COMMENTARY ON MARK
LESSON NUMBER 105
“ Mark 9:43 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: 44 Where their worm dieth not, and the fire is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: 48 Where their worm dieth not, and the fire is not quenched.”
(Mark 9:43-48; Matthew 5:29-30; 18:8-9)
WHAT IS IT WORTH TO ENTER INTO LIFE?
INTRODUCTION
Jesus has told His disciples of the seriousness of causing an offense to one of the “little ones” who believe in Him – those whose conscience is not fully formed, and whose understanding is not mature. This was a facet of the disciples following Him, and being His disciple. It is also part and parcel of living by faith, walking in the Spirit, and being holy. When we are truly affiliated with Christ, we are also attached to His people, and become responsible for being a help to them, not a hindrance. For those who are in Christ, this is apparent to “the new man” – referred to as “whatsoever is born of God” (1 John 5:4). However, because of the flesh, these warnings must be given, lest we fall asleep, forgetting that Jesus cares deeply for all of His children, to whom He has now been “joined,” becoming one spirit with them. At no point does the truth or the Holy Spirit free us to live without regarding other members of the body of Christ. Now, Jesus will elaborate on this matter of offense. He will confirm that the cause of offense must be removed, even if it is a part of our own constitution. His language will be strong – as it always is when addressing the matter of iniquity. Anything that personally weakens us, causes us to stumble, or puts us at a spiritual disadvantage is to be dealt with harshly. For some, this particular teaching will be difficult to fit together with our bodies being “the temple of the Holy Spirit” (1 Cor 6:19), and the “members of Christ” (1 Cor 6:15) as well. However, we must extend ourselves to take hold of this truth . Both the nature and the content of what Jesus says in this text confirm how important it is to lay hold upon it.
A SOURCE OF OFFENCE AND ITS REMOVAL
“ Mk 9:43 And if thy hand offend thee, cut it off . . . And if thy foot offend thee, cut it off . . . And if thine eye offend thee, pluck it out . . . ” (Mark 9:43,45,47).
THE HAND, THE FOOT, AND THE EYE. These are all capacities that become the means of drawing us into, and therefore expressing, sin. In Scripture these parts of the body often stand for certain propensities that can enslave us to sin. The “bowels” stand for compassion (1 John 3:17), the “heart” for preferences (Mk 7:21-23), the “hands” with productivity (1 Cor 4:12; Eph 4:28), and the “feet” with being aggressive to do this or that (Rom 3:15; 10:15). Both Solomon and Jesus spoke of an “evil eye” (Prov 23:6; 28:22; Matt 7:22), and Jesus spoke of the “eye” as being the focus of our attention, or being “single” (Lk 11:34). In Matthew 5:29, Jesus speaks of our “right eye” offending us – denoting something that is very important to us – a kind of priority.
For example, the hand can steal as well as build, smite as well as administer healing balm, and knock one down as well as pick someone up. Our feet can walk in the way of sinners, or carry us to deliver the good news of the Gospel. They can cause us to stand in the way of sinners, or company with the saints of God. Our eyes can covet and lust, or behold the needs of our brethren and see the good things that God is doing.
In other words, our physical capacities, which also stand for our affections and abilities, can be used for good or evil, righteousness or unrighteousness. The hands, feet, and eyes, stand for our “members.” These are to be yielded “as members of righteousness unto God” (Rom 6:13), and as “servants to righteousness unto holiness” (Rom 6:19).
When we come into Christ “our members” do not automatically serve the Lord. Even though “old things are passed away,” and “all things are become new,” our bodies have not yet been redeemed. Until we leave them, they have been “purchased” (Eph 1;14), yet they must be managed, or brought into subjection to the will of the Lord (1 Cor 9:27).
