Mark 9

I answer: We suppose,

I. That this man cast not out devils in the name of Jesus, but in the name of Christ, or Messias: and that it was not out of contempt that he followed not Jesus, but out of ignorance; namely, because he knew not yet that Jesus was the Messias.

II. We therefore conjecture that he had been heretofore some disciple of John, who had received his baptism in the name of the Messias now speedily to come, (which all the disciples of John had) but he knew not as yet that Jesus of Nazareth was the Messias: which John himself knew not until it was revealed to him from heaven.

III. It is probable, therefore, that God granted the gifts of miracles to some lately baptized by John, to do them in the name of the Messias; and that, to lay a plainer way for the receiving of the Messias, when he should manifest himself under the name of 'Jesus of Nazareth.'

See verse 41: In my name, because ye belong to Christ; and chapter 13:6, "Many shall come in my name"; not in the name of Jesus, but in the name of the Messias: for those false prophets assumed to themselves the name of the Messias, to bring to nought the name of Jesus. That, John 16:24, "Hitherto ye have asked nothing in my name," differs not much from this sense: 'The apostles poured out their prayers, and all the holy men theirs, in the name of the Messias; but ye have as yet asked nothing in my name Jesus,' &c.

43. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched:

[Cut it off.] "Rabh Mona, in the name of R. Judah, saith, A drop of cold water in the morning [applied to the eye], and the washing of the hands and feet in the evening, is good beyond all the collyrium [eyesalve] in the whole world. For he said, The hand applied to the eye [in the morning, before washing], let it be cut off. The hand applied to the nostril, let it be cut off: the hand put to the ear, let it be cut off," &c.

49. For every one shall be salted with fire, and every sacrifice shall be salted with salt.

[For every one shall be salted with fire.] The great Scaliger is well chastised, and not without cause, by John Cloppenberg, because he changed the reading here into every sacrifice shall be salted. See what he saith.

All, is not to be understood of every man, but of every one of them "whose worm dieth not," &c.

The sense of the place is to be fetched from those words, and the sense of those words from Isaiah 66:24: "And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh." Upon which place thus the Jews write; "'They shall go forth and look,' &c. Is not the finger of a man, if it be put into the fire, immediately burnt? But God gives power (or being) to wicked men to receive torments." Kimchi upon the place thus: "They shall see the carcases of them full of worms, and fire burning in them": and yet the worms die not.

The words therefore of our Saviour respect this: "Their worm dieth not, and the fire is not quenched; for every one of them shall be seasoned with fire itself, so as to become unconsumable, and shall endure for ever to be tormented, as salt preserves from corruption."

That very learned man mentioned before called the common reading very improper. For what is it, saith he, to season with fire? Let me retort, And what is it to fire with salt? And yet that sense occurs very frequently in the Talmudists. For in them is to burn, (which it signifies properly indeed) and very frequently it is, to corrupt any thing with too much salting, so that it cannot be eaten: to be fired with salt. So in this place, to be salted with fire, that it cannot be corrupted or consumed.

[And every sacrifice shall be salted with salt.] Here the discourse is of salting, which was done at the altar, see Leviticus 2:13: "In the ascent of the altar, they salted the parts of the sacrifice: and on the top of the altar they salt the handful of meal, of frankincense, of incense, and the mincha of the priests, and the mincha of the anointed priest, and the mincha of the drink-offerings, and the sacrifice of birds." Yea, the very wood is a corban of the mincha, and is to be salted.

But in the former clause, the allusion was not to the fire of the altar, but to the fire in the valley of Hinnom, where dead carcases, bones, and other filthy things were consumed. Carcases crawl with worms; and instead of salt which secures against worms, they shall be cast into the fire, and shall be seasoned with flames, and yet the worms shall not die. But he that is a true sacrifice to God shall be seasoned with the salt of grace to the incorruption of glory.

Our Saviour speaks in this place with Isaiah 66:20: They shall bring your brethren out of all the nations for a gift to the Lord,--as the children of Israel offer their sacrifices to me with psalms in the house of the Lord. And verse 24: And they shall go forth, and look upon the limbs of men that transgressed against me: for their worm shall not die, and their fire shall not be quenched, &c.

Every sacrifice, saith our Saviour, concerning holy men seasoned with grace: so the prophet, "They shall bring your brethren for a gift to the Lord, as the children of Israel do the sacrifices."

Shall be seasoned with fire, saith our Saviour of wicked men: in the same sense Isaiah, "They shall be in unquenchable fire, and yet their worm shall not die."

Their fire and their worm: whose? Concerning the former, it is somewhat obscure in our Saviour's words, and so, indeed, that it is without all obscurity that he refers his words only to the words of Isaiah: but who they are in Isaiah is plain enough.