I. ILLUSTRATED BY:

1. Relative importance of float which is sacrificed and that which is saved. They are as parts to the whole: as external limbs or members compared with the entire nature, or central ego. "Our Savior of course specifies hand and foot only for rhetorical purposes. It is a fine, bold, graphic way of bringing home to the imagination and the bosom the idea of what is near and dear to our natural feelings. He speaks in hieroglyphics" (Morison). They represent also our natural lust, tendencies, and carnalized faculties.

2. Terrible consequences to the wicked in the world to some. "Gehenna;" "the Gehenna of fire." "Originally it was the Greek form of Ge-hinnom (the Valley of Hinnom, sometimes of the "son" or the "children" of Hinnom), and was applied to a narrow gorge on the south of Jerusalem (Joshua 15:8)" (Plumptre). It became the common cesspool and place for consuming filth. Dead bodies of great criminals were probably cast forth without burial into it; and fires were continually burning for the destruction of the offal. It is, of course, only a type of the punishment of the lost. "There is a commingled reference to two modes of destruction - vermicular putrefaction and fire. When men's bodies are destroyed, it is generally either by the one agency or by the other. Both are here combined for cumulative rhetorical effect. And the dread climax of the whole representation is found in the ceaselessness of the twofold operation" (Morison). There are two elements in this. destruction, viz.:

(1) internal corruptions - "their worm;" and

(2) external consuming forces - "fire."

Both of these are to be understood of their spiritual analogues.

II. MORALLY STIMULATIVE BECAUSE OF APPEAL TO FREE-WILL AND SPIRITUAL AGENCY OF MAN. These considerations would have no weight but for this. Just as one can cut off a hand or a foot, and pluck out an eye, so one can restrain erring desires and affections, and curb unruly appetites. This is the sin of the ruined one, viz. he is stir-ruined. And all corrupting influence one exerts, returns upon himself to his own destruction. Self-sacrifice is, therefore, the only way of salvation. The power to do this is given by Christ. "It is better to make any sacrifice than to retain any sin" (Godwin). "The meaning is not that any man is in such a case that he hath no better way to avoid sin and hell [than being maimed]; but if he had no better, he should choose this. Nor doth it mean that maimed persons are maimed in heaven; but if it were so, it were a less evil" (Richard Baxter). - M.

Some will say that this doctrine has no tendency to do good; it is idle to think of frightening men into religion. It is my duty not to decide what doctrines are likely to do good, but to preach such as I find in the Scriptures. I dare not pretend to be either more wise or more compassionate than our Saviour; and He thought it consistent, both with wisdom and compassion, to utter the words of our text. These expressions allude to the manner in which the Jews disposed of the bodies of the dead; placed in tombs they were consumed by worms; or on a funeral pile it was consumed by fire. You have seen this, but there is another death, of the soul. Those who die this death shall be preyed upon by worms which will never die, and become the fuel of a fire that will never be quenched. The language is indeed figurative, but not on that account less full of meaning.

I. In dilating upon these truths, I SHALL SAY LITTLE OF THE CORPOREAL SUFFERINGS WHICH AWAIT IMPENITENT SINNERS BEYOND THE GRAVE. Such sufferings will certainly compose a part of the punishment; for their bodies shall come forth in the resurrection of damnation; as it is the servant of the soul, its tempter to many sins, and its instrument in committing them, there seems to be a manifest propriety in making them companions in punishment. But to the sufferings of the soul, the Scriptures chiefly refer. The clause — "where their worm dieth not" — intimates that the soul will suffer miseries, analogous to those which would be inflicted on a living body, by a multitude of reptiles constantly preying upon it; that as a dead body appears to produce the worms which consume it, so the soul dead in trespasses and sins, really produces the causes of its own misery. What are those causes, what is the gnawing worm?

