Luke 9:37

Luk_9:37-43

Master, I beseech Thee, look upon my son

The devils last throw

I.

OUR HOPES ARE ALL AWAKENED. Here is a poor youth, but bad as he is, terribly possessed as he is, he is coming to Christ. Prayer has been offered for him by his father, and Jesus is near. All looks well! For a hungry man to be coming to a dinner is not enough: he must actually reach the table and eat. For a sick man to be coming to an eminent physician is hopeful, but it is not enough; he must get to that physician, take his medicine, and be restored. That is the point. To be coming to Christ is not enough: you must actually come to Him, and really receive Him; for to such only does He give power to become the sons of God.

II. OUR FEARS ARE AROUSED. As he was a-coming, the devil threw him down, and tare him. How does the devil do this? Well, we have seen it done in this way: When the man had almost believed in Christ, but not quite, Satan seemed to multiply his temptations around him, and to bring his whole force to bear upon him. I have known in addition to all this that Satan has stirred up the anxious ones bad passions. Passions that lay asleep have suddenly been aroused. Moreover, the man has become thoughtful, and from that very fact doubts which he never knew before have come upon him.

III. OUR WONDER IS EXCITED. This cure was perfected at once, and it remained with the youth. The Saviours cures endure the test of years. Enter no more into him preserved the young man by a life-long word of power. I never dare to preach to anybody a temporary salvation. (C. H.Spurgeon.)

The corners conflict with Satan

I. THE DEVILS DOINGS. When this child came to Christ to be healed, the devil threw him down and tare him.

1. First of all he does this by perverting the truth of God for the destruction of the souls hope and comfort.

2. But Satan is not very scrupulous, and he sometimes throws the coming sinner down and tears him by telling horrible falsehoods. Many a time when the soul is coming to Christ, Satan violently injects infidel thoughts.

3. Then if the devil cannot overcome you there, he tries another method; he takes all the threatening passages out of Gods Word, and says they all apply to you.

II. THE DEVILS DESIGN. Why does he throw the coming soul down, and tear it?

1. Because he does not like to lose it.

2. Sometimes, I believe, he has the vile design of inducing poor souls to make away with themselves, before they have faith in Christ.

3. When the soul is coming to Christ he tries, out of spite, to worry that soul.

III. THE DEVILS DISCOVERY. I will give the poor sinner a means of detecting Satan, so that he may know whether his convictions are from the Holy Spirit, or merely the bellowing of hell in his ears.

1. In the first place, you may be always sure that that which comes from the devil will make you look at yourselves and not at Christ.

2. You may discern the devils insinuations in another way; they generally reflect upon some attribute of God.

IV. Now, in the last place, we have to consider THE DEVILS DEFEAT. How was he defeated? Jesus rebuked him. Beloved, there is no other way for us to be saved from the castings down of Satan but the rebuke of Jesus. (C. H.Spurgeon.)

Spiritual power, impaired and restored

I. SPIRITUAL POWER IS NEEDED FOR THE CASTING OUT OF DEVILS. We, weak men, in our own strength cannot successfully grapple with evil in ourselves or others. You may charm the serpent for a little time. You may tame the wild beast. You may put him into a cage and restrain him in many ways. The sweet music of David did charm to rest the evil spirit of Saul. But the grim fact remains that the foul fiend is not cast out. Every generation has witnessed the failure of man in this unequal struggle with evil. All the forces of civilization are called into eager requisition in the conflict--art, and education, and refinement, and philanthropy, and social reform, and the administration of law. The failure is confessed by the deepest and purest spirits of the Grecian culture. In Rome an iron will entered into conflict with evil, but the failure was more conspicuous still than in Athens. In the East the religious instinct, often under the guidance of gloriously gifted men, has laboured to cast out the spirit of evil. But all the centuries and all the generations have sunk in hopeless failure. We are forced to return to the plain, simple teaching of Gods Book, that we need a power not our own, the power of God to overcome.

1. We need this spiritual power to cast evil out of ourselves. You have often tried self-denial. You have tried occupation and work. You have tried religious duties. You have tried the practice of moral precept.

2. But in like manner we need spiritual power to cast the spirit of evil out of others. The early disciples found it so.

II. THERE IS NO TRUE SPIRITUAL POWER WITHOUT FAITH. Let us observe, that in order to lose spiritual power it is not necessary to commit a flagrant sin. Samson committed a flagrant sin and lost his strength. The disciples were guilty only of this, that their faith was not vigorous and growing, yet they stand before the world shorn of their strength as completely as Samson when he shook himself as at other times. Observe, again, that the disciples themselves do not appear to have been conscious beforehand of this departure of power. They come down to the scene of work, and like Samson they wist not that their strength had departed from them. Doubtless in their failure it did not occur to them to suspect themselves. What, then, is the first condition of true spiritual power? It is the possession of a living and growing faith. Who are the men who have wielded great spiritual power in all ages? They are the men of faith. The men of unbelief die and are forgotten, even their gifts and accomplishments only serve to build their tomb or write their cold epitaph. But the men of faith are the heroes of the race and the kings of the Church of God. It is given to them like Israel to be princes, having power with God and with men. It is the men of faith who subdue kingdoms, and work righteousness, and stop the mouths of lions. Faith imparts power because it lays hold of the truth, and it is the truth which purifies. It imparts power because it quickens and inspires all the faculties of the soul. It imparts power because it establishes an alliance between God and man, by which Divine help is given in moments of need. It imparts power by means of its innate courage and invincibility.

III. THERE IS NO LIVING FAITH WITHOUT EARNEST PRAYER. The sequence of spiritual ideas is simple and beautiful. The evil spirit could not be cast out without special spiritual power. Power could not co-exist with unbelief. And now unbelief can be extinguished only by prayer. This kind goeth not out but by prayer and fasting. In these practical and bustling days there is abundant recognition of the value of what is called a working Christianity. Why could not we cast him out? The weeping mother feels the bitterness of this question as she witnesses her wayward boy disregarding her counsels and rejecting her reproof. Why could not I tame the evil passion and guide the wandering feet? Or the sabbath-school teacher wails out the despairing confession of failure at the end of years of busy work with his class. O think, what conquests lie before us if in Christs name we be endued with new power from on high. (S. Prenter, M. A.)

