Глава девятая

Mark 9:1. And he said to them, “Truly I say to you, there are some standing here who will not taste death until they see the kingdom of God come with power.” Having spoken about His glory and wanting to teach that He does not mention it in vain, the Lord then says that “there are some of those standing here,” that is, Peter, James and John, who will not die until I show them in My Transfiguration the glory with which I will appear at the time of my coming. For the Transfiguration is nothing more than a sign of the second coming. So at that time He Himself will shine forth; Thus will the righteous also shine. Mark 9:2. And after six days Jesus took Peter, James and John, and led them alone up to a high mountain, and was transfigured before them. Mark 9:3. His clothes became shining, very white, like snow, as a bleacher on earth cannot bleach. Evangelist Luke says that this was eight days later. However, he does not contradict Mark, but completely agrees with him. His speech embraces both the day on which the Lord announced (about His upcoming Transfiguration), and the one on which He led (the disciples to the mountain), while Mark speaks of only intermediate days. The Lord takes and raises to a high mountain only the three supreme apostles - Peter, as the one who confessed and loved. John, as a loved one, and James, as a great preacher and theologian, who was so difficult for the Jews that Herod, wanting to please the Jews, killed him. He brings them up to a high mountain, so that the miracle will be all the more glorious. And he erects it “especially” (in private) because he wanted to reveal the secret. The Transfiguration itself is not understood as a significant change in the appearance of Christ, but as the illumination of it with an indescribable light, while its natural appearance remained the same as before. Mark 9:4. And Elijah appeared to them with Moses; and talked with Jesus. Mark 9:5. At this Peter said to Jesus: Rabbi! It’s good for us to be here; We will make three tabernacles: one for you, one for Moses, and one for Elijah. Mark 9:6. For I didn’t know what to say; because they were in fear. Mark 9:7. And a cloud appeared overshadowing them, and from the cloud came a voice saying: This is My Beloved Son; Listen to him. Mark 9:8. And, suddenly looking around, they saw no one else with them, except Jesus alone. For many reasons, Elijah and Moses are conversers with Christ. But it is enough to mention two. Thus, since the disciples rejoiced that among the people some took Him for Elijah, and others for one of the prophets, He reveals to them the greatest prophets, so that the disciples, at least in this way, would know the difference between slaves and the Master. Here's the first reason. Second: since many considered Christ to be an opponent of God, allegedly destroying the Sabbath and breaking the law, He shows on the mountain such prophets, one of whom was a legislator, and the other a zealot; and such prophets would not have talked with Him if He had destroyed the Law and not fulfilled what they preached. Peter was afraid to come down from the mountain (for he was afraid of the Lord’s crucifixion) and therefore said: “It is good for us to be here” and not to go among the Jews; for even if Your enemies come here, we have Moses, who defeated the Egyptians, we have Elijah, who brought down fire from heaven and destroyed the leaders of fifty. What did the prophets talk to Him about? They talked about the Crucifixion and His death. And what Peter said, he himself did not know what he was saying, because all of them (the disciples) were in fear of the ineffable light and glory of Christ. He did not want Jesus to come down from the mountain to the Crucifixion for the sake of our salvation, but wanted to remain always on the mountain. But let us turn our minds to (mysterious) contemplation. After the end of this world, created in six days, Jesus will lead us, if we are (true) His disciples, “to a high mountain,” that is, to heaven, and He will reveal Himself to us in the brightest form. Now He appears to us in an inglorious form, as the Crucified and the Son of the Woodmaker, and then we will see His glory as the Only Begotten; We will also see the Law and the prophets talking with Him, that is, what was spoken about Him by Moses and the prophets, then we will understand and find the perfect fulfillment of their messages. Then we will hear the Father’s voice, for the Father will reveal the Son to us and proclaim: “This is My Son.” How will He tell us this? When the cloud overshadows, that is, the Holy Spirit, for He is the source of life. Mark 9:9. When they came down from the mountain, He commanded that they should not tell anyone what they had seen until the Son of Man rose from the dead. Mark 9:10. And they kept this word, asking each other what it meant to be raised from the dead. Why does Jesus command the disciples not to tell anyone about the Transfiguration? So that people, hearing about such glory of Christ, would not subsequently be tempted when they see Him crucified. After the Resurrection from the dead, it will be convenient to talk about such a glorious event that happened before the Crucifixion of Christ. So, the apostles “kept this word (keeping this event in secret), asking