1. its own passions and desires. That these are capable of preying upon the soul, and occasioning acute suffering, even in this life, need not be proved. Look at a man who is habitually peevish, fretful, and disappointed. Has he not gnawing worms already at his heart? Look at the envious, covetous, ambitious, proud; these passions make men miserable here; even while in this world there are many things calculated to soothe or divert men's passions. Sometimes they meet with success, and this produces a transient calm; at another time, the objects which excite their passions are absent, and this allows quietness. Men have not always the leisure to indulge their passions; they are under the operations of causes which tend to restrain them, such as sleep. But suppose all these removed, deprived of sleep, success, and the objects which excite his strongest passions constantly before him, and all restraints gone. Would not such a man be miserable? Nothing inflames the passions of men more than suffering.

2. The gnawing worm includes the consciences of sinners. Conscience has inflicted terrible agony, as in the case of Judas. Here she speaks only at intervals; there without intermission. Here she may be stifled by scenes of business or amusement, sophistical arguments; but there will be no means of silencing her; she will see everything in the clear light of eternity. What a God she has offended, Saviour neglected, heaven lost. Well may this be compared to a gnawing worm.

II. Our Saviour speaks not only of a gnawing worm, but of AN UNQUENCHABLE FIRE. So far as the soul is concerned, this refers to a keen and constant sense of God's presence and righteous displeasure. He says of Himself, "I am a consuming fire."

III. We learn from the passage before us, that THOSE SUFFERINGS WILL BE ENDLESS. Their worm dieth not, and the fire is not quenched. The passions and consciences of sinners endure as long as the soul of which they are a part. God lives forever, He must forever be displeased with sinners. "It is impossible that I should deserve it." You know nothing of your sins, or of what sin deserves. As well might a man, who should put vipers into his bosom, complain of God because they stung him. Christ died to save them from their misery.

(E. Payson, D. D.)

Preserving fire, or salting with fire. Decay is a species of burning; and only those things that have been burnt, or cannot be burnt, will not decay.

I. TEMPTATION IS A PRESERVING FIRE. The boy who has been sheltered at home is honest; but his integrity is not as firm as that of the honest merchant. The clay (Isaiah 64:8) is soft and plastic; but after it has been burnt in the furnace it will break before it will bend. All must pass through the fire of temptation. If you are to be a vessel of honour fit for the heavenly palace, the Lord must be your potter.

II. AFFLICTION IS A PRESERVING FIRE. The metal comes forth from the furnace more useful (Malachi 3:3).

III. THE DAY OF JUDGMENT IS ALSO COMPARED TO A FIRE (1 Corinthians 3:13). Fire is a searching test. All paint, enamel, pretence of every kind, will melt before it. Its results are enduring. All must pass through the fiery ordeal. Only such works can stand as proceed from gospel love.

IV. ANOTHER PRESERVING FIRE IS THE FIRE OF HELL. The misery of hell is two fold: sin and its punishment.

(J. B. Converse.)

It has been discovered that there are worms which eat and live upon stone. Many such have been found in a freestone wall in Normandy. So there is a worm in hell — conscience — which lives upon the stony heart of the condemned sinner, which gnaws with remorse all whom grace has not softened.

Elias, Elijah, James, Jesus, John, PeterCaesarea Philippi, Capernaum, Galilee, High MountainDie, Dies, Dieth, Doesn't, Dying, Fire, Quenched, Worm1. Jesus is transfigured.
11. He instructs his disciples concerning the coming of Elijah;
14. casts forth a deaf and mute spirit;
30. foretells his death and resurrection;
33. exhorts his disciples to humility;
38. bidding them not to prohibit such as are not against them,
42. nor to give offense to any of the faithful.

Mark 9:48

     2333   Christ, attitude to OT
     5484   punishment, by God
     5561   suffering, nature of

Mark 9:42-48

     5006   human race, destiny
     6030   sin, avoidance
     9511   hell, place of punishment

Mark 9:42-49

     6026   sin, judgment on

Mark 9:43-48

     6040   sinners
     9513   hell, as incentive to action

Mark 9:43-49

     6139   deadness, spiritual

Mark 9:45-48

     9023   death, unbelievers

Mark 9:47-48

     5436   pain

February 2 Evening
One star differeth from another star in glory.--I COR. 15:41. By the way they had disputed among themselves, who should be the greatest. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all.--Be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. Let this mind be in you, which was also in Christ Jesus: who …
Anonymous—Daily Light on the Daily Path