Fasting

Here was a demon of extraordinary strength, and he could be vanquished only by extraordinary prayer and fasting. Fasting is connected with extraordinary spiritual attainments and achievements. These disciples lacked the higher form of prayer, and its profounder spirit. There is a faith which removes mountains; a prayer that unlocks heaven, and vanquishes the powers of hell. But Christ here shows that they are connected with fasting. I would, then, observe that--

I. WE FIND THIS PRINCIPLE CONFIRMED BY THE WHOLE HISTORY OF FASTING, IN THE SCRIPTURES, AND IN THE CHURCH, FROM THE CHRISTIAN ERA DOWNWARD.

1. We turn, first, to the Jewish Church. It is not affirmed whether the patriarchs knew anything of fasting as a religious service; but Moses, in entering into the Mount, to commune with God concerning the foundation of the Old Testament Church, for forty days abstained from food--of course by Divine direction, and by miraculous aid. It is quite remarkable that the three persons who appeared on the Mount of Transfiguration had all performed this extraordinary fast of forty days--Moses, Elijah, and Christ. If, now, we look at the several occasions on which it was employed by the devout members and eminent leaders of the Jewish Church, we shall receive a strong impression that it has some connection with the higher exercises, attainments, and achievements, of piety, or with cases of especial appeal to the Most High. When Saul was buried, having been the first King of Israel, and having been slain ingloriously, the people assembled to recover his insulted corpse, and decently inter it. Then they fasted seven days. When Davids child was dangerously ill, he lay on his face, and mourned, with fasting and prayer. The psalmist, speaking of the afflictions brought on him by his enemies, says, I humbled my soul with fasting. The great day of atonement, when the people brought their sins particularly to mind, was a day of fasting. Another use of it was to prepare the mind for specially intimate communion with God, or for very important service to the Church. Ezras fasts had reference, too, to great reformations; and, in 1Sa_7:6, we find a fast to have been the first stage in one of those glorious revivals which refreshed and preserved the ancient Chinch. Another occasion was the looking to God for especial help. When the eleven tribes were driven to the necessity of punishing Benjamin, almost to extermination, they went up, and came unto the house of God, and wept, and sat there before the Lord, and fasted that day until even. So, when Haman had procured the terrible decree that was to annihilate the Jewish people, Esther, with her maids of honour, gave themselves to fasting and prayer for the deliverance of their people; and with what success, you remember.

2. If we now follow the history of fasting into the times of Christ, the apostles, and the early Christian Church, we see it having the same solemn import and connections. We begin with the Great Exemplar. Jesus did many things as a Jew, or a worshipper under the old theocracy, because that system was not yet abolished. In such matters He is not an example, only so far as the spirit of obedience and order is concerned. But this fasting was not Jewish. It obeyed no law of Moses. It was human. It was spiritual in the highest degree, and a most fitting opening to His glorious ministry, and His wondrous life as the Saviour of men. After the apostolic times, the Church preserved fasting; and, at length, when aiming to fix a uniform observance of sacred seasons, she set apart the time supposed to be the same as that of our Saviours fast and temptation in the wilderness, to be solemnized with the anniversary exercise of abstinence. And I believe all her eminent men, of every communion, have been distinguished for this exercise. I do not remember any of any age who considered it as obsolete or useless. Down to the time of the Reformation, no true Christian any more thought of neglecting fasting than prayer. After the Reformation we find two classes: those who chose to confound the Romish abuse with the institution itself, and so despised it; and those who practised it in primitive simplicity. And I repeat my impression that the men most eminent for piety, in every blanch of the Protestant Church, used this means of grace. What, then, is--

II. THE NATURE OF FASTING AS A RELIGIOUS EXERCISE?

1. It is a spiritual service. Is this the fasting or day for soul-humbling that I have chosen; the mere bowing down of the head like a bulrush, and spreading sackcloth and ashes under him? No. He says: I require you to fast in spirit; to cease from your injustice and cruelty. So that the abstinence from food, more or less rigid, is but a means to a spiritual end. It may often, indeed, be bodily beneficial to omit a meal, even in good health; but that is not a religious service, it is a medical regimen.

2. Fasting is in no way a meritorious service, nor a magical instrument.

3. It is the expression of an earnest religious purpose. The heart of him who fasts aright is, at the time, peculiarly concentrated. The heart is fixed on one great object, with peculiar earnestness of desire. Moses did not fast for the sake of laying up a store of merit for himself, or for some other person. The founding of Gods Church; the promulgation of Jehovahs law; the opening of a new stage in the work of redemption; these were the mighty charges lying on his soul. And he fasted, as a natural means of aiding his self-abasement and his spirituality of mind. This earnestness of purpose is seen not only in being fixed on a definite object; but also in the consecration of time and person to that specific object. That is an eminent advantage. Our life is wasted with vague intentions and scattered labours; OUT consciences are cheated with good resolutions that we never find time to execute. By making the object definite, the mind is concentrated, clear, calm, and strong. By fixing the purpose, the character is rendered firm. By executing it, the conscience assumes its proper ascendency, and something definite is attained and accomplished. There is gain in another direction by this setting apart time to accomplish a definite object. Hindrances are removed.

4. It is consonant with peculiar degrees of repentance. Repentance includes a distinct contemplation of our personal sins. To that, such a season is very favourable. It includes sorrow for sin. Indeed, the natural effect of sorrow is to diminish the appetite for food. There is also in repentance a congeniality with fasting, because both express a kind of holy revenge against sin.