each other what it means: to rise from the dead,” for they did not yet understand His words that He must rise from the dead. Mark 9:11. And they asked Him: How come the scribes say that Elijah must come first? Mark 9:12. He answered and said to them: It is true that Elijah must come first and arrange everything; and the Son of Man, as it is written about Him, must suffer many things and be humiliated. Mark 9:13. But I tell you that Elijah also came, and they did to him as they wanted, as it was written about him. There was a rumor among the Jews that Elijah would come before the coming of Christ. However, the Pharisees did not interpret what was written about Elijah as they should, but maliciously transformed (the meaning of the Scriptures), hiding the truth. For there are two comings of Christ: one is the first (which has already happened), and the other is yet to come. The forerunner of the first was John, the forerunner of the second will be Elijah. But Christ calls John Elijah as an accuser, a zealot and a hermit. Thus, the Lord refutes the opinion of the Pharisees, who thought that Elijah should be the forerunner of the first coming of Christ. How does it refute? He says, “Elijah must come first and arrange everything; and the Son of Man, as it is written about Him, must suffer many things.” This means this: when Elijah the Tishbite comes, he will pacify the rebellious Jews, lead them to faith, and thus become the forerunner of the second coming of Christ. And if the Tishbite, who must arrange everything, was the forerunner of the first coming, then how is it written that the Son of Man must suffer? So, one of two things: either Elijah should not be the forerunner of the first coming, if the Scriptures say the truth that Christ must suffer, or we will believe the words of the Pharisees that the forerunner of the first coming should be the Tishbite - and then there will be no truth in the Scriptures that say that Christ will suffer; for Elijah must arrange everything, and then there will not be a single unbelieving Jew, but everyone will believe the sermon whoever hears it from Elijah. Thus refuting the false opinion of the Pharisees, the Lord said that “Elijah (that is, John) had already come, and they did to him as they wanted,” because they did not believe him, and he died by cutting off (his head), becoming a victim of Herod’s amusement. Mark 9:14. When he came to the disciples, he saw many people around them and scribes arguing with them. Mark 9:15. Immediately, when they saw Him, all the people were amazed, and they ran up and greeted Him. Mark 9:16. He asked the scribes; What are you arguing with them about? Jesus, coming to the disciples, to the nine who did not ascend the mountain with Him, found them in competition with the Pharisees. For in the absence of Jesus, the Pharisees, approaching His disciples, tried to win them over to their side. Meanwhile, the people, as soon as they saw Him, immediately greeted Him. The people looked at Him and greeted Him, as if He had returned from afar. And according to some, His very appearance, having become more beautiful from the light of the Transfiguration, attracted people to Him with greetings. Mark 9:17. One of the people said in response: “Teacher! I brought to You my son, possessed by a dumb spirit: Mark 9:18. wherever he grabs him, he throws him to the ground, and he emits foam, and grinds his teeth, and becomes numb. I told Your disciples to drive him out, but they could not.” This man was weak in faith, as the Lord testifies, saying: “Oh, faithless generation,” and also “all things are possible to him who believes”; and he himself says: “help my unbelief.” He also denounces the disciples (Jesus), as if they were all unbelievers. And he should not have accused them in front of everyone, but especially, in private. Mark 9:19. Answering him, Jesus said: O faithless generation! How long will I be with you? How long will I tolerate you? Bring him to Me. Mark 9:20. And they brought him to Him. As soon as the demoniac saw Him, the spirit shook him; he fell to the ground and lay there, emitting foam. Mark 9:21. And Jesus asked his father, “How long ago did this happen to him?” He said: since childhood; Mark 9:22. and many times the spirit threw him into both fire and water to destroy him; but, if you can, take pity on us and help us. Mark 9:23. Jesus said to him: if you can believe as much as possible, all things are possible to him who believes. Mark 9:24. And immediately the boy’s father exclaimed with tears: I believe, Lord! help my unbelief. Mark 9:25. Jesus, seeing that the people were running, rebuked the unclean spirit, saying to him: the spirit is dumb and deaf! I command you, come out of it and do not enter it again. Mark 9:26. And, screaming and shaking him violently, he went out; and he became as if dead, so that many said that he was dead. Mark 9:27. But Jesus took him by the hand and raised him up; and he stood up. So, that man, having come to Jesus, blamed the disciples for not being able to heal his son; but Christ turns the accusation on himself and says, as it were: you do not have faith, and therefore you yourself are to blame for the fact that your son was not healed. However, the words of Jesus do not apply only to this person, but He says this