v1: The reference to "the kingdom of God" appears to refer to Peter, James, and John, and what they saw on the mount of Transfiguration. That kingdom was already "among them" (Luke 17.21); His kingdom was not of this world, not built by men, but a spiritual thing.

v2: The Transfiguration; Jesus took the three disciples apart, on a mountain; a "holy mountain" (2 Pet 1.18); a place away from the crowds. Jesus was transfigured; the idea here is of metamorphosis, something that is changed by itself, without outside influence. He took on the glory of God, which had been concealed; no ordinary man could do this. The shining of Moses' face was transitory, and came from fellowship with God, not from himself.

The three men were given a special privilege; perhaps Christ had seen in them a deeper devotion; certainly there was a preparation for future service and leadership.

v3: The Shekinah glory; seen in the pillar of fire and cloud, seen in Solomon's temple; no earthly, fleshly, influence here; glory beyond that of man. The Romans placed great emphasis on appearance, and here Mark speaks of Christ's changed appearance; the three see something more like Christ's real appearance.

v4: Moses and Elijah appeared; they represented the law and the prophets; indicating the great authority of Christ, and fulfilling the prophecies of Mal 3.1-2; 4.4-5. The three disciples recognised Moses and Elijah; doubtless there was something in their appearance which made them instantly recognisable.

"Decease", i.e: departure/exodus; experienced by both Moses and Elijah (Deut 34.5-6; 2 Kings 2.11-12, 17); this prefigures Jesus' own death, resurrection, and ascension.

v5: Peter wanted to erect booths, or tabernacles; a reference to Christ's reign on earth. Lev 23.33-43 describes the Feast of Tabernacles, and the practice of dwelling in booths. This taught the Israelites that there was a better home; for Christians it is an indication of our heavenly citizenship.

v6: Peter didn't need to say anything; greater wisdom would have remained silent.

v7-8: The disciples were overshadowed (see Luke 1.35). God spoke only of Jesus, the disciples saw only Jesus; they no longer relied on the law and the prophets, they trusted in Him alone, and must be subject to Him alone. Also this was the Father's authentication of Jesus' deity and authority.

v9-10: They came down from the mountain into the valley; the spiritual lessons learned had to be applied in everyday life. The experience on the mountain had to be declared and explained later. The three kept the details of the transfiguration to themselves, certainly not fully understanding it at this stage.

The disciples believed in the resurrection; what was new to them was that one man, Jesus Christ, would rise ahead of everyone else.

v11-13: See Mal 4.5, a reference to John Baptist. Elijah and John were both rejected (1 Kings 19.2; Mark 6.17), Elijah by Ahab and Jezebel, John by Herod and Herodias. In both cases the man was influenced by the prophet, but the women remained antagonistic.

Christ also would be rejected, treated with contempt, "set at nought" (Luke 23.11; Acts 4.11), treated as a worthless thing.

v14: Upon arriving at the foot of the mountain, there was a new problem; the disciples and scribes and a great multitude were arguing; Luke places this event the next day (Luke 9.37), it was perhaps after sunset.

After a great blessing, there is a danger that a fresh problem will defeat us; we may cease relying on the Lord, and rely instead on our own experience. The Lord takes us through a variety of experiences, that we might learn to rely upon Him and Him alone.

v15: It is possible that the people were "overwhelmed with wonder" because the glory of the transfiguration had not faded away.

v16: Jesus addressed the scribes first; here was perfect wisdom.

v17-18: The man was full of concern, but the disciples were unable to meet the need. The boy was controlled by an unclean spirit; this may be different to a "demon" (v38); the boy was unable to speak, lacking self-control, suicidal (v22); a picture of the faithless generation.

v19: All parties here were faithless; the man, his son, scribes, disciples, and the crowd. The Lord Jesus was grieved that, following months of powerful demonstrations of His Messiah-ship, they remained faithless.

v20: The boy, having an unclean spirit, reacted immediately upon seeing Jesus. We see that Jesus Himself was not affected; the perfectly holy One was never made unclean. With Him was a perfect self-control, without coldness, and a perfect love without sentimentality.

v21: Jesus asked a question, to reveal the need, and to encourage faith.

v22: The father's answer brought a cry from his desperate but unbelieving heart, "if you can do anything"; see also Gen 44.30; 2 Sam 18.5; 19.4; such is the bond between father and son.