5. Fasting accords with a season set apart for peculiar efforts to attain to personal holiness.

6. Fasting agrees, too, with the peculiar exercise of love to Christ. He peculiarly desires that we remember His sufferings. Do this in remembrance of Me. His fasting was a part of His suffering, and a part in which we can imitate and share with Him.

7. A peculiar fitness in making a fast to accompany our peculiar onsets on Satans kingdom. The first thing we need, in waging the battles of the

Lord, is to believe that there are any battles to fight; that Satan and his demons are realities. Then we need to know that they are too formidable for us; and yet that they are not invincible. This kind can be driven forth, but it must be by fasting and prayer. We can become the organs of the Spirit of God by fasting and prayer. We must look to God in our attacks on Satan. And religious fasting is an acceptable service. He accepted it of Moses and Nehemiah, of Jesus and of the apostles. We see how the Church is to become efficient. (E. N. Kirk.)

The devil throwing down

1. Satan endeavours thus to throw down by suggesting perplexing considerations regarding the supposed magnitude of the worldly sacrifices that must be made by the returning sinner.

2. The devil endeavours to throw down the Sinner that is awakened and a-coming to Christ, by false representations of the life of godliness, as if, through imaginary moroseness and austerity, it were adverse to happiness.

3. The devil also endeavours at times to throw down the awakening sinner, by raising doubts in his mind, whether his sins are not too many and aggravated to leave him in hope of their being forgiven. (J. Allan.)

Satans rage

Satan hates the slightest approach to Jesus. An old writer says, that Satan, whenever he knows his time is short, exercises his power all the more fiercely; like an outgoing tenant that cares not what mischief he does before leaving the house. So with Satan here. Rather than give up the soul, he will tear it, throw it down, make it wallow and foam, insomuch that it is rent sore, and he was as one dead; insomuch that many said, He is dead. (F. Whitfield, M. A.)

Inability through not believing

It is said that Admiral Dupont was explaining to Admiral Farragut the reasons why he failed to enter Charleston harbour with his fleet of ironclads. He gave this and that and the other reason. Farragut remained silent till he had ended, and then said, Ah, Dupont! there is one reason more. What is that? You did not believe you could do it. A Church not believing the worlds conversion possible will fail to accomplish it. To win victories for Christ the heart must be hopeful. That which kept Livingstone undaunted, and bore him on through numberless perils, until he died kneeling, with his hands clasped in prayer, was the thought Africa for Christ!

Bring thy son hither

I. JESUS INVITES MEN TO BRING ALL THEIR TROUBLES AND BURDENS TO HIM.

II. HE ENCOURAGES US TO BRING TO HIM NOT ONLY OUR OWN INFIRMITIES, BUT THOSE ALSO OF OUR DEAR ONES.

III. HE SYMPATHIZES WITH US IN, AND IS ABLE TO SAVE US FROM, NOT SPIRITUAL TROUBLES ONLY, BUT THOSE ALSO WHICH ARE PHYSICAL AND TEMPORAL. (Anon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 9:37-45. For a full elucidation of these verses, see notes on Mat 17:14-23; and Mar 9:14-29. Let these sayings sink down into your ears — That is, consider them deeply; in joy remember the cross. So wisely does our Lord balance praise with sufferings.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 76.—JESUS CASTS OUT A DEAF AND DUMB SPIRIT, Luk_9:37-43.

See notes on parallel sections, Mat_17:14-21; Mar_9:14-29.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_9:37. Much people.—Better, “a great multitude” (R.V.).

Luk_9:38. A man of the company cried out.—Rather, “a man [came] from the multitude [and] cried” (R.V.). Master.—I.e. teacher. Mine only child.—Peculiar to St. Luke: he notes the same fact in the case of the widow’s son at Nain, and the daughter of Jairus.

Luk_9:39. He suddenly crieth out.—The passage might be rendered, “it suddenly crieth out,” i.e. the evil spirit; but the A.V. is the more natural of the two. The symptoms described are those of epilepsy.

Luk_9:42. And tare him.—Rather, “tare him grievously” (R.V.); or, “convulsed him” (margin of R.V.). Delivered him again to his father.—There is a peculiar note of tenderness in St. Luke’s narratives of Christ’s miracles. Cf. chap. Luk_7:15.

Luk_9:43. Mighty power.—Rather, “majesty” (R.V.). But while they, etc.—“St. Luke places in marked contrast the wonder and admiration excited by the works of Christ and the announcement of His approaching death. The words of Christ were calculated to check the disciples’ hope of an earthly kingdom” (Speaker’s Commentary).

Luk_9:45. Hid from them, that they perceived it not.—Rather, “that they should not perceive it” (R.V.). The writer clearly refers to a Divine purpose that they should not at present be aware of the full meaning of these words.

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_9:37-45

The Power of Faith.—The narrative of this miracle which St. Luke gives is much briefer than those in the two first Gospels, and omits a number of details which give special interest to this manifestation of Christ’s power and love. The side-lights of the story are full of instruction: e.g.—

I. The vicarious power of faith.—The success of this poor father for his child is typical of a whole class of our Lord’s acts of mercy. One-half of the detailed healings in the Gospel history were wrought at the prayer of friends. A considerable proportion were cures of those who could in nowise appeal to Jesus on their own behalf, and who, therefore, so far as receptive faith was concerned, were represented by their intercessors. Among the countless undetailed healings the proportion of such cures must have been great. Indeed, this was evidently a principle of the Lord’s healing ministry. What a gospel, this, the Author of which plainly says by His deeds, “Not only come, but bring! Come for yourselves and find rest. Bring also the halt, the blind, the weak, the little ones, that they too may get the blessing, and My house may be filled.” How far-reaching this principle is will appear when we consider the gracious teachings of Christianity as to infant salvation, its still wider teaching as to the place of representative faith for those who can own and confess nothing for themselves; also the marvellous spiritual results of patient, persevering, intercessory prayer. Nor should the reflex action of the principle be forgotten. The father stands beside the Christ of history, a monument of faith, timid yet true, because his love for his boy set him there. His “Have mercy on us and help us” like the heathen mother’s “Have mercy on me,” was highly honoured by Jesus. The parental love that identified itself with the suffering child was used by Him as a step to the faith which united child and parent both to the Healer. Thus will true spiritual affection for those committed to our care draw ourselves and them into closest bonds with Christ.

