มาระโก 9:42 วิจารณ์

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.

And if thy hand offend thee, cut it off,.... I have observed on Mat 5:30 that by the Jewish canons, cutting off of the hand was ordered in some cases there mentioned; which, though literally enjoined, must not be understood, as though the Jewish sanhedrim had a power of inflicting such a punishment, on persons found guilty of the things instanced in; or that it was required they should do this to themselves; but such rules were delivered in such language, to show the heinousness of the crimes committed, to express an abhorrence of them (g), and to deter persons from them; and to show, as the gloss (h) on one place observes, that it is better that the hand be cut off; or it should be more eligible to the person himself, to have it cut off, than to be guilty of such evil: and in like manner, Christ there and here, directs to what is most proper and fit to be done; even to part with what is ever so near and dear, rather than be drawn into evil by it: and his sense in this place is, that the dearest friends and acquaintance, or be they what they will, though ever so near and dear, like a right hand, the instrument of action, that obstruct the spiritual welfare of men, are to be renounced and parted with, and treated as real enemies, and of the most pernicious consequence; See Gill on Mat 5:29, Mat 5:30. It is better for thee to enter into life maimed: not that there will be any such thing, as upon the resurrection, going into heaven without a limb; for the words are to be understood, not literally, but figuratively; and the sense is, it is better to part with every thing here, that is detrimental to a man's doing, or enjoying, what is spiritually good, and enter into eternal life, than having two hands, to go into hell; than by enjoying such persons and things, agreeable to the flesh, to the ruin of the soul, and be cast into hell; into the fire that never shall be quenched. This is a periphrasis of hell, and is an allusion to the valley of Hinnom, from whence hell has its name, here and elsewhere; where a constant fire was kept, for the burning of polluted things: one of the Jewish writers says (i), that it "was a place in the land near to Jerusalem, and was a place contemptible: where they cast things defiled, and carcasses; and there was there, , "a continual fire", to burn polluted things and bones; and therefore the condemnation of the wicked, in a parabolical way, is called "Gehinnom".'' And says another of them (k), "Gehinnom is a place known, near to Jerusalem, and a valley, , "whose fire is never quenched"; and in which they burn bones of defilement, and carcasses, and other polluted things.'' This whole clause is left out in the Syriac, Persic, and Ethiopic versions; and the phrase, "that never shall be quenched", is not in the Arabic version. (g) Maimonides in Misn. Nidda, c. 2. sect. 1. (h) T. Bab. Sabbat, fol. 108. 2. (i) Kimchi in Psal. xxvii. 13. (k) R. Isaac Saugari, Sepher Cosri, fol. 57. 2.

Remember the words of our Lord Jesus Christ, how He said, "Woe to that man [by whom offenses come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones." Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continues.

He did not shrink from using the same words three times over in one passage. And who is not terrified by this repetition and by the threat of that punishment uttered so vehemently by the lips of the Lord himself?

(Vict. Ant. e Cat. in Marc.) His words show that His disciples are to be received, not only on account of the reward, which he who receives them obtains, but also, because he thus saves himself from punishment. There follows: And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea: as though He would say, All who honour you for My sake have their reward, so also those who dishonour you, that is, offend you, shall receive the worst of vengeance. Further, from things which are palpable to us, He describes an intolerable torment, making mention of a millstone, and of being drowned; and He says not, let a millstone be hanged about his neck, but, it is better for him to suffer this, showing by this that some more heavy evil awaits him. But He means by little ones that believe on Me, not only those who follow Him, but those who call upon His name, those also who offer a cup of cold water, though they do not any greater works. Now He will have none of these offended or plucked away; for this is what is meant by forbidding them to call upon His name.

