It was late 2018 or early 2019 when I listened to three sermons on Mark chapter nine. As I listened, I became increasingly uncomfortable. Was I taking sin seriously or acquiescing? Was I dealing with those sins the Puritans used to call, ‘darling sins?’ As one writer explains,

“There is some Delilah – some darling, some beloved sin or other – that a Christian’s calling, condition, constitution, or temptations – leads him to play with, and to hug in his own bosom. As a plot of ground which lies untilled, among the great variety of weeds, there is usually some master-weed, that is more plenteous and more repulsive than all the rest. So it is also in the souls of men…” (1)

The Bible clearly states that we have to deal radically with besetting sin in our lives (see Heb 12:1). Contrary to much of what is preached in churches today, these verses teach that Christianity is serious. This is a warning to those who have a causal view of Christianity. Christianity is serious—discipleship is serious—sin is serious—hell is real. To live comfortably with sin indicates a fundamental misunderstanding of the gospel. This is a call to self-examination (see 2 Cor 13:5).

Stumbling

“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.” But Jesus said, “Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me. For the one who is not against us is for us. For truly, I say to you, whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward.”
‭‭Mark‬ ‭9:38-41‬ ‭ESV

Mark Chapter 8 is a turning point in the gospel (8:29-31). However, the disciples were stumbling. They failed to understand Jesus and His mission. In Mark 8, Jesus performs a unique miracle. It is unique because it is performed in two stages.

It was not until the second stage was complete that a blind man saw clearly (8:22-25). Jesus performed it this way as a sign to the disciples. They could see who Jesus was and why he had come, but it would be gradual (8:29). The focus now turns to John, who we know as ‘the Apostle of love.’ However, that was not true about him here. Jesus called John and his brother James ‘sons of thunder’ for a good reason (3:17).

In Luke’s gospel, we are told that after experiencing rejection in a village of the Samaritans, James and John decide they would like to set the whole place alight and burn the inhabitants to death! (see Luke 9:51-56). Here, we have the story of John’s misplaced zeal (9:38-39). Earlier, the disciples failed to cast out a demon (9:18), and here is an ‘unauthorised’ person doing the very thing the disciples were unable to do!

John had to understand that the work of the Kingdom was not confined to John’s ‘little club.’ The irony was that one in their group was proven not to be one of them in the end – Judas, the traitor. We must beware of the spirit of narrow exclusivism. Not the compromise of theology, which must never be the case, but we must be careful when we think that we have everything right and others have it wrong. God does not require our approval rating of another Christian to use them for His purpose. R.C. Sproul explains,

“The New Testament calls us to recognise the difference between essential issues and nonessential issues. Jesus had to teach His disciples this truth and help them see this exorcist was not sinning by not following the disciples. There are many people who do not worship the way we do, who do not share the same confession of faith that we have, who interpret biblical passages very differently, yet they are ministering in the name of Jesus. We have to appreciate and embrace authentic ministry wherever we find it. We also have to distance ourselves from heresy whenever we find it, Simply put, we need discernment.” (2)

Jesus reminds John that even if someone gives a cup of cold water in the name of Christ, they will not lose their reward (9:41). John failed to learn the recent lesson that the way to greatness in the Kingdom is to be a servant (9:33-37).

Amputate

““Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung around his neck and he were thrown into the sea. And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, ‘where their worm does not die and the fire is not quenched.’”
‭‭Mark‬ ‭9:42-43, 45, 47-48‬ ‭ESV‬‬

What follows is a series of warnings. Jesus does not use condemning language, but the warnings are genuine. The first warning is against causing others to sin (9:42). In the immediate context, the ‘little ones’ Jesus has in mind here are probably not children but adult believers. John was a disciple with many privileges. He was in Christ’s inner circle, yet he is putting a stumbling block in the way of another believer. To illustrate how seriously God views this, Jesus paints a shocking picture.

Israel was an agrarian society, and millstones were used to ground grain. Because the millstones were so heavy, donkeys were used to move them. Jesus is saying that causing a believer to sin is deserving of having this stone attached to one’s neck and thrown into the sea. This is the better option than facing God’s judgment!

In Jewish poetry, the sea was a place that conveyed the idea of chaos. What a strong metaphor this is and what a warning against causing other Christians to sin (see Rom 14:10-23). Secondly, Jesus warns the disciples about the failure to deal with personal sin (9:43-48). Contrary to what might be taught in some churches today, Jesus spoke about sin with great seriousness. There are no shortcuts when dealing with personal sin. In the words of John Owen,

“Do you make it your daily work; be always at it whilst you live; cease not a day from this work; be killing sin or it will be killing you.” (3)

Jesus is saying that we are likely to see success in overcoming it only by aiming at the complete eradication of sin. For the Jew, it was a grave sin to disfigure one’s body (see Lev 19:28). Jesus used this to drive home how grave sin is. It is better to disfigure your body than to spend eternity in hell. The use of the hand, foot and eye in this metaphor was not random. Sinclair B. Ferguson says,

“We express our sinfulness through what we do with our hands, what we gaze at with our eyes, where we go to on our feet.” (4)

The Bible describes sin in terms of which is misunderstood by many Christians today. Sin is defined in weak language, such as ‘the bad choices we make.’ However, the Bible is far more serious in its definition. Paul, in the epistle to the Romans, describes sin as a law (see Rom 7:20-23). A law is something that compels us to obey. Paul uses ‘law’ as a metaphor. He describes how sin has power, control, and authority in our lives.