II. The situation of the unsuccessful nine.—Their failure had been conspicuous, and rankled in their minds. The cause of it was unbelief, want of faith, or rather of the watchfulness in prayer which keeps faith ready for action. Does not the situation recur? Are there not social evils preying on the body politic, “open sores,” even of the modern world, with which Christianity—at least the Christianity of the Churches—seems unable to cope? Are there not times when their failure threatens to shame the cause of Christ, if not Christ Himself? But the Church is not Christ. His working is not to be measured by that of any human representatives, official or unofficial. We must not repeat the mistake of the multitude that day, and, because the disciples have failed, think that Jesus will fail. There are evils not to be met successfully without exceptional devotion and self-sacrifice in His followers. There are kinds of demonism—how many of them are still with us!—in face of which ordinary easy-going Christianity breaks down. To cast them out heroism is needed; and surely Christ and His cause have never wanted for heroes and heroic devotion when the need came.—Laidlaw.

SUGGESTIVE COMMENTS ON Luk_9:37-45

Luk_9:37. A Great Contrast.—Very remarkable is the contrast between the scene on the Mount of Transfiguration and that which met the eyes of Christ at its foot: on the one hand the open heaven and the presence of glorified spirits, and on the other a vale of tears, with the worst forms of misery, pain, and unbelief. In his well-known picture of the Transfiguration Raffaelle has depicted this contrast in the most striking manner.

Luk_9:41. “Faithless and perverse generation.”—The censure must have been felt

(1) by those who had hastily argued from the impotence of the disciples to that of their Master;

(2) by the father of the child, whose faith was so weak;

(3) by the disciples who had attempted in vain to exorcise the evil spirit.

“How long shall I be with you?”—What a contrast for Jesus between the hours of holy peace which He had just passed in communion with heaven, and the sight of the agony of this father and of the agitated crowd!—Godet.

“How long.”—He was hastening to His Father, yet could not go till He had led His disciples to faith. Their slowness troubled Him.—Bengel.

Luk_9:42. “The devil threw him down.”—That the devil should rage with more than ordinary cruelty against the child, when he is brought to Christ, ought not to excite surprise; for in proportion as the grace of Christ is seen to be nearer at hand, and acts more powerfully, the fury of Satan is the more highly excited.—Calvin.

Luk_9:44. “Let these sayings sink down into your ears.”—The disciples are to bear in mind these admiring speeches on account of the contrast which His own fate would now appear with the same. They are, therefore, to build no hopes upon them, but only to recognise in them the mobile vulgus.—Meyer.

“Delivered into the hands of men.”—If men offer thee a wreath of honour, be careful to intertwine with it a bunch of myrrh, and thus remind thyself, as thy Saviour did, that men are changeable, and their praise fickle and destitute of power to give strength or comfort in death.—Besser.

Luk_9:45. “They feared to ask Him.”—Why did they fear to ask Him? Because they had an idea what the answer would be, and did not wish to understand what was exceedingly disagreeable to them. In this we can see how the will governs the understanding. Our Lord has still, alas! too many of such disciples who know not because they will not.

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c. The Return (Luk_9:37-50)

(Parallels: Mat_17:14-23; Mar_9:14-21; Mat_18:1-5.)

37And it came to pass, that on the next day, when they were come down from the hill [mountain], much people met him. 38And, behold, a man of the company cried out, saying, Master [Teacher], I beseech thee, look upon my son; for he is mine only child.39And, lo, a spirit taketh him. and he suddenly crieth out; and it teareth him that hefoameth again, and bruising him, hardly departeth from him. 40And I besought thydisciples to cast him out; and they could not. 41And Jesus answering said, O faithless [unbelieving] and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. 42And as he was yet a coming, the devil [demon] threw him down, and tare [convulsed] him. And [But] Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father. 43And they were all amazed at the mighty power [μεγαλειότητι, majesty] of God. But while they wondered every one at all things which Jesus [om., Jesus, V. O.9] did, he said unto his disciples, 44Let these sayings sink down into your ears: for the Son of man shall be [or, is about to be] delivered into the hands of men. 45But they understood not this saying, and it was hid from them, that they perceived [comprehended] it not: and they feared to ask him of that [concerning this] saying. 46Then there arose [There arose also] a reasoning among them, [as to] which of them should be greatest [was the greatest; lit., greater].47And Jesus, perceiving the thought [reasoning, διαλογισμόν, as in Luk_9:46] of their heart, took a child, and set him by him, 48And said unto them, Whosoever shall receive this child in my name receiveth me; and whosoever shall receive me, receiveth him that sent me: for he that is least [lit., less] among you all, the same shall be [is, V. O.10] great. 49And John answered and said, Master, we saw one casting out devils [demons] in thy name; and we forbade him, because he followeth not with us. 50And Jesus said unto him, Forbid him not: for he that is not against us is for us.

EXEGETICAL AND CRITICAL

Harmony.—Luke continues his narrative with an account of that which took place on the morning after the Transfiguration of the Saviour, and by this moreover gives a proof that we must regard this last event as having taken place in the night (otherwise Lichtenstein, L. J., see p. 309). The conversation in descending from the mountain he passes over, not from an anti-Judaistic tendency (Baur), but as indifferent for Theophilus. With Matthew and Mark he relates the healing of the demoniac lad, and the prediction of the Passion following thereupon. After this the account of the return to Capernaum and of the stater in the fish’s mouth must be inserted, which we find only in Mat_17:24-27. The disputation of the disciples as to their rank, communicated by Luke (Luk_9:46-48), proceeds parallel with Mat_18:1-5, and what he adds in relation to John and the exorcist, Luk_9:49; Luk_9:60 (comp. Mar_9:38-41), appears actually to stand in the correct historical connection, and must immediately follow Mat_18:5.

