For vv. 2-13, see notes in Matt. 17:1-13.

Or, transformed.

See note Mark 1:44¹.

Or, also.

Some MSS have, He.

See note Mark 2:6¹.

For vv. 17-29, see notes in Matt. 17:14-21.

Or, tears him.

This is an exclamation uttered by the Slave-Savior because of man's unbelief.

Or, help us, having compassion on us.

Or, Concerning this [lit., the] "If You can" (referring to the word spoken in the preceding verse).

See note Mark 1:23¹.

This indicates that the Slave-Savior recognized that the one forbidden by John was a genuine believer belonging to Him. This should have been a lesson to John.

John behaved as one who acted upon others. The Slave-Savior's wise word here turned him and the other disciples, making them those acted upon by others. This implied that all — whether the disciples or other believers — were under the Lord's care because all were His. Whether it was their treatment of other believers or other believers' treatment of them, anything done in the Lord's name, even the giving of a cup of water, would be rewarded by Him.

This word does not contradict that in Matt. 12:30. Both issued from the Slave-Savior's mouth and can be considered maxims. The maxim here speaks of outward conformity in practice and is in regard to people who are not against Him (Mark 9:39); that in Matthew speaks of the inward unity of purpose and is in regard to people who are against Him (Matt. 12:24). To maintain the inward unity, we need to practice the word in Matthew, and as to the outward conformity, we should practice the word here, tolerating believers who differ from us.

This displayed the Slave-Savior's tolerance, in the practice of the gospel service, toward those believers who were different from the ones closer to Him. In this respect the attitude of the apostle Paul in Phil. 1:16-18 and that of Moses in Num. 11:26-29, but not that of the impetuous John, are like His. It is very meaningful that this section, vv. 38-50, continues the previous section, vv. 33-37, in which the Slave-Savior taught His followers humility because they had argued with one another concerning who was greater. In that argument the two sons of thunder, James and John, probably played the leading roles (cf. Mark 10:35-45). Here the same John would not tolerate a differing believer. His impetuous action was probably related to his ambition to be great. It might have been this ambition that caused his intolerance toward the different practice of other believers. This is a basic divisive factor among Christians. The Slave-Savior surely would not go along with John in this matter.

This was an impetuous act by John, the son of thunder; it was contrary to the virtue of the Slave-Savior whom he accompanied (see note Mark 3:17¹). John's attitude was like that of Joshua in Num. 11:28.

This shows that the Slave-Savior became one with the young children.

Lit., upon, or, on; i.e., on the basis of, according to.

The Slave-Savior's humanity was expressed in His tender love toward the little ones. See note Mark 8:23^1a and note Mark 10:14².

Some MSS add, and fasting.

See note Mark 8:23^1a.

This reward will be given in the coming kingdom age (Luke 14:14). See note Heb. 10:35^1b in and note 2 Cor. 5:10^2b.

Here the Slave-Savior turned the subject from John and the other disciples to His believers in general, all of whom He considered little ones (not related to the little children in v. 37), including John, the other disciples, and the one forbidden by them. This may be considered a warning to John and the other disciples not to stumble any one of His believers who followed Him in a different way.

Lit., millstone (turned) by a donkey.

Here the one who causes the stumbling is changed from a person to a member of the believer's fleshly body. The believers should not stumble one another, nor should they be stumbled by their own fleshly members. This indicates the preciousness of the believers in the eyes of the Slave-Savior. They should all be fully preserved for Him. All the factors that could cause the believers to stumble should be dealt with seriously.

See note Matt. 5:29¹. So in v. 45.

Life here refers to eternal life, which the overcoming believers will enjoy in the coming kingdom (Mark 10:30; cf. note Matt. 19:29³). To enter into this enjoyment in the coming age is to enter into the coming kingdom (v. 47) and participate there in the enjoyment of eternal life.

See note Matt. 5:22^8d. So in the succeeding verses.

In apposition to Gehenna and denoting here, according to the context, a dispensational punishment of the defeated believers (such as being hurt of the second death, mentioned in Rev. 2:11); it is not eternal perdition. See note Mark 9:49².

Some MSS insert v. 44, Where their worm does not die and the fire is not quenched.

Some MSS add, into unquenchable fire.

Some MSS insert v. 46, Where their worm does not die and the fire is not quenched.

This is to enter into the enjoyment of eternal life in the coming age. See note Mark 9:43³.

The word given here and in v. 44 and v. 46 (which were inserted in some MSS), not found in Matt. 5:29-30; 18:8-9, or in Luke 12:5, is quoted from Isa. 66:24.

I.e., to kill and eliminate the germs of corruption that came in through sin, in order to preserve the sinning believers (cf. Lev. 2:13; Ezek. 43:24).

This is the refining fire (Mal. 3:2), the purifying, purging fire, as in 1 Cor. 3:13, 15 (cf. Isa. 33:14), which, as a dispensational punishment in the kingdom age, will purge the believers who commit sin and are unrepentant in this age (see note Mark 9:43⁵). Even in this age God purges the believers through trials as if by fire (1 Pet. 1:7; 4:12, 17). Dispensational punishment by fire in the coming age is in the same principle as God's chastisement through sufferings as if by fire in this age.

See note Matt. 5:13^2a. The application of the word here differs from that in Matt. 5:13 and Luke 14:34. In Matthew and Luke, salt, portraying the believers' influence on the world, is for the salting of the corrupted world; salt here, in apposition to the purging fire, is for the salting of sinning believers, even as God's chastisements are for the sinning believers in this age. Hence, the believers should have salt in themselves that they may be purified not only from sins but also from any divisive element (such as was displayed by the impetuous John in forbidding a differing brother and in arguing for greatness) and may thus be at peace with one another. Such purging salt purges the believers' speech that they may keep peace with one another (Col. 4:6). The Lord's word here indicates that John's speech to the brother who differed from him had not been purged. Thus, the entire section, vv. 38-50, presents the Slave-Savior's teaching concerning the believers' being tolerant for the sake of unity.

See note Matt. 5:13^3b.