Christ's Lament Over Our Faithlessness
'He answereth him and saith, O faithless generation, how long shall I be with you? how long shall I suffer you?'--Mark ix. 19. There is a very evident, and, I think, intentional contrast between the two scenes, of the Transfiguration, and of this healing of the maniac boy. And in nothing is the contrast more marked than in the demeanour of these enfeebled and unbelieving Apostles, as contrasted with the rapture of devotion of the other three, and with the lowly submission and faith of Moses and Elias. …
Alexander Maclaren—Expositions of Holy Scripture

The Omnipotence of Faith
Jesus said unto him, If them canst believe, all things are possible to him that believeth.'--Mark ix. 23. The necessity and power of faith is the prominent lesson of this narrative of the healing of a demoniac boy, especially as it is told by the Evangelist Mark, The lesson is enforced by the actions of all the persons in the group, except the central figure, Christ. The disciples could not cast out the demon, and incur Christ's plaintive rebuke, which is quite as much sorrow as blame: 'O faithless …
Alexander Maclaren—Expositions of Holy Scripture

Unbelieving Belief
'And straightway the father of the child cried out, and said with tears, Lord, I believe; help Thou mine unbelief.'--Mark ix. 24. We owe to Mark's Gospel the fullest account of the pathetic incident of the healing of the demoniac boy. He alone gives us this part of the conversation between our Lord and the afflicted child's father. The poor man had brought his child to the disciples, and found them unable to do anything with him. A torrent of appeal breaks from his lips as soon as the Lord gives …
Alexander Maclaren—Expositions of Holy Scripture

An Unanswered Question
'What was it that ye disputed among yourselves by the way?'--Mark ix. 33. Was it not a strange time to squabble when they had just been told of His death? Note-- I. The variations of feeling common to the disciples and to us all: one moment 'exceeding sorrowful,' the next fighting for precedence. II. Christ's divine insight into His servants' faults. This question was put because He knew what the wrangle had been about. The disputants did not answer, but He knew without an answer, as His immediately …
Alexander Maclaren—Expositions of Holy Scripture

Salted with Fire
Every one shall be salted with fire.'--Mark ix. 49. Our Lord has just been uttering some of the most solemn words that ever came from His gracious lips. He has been enjoining the severest self-suppression, extending even to mutilation and excision of the eye, the hand, or the foot, that might cause us to stumble. He has been giving that sharp lesson on the ground of plain common sense and enlightened self-regard. It is better, obviously, to live maimed than to die whole. The man who elects to …
Alexander Maclaren—Expositions of Holy Scripture

'Salt in Yourselves'
'Have salt in yourselves, and have peace one with another.'--Mark ix. 50. In the context 'salt' is employed to express the preserving, purifying, divine energy which is otherwise spoken of as 'fire.' The two emblems produce the same result. They both salt--that is, they cleanse and keep. And if in the one we recognise the quick energy of the Divine Spirit as the central idea, no less are we to see the same typified under a slightly different aspect in the other. The fire transforms into its own substance …
Alexander Maclaren—Expositions of Holy Scripture

'This is My Beloved Son: Hear Him'
'And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is My beloved Son: hear Him.'--Mark ix. 7. With regard to the first part of these words spoken at the Transfiguration, they open far too large and wonderful a subject for me to do more than just touch with the tip of my finger, as it were, in passing, because the utterance of the divine words, 'This is My beloved Son,' in all the depth of their meaning and loftiness, is laid as the foundation of the two …
Alexander Maclaren—Expositions of Holy Scripture

Jesus Only!
'They saw no man any more, save Jesus only with themselves.'--Mark ix. 8. The Transfiguration was the solemn inauguration of Jesus for His sufferings and death. Moses, the founder, and Elijah, the restorer, of the Jewish polity, the great Lawgiver and the great Prophet, were present. The former had died and been mysteriously buried, the latter had been translated without 'seeing death.' So both are visitors from the unseen world, appearing to own that Jesus is the Lord of that dim land, and that …
Alexander Maclaren—Expositions of Holy Scripture