Luk_9:37. Much people met Him.—Somewhat more in detail and with more vividness does Mark portray this meeting (Luk_9:14-15), in whose whole account the influence of the autopsy of Peter cannot be mistaken. But we find in comparing the accounts of the three Evangelists no artificial climax therein, arising from a certain desire of glorifying the Saviour (Strauss). In a very unforced manner, on the other hand, they may be united by supposing that a part of the throng had hurried to the Saviour, while another part waited for Him. Besides, the ἐξεθαμβήθησαν of Mark affords an unequivocal proof of the deep impression which His sudden appearance made. If we, however, consider that the people, as it appears, had not expected Him, and in their conscience were convinced of an unrighteous temper towards Him and His disciples at this instant, then His unexpected appearance must have caused them a so much stronger shock of surprise the more His composure and majesty in the descent from the mountain contrasted with the restless tumult of the people.

Luk_9:38. Look upon my son, ἐπιβλέψαι.—Not Imp. 1st Aor. Mid., but Inf. Act depending on δέομαι. It is therefore not necessary with Lachmann to give the preference to the reading ἐπίβλεψον. The prayer that the Saviour would regard and help the unhappy demoniac is made more urgent by the mention that he is the only child, a trait which Luke alone preserves, but which is not therefore the less historical.

Luk_9:39. And, lo, a spirit.—According to Matthew the sick child was at the same time a lunatic. The epileptic attacks, interrupted only by short intervals, by which the youthful sufferer was tortured, were aggravated periodically, as it appears, with the waxing of the moon. That lunacy and demoniacal suffering do not at all exclude one another, has been with the best right remarked by Lange ad loc.—He crieth out.—Not the boy (Meyer, De Wette) but the spirit, which so soon as he has possessed himself of the boy, suddenly (ἐξαίφνης), by working upon the bodily organs of the possessed, causes the most hideous tones to be heard, and inflicts upon him moreover the farther mischief described in the sequel of the verse. There is nothing which intimates or requires a sudden change of subjects.

Thy disciples.—Doubtless the unhappy father had come with the purpose that Jesus should help him, and found himself not a little disappointed when he learned that the Saviour with His three intimate disciples was absent. But when he was told that the demons had often been subjected to the disciples also (Mat_10:8), he had appealed to them for compassion, and apparently expected that they should be able at least to do that which, as was said, the disciples of the Pharisees accomplished (Mat_12:27). The sight of the fearful condition of the boy had, however, filled them with mistrust as to their own powers; perhaps they had also become lately weary in fasting and prayer (Mat_17:4); at all events the attempt had failed, the evil spirit had not yielded at their word, and the consequence of this had been shame before the suppliant, displeasure with themselves, and shame before the Master. Mistrust had been sown, discord awakened, perhaps already scoffing speeches thrown out; it was high time that the Saviour should intervene when it appeared in so striking a manner that His disciples even yet were very little suited to work independently even for so short a time.

Luk_9:41. O unbelieving and perverse generation.—To whom the Saviour so speaks Matthew and Mark do not tell us, and the true reading, αὐτοῖς, in Mark, admits of many conjectures. See the principal views stated in Lange on Mat_17:17. That we have here by no means to exclude the apostles appears even from Mat_17:20, and if we in some measure place ourselves in the frame of mind in which to-day the Saviour found Himself, and think once again on the great contrast which, for His feeling, existed between the scene on the summit and that at the foot of the mountain, we then understand how He could in this moment name all that surrounded Him, although in different measure, a γενεὰ ἄπιστος: a single word, which, however, betrays a world of melancholy. All the conflict, the self-denial, the tension of His powers which it cost His love to tarry continuously in an environment which in everything was the opposite of His inner life and effort, resounds overwhelmingly therein. How much harder this strife had become to Him, after that which He had just heard, seen, and enjoyed in the same night, we only venture in silence to conjecture. But we ask boldly whether this lamentation also may not be considered as a psychological proof of the fact that the Transfiguration on the mount was really an objective fact.

Bring thy son hither.—As to the more particular circumstances, the graphic account of Mark is especially worthy of comparison with this. The command is intended to contribute towards awakening the believing expectation of the father and making him thus receptive for the hearing of his prayer. Just at the approach to the Saviour the last paroxysm supervenes in all its might. “Quod atrocius solito in hominem sævit diabolus, ubi ad Christum adducitur, mirum non est, quum quo proprior affulget Christi gratia et efficacius agit, eo impotentius furit Satan.” Calvin.

Luk_9:43. At the majesty.—Here also, as often in Luke, the glory redounding to God by the healing is the crown of the Saviour’s miracle. Comp. Luk_5:26; Luk_7:16.

Luk_9:44. Let these sayings sink down into your ears.—We see that the Saviour is to be misled by no false appearances; on the other hand, He will draw His disciples’ attention to the close connection between the “Hosannas!” and the “Crucify Him! Crucify Him!” They are to give heed to those words, that is, to those eulogies of the people. “In your ears,” primus gradus capiendi. Bengel.—For the Son of Man, γάρ, not in the sense of “namely,” as if the words referred to were those that now followed, but as Meyer takes it: “The disciples are to bear in memory these admiring speeches on account of the contrast in which His own fate would now soon appear with the same. They are, therefore, to build no hopes upon them, but only to recognize in them the mobile vulgus.”

