Bullet Point Bible

The Transfiguration

² Six days later Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them,³ and his clothes became radiantly white, more so than any launderer in the world could bleach them.⁴ Then Elijah appeared before them along with Moses, and they were talking with Jesus.⁵ So Peter said to Jesus, "Rabbi, it is good for us to be here. Let us make three shelters -one for you, one for Moses, and one for Elijah."⁶ (For they were afraid, and he did not know what to say.)⁷ Then a cloud overshadowed them, and a voice came from the cloud, "This is my one dear Son. Listen to him!"⁸ Suddenly when they looked around, they saw no one with them any more except Jesus.

Jesus' statement in Mark 9:1 likely refers to the Transfiguration itself as a preview of the kingdom's power and glory, witnessed by Peter, James, and John within their lifetimes.
The "six days later" connects this event directly to Peter's confession (Mark 8:27-30) and Jesus' first passion prediction (Mark 8:31-33), providing divine confirmation of Jesus' identity and mission.
The "high mountain" setting evokes significant Old Testament encounters with God, such as Moses receiving the Law on Mount Sinai (Exodus 19-20) and Elijah's experience on Mount Horeb (1 Kings 19).
The Transfiguration ("metamorphoō" in Greek) reveals Jesus' divine glory, usually veiled during his earthly ministry, offering a glimpse of his post-resurrection state.
Moses represents the Law, and Elijah represents the Prophets, signifying that Jesus is the fulfillment of the entire Old Testament revelation. Their presence validates Jesus' authority.
Peter's suggestion to build shelters (tabernacles) might reflect a desire to prolong the glorious experience or perhaps connect it to the Feast of Tabernacles, which looked forward to the messianic age. Mark notes Peter spoke out of fear and confusion (Mark 9:6).
The cloud ("Shekinah glory") signifies the presence of God, similar to Old Testament appearances (Exodus 40:34-38).
God the Father's voice from the cloud echoes the declaration at Jesus' baptism (Mark 1:11) but adds the command "Listen to him!" This affirms Jesus' unique authority as God's Son, superseding even Moses and Elijah.
The sudden disappearance of Moses and Elijah leaves Jesus alone, emphasizing his supreme and singular importance.

The Coming of Elijah

⁹ As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead.¹⁰ They kept this statement to themselves, discussing what this rising from the dead meant.¹¹ Then they asked him, "Why do the experts in the law say that Elijah must come first?"¹² He said to them, "Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised?¹³ But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him."

Jesus imposes secrecy (a common theme in Mark, often called the "Messianic Secret") regarding the Transfiguration until after his resurrection, as the full significance could only be understood in light of his victory over death.
The disciples' confusion about "rising from the dead" highlights their struggle to grasp Jesus' predictions of suffering, death, and resurrection, despite the glorious vision they just witnessed.
The disciples raise a contemporary theological question based on Malachi 4:5-6, which predicted Elijah's return before the "great and dreadful day of the Lord." They wonder how Jesus can be the Messiah if Elijah hasn't appeared in the expected manner.
Jesus affirms the scribal teaching about Elijah's preparatory role but immediately pivots to the necessity of the Son of Man's suffering, linking the two concepts.
Jesus identifies John the Baptist as the fulfillment of the Elijah prophecy (Mark 9:13). John came "in the spirit and power of Elijah" (Luke 1:17) to prepare the way for the Messiah.
"They did to him whatever they wanted" refers to the imprisonment and execution of John the Baptist by Herod Antipas (Mark 6:14-29).
Jesus implies a parallel between the rejection and suffering of the forerunner (John/Elijah) and the coming rejection and suffering of the Messiah (Jesus himself). Just as the authorities rejected John, they will reject Jesus.
This passage clarifies that the prophecy of Elijah's return was fulfilled in John the Baptist, though not in the literal, physical return some expected.