OFFEND THEE. This teaching is not to be divorced from what Jesus has just said about offending one of His “little ones” who believe in Him. Here, He is teaching His disciples that they can put themselves in harm’s way. They can, by corrupt appetites and thoughtless manners, make themselves available to those who cause us to stumble. Herein are “little ones” particularly, and those who are mature as well, warned not to put themselves among those who cause offenses. As Paul said, “Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them” (Rom 16:17). Now, Jesus speaks of our own capacities becoming a source of offense.
It is possible for your “hand,” “foot,” or “eye” to “offend thee.” That is, to cause you to stumble, falling into sin. In the place of “offend thee,” some versions read “causes you to sin,” NKJV “causes you to stumble,” NASB “is a cause of trouble to you,” BBE “causes your downfall,” CSB and “serve as a snare to thee.” DARBY Here, the ultimate cause of the offense is not another person, but the individual himself. It is his own action that moved him into the circle of vulnerability.
In the first sin, it was the eye that led Eve into the place where sin became inevitable: she “saw that the tree was good for food,” and that it was “pleasant to the eye.” It was her hand that she stretched forth and “took the fruit,” and “gave also unto her husband.” It was her mouth that she employed to “eat” the forbidden fruit (Gen 3:6). In addition, it was her feet that carried her to the forbidden tree, and her ears that gave heed to the words of the devil. REMOVE IT. And what are we to do with these members that cause us to offend? The Master’s words are strong. Of the offending hand and foot He says, “cut it off!” Of the offending eye He says, “pluck it out!” Matthew said of the removal of the offending members, “and cast it from thee” (Matt 5:29-30; Matt 18:8-9). That is, not only remove it, but put it out of reach so that it cannot again be the cause of offense.
This is actually an inward action, and not an outward one – although we are not to discard the outward action as though it was meaningless. If inward inclinations can be aborted by the maiming of the body, then let it be maimed. However, the inclination to sin cannot be removed by an external discipline – even if it is most harsh. Thus, speaking on this very subject, Paul writes, “Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry” (Col 3:5). This may involve separating yourself from defiling influences (2 Cor 6:17). It may require the dissolving of relationships that tend to cause corruption. The ears may have to be turned away from listening to certain things, and the eyes from beholding things that awaken sinful inclinations. There may be some places in which you can no longer tread, some literature you may no longer read, and some friendships you may no longer culture.
This is why David spoke of not walking “in the counsel of the ungodly,” or standing “in the way of sinners,” or sitting “in the seat of the scornful” (Psa 1:1). Whatever you must do to diminish the tug of sin and the danger of stumbling and falling, do it, and do it aggressively!
IT IS BETTER TO ENTER
“ 43 . . . it is better for thee to enter into life maimed . . . it is better for thee to enter halt into life . . . it is better for thee to enter into the kingdom of God with one eye . . . ”(Mark 9:47).
IT IS BETTER. In our culture, a person can learn to think only of what it is all right to do, or things against which there is no written prohibition. Thus men excuse what they do by saying the Bible does not condemn it, or there is no word of God that tells me I cannot do this or that. This, however, is a totally flawed way of thinking. It presumes that God has purposely listed every wrong deed, so that you live life from a manual, with little attention to such things as appetite, inclination, the conscience, loves, and hates.
Now, Jesus does not speak of right or wrong, but of what is “better.” Other versions read “good,” ASV and “more profitable and wholesome.” AMPLIFIED Matthew says, “it is profitable for thee that one of thy members should perish” (Matt 5:29-30). The word “better” means excellent, surpassing, precious, good, excellent in its nature, and well adapted to its ends. THAYER It also involves the idea of being approved, free from defects, praiseworthy, and noble. FRIBERG
When a person is driven by lust, or any self-centered impulse, excellence, goodness, and approval do not even enter the mind. However, when one considers leaving this world as well as living in it, “better” things obtain a certain priority. It is possible for something to be pleasant to the body, yet damning in its effects. We must therefore obtain grace to think in terms of what is best, most advantageous, and of the greatest benefit. Thus Mary is said to have chosen “the good part,” or “what is better” NIV (Lk 10:42). This is why we are admonished to think on things that are honest, just, pure, lovely, and of good report (Phil 4:8), and being able to “approve things that are excellent” (Phil 1:10). When speaking to those who had a desire for one another, yet did not think they should marry, Paul wrote, “it is better to marry than to burn” [with lust] (1 Cor 7:9). When pondering remaining in this world versus leaving it, Paul said, “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better” (Phil 1:23). In this case, he did not terminate his life, for he knew that was not lawful. Therefore, he chose to work and prepare for what was better – what he actually preferred and cultured.