Luk_9:45. But they understood not.—A description of the ignorance and uncertainty of the disciples, which gives us to recognize in Luke the admirable psychologist. The word of the Saviour is not understood by the disciples: this chief fact stands at the beginning. The ground of it: ἦν παρακεκαλ.: there lies a κάλυμμα upon the eye of their spirit, in consequence of which they cannot comprehend the meaning of the Lord, and because this perceptio is lacking, neither can there be any cognitio. The only one who could have cleared up the obscurity for them would have been the Master Himself, but Him they do not venture to interrogate personally, and remain therefore in the dark. The natural consequence of these obscure anticipations, which do not come to clearness in their minds, can only be sadness, which Matthew (Luk_17:23) gives as their prevailing mood after the prediction of the Passion has been renewed.

Luk_9:46. A reasoning … which of them was the greatest.—That just in this period of time such a strife could arise, shows most plainly how little the Saviour’s repeated prediction of His suffering had yet taken root in the mind of His disciples. In their thoughts they had already distributed Crowns, while the Master had the Cross in His eye. Occasion for such a strife they had been able to find a sufficiency of in the days last preceding, even if the germ of rivalry had not been already existent in their hearts. The declaration to Simon that he should be the rock of the church; the singling out of the three intimate disciples in the night of the Transfiguration, in whose demeanor it was easy to see that they had something great to keep silence concerning; the miraculous payment which the Saviour had but just before discharged for Himself and Simon (Mat_17:24-27); finally, the awakened enthusiasm of the people subsequently to the healing of the lunatic boy, all these might easily coöperate to quicken their rivalry and earthly-mindedness. According to Luke the Saviour saw the thoughts of their hearts. According to the more exact and vivid account of Mark (Luk_9:33-34), He Himself first asks after the cause of their dispute, which they scarcely venture to name to Him.

Luk_9:47. Took a child.—Just as in the Gospel of John (Luk_13:1-11), so does the Saviour in the Synoptics also give force to His instruction by a symbolic act. The tradition of the Greek church that the here-mentioned child was no other than the afterwards so renowned Ignatius (Christophoros; see Eusebius, H. E. iii. 30.; Niceph. ii. 3) rests probably on his own declaration in his Epist. ad Smyrn. Luke 3 : ἐγὼ γὰρ καὶ μετὰ τὴν ἀνάστασιν ἐν σαρκὶ αὐτὸν οῖδα. Even assuming that the Epistle is genuine and that οῖδα is to be understood of a meeting in the body, yet that which this father here states of the time after Jesus’ resurrection does not of itself give any ground for the assumption that he had even earlier come into personal intercourse with the Saviour.

Luk_9:48. Whosoever shall receive this child.—No reminiscence from Mat_10:40, the reception of which in this passage takes from the Saviour’s whole discourse in Luke all continuity (De Wette), but one of the utterances which the Saviour might fittingly repeat more than once. By the fact that Jesus shows how high He places the child, He commends to them the childlike mind; and in what this consists, appears from Mat_18:4. The point of comparison therefore is formed, not by the receptivity, the striving after perfection, the absence of pretension in the child (De Wette), but most decidedly by its humility, which was so entirely lacking in them. By this humility, the child’s understanding was yet free from vain imagination, the child’s heart from rivalry, the child’s will from stubbornness. That the Saviour, however, does not by this teach any perfect moral purity of children, or deny their share of the general corruption brought by sin, is very justly remarked by Olshausen, ad loc.

In My name, ἐπὶ τῷ ὀνόματί μου, that is, because he confesses My name. It is here self-evident that the expression: “Whosoever receives one such child, receives Me,” is applicable not to the child in itself, but to the child as a type of childlike minds. Such an one is not only the true subject, but even the legitimate representative of the humble Christ, even as He is the image of the Father, who is greatest when He humbles Himself the lowest. Erasmus: Quisquis igitur demiserit semet ipsum, hic est ille maximus in regno cœlorum. Subjective lowliness is here designated as the way to objective greatness.

Luk_9:49. And John answered and said.—Comp. Mar_9:38-40. It gives us a favorable view of the spirit and temper of the apostolical circle in this moment, that the word of the Lord commending humility, instead of wounding their self-love, awakens their conscience. John at least calls to mind a previous case, in which he feels that he dealt against the principle here uttered by the Lord, inasmuch as he had not received one of the little ones who had confessed His name. Although he already conjectures that the Master cannot approve of this behavior, he modestly discloses it to Him.

We saw one.—Even as in Act_19:13, here also had the name “Jesus” served as a weapon in the hand of one of the exorcists. An admirable proof of the authority which even a stranger attributed to the name of the Saviour. The man had actually more than once succeeded in its use, but the disciples out of ill-concealed rivalry and ambition had forbidden it him, inasmuch as the command: “Cast out devils,” had been by the Master exclusively given to them. Perhaps this prohibition had been given to the exorcist only lately, when the nine disciples had failed in the healing of the lunatic boy, and were therefore still less able to bear that another should succeed in this respect better than they. Undoubtedly the Saviour would have reprehended this arbitrary conduct of His disciples more sharply if they had not thus voluntarily and humbly acknowledged to Him their perverse behavior.

Luk_9:50. He that is not against us.—It is not to be denied that many manuscripts here read ὑμῶν for ἡμῶν, see Lachmann, ad loc. According to Stier this passage belongs to those where the correction of the Lutheran translation appears urgently important; since the “us” here in the mouth of the Saviour destroys almost the whole sense of His language. Olshausen, De Wette, and others also read ὑμῶν. Two reasons however exist, which move us to give the preference to the Recepta. In the first place, the reading ἡμῶν is the most difficult, and it is easier to explain how ἡμῶν could be changed into ὑμῶν, than the reverse. Besides, the preceding γάρ appears to favor the common reading, since they had just been speaking of casting out devils in the name of the Saviour. But, however this may be, the difference of the sense, even with the reading changed, is far less than, superficially considered, it might appear; for, even if the Lord said, “He that is not against you is,” etc., yet He still means the cause of the disciples only so far as this might be at the same time called His own cause, and therefore indirectly He includes Himself also. The fuller form of the answer is found in Mark; see the remarks there. Suffice it, the Saviour considers the doing of miracles in His name as an unconscious homage to His person; this homage as a proof of well-wishing, and this well-wishing as a pledge that He, in the first instance at least (ταχύ), had no assault to fear on this side, as, for example, the charge of a covenant with Beelzebub. It appears here, at the same time, how painfully this blasphemy, to which He had lately been exposed, affected Him.

