence of the grace of God, to the conversion of thousands of souls; and that branch of Christ's regal power exerted in the destruction of the Jewish nation; See Gill on Mat 16:28. This verse properly belongs to the foregoing chapter, to which it is placed in the Vulgate Latin version; and so it concludes one in Matthew, and ought not to begin a new chapter.

(Vict. Ant. e Cat. in Marc.) Similar to this is that which the Apostle says, And the fire shall try every man's work of what sort it is. (1 Cor. 3:13.) Afterwards he brings in a witness from Leviticus: which says, And every oblation of thy meat offering shall thou season with salt. (Lev. 2:13.) (v. Vict. Ant. in Cat.) Or else it is meant, that every gift of our victim, which is accompanied by prayer and the assisting of our neighbour, is salted with that divine fire, of which it is said, I am come to send fire on earth. (Luke 12:49.)

For every one shall be salted with fire, and every sacrifice shall be salted with salt. For the stench of worms is usually born from the corruption of flesh and blood. Therefore, fresh meat is seasoned with salt so that, once the blood moisture is dried out, worms cannot breed. Thus, flesh and blood create worms, for carnal pleasure, which is not resisted by the seasoning of continence, generates eternal punishment for the luxurious. Whoever wishes to avoid this stench should strive to season both the body with the salt of continence and the mind with the seasoning of wisdom to restrain it from the stain of error and vice. It is remarkably said: "For every one shall be salted with fire." What is salted with salt wards off the decay of worms. But what is salted with fire, that is, seasoned with flames sprinkled with salt, not only drives away all contagion of worms but also consumes the very flesh that is so salted. The decrees of the divine law declare it to be usual in the matter of sacrifices that were burned on the altar, where in every sacrifice and offering it was commanded that salt be offered. Thus, salt signifies the sweetness of wisdom, and fire signifies the grace of the Holy Spirit. "For every one shall be salted with fire" because every chosen person ought to be cleansed from the corruption of carnal desire by spiritual wisdom, so that they may be made a fitting sacrifice for the divine altars. Thus it is fitting that, after saying "For every one shall be salted with fire," it added "And every sacrifice shall be salted with salt." For he truly exists as the sacrifice of the Lord who, by purifying his body and soul from vices through the love of the Holy Spirit, consecrates himself to God. Not only is such a sacrifice sprinkled with salt, but it is also consumed by fire when not only the contagion of sin is driven away, but even the pleasure of the present life, which is in the flesh, is taken away from the minds of the chosen, and they long with a focused mind for the conversation of future life. Was not the sacrifice salted with sacred fire who said, "But our citizenship is in heaven" (Phil. III)? From where also we expect the Savior, the Lord Jesus Christ, who will reform the body of our lowliness, conformed to the body of his glory (Ibid.). For those who, with the most certain hope of future immortality, looked upon their frail body as already reformed in the likeness of the Lord's resurrection, lived as consecrated victims to God through spiritual fire even in the present, according to the word of the same apostle: "I beseech you, brothers, by the mercy of God, that you present your bodies as a living sacrifice, holy and pleasing to God" (Rom. XV). We can rightly understand what is said: "For every one shall be salted with fire. And every sacrifice shall be salted with salt" (Mark IX), that the altar of God is the heart of the chosen, and the sacrifices to be offered on this altar are the good works of the faithful. In every sacrifice, salt should be offered because no good work exists that does not salt wisdom, cleansing it of all corruption of vain praise, and other perverse or superfluous thoughts. For the care of continence punishes the enticements of the flesh. The fire that consumes sacrifices on the altar is certainly the one of which John said: "He will baptize you with the Holy Spirit and fire" (Ibid. III); through whom our good works are helped so they may either commence or be perfected, or surely the fire of tribulation through which the patience of the faithful is exercised so that it may have perfect work. Therefore, everyone shall be salted with fire, and the sacrifice shall be salted with salt (Ibid. IX), because every faithful person who wants to avoid the eternal worm of torment must be chastened either by the fire of spiritual grace or by the tribulations coming from outside, so they can become a worthy sacrifice to God. This passage relates to the preceding parts, where the command was given to cut off the scandalizing members: for this is also to be salted with fire, that is, to be exercised by temptations, to deny those close to us and loved ones for the love of Christ.