One of the great transgressions of a self-centered society is their definition of “good” and “better.” That society thinks in terms of pleasure and things for the moment. However, the “better” of which Jesus speaks is something inherently better, bringing the greatest advantage, being wholly approved of God, and thoroughly compatible with eternity.
ENTER INTO LIFE. Note the strength with which Jesus speaks of the better: “enter into life maimed . . . enter halt into life . . . enter the Kingdom of God with one eye.” Now, this is an exceedingly difficult text for those embracing the health and wealth heresy, for it postulates being alive and in the Kingdom of God with worldly incapacities and impediments. Entering into life is not speaking of life in the world to come – for there will be no maimed, halt, of one-eyed people in glory. This is speaking of life “more abundantly” now – in this world (John 10:10). This is a condition in which spiritual mindedness is enjoyed, for “to be spiritually minded is life and peace” (Rom 8:6).
Entering into life has to do with realizing accord with God and fellowship with Christ. It is knowing Them, so that we can hear Him who is speaking from heaven, labor together with God, and be directed by the Holy Spirit. There are capacities resident in our members that can hinder this life, and even take it from us. Jesus is teaching that none of these are worth the forfeiture of life. It is “better” to live with God at the expense of fleshly gratification. Many a soul has given up spiritual life and the advantage of walking in the Spirit simply because they have chosen and cultured things that excluded them from the Lord’s blessing.
ENTER INTO THE KINGDOM OF GOD. There is a Kingdom that is to be entered (Matt 7:21; Mk 10:23; John 3:5; Acts 14:17). This is a Kingdom in which God works everything together for the good of the individual. Jesus is speaking of being “in the Kingdom” here and now, participating in “righteousness, peace, and joy in the Holy Spirit” (Rom 14:17). No person can inherit the Kingdom (Matt 25:34; 1 Cor 6:90-10; Gal 5:21), who does not “enter” it in this world, while in the body. It is possible that you may have to enter it maimed, or halt, or with one eye – that is, you may have to forfeit some of life’s normalities.
There are normal, or natural, human capacities – like a hand, foot, or eye – that can be the means of your downfall. They may involve a sin “that so easily besets” you (Heb 12:2). Of itself, the capacity may not be wrong, but it nevertheless proves to be a stumbling block to you. This is an intensely personal matter, and no man can make your decision for you concerning what causes you to stumble and what does not. You are the one who must carefully weigh the matter.
Is spiritual life and entering the Kingdom of God worth the forfeiture of a hand, a foot, or an eye – some natural capacity that brings temporary pleasure to you? If you have tasted of the Lord, “that He is gracious,” you know the answer to that question, and will choose the “better part.”
WHERE THE WORM DIETH NOT
“ 44 . . . than having two hands to go into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched . . . than having two feet to be cast into hell, into the fire that never shall be quenched: Where their worm dieth not, and the fire is not quenched . . . than having two eyes to be cast into hell fire: Where their worm dieth not, and the fire is not quenched” (Mark 9:44,46 48).
Here is one of the most sobering texts in all of scripture. It is one of very few times Jesus so strongly reiterated a point – and it was spoken to His disciples.
TAKING YOUR CAPACITIES WITH YOU. Note that Jesus speaks of a sense in which we will take our aptitudes beyond the grave. While He has spoken of hands, feet, and eyes, He now makes clear that He is speaking of the various qualities of the soul, not the body, for our present bodies will not go with us beyond the grave.