DOCTRINAL AND ETHICAL

1. The going down from the mount of Transfiguration, where He had been consecrated for His Passion, may, in the wider sense of the word, be called for the Saviour already a treading of the way of the Passion. The might of hell grins with hidden rage upon the future Conqueror of the realm of darkness, over whom heaven had just unclosed. The bitterness of the Pharisees had during this absence not diminished but increased, and the discomfiture which His disciples suffered is only the presage of greater ignominy which awaits them when the hour of darkness shall have come in with power. In the midst of all discords of sin and unbelief which become loud at the foot of the mountain, the word of the Saviour is so much the more affecting: “How long,” etc. It is the expression of homesickness, and of the sorrow with which the Son longs after His Father’s house, which, on the summit of the mountain, had disclosed itself to His view. Comp. Luk_12:50. How many secret complaints to the Father does this one utterance of audible complaint presuppose.

2. The childlike mind which the Saviour demands from His disciples is so far from standing in contrast with the doctrine of a general corruption through sin, that on the other hand there is required for the attaining of this mind an entire transformation of the inner man. In truth, Mat_18:3 says nothing else than Joh_3:3. And here also the agreement of the Synoptical with the Johannean Christ comes strikingly into view.

3. The answer of the Saviour to John in reply to his inquiry respecting the exorcist, is an admirable proof of the holy mildness of our Lord. It breathes a similar spirit to the expression of Moses, respecting the prophesying of Eldad and Medad, Num_11:26-29, and that of Paul respecting those who preach Christ through envy and strife, Philipp. Luk_1:18, and gives at the same time a standard, according to which in every case the philanthropic and Christian activity even of those must be judged respecting whose personal life of faith we may be uncertain. It is true the Saviour had declared, in the Sermon on the Mount, that it is possible to cast out devils in His name and yet be damned (Mat_7:22-23), but even if this should hereafter come to light on that day before His judgment-seat, still it was something which His disciples could not as yet decide. They were continually to hope the best, and the more so as he who with hostile intentions, and without any faith at heart should attempt exorcism in His name would certainly not succeed in it. The favorable result of such an endeavor was a proof that, for the moment, they had to do with no enemy of the cause of the Saviour. The rule given here by Jesus is not in the least in conflict with His saying given Mat_12:30. The rule: “He that is not for Me is against Me,” is applicable in judging of our own temper; the other: “He that is not against Me,” etc., must guide us in our judgment respecting others. The first saying gives us to understand that entire neutrality in the Saviour’s cause is impossible, the other warns us against bigoted exclusiveness. Read the two admirable discourses of A. Vinet upon these two apparently contradictory sayings under the title: La tolérance et l’intolérance de l’Évangile, found in his Discours sur quelques sujets relig., p. 268–314, and the essay of Ullmann in the Deutschen Zeitschrift, by H. F. A. Schneider, 1851, p. 21 seq.

HOMILETICAL AND PRACTICAL

The passage from the summit to the foot of the mountain.—In order to be glorified with Christ, we must first suffer with Him.—Jesus the best refuge for the suffering parental heart.—The best disciples cannot replace the Master Himself.—Conflict without triumph against the kingdom of darkness, 1. Possible; 2. explicable; 3. ruinous.—The name of the Saviour blasphemed on account of His people’s weakness of faith.—Every failure of the disciple of the Lord is the Master’s shame.—The happiness of childhood and youth destroyed by the might of the devil.—The strife between faith and unbelief in the suffering father’s heart, comp. Mar_9:24. 1. Jesus knows; 2. relieves; 3. ends this strife.—Over against the Saviour, the whole world stands as a perverse and unbelieving generation.—“Bring thy son hither,” the best counsel to suffering parents.—A last, vehement conflict often immediately precedes triumph.—Jesus the Conqueror of the might of hell.—The glory rendered to the Father the best thanks for the Son.—No outward praise can deceive the ear of the Saviour.—When the world testifies honor, the Christian has, above all, to consider how quickly its opinion changes.—Misunderstanding of the plainest words of the Saviour: 1. How it reveals itself; 2. from what it arises; 3. whereby it is best avoided.—The dispute as to rank among the disciples of the Saviour: 1. An old; 2. a dangerous; 3. a curable evil.—Without genuine childlikeness, no citizenship in the kingdom of God. 1. In what this childlikeness consists: in humility, by which a. the child’s understanding is yet free from vain imagination; b. the child’s heart is yet free from ignoble jealousy; c. the child’s will is yet free from inflexible stubbornness; d. the child’s life is yet free from the dominion of unrighteousness. 2. Why one, without this disposition, can be no genuine disciple of the Saviour. Without this disposition, it is impossible, a. to recognize the King of the kingdom of God; b. to fulfil the fundamental law of the kingdom of God; c. to enjoy the blessedness of the kingdom of God.—The world makes its servants great, the Saviour makes His disciples little.—The high value which the Saviour ascribes to the receiving of one of His own.—Tolerance and intolerance in the true disciple of the Saviour.—Narrow-minded exclusiveness, 1. Not strange even in distinguished disciples; 2. in direct conflict with the word and the example of the Master.—The allies whom the cause of the Saviour finds even outside of His immediate circle of disciples.—Christian labor on independent account: 1. How often even now it is met with; 2. how it is to be rightly judged.—How the church, collectively, may rightly judge the free activity of Christian individuals.