Healing the Demon-Possessed Boy

¹⁴ When they came to the disciples, they saw a large crowd around them and experts in the law arguing with them.¹⁵ When the whole crowd saw him, they were amazed and ran at once and greeted him.¹⁶ He asked them, "What are you arguing about with them?"¹⁷ A member of the crowd said to him, "Teacher, I brought you my son, who is possessed by a spirit that makes him mute.¹⁸ Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but they were not able to do so."¹⁹ He answered them, "You unbelieving generation! How much longer must I be with you? How much longer must I endure you? Bring him to me."²⁰ So they brought the boy to him. When the spirit saw him, it immediately threw the boy into a convulsion. He fell on the ground and rolled around, foaming at the mouth.²¹ Jesus asked his father, "How long has this been happening to him?" And he said, From childhood.²² It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us."²³ Then Jesus said to him, "'If you are able?' All things are possible for the one who believes."²⁴ Immediately the father of the boy cried out and said, "I believe; help my unbelief!"²⁵ Now when Jesus saw that a crowd was quickly gathering, he rebuked the unclean spirit, saying to it, "Mute and deaf spirit, I command you, come out of him and never enter him again."²⁶ It shrieked, threw him into terrible convulsions, and came out. The boy looked so much like a corpse that many said, "He is dead!"²⁷ But Jesus gently took his hand and raised him to his feet, and he stood up.²⁸ Then, after he went into the house, his disciples asked him privately, "Why couldn't we cast it out?"²⁹ He told them, "This kind can come out only by prayer."

The scene shifts from the mountain's glory to the valley's chaos, contrasting divine revelation with human helplessness and demonic opposition.
The disciples' inability to cast out the demon, despite having been given authority earlier (Mark 6:7, 13), highlights the difficulty of the case and perhaps their own lack of faith or reliance on prayer.
Jesus' lament, "{{O faithless generation}}" (Mark 9:19), seems directed broadly at the crowd, the scribes, the father, and even the disciples, expressing frustration with the pervasive lack of spiritual understanding and trust.
The father's plea, "if you are able to do anything" (Mark 9:22), reveals his desperation mixed with doubt about Jesus' power, perhaps influenced by the disciples' failure.
Jesus turns the father's "if you are able" back on him: "{{‘If you are able?’ All things are possible for the one who believes}}" (Mark 9:23). This places the emphasis not on Jesus' ability but on the necessity of faith (trust) for receiving God's power.
The father's response, "I do believe; help my unbelief!" (Mark 9:24), is a poignant expression of struggling faith – acknowledging belief while recognizing its imperfection and asking for divine help to overcome doubt. This resonates with many believers.
Jesus' authoritative command expels the particularly stubborn demon, demonstrating his power over even the most difficult spiritual opposition (Mark 9:25).
The boy appearing "like a corpse" after the exorcism emphasizes the severity of the demonic control and the completeness of the deliverance (Mark 9:26). Jesus raising him by the hand mirrors raising the dead (Mark 5:41).
Jesus attributes the disciples' failure to a lack of prayer (Mark 9:29). Some manuscripts add "and fasting." This indicates that confronting powerful demonic forces requires deep spiritual dependence on God, cultivated through prayer.

Second Passion Prediction

³⁰ They went out from there and passed through Galilee. But Jesus did not want anyone to know,³¹ for he was teaching his disciples and telling them, "The Son of Man will be betrayed into the hands of men. They will kill him, and after three days he will rise."³² But they did not understand this statement and were afraid to ask him.

Jesus again seeks privacy, this time to focus on instructing his core disciples about his impending suffering, death, and resurrection. This contrasts with his public ministry focus earlier.
This is the second explicit prediction of his passion in Mark (the first was Mark 8:31). Repetition underscores the certainty and importance of these events in God's plan.
The language is stark: "betrayed," "kill," "rise." Jesus leaves no room for misunderstanding the violent reality of what awaits him in Jerusalem.
The addition of "betrayed into the hands of men" specifies the means by which his suffering will begin.
Despite the clear teaching and the recent Transfiguration experience, the disciples "did not understand" (Mark 9:32). Their messianic expectations likely still centered on earthly power and glory, making the concept of a suffering Messiah incomprehensible.
Their fear of asking for clarification reveals their discomfort with the topic and perhaps an unwillingness to accept such a difficult truth about their Master. This highlights the gap between Jesus' understanding of his mission and theirs.

Who Is the Greatest?

³³ Then they came to Capernaum. After Jesus was inside the house he asked them, "What were you discussing on the way?"³⁴ But they were silent, for on the way they had argued with one another about who was the greatest.³⁵ After he sat down, he called the twelve and said to them, "If anyone wants to be first, he must be last of all and servant of all."³⁶ He took a little child and had him stand among them. Taking him in his arms, he said to them,³⁷ "Whoever welcomes one of these little children in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me."