GO INTO HELL. Jesus says some will “go into hell,” being “cast into hell.” They will “go,” for there will be no alternative place for them. All entrances will be closed to them, except for the entrance into hell. They will be “cast into hell” by Divine mandate, and will have no choice in the matter. For the wicked, there is coming as time when they will know the utter impotence of the unsanctified human will. It will certainly no longer be viewed as “free.”
Matthew reads, “thy whole body be cast into hell” (Matt 5:29). The word translated “hell” is NOT Hades. Here the word is “Gehenna.” which is the final destination of the wicked. The term is taken from a word meaning “valley of Hinnom” (Josh 15:8; 18:16; Neh 11:30). When Jerusalem fell into wicked idolatry, this was the valley where they burned their sons and daughters to the monstrous idol of Molech: “And they have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded them not, neither came it into My heart” (Jer 7:31; 2 Chron 28:3; 33:6). When Josiah abolished this evil practice, he filled the place with the bones of wicked men (2 Kgs 23:14-20; 2 Chron 34:4-5). From that time this was made the cesspool of the city – a sort of gigantic garbage dump. Thus, Jesus used the term to depict the eternal garbage dump for humanity, where those who are excluded from the presence of the Lord will be finally thrown.
This is “the lake of fire” into which the devil, his angels, and all of the wicked will be cast (Rev 19:20; 20:10,14,15). It is the “everlasting fire, prepared for the devil and his angels” (Matt 25:41). Jesus said to fear God who “hath power to cast into hell” (Lk 12:5).
This is not a place of extinction, where the lost will finally be annihilated, or utterly exterminated. That is precisely why Jesus said it would be better to endure the removal of whatever causes us to offend now, rather than be cast into this dreadful place.
FIRE THAT NEVER SHALL BE QUENCHED. John the Baptist spoke of a time when the “chaff” of humanity would be burned up with “unquenchable fire” (Matt 3:12; Lk 3:17). The word “unquenchable” means the fire is incapable of being extinguished – it will never go out. Matthew read, “cast into everlasting fire” (Matt 18:8-9). This is like the “flame” with which the rich man was “tormented” (Lk 16:24). Although the rich man was in a temporary place until the day of judgment, his torment was of the same order as “the lake of fire.” That is, it did not consume him, nor will the “fire” of hell consume the wicked. They are, so to speak, like the fuel for the fire, and they will never be utterly consumed. Thus the wicked are said to be “go into everlasting punishment” (Matt 25:46). The Revelation given to John affirmed that the devil and his cohorts “shall be tormented day and night for ever and ever” (Rev 20:10). It also appears that the wicked will be keenly aware of their exclusion from the Lord. Their eternal state is thus said to be one in which they “shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb” (Rev 14:10).
Those who insist on culturing or nurturing the appetites and aptitudes that cause them to fall into sin must consider the words of the Lord. If they do not deal harshly now with these “members” of their human constitution, they will go into hell with them.
WHERE THE WORM DIETH NOT. In the valley of Hinnom, maggots and worms fed on the carcases of the dead – but that is not the kind of worm declared in this text. This is speaking of unending torment. In the English language the word “worm” can mean: “something that inwardly torments or devours in a manner suggestive of the gnawing, boring, or working of a worm <the worm of care gives her no rest> <the worm of conscience gnaws incessantly>.” MERRIAM-WEBSTER
Whenever I read this sobering passage, I recall the doleful words of Jeremiah: “The harvest is past, the summer is ended, and we are not saved” (Jer 8:20). The recollection of wasted opportunities, the prostitution of one’s affection, and the culturing of wicked desires will goad and gnaw at the condemned, but not devour them. They will want the sin they learned to love more than ever, but will not be able to fulfill those desires. The resurrection body will be incapable of both sin and destruction, and yet, for the wicked, it will house a wicked soul with wicked desires, and a hatred for everything that is holy. A dreadful state, indeed! What desire is worth being in that place?