(ubi sup.) But because the Lord had three times made mention of the worm and the fire, that we might be able to avoid this torment, He subjoins, For every one shall be salted with fire. For the stink of worms always arises from the corruption of flesh and blood, and therefore fresh meat is seasoned with salt, that the moisture of the blood may be dried off, and so it may not breed worms. And if, indeed, that which is salted with salt, keeps off the putrefying worm, that which is salted with fire, that is, seasoned again with flames, on which salt is sprinkled, not only casts off worms, but also consumes the flesh itself. Flesh and blood therefore breed worms, that is, carnal pleasure, if unopposed by the seasoning of continence, produces everlasting punishment for the luxurious; the stink of which if any man would avoid, let him take care to chasten his body with the salt of continence, and his mind with the seasoning of wisdom, from the stain of error and vice. For salt means the sweetness of wisdom, and fire, the grace of the Holy Spirit. He says therefore, Every one shall be salted with fire, because all the elect ought to be purged by spiritual wisdom, from the corruption of carnal concupiscence. Or else, the fire is the fire of tribulation, by which the patience of the faithful is proved, that it may have its perfect work.

(ubi sup.) We may also understand the altar to be the heart of the elect, and the victims and sacrifices to be offered on the altar are good works. But in all sacrifices salt ought to be offered, for that is not a good work which is not purged by the salt of wisdom from all corruption of vain glory, and other evil and superfluous thoughts.

"Everyone," He says, "shall be salted with fire," that is, shall be tested, as Paul also says that everything will be tested by fire (1 Cor. 3:13). "And every sacrifice shall be salted with salt"—these words Jesus cited from the book of Leviticus (Lev. 2:13). Therefore, we must salt our sacrifices with the salt of God, that is, offer sacrifices that are not sickly and weak, but strong and healthy.

For as salt preserves flesh, and suffers it not to breed worms, so also the discourse of the teacher, if it can dry up what is evil, constrains carnal men, and suffers not the undying worm to grow up in them.

The oblation of the Lord is the race of man, which is here salted by means of wisdom, whilst the corruption of blood, the nurse of rottenness, and the mother of worms, is being consumed, which there also shall he tried by the purgatorial firem.

The transfiguration of Christ, and the discourse occasioned by it, Mar 9:1-13. He casts out a dumb spirit which his disciples could not, vv. 14-29. He foretells his death, Mar 9:30-32. The disciples dispute about supremacy, and Christ corrects them, Mar 9:33-37. Of the person who cast out demons in Christ's name, but did not follow him, Mar 9:38-40. Every kind of office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, Mar 9:41, Mar 9:42. The necessity of mortification and self-denial, Mar 9:43-48. Of the salting of sacrifices, Mar 9:49; and the necessity of having union among the disciples of Christ, Mar 9:50.