about all Jews in general, reproaching them for their unbelief. For many of those coming could be tempted by this opportunity. And when Jesus says: “As long as I am with you,” he expresses that death was desired for Him, that is, as if he said: “It grieves me to live with you who do not believe.” However, He does not stop only at reproach, but also provides healing, revealing in the healing of the boy not arrogance, but much more humility. For note that he attributes healing not to His power, but to the faith of that person, saying: “all things are possible to him who believes.” Moreover, He rebuked the spirit when he saw the people gathering to Him; again because he did not want to heal in front of a multitude of people - to demonstrate His power and for His glory. And with the prohibition and the words: “Come out of it and do not enter it again,” it makes it clear that because of a person’s unbelief, the demon could again enter into him, if He were not forbidden by His prohibition. But He allowed the demon to break the boy, so that everyone would understand the demonic temptation and the fact that the demon could kill a person if the hand of God had not protected them. Speaking in a figurative sense, the demon plunges people into the fire of anger and lust and into the stormy waves of everyday affairs. This demon is mute and deaf - deaf, as if he does not want to hear the words of the Divine; him, as if unable to teach others anything useful for the soul. But when Jesus, that is, the Gospel Word, takes a person by the hand, that is, directs his active forces, then he is freed from the demon. Note also that God is ready to help us, but we ourselves refuse to do good deeds. For it is said: “Jesus lifted him up” - this is God’s help, “and he stood up,” that is, the desire for good deeds was aroused in the man himself. Mark 9:28. And when Jesus entered the house, His disciples asked Him privately: Why could we not drive him out? Mark 9:29. And he said to them: This generation cannot come out except through prayer and fasting. The disciples were afraid that they had lost the grace given to them from the Lord, and that was why they could not cast out the demon. Notice their reverence in the fact that they approach Jesus alone. "This kind" Which? A race of demons in each new month, or in general the whole race of demons, which is not driven out except by prayer and fasting. Both the one who suffers from them and the one who wants to heal must fast; both need it, but it is especially required from the sufferer himself; and it is not only necessary to fast, but also to pray, and not only to pray, but also to fast. For this is how true prayer is accomplished when it is combined with fasting; when the person praying is not burdened with food, praying is easy and without difficulty. Mark 9:30. Coming out from there, they passed through Galilee; and He didn't want anyone to find out. Mark 9:31. For He taught His disciples and told them that the Son of Man would be delivered into the hands of men and they would kill Him, and after He was killed He would rise again on the third day. Everywhere Jesus connected the word about His suffering with miracles, so that they would not think that He suffered out of weakness. And now, having said the sad word that “they will kill Him,” he also adds the joyful one, that “on the third day he will rise again,” so that we know that joy will always follow sorrows, and therefore so that we do not lose our spirit in vain in sorrows, but hope to receive something joyful. Mark 9:32. But they did not understand these words, and were afraid to ask Him. Mark 9:33. Came to Capernaum; and when he was in the house, he asked them: What did you talk about among yourself on the way? Mark 9:34. They were silent: because on the way they were arguing among themselves who was greater. Mark 9:35. And he sat down, called the twelve and said to them: whoever wants to be first must be last of all and servant of all. Mark 9:36. And he took the child, placed him in the midst of them, and, embracing him, said to them: Mark 9:37. whoever receives one of these children in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me. The disciples, still having human thoughts, argued among themselves about which of them was greater and more honorable with Christ. But the Lord, although he does not forbid the desire for greater honor (for he commands us to desire higher degrees), however, does not allow us to steal primacy from others; on the contrary, he wants us to achieve exaltation through humility. So He placed a child among the disciples and teaches us to be like him. The child does not seek glory, does not envy, does not remember evil. And not only then, says Jesus, you will receive a great reward when you yourself are like a child, but if you accept others like them for My sake, and for this you will receive the Kingdom of Heaven, because you accept Me; and when you receive Me, you will receive Him who sent Me. Do you see what power humility and a simple and ingenuous disposition have? This instills in us the Son and the Father, and, consequently, the Holy Spirit. Mark 9:38. At this John said: Teacher! We have seen a man who casts out demons in Your name, and does not follow us; and they forbade him because he did not