Contrary to God’s law, which is good (see Rom 7:12), the law of sin reigns in us by nature. Indwelling sin is something that always tries to conform us to its will. It is, in a sense, a living thing. It always seeks to have dominion over us (see Gen 4:7).

Sin wants to dominate, so don’t negotiate – amputate! Sin is always an inside job (see Matt 15:19, James 1:14-15). The consistent teaching of the New Testament teaches that believers must put sin to death. We must cut it out of our lives. That is the only alternative to condemnation.

This raises the question – are we not saved by grace? (see Eph 2:8-9). The dying thief on the cross never had time to put sin to death, and yet Jesus promised him paradise (see Luke 23:43). Can Christians lose their salvation? Are we not kept by the power of God? (see 1 Pet 1:4-5, John 17:12).

Where does the warning about hell fit in with this? The New Testament’s warnings to Christians do not nullify the doctrine of eternal security and see no contradiction between God’s sovereignty and man’s responsibility.

We have all known people who confessed to being a Christian and have even been involved in Church life who today are nowhere to be found. Were those people real Christians? From a human perspective, it is difficult to know, and we should pray for their return. However, Jesus taught that there would be those who hear the Word of God and react very positively to it, but their ‘conversion’ was spurious (see Matt 13:1-23).

So, what is the test of true conversion to Christ? Perseverance in faith is the ultimate test of true faith. This does not mean that faithful Christians cannot fail or fall into sin, but it does mean that God will not allow them to continue in that state. God ultimately perseveres with us (see Phil 1:6, Rom 8:30, 1 Pet 1:5).

God has given us His Holy Spirit to overcome sin in our lives, but we must put sin to death. The New Testament does not teach passivity. On the contrary, Christian life is described as a war and a race.

The New Testament teaches a double emphasis (see Rom 8:13). We must put the deeds of the body to death, but this can only be done by the Holy Spirit. We must take up the ‘means of grace’ daily: prayer, the reading of God’s word, church attendance, fellowship with other Christians, baptism, and participation in the Lord’s supper.

We must do what we can to avoid those things that cause us to sin. We must starve our sin and make no provision for it (see Rom 13:14). Then we must take up our cross and follow Jesus, and as we keep believing day by day, God will keep us by His power (8:34).

What is your assurance that you are a Christian? Are you relying on an experience? The New Testament emphasises how we finish the race rather than how we started it (see Heb 3:14, 1 Cor 9:24-27). Are you growing in Holiness? Are you putting sin to death? Is this double emphasis proper in your life? Are you amputating? Are you persevering?

If you are, then you can rightfully have assurance. However, if you are living comfortably in willful sin, the New Testament does not assure you that you are a Christian (see Rom 6:1-2, 15-16). Sin leads to hell. That’s the point Jesus is making. Edward Donnelly puts it in a most challenging way,

“Remind yourself, “If I go ahead and commit this sin, I am in fact telling the Lord that I want to go to hell.” How many times will a true believer say that to God? If the thought of hell does not stop you from sinning, you need to ask some basic questions about your spiritual state.” (5)

Torment

“And if your hand causes you to sin, cut it off. It is better for you to enter life crippled than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off. It is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, ‘where their worm does not die and the fire is not quenched.’”
‭‭Mark‬ ‭9:43, 45, 47-48‬ ‭ESV‬‬

Joel Osteen is a pastor who leads a ‘megachurch’ in Houston, Texas. His sermons are viewed on TV by millions worldwide. However, if you go to his church hoping to hear a sermon about hell, you will be disappointed. Likewise, the Alpha Course seeks to teach the basics of Christianity. It is estimated that 24 million people worldwide have taken the course. However, if you attend an Alpha course hoping to hear about hell, you will be disappointed. The doctrine of hell has almost been banished today. Why? Edward Donnelly again says,

“The highest imaginable value in our society is human well-being. This is the key, the purpose of all our activity, the foundation upon which our civilisation is to be built. People must be happy. But the doctrine of hell, like a brutal claw, rips its way through the fabric of that humanistic world view.” (6)

People cannot tolerate the doctrine of hell. Either hell is not preached at all, or the language will be weakened where it is preached. For example, hell may be defined as being ‘separated from the love, or goodness of God’ or, as a story goes of a preacher telling his listeners,

“Those who do not turn to Christ will suffer grave eschatological ramifications” (7)

A study of the doctrine of hell is difficult, but as one writer put it,

“If you do not like the doctrine of hell you are just disagreeing with Jesus Christ.” (8)

No Christian can find themselves disagreeing with their Lord. Therefore, we must overcome our natural tendency to shrink back from the doctrine of hell. It will be painful, but we must submit to the Word of God.