The disciples' argument about greatness immediately follows Jesus' prediction of his suffering and death, showing a profound disconnect between their concerns (status, rank) and Jesus' focus (sacrifice, service).
Their silence when confronted (Mark 9:34) indicates their awareness that their ambition was inappropriate, especially in light of Jesus' recent teaching.
Jesus redefines greatness in the kingdom of God. True greatness is not about power or position but about humility and service: "{{last of all and servant of all}}" (Mark 9:35). This radically inverts worldly values.
Jesus uses a child as a living illustration. In that culture, children had little social status or power. Taking a child into his arms demonstrates value and care for the seemingly insignificant.
Welcoming a child "in my name" means welcoming those who are humble, dependent, and considered unimportant by the world, recognizing their value because of their connection to Jesus.
Jesus equates welcoming such a person with welcoming himself, and ultimately, welcoming God the Father (Mark 9:37). This elevates acts of humble service and acceptance to the highest spiritual significance.
This teaching directly challenges the disciples' competitive ambition and calls them (and all followers) to embrace humility, service, and care for the vulnerable as the path to true greatness.

Using Jesus' Name

³⁸ John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us."³⁹ But Jesus said, "Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me.⁴⁰ For whoever is not against us is for us.⁴¹ For I tell you the truth, whoever gives you a cup of water because you bear Christ's name will never lose his reward.

John's concern reflects an exclusivist mindset – assuming that only those within their immediate group should be allowed to minister in Jesus' name. This is another form of seeking status or control.
Jesus corrects this narrow perspective. He states that if someone is genuinely performing miracles (acting with divine power) in his name, they are unlikely to be truly opposed to him (Mark 9:39). The power itself validates the connection to Jesus, even if the person isn't part of the core group.
The principle "{{For whoever is not against us is for us}}" (Mark 9:40) encourages a broader view of kingdom work. It suggests tolerance and acceptance of others who are genuinely working for God's purposes, even if they operate outside established structures. (Note: This contrasts slightly with Matthew 12:30, "{{Whoever is not with me is against me}}," which applies in contexts of direct allegiance to Jesus versus opposition).
Jesus further broadens the scope by affirming that even a small act of kindness (giving a cup of water) done towards a disciple *because* they belong to Christ ("bear Christ's name") will be rewarded by God (Mark 9:41).
This passage teaches against sectarianism and encourages generosity and recognition of God's work wherever it occurs, emphasizing the motivation (done "in my name" or "because you bear Christ's name") over group affiliation.

Warnings About Stumbling Blocks

⁴² "If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone tied around his neck and to be thrown into the sea.⁴³ If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have two hands and go into hell, to the unquenchable fire.⁴⁵ If your foot causes you to sin, cut it off! It is better to enter life lame than to have two feet and be thrown into hell.⁴⁷ If your eye causes you to sin, tear it out! It is better to enter into the kingdom of God with one eye than to have two eyes and be thrown into hell,⁴⁸ where their worm never dies and the fire is never quenched.⁴⁹ Everyone will be salted with fire.⁵⁰ Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt in yourselves, and be at peace with each other."

Jesus issues severe warnings against causing "little ones who believe" (likely referring to new or vulnerable believers, perhaps symbolized by the child in Mark 9:36) to stumble or fall into sin (Mark 9:42). The graphic image of drowning with a millstone emphasizes the extreme seriousness of such an offense in God's eyes.
Verses 44 and 46 ("where their worm does not die, and the fire is not quenched") are included in some manuscripts but are generally considered later additions based on verse 48 by textual critics; the NET Bible omits them but notes their presence in other versions like the KJV.
Jesus uses hyperbole (exaggeration for effect) – cutting off hand/foot, tearing out eye – to stress the radical measures believers must take to deal with sin in their own lives (Mark 9:43, 45, 47). It's not literal self-mutilation but a call for decisive action against anything that leads to sin.
The "unquenchable fire" and the place "where their worm does not die" (Mark 9:48) are references to Gehenna (hell), drawing imagery from Isaiah 66:24, depicting eternal judgment and torment for the unrepentant. Entering eternal life, even if it requires drastic earthly sacrifice, is infinitely preferable to facing this judgment.
"Everyone will be salted with fire" (Mark 9:49) is a difficult phrase. It could refer to the purifying trials believers endure, the fire of judgment for the unrepentant, or the preserving/purifying effect of costly discipleship symbolized by the "salt" and the "fire" of the preceding verses. Fire here likely represents testing, purification, or judgment.
Jesus concludes with an exhortation regarding "salt" (Mark 9:50). Salt represents the positive influence, purity, and endurance disciples should have. Losing saltiness means losing one's distinctive character and effectiveness as a follower of Christ.
The final command, "{{Have salt in yourselves, and be at peace with one another}}," connects internal spiritual vitality ("salt") with external relational harmony ("peace"). This serves as a corrective to the disciples' earlier argument about greatness (Mark 9:34) and John's exclusivism (Mark 9:38), urging them toward humility, mutual respect, and purity of life.

The Bullet Point Bible

Mark 9