The Transfiguration
'And after six days Jesus taketh with Him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and He was transfigured before them. 3. And His raimemt became shining, exceeding white as snow; so as no fuller on earth can white them. 4. And there appeared unto them Elias with Moses: and they were talking with Jesus. 5. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, …
Alexander Maclaren—Expositions of Holy Scripture

Receiving and Forbidding
'And He came to Capernaum: and being in the house He asked them, What was it that ye disputed among yourselves by the way? 34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35. And He sat down, and called the Twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36. And He took a child, and set him in the midst of them: and when He had taken him in His arms, He said unto them, 37. …
Alexander Maclaren—Expositions of Holy Scripture

July the Ninth Scholars in Christ's School
"He taught His disciples." --MARK ix. 30-37. And my Lord will teach me. He will lead me into "the deep things" of God. There is only one school for this sort of learning, and an old saint called it the Academy of Love, and it meets in Gethsemane and Calvary, and the Lord Himself is the teacher, and there is room in the school for thee and me. But the disciples were not in the mood for learning. They were not ambitious for heavenly knowledge, but for carnal prizes, not for wisdom, but for place. …
John Henry Jowett—My Daily Meditation for the Circling Year

The Lenten Fast.
"This kind can come forth by nothing, but by prayer."--ST. MARK ix. 29. You remember the narrative from which I have taken this verse. Jesus, as we read, had just come down from the Mount of Transfiguration, and when He was come to the multitude, a certain man besought him saying, "Have mercy on my son, for he is lunatic and sore vexed, and I brought him to Thy disciples, but they could not cure him." Then Jesus rebuked the devil, and the child was cured from that hour. Thereupon His disciples …
John Percival—Sermons at Rugby

The Child in the Midst.
"And He took a child and set Him in the midst of them: and when He had taken him in His arms, He said unto them, Whosoever shall receive one of such children in My name, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent Me."--ST. MARK ix. 36, 37. It is one of the characteristics of our time, one of its most hopeful and most encouraging signs, that men are awaking to higher and purer conceptions of the Christian life and what it is that constitutes such a life. We …
John Percival—Sermons at Rugby

Of Hell
"Where their worm dieth not, and the fire is not quenched." Mark 9:48. 1. Every truth which is revealed in the oracles of God is undoubtedly of great importance. Yet it may be allowed that some of those which are revealed therein are of greater importance than others, as being more immediately conducive to the grand end of all, the eternal salvation of men. And we may judge of their importance even from this circumstance, -- that they are not mentioned once only in the sacred writings, but are repeated …
John Wesley—Sermons on Several Occasions

A Caution against Bigotry
"And John answered him, saying, Master, we saw one casting out devils in Thy name: and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not." Mark 9:38, 39. 1. In the preceding verses we read, that after the Twelve had been disputing "which of them should be the greatest," Jesus took a little child, and set him in the midst of them, and taking him in his arms, said unto them, "Whosoever shall receive one of these little children in My name, receiveth …
John Wesley—Sermons on Several Occasions

Faith's Dawn and Its Clouds
In the text there are three things very clearly. Here is true faith; here is grievous unbelief; here is a battle between the two. I. Very clearly in the text there is TRUE FAITH. "Lord, I believe," says the anxious father. When our Lord tells him that, if he can believe, all things are possible to him, he makes no demur, asks for no pause, wishes to hear no more evidence, but cries at once, "Lord, I believe." Now, observe we have called this faith true faith, and we will prove it to have been so. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

The Child in the Midst.
And he came to Capernaum: and, being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall …
George MacDonald—Unspoken Sermons

Absolute Surrender
"And Ben-hadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Ben-hadad, Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine. And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine and all that …
Andrew Murray—Absolute Surrender

Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places, …
William Beveridge—Private Thoughts Upon a Christian Life

The Three Tabernacles
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias. MARK ix. 5. Caught up in glory and in rapture, the Apostle seems to have forgotten the world from which he had ascended, and to which he still belonged, and to have craved permanent shelter and extatic communion within the mystic splendors that brightened the Mount of Transfiguration. But it was true, not only as to the confusion of his …
E. H. Chapin—The Crown of Thorns

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