For every one shall be salted with fire - Every one of those who shall live and die in sin: but there is great difficulty in this verse. The Codex Bezae, and some other MSS., have omitted the first clause; and several MSS. keep the first, and omit the last clause - and every sacrifice shall be salted with salt. There appears to be an allusion to Isa 66:24. It is generally supposed that our Lord means, that as salt preserves the flesh with which it is connected from corruption, so this everlasting fire, το πυρ το ασβεστον, this inconsumable fire, will have the property, not only of assimilating all things cast into it to its own nature, but of making them inconsumable like itself. Scaliger supposes, that instead of πας πυρι, πασα πυρια, every sacrifice (of flour) should be read, "Every sacrifice (of flour) shall be salted, and every burnt offering shall be salted." This, I fear, is taking the text by storm. Some take the whole in a good sense, as referring to the influence of the Spirit of God in the hearts of believers, which shall answer the same end to the soul, in preserving it from the contagion that is in the world, as salt did in the sacrifices offered to God to preserve them from putrefaction. Old Trapp's note on the place pleases me as much as any I have seen: - "The Spirit, as salt, must dry up those bad humours in us which breed the never-dying worm; and, as fire, must waste our corruptions, which else will carry us on to the unquenchable fire." Perhaps the whole is an allusion to the purification of vessels, and especially such metallic vessels as were employed in the service of the sanctuary. Probably the following may be considered as a parallel text: - Every thing that may abide the fire, ye shalt make go through the fire, and it shall be clean; and all that abideth not the fire, ye shall make go through the water, Num 31:23. Ye, disciples, are the Lord's sacrifice; ye shall go through much tribulation, in order to enter into my kingdom: but ye are salted, ye are influenced by the Spirit of God, and are immortal till your work is done; and should ye be offered up, martyred, this shall be a means of establishing more fully the glad tidings of the kingdom: and this Spirit shall preserve all who believe on me from the corruption of sin, and from eternal perdition. That converts to God are represented as his offering, see Isa 66:20, the very place which our Lord appears to have here in view. If this passage be taken according to the common meaning, it is awful indeed! Here may be seen the greatness, multiplicity, and eternity, of the pains of the damned. They suffer without being able to die; they are burned without being consumed; they are sacrificed without being sanctified - are salted with the fire of hell, as eternal victims of the Divine Justice. We must of necessity be sacrificed to God, after one way or other, in eternity; and we have now the choice either of the unquenchable fire of his justice, or of the everlasting flame of his love. Quesnel.

THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45) And they were in the way--on the road. going up to Jerusalem--in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem. and Jesus went before them--as GROTIUS says, in the style of an intrepid Leader. and they were amazed--or "struck with astonishment" at His courage in advancing to certain death. and as they followed, they were afraid--for their own safety. These artless, lifelike touches--not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe--are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim: "The Saviour, what a noble flame Was kindled in His breast, When, hasting to Jerusalem, He march'd before the rest!" COWPER And he took again the twelve--referring to His previous announcements on this sad subject. and began to tell them what things should happen unto him--"were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.

For every one shall be salted with fire, and every sacrifice shall be salted with salt--A difficult verse, on which much has been written--some of it to little purpose. "Every one" probably means "Every follower of mine"; and the "fire" with which he "must be salted" probably means "a fiery trial" to season him. (Compare Mal 3:2, &c.). The reference to salting the sacrifice is of course to that maxim of the Levitical law, that every acceptable sacrifice must be sprinkled with salt, to express symbolically its soundness, sweetness, wholesomeness, acceptability. But as it had to be roasted first, we have here the further idea of a salting with fire. In this case, "every sacrifice," in the next clause, will mean, "Every one who would be found an acceptable offering to God"; and thus the whole verse may perhaps be paraphrased as follows: "Every disciple of Mine shall have a fiery trial to undergo, and everyone who would be found an odor of a sweet smell, a sacrifice acceptable and well-pleasing to God, must have such a salting, like the Levitical sacrifices." Another, but, as it seems to us, farfetched as well as harsh, interpretation--suggested first, we believe, by MICHAELIS, and adopted by ALEXANDER--takes the "every sacrifice which must be salted with fire" to mean those who are "cast into hell," and the preservative effect of this salting to refer to the preservation of the lost not only in but by means of the fire of hell. Their reason for this is that the other interpretation changes the meaning of the "fire," and the characters too, from the lost to the saved, in these verses. But as our Lord confessedly ends His discourse with the case of His own true disciples, the transition to them in Mar 9:48 is perfectly natural; whereas to apply the preservative salt of the sacrifice to the preserving quality of hell-fire, is equally contrary to the symbolical sense of salt and the Scripture representations of future torment. Our Lord has still in His eye the unseemly jarrings which had arisen among the Twelve, the peril to themselves of allowing any indulgence to such passions, and the severe self-sacrifice which salvation would cost them.