(in Ezech. 1. Hom. 7) We must observe, however, that in our good works we must sometimes avoid the offence of our neighbour, sometimes look down upon it as of no moment. For in as far as we can do it without sin, we ought to avoid the offence of our neighbour; but if a stumblingblock is laid before men in what concerns the truth, it is better to allow the offence to arise, than that the truth should be abandoned. (de cura past. p. i. c. 2) Mystically by a millstone is expressed the tedious round and toil of a secular life, and by the depths of the sea, the worst damnation is pointed out. He who therefore, after having been brought to a profession of sanctity, destroys others, either by word or example, it had been indeed better for him that his worldly deeds should render him liable to death, under a secular garb, than that his holy office should hold him out as an example for others in his faults, because doubtless if he had fallen alone, his pain in hell would have been of a more endurable kind.

And whoever shall cause one of these little ones who believe in me to stumble, it would be better for him if a heavy millstone were hung around his neck, and he were cast into the sea. Although this general sentence can be applied against all who cause someone to stumble, yet according to the context of the speech, it can also be understood as said against the apostles, who, disputing among themselves over who was the greatest, seemed to be contending over dignity with each other. And if they had remained in this vice, they could lose those whom they called to faith through their scandal, while seeing the apostles fighting among themselves over honor. What he said: It is better for him if a millstone were hung around his neck, speaks according to the custom of the province, where among the ancient Jews the punishment for greater crimes was that they were drowned in the deep with a stone tied around them. And indeed it is better for an innocent person, however atrocious the temporal punishment, to end his bodily life, than by harming a brother, to deserve eternal death of the soul. And rightly, someone who can be scandalized is called little. For whoever is great, whatever he may see, whatever he may suffer, he does not depart from the faith. But whoever is little in mind and small, he seeks occasions to be scandalized. Therefore it is necessary for us especially to take care of those who are small in faith, lest by our occasion they are offended and withdraw from the faith, and fall from salvation. It is to be noted certainly, that in our good work, sometimes the scandal of our neighbor must be avoided: but sometimes it is to be utterly disregarded. For in as much as we can avoid the scandal of our neighbors without sin, we ought to. But if scandal arises from the truth, it is more useful to permit scandal to arise, than to abandon the truth. Also, by the millstone, the circular and laborious nature of secular life is expressed, and by the depth of the sea, final damnation is designated. Therefore, whoever has been brought to the appearance of holiness, or destroys others by word or example; truly, it was better for this person to be bound to earthly deeds under an outward appearance until death, than to demonstrate to others the sacred duties in fault as something to imitate. For certainly if he alone fell, somehow the more tolerable punishment of hell would torture him.

(ubi sup.) And fitly the man who is offended is called a little one, for he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling. For this reason we must most of all look to those who are little ones in the faith, lest by our fault they should be offended, and go back from the faith, and fall away from salvation.

I, He says, not only do not forbid the one who performs miracles in My name, but if anyone gives you anything, even the very least, for My sake and not for the sake of worldly people, even that person will not lose his reward. And He spoke of the cup of water with people in mind who make excuses of poverty. If, He says, you give even a cup of water — and nothing less than this is possible — even this will not be lost to you. Thus, if you honor one of these little ones, you please God; and if you cause one of these little ones to stumble, you have sinned: it would be better for you to have a millstone (a donkey-driven millstone) hung around your neck. By this He expresses that in such a case we shall be subjected to the most severe punishment. The Lord pointed to a physical torment in order to frighten us by this visible example.

Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name's sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward.

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.

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 whosoever shall offend one of these little ones that believe in me--or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they were no better than others. it is better for him that a millstone were hanged about his neck--The word here is simply "millstone," without expressing of which kind. But in Mat 18:6 it is the "ass-turned" kind, far heavier than the small hand-mill turned by female slaves, as in Luk 17:35. It is of course the same which is meant here. and he were cast into the sea--meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here follows a striking verse in Mat 18:7, "Woe unto the world because of offences!" (There will be stumblings and falls and loss of souls enough from the world's treatment of disciples, without any addition from you: dreadful will be its doom in consequence; see that ye share not in it). "For it must needs be that offences come; but woe to that man by whom the offence cometh!" (The struggle between light and darkness will inevitably cause stumblings, but not less guilty is he who wilfully makes any to stumble).