In Christian bookshops, you will find books written by people who have claimed to have had visions of hell or even have visited hell. We would be wise to disregard such claims. The Word of God is our final authority. The Bible gives us more than enough information to know that hell is a place to be avoided at all costs.

‘Gehenna’ is the word we have translated as ‘hell.’ The ancient Israelites practised child sacrifice. The place where these sacrifices occurred came to be called ‘Gehenna.’ The godly king Josiah put a stop to these sacrifices. Josiah turned the place where the sacrifices had happened into a rubbish dump. All rubbish, including the carcasses of animals, would be dumped there regularly.

The rubbish was burned, and the worms continually devoured the dead animals. Gehenna became a Jewish metaphor for the place of eternal punishment. Jesus picks up on this metaphor and gives us two indications of what hell is like (9:48).

The worm indicates corruption and the fire punishment. We must be careful about interpreting symbolic language, but we must realise that language cannot adequately describe the reality of hell. There is a sense in which hell is indescribable. We should not take any comfort from this because the reality behind the symbol is always more than the symbol can convey.

The Bible does not teach that the soul in hell is annihilated or ceases to exist. Instead, the person in hell suffers everlasting shame and punishment their sin deserves. For creatures of time, it is incomprehensible to think of hell as lasting forever. In a sermon, which you would unlikely hear preached today, Jonathan Edwards put it like this,

“Consider what it is to suffer extreme torment forever and ever; and to suffer it day and night, from one year to another, from one age to another, and from one thousand years to another, and so adding age to age, and thousands to thousands, in pain, in wailing and lamenting, groaning and shrieking, and gnashing your teeth; with your souls full of dreadful grief and amazement, your bodies full of racking torture, without any possibility of getting ease; without any possibility of moving God to pity by your cries…the more the dammed in hell think of the eternity of their torments, the more amazing it will appear to them; and alas! they will not be able to keep it out of their minds…the dammed in hell will have two infinites perpetually to amaze them and swallow them up; one is an infinite God, whose wrath they will bear and in whom they will behold their perfect and irreconcilable enemy. The other is the infinite duration of their torment.” (9)

Refined

“For everyone will be salted with fire. Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.””
‭‭Mark‬ ‭9:49-50‬ ‭ESV‬‬

In the Old Testament, sacrifices were seasoned with salt (see Lev 2:13). Jesus may be contrasting the fires of hell with the fires of purification (9:49). As we have seen, the disciples had been stumbling and had received a sober warning. Jesus promised them that they would be refined.

Jesus would keep those given to Him by His Father. The Christian can find encouragement in these verses because the warnings and promises of the New Testament are real.

As we follow Jesus, God has promised to keep us (see John 10:27-29). Refinement may be painful because God will do what is necessary to produce holiness in our lives (see Heb 12:5-11). This is the process known as ‘sanctification.’ Perhaps Peter thought of this himself when he wrote about this process in his first epistle (see 1 Pet 1:6-7, 4:12).

It is a great encouragement to consider the disciples. God did not leave them as we find them here. Fast-forward to the book of Acts and the Epistles, and we see them radically different. They became men of great faith and power, instrumental in the early church’s foundation.

This is evidence of the faithfulness of God to his people. Likewise, as we follow Jesus day by day, God will keep us from stumbling and complete the work He started in us (see Jude 1:24-25, Phil 1:6, 2 Pet 1:10-11).

Only by dealing radically with personal sin can we have any preserving influence on those around us (9:50). The alternative is to be like salt, which has lost its saltiness, and we will have no impact on Jesus (see Matt 5:13).

In the same way, Christians must be at peace with one other if they are to be distinguished from the world and be able to win the world to Jesus (see Matt 5:9). If these verses have challenged us, let us draw near to Jesus for help and grace (see Heb 4:14-16). Sinclair B. Ferguson says,

“Jesus leaves us here with some heart-searching questions: Am I treating sin casually? Am I willing to be cleansed through fiery trials? Am I living the kind of life which will make a real impact on society? Am I really preserving loving relationships with my fellow Christians?” (10)

Notes

1. Thomas Brooks
2. R.C. Sproul, Mark: An Expositional Commentary, Reformation Trust Publishing, 2011, p208
3. John Owen, On the Mortification of Sin in Believers, Works, Banner of Truth, 1967, Vol 6, p9
4. Sinclair B Ferguson, Let’s Study Mark, Banner of Truth, 2011, p154
5. Edward Donnelly, Biblical Teaching on the Doctrines of Heaven and Hell, Banner of Truth, 2001, p50
6. Ibid, p10
7. Ibid, p8
8. Martyn Lloyd-Jones
9. Jonathan Edwards, The Eternity of Hell Torments
10. Sinclair B Ferguson, Let’s Study Mark, Banner of Truth, 2011, p155

All scripture quotations are from the ESV