v23: Of course Jesus can do anything! Although He challenged the man to faith, the miracle depended on Jesus' power.

v24: The father seemed to understand who Jesus was, and cried out, in tears of heartache, and poverty of spirit.

v25-27: Jesus cast out the spirit, once and for all. His very words would stay with the father, "... and never enter him again." Here is future assurance.

v28-29: The disciples rightly came to Jesus, pleading their inability to deal with the situation. We need to be people of prayer, that we might be effective in dealing with what life throws at us. "This kind" refers to a different unclean spirit, harder to cast out.

v30-32: Jesus taught the disciples; we need teaching from Him, and we need to be teachable. In particular, He spoke of the crucifixion and the resurrection, which were planned, foretold and foreordained by God.

As Jesus journeyed towards Jerusalem, He spent more time teaching them, and preparing them for what was to come.

v33-34: The disciples were clearly embarrassed by Jesus' question; they thought that their silence would keep their discussion secret from the Lord. Jesus demonstrated His omniscience, but not to destroy or defeat them, but to teach them an important spiritual lesson. They had to understand the true meaning of greatness and humility.

v35: Mark points out that Jesus sat down to teach; this was an indication of His own humility, and His care for the Twelve. The message was clear, that the disciple had to learn to be a servant (1 Cor 9.19); this is not natural, and we must learn from the Lord.

v36-37: Jesus used the example of a little child. True greatness means that we despise none, and accept those we are not naturally drawn to. This is God's way for a leader.

v38: A separate incident extended the lesson; showing grace is part of humility. John confessed an incident when the disciples stopped others who served Christ separately. It may have been that John Baptist had sent them out. John was doubtless acting from a motive of loyalty, but he had much still to learn.

v39: Jesus pointed out the key; "in my Name"; John had admitted that these other disciples had acted in Jesus' name. This is not just a form of magic words, but a demonstration of the character of Christ. All who truly know Christ are one with us, whether or not they follow with us.

v40-41: Real unity exists only in Christ; Luke 11.2-3. If we have true faith in Christ, we will not use His Name improperly, but rather honour Him. We cannot therefore criticise those who do the same.

We must accept the Bible teaching about unity in Christ, and where there are differences, be patient and loving (Phil 3.15-16), for we all see through a glass darkly. There is a problem where we draw a line in terms of who is truly in Christ. The lesson that follows suggests that we are to be gracious towards others, and strict with ourselves (v43-48).

v42-48: The Lord Jesus spoke about submission, i.e: to give in to a greater and stronger person, and an admission of personal inability. At the same time, we must be responsible for our actions (v42-50), our choices (10.1-12), and our attitudes (10.13-16).

v42: The Lord's reference to "these little ones" is first to children (see v35-41), but also to young Christians (1 John 2.12-13). There is a responsibility in each of us to be careful lest we cause others to stumble (Rom 14.13; 1 Cor 8.9).

Either our sins are cast into the depths of the sea (Mic 7.19), or it is better that we be thrown into the sea; if sin is so serious, we must not play with it.

v43-48: Practical religion means real submission, real personal cost, and real responsibility. Personal discipline demands that we understand that our sins have real effects in the lives of others; it is no wonder that Jesus demanded drastic action.

"Cut off"; used in John 18.10,26, where Peter cut off Malchus' ear; and in Acts 27.32, where the soldiers cut off the ropes. "Pluck out" is used frequently in the N.T., e.g: 1.34, 39; 3.15, 23; Acts 27.38, where wheat was cast off the ship.

The references to Gehenna (or hell) relate to a valley outside Jerusalem where rubbish was burned; the fire never went out, and maggots, or worms, grew. This was a place of suffering, and the verse (v48) is quoted from Is 66.24. Even if the Lord was speaking of a life of guilt, regret, and spiritual impotence, then this is a serious state to be left in. The alternative is that it is a reference to judgment in hell. Clearly, if we neglect or reject the teaching of the Lord, then there are serious consequences for us.

v49-50: Fire and salt were both used for purification. The sale of the covenant was used in all the offerings (Lev 2.13); our lives are to be seasoned with salt, in that we experience tests of faith.

Since salt was often mixed with impurities, and could lose its taste, and therefore its effectiveness, it would be thrown out. Our lives may come unprofitable and tasteless. The good in our lives may be stifled or smothered if we tolerate bad attitudes.