follow us. Mark 9:39. Jesus said: Do not forbid him, for no one who has done a miracle in My name can quickly speak evil of Me. Mark 9:40. For whoever is not against you is for you. It is not out of any competition or envy that the son of thunder forbids that person to cast out demons, but desires that all who call on the name of Christ should follow Christ and that all the disciples form one body. At the beginning of the gospel preaching, it happened that some, prompted by the passion of love of glory, wanted to perform signs; but, seeing how powerful the name of Jesus was, they called on him and thus performed signs, although they were alien and unworthy of the grace of God. For the Lord was pleased that the sermon should spread through the unworthy. What about the Savior? He did not allow John to rebuke the one who performed the sign: “Do not forbid him,” he says, “for no one who has performed a miracle in My name can quickly slander Me.” That is, how will he slander Me who gains glory for himself through My name and performs miracles by calling Me? Apparently, the Lord contradicts Himself, for in another place he says: “He who is not with Me is against Me” (Matthew 12:30). But these words are spoken about demons who try to distract those who exist from God and scatter God’s wealth, and here we are talking about people who, through others who perform miracles, are brought to God. Mark 9:41. And whoever gives you a cup of water to drink in My name, because you are Christ’s, truly I tell you, will not lose his reward. Mark 9:42. But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck and thrown into the sea. “I,” he says, “not only do not forbid anyone who performs miracles in My name, but if someone gives you anything, even the smallest thing, for My sake, and not for the sake of worldly people, he will not lose his reward. And he said about a cup of water, meaning people who use poverty as an excuse. “If you give me a cup of water,” he says, “there can be nothing less than this, and it will not go to waste.” So, if you honor one of the little ones, then you will please God; If you seduce one of the little ones, then you have sinned: it would be better if they hung a donkey’s millstone around your neck. This expresses that in this case we will be subjected to the most severe punishment. The Lord indicated sensory torment in order to frighten us with this visible example. Mark 9:43. And if your hand causes you to sin, cut it off: it is better for you to enter into life maimed, than with two hands to go into hell, into the unquenchable fire, Mark 9:44. where their worm does not die and the fire does not go out. Mark 9:45. And if your foot causes you to sin, cut it off: it is better for you to enter into life lame than to have two feet and be cast into hell, into the unquenchable fire. Mark 9:46. where their worm does not die and the fire does not go out. Mark 9:47. And if your eye offends you, pluck it out: it is better for you to enter the Kingdom of God with one eye, than with two eyes to be cast into fiery hell, Mark 9:48. where their worm does not die, and the fire is not quenched. Mark 9:49. For everyone will be salted with fire, and every sacrifice will be salted with salt. Mark 9:50. Salt is a good thing; but if the salt is not salty, how will you season it? Have salt in yourselves, and have peace among yourselves. Having expressed such a threat against the seducers that it would be better for them to be thrown into the sea, the Lord now teaches those who are seduced to beware of people who are ready to seduce and lead them astray from the path of truth. Whether a foot, or a hand, or an eye tempts you, that is, whether the one who seduces and stumbles in the matter of salvation is from among your household, or from those close to you in the flesh, cut him off, that is, reject your love and friendship for him. And the worm and fire that torment sinners are everyone’s conscience and the memory of vile deeds committed in this life. It bites like a worm and burns like fire. “Everyone,” he says, “will be salted by fire,” that is, he will be tempted, just as Paul says that everyone will be tempted by fire (1 Cor. 3:13). “And every... sacrifice with salt... shall be salted,” Jesus quoted these words from the book of Leviticus (Lev. 2:13). So, we need to salt our sacrifices with the salt of God, that is, to offer sacrifices not stunted and weak, but strong and healthy. The Lord calls salt the apostles, and in general those who have preservative and astringent powers. For just as salt protects meat and does not allow worms to arise in it, so the teacher’s word, if it is strong and viscous, keeping people from carnal passions, does not give room to the ever-growing worm in them. If the teacher himself is without salt and does not have a stimulating and astringent force in himself, then with what will he salt himself, that is, correct himself? So, have salt within you, that is, the strengthening and astringent grace of the Spirit, so that you may be at peace with each other, connecting with your neighbor in the union of love. This is what it means to have salt, and this is why the words are spoken: have peace with your neighbors. About such Solomon said: “There are many horses in the chariot of Pharaoh,” and so on.