Starke:—Langii Op.:—Oh, how many parents experience the extremest grief of heart on account of their children; but how few there appear to be of them, who permit themselves thereby to be drawn unto Christ.—Brentius:—The devil is a fierce enemy of man, if he gets any leave of God.—Cramer:—Christ is far mightier than all the saints; therefore in distress flee not to these, but to Christ Himself.—When man’s help disappears, God’s help appears.—Brentius:—The wise and long-suffering Saviour knows still how to bring in again and to make good that which His servants have neglected and delayed; O excellent consolation!—Christ and Belial agree not together, 2Co_6:15.—Osiander:—When it is well with us, let us think that it might also be ill with us, that we fall not into carnal security.—Hedinger:—The flesh does not like to hear of suffering, and will not understand it.—If there is even yet so much ignorance in spiritual matters in the regenerate, how must it be with the unregenerate?—Jesus is thinking of suffering, the disciples of worldly dignity; how wide apart is the mind of the Lord Jesus and of man!—Nova Bibl. Tub.:—How needful to watch over one’s heart, since, even in enlightened souls, such haughty thoughts arise.—In children there is often more good to be found than any look for in them.—True humility of heart an infallible sign of grace.—Quesnel:—God is in Christ, and Christ in His members.—True elevation is in humility.—Hedinger:—Let Christ only be preached in any way, Php_1:18.—Blind zeal for religion is the greatest error in religion, Rom_10:2.—True love approves the good, let it be done where and by whom it will, 1Th_5:21.—Cramer:—When servants and children of God agree in the main matter, it is no harm though they be somewhat different in words or ceremonies.

Lisco:—Defective faith.—The might of sin over man: 1. How it reveals itself; 2. how it is overcome by Jesus.—Heubner:—John (Luk_9:49), an example of well-meant but unwise zeal and sectarianism.—The spirit of Christ is not bound.—There is a displeasure at good when found in others, to which even the good are tempted.—The boundary between true liberality and indifference.—Palmer:—1. What do our children bring us? 2. What have we prepared for them?—Marezoll:—The noble simplicity of the Lord: 1. Where and how it displays itself; 2. what profit it brings.—Beck:—Zeal for the honor of the Saviour may be, 1. Well-meant, and yet, 2. un-Christian.—Arndt:—The true dignity of the Christian.

Footnotes:

[9][Luk_9:43.—Van Oosterzee’s omission of ὁ Ἰησοῦς is according to Tischendorf, Tregelles, Alford with Cod. Sin., B., D., L., X., Ξ.—C. C. S.]

[10]Luk_9:48.—Rec.: ἔσται. For ἐστι we have the authority of B., C., L., X., Cursives, [Vulgate,] Origen, Cyprian, &c., and the probability that ἔσεται is a correction according to Mat_18:4. [This reference to Mat_18:4 is unintelligible, since the undisputed text there is ἐστιν.—C.C.S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

DEMONIACAL EJECTMENT

Mat 17:14-21; Mar 9:14-29; Luk 9:37-43. Mark: “And having come to His disciples, He saw a great crowd round them, and the scribes arguing with them.” He and the three disciples had been absent from the nine and the multitude during that memorable night of the transfiguration. In the morning, when they come down from the mount, they find an oral debate going on between the nine apostles and the scribes; i.e., the pastors of the Churches, who had gathered with the multitude. The subject of the debate was the failure of the nine to cast out an awfully stubborn and formidable deaf and dumb demon, which had occupied an only son from his infancy. “And immediately all the multitude, seeing Him, became aroused, and running to Him, seized Him;” i.e., gathered about Him, and took Him into a special diagnosis. “He asked the scribes, Why are you disputing with them?” The salient point in the debate was, that as the nine had failed in all their efforts to cast out the demon, at the same time alleging that if their Master were there, He could cast him out; the scribes stoutly disputed their word, and argued with them that if He were there, He would fail just as they had done. “And one of the multitude, responding, said, Teacher, I brought my son to Thee, having a dumb spirit, and when he may seize him, he convulses him; he froths, gnashes his teeth, and pines away.” Matthew says: “He is a lunatic, and suffers exceedingly, and frequently he falls in the fire, and often in the water.” Luke: “And, behold, the spirit takes him, and immediately he cries out, and he convulses him with foam, and scarcely departs from him, contorting him.”

We see from these descriptions that the child was an epileptic, of the very worst form, his convulsions being so frequent and violent as not only to take away the faculty of hearing and speech, but to render him at times insane, raving like a maniac. When these awful convulsions came on him, he screamed and roared at the very top of his voice, falling, rolling, in indescribable agony, gnashing his teeth, foaming at the mouth, and finally pining away, gasping for breath, and apparently ceasing to breathe, looking pale as a corpse, perspiration evanescing, becoming dry, ashy, cold, and to all appearances lifeless. “And I said to Thy disciples that they may cast him out, and they were not able. Responding, He says to them, O faithless generation, how long shall I bear with you?” We see here how grievous their unbelief and consequent failure were to Jesus. Lord, save us from grieving Thee in a similar manner! “Bring him hither to Me; and seeing Him, immediately the spirit convulsed him; and falling on the ground, he continued to wallow, foaming.” Here you see, the demon knew Jesus, having long ago been a pure spirit in the celestial universe, gazing upon the glory of the Son, before he had the misfortune to deflect with the great apostasy, following in the track of fallen Lucifer. See how awfully stubborn and malignant he is! Seeing Jesus, and knowing that his time is short, he seizes the moment left him to execute his wrath on his poor victim, seizing him instantly, convulsing him with horrific spasms, so that, falling on the ground, he wallows, foaming as if he were dying. “And He asked his father, How much time there is since this happened to him? And he said, From his infancy; and frequently he throws him into the fire, and into the water, that he may destroy him; but if You are able to do anything, help us, being moved with compassion in our behalf. And Jesus said to him, If you are able to believe, all things are possible to him that believeth. And immediately the father of the little child, crying out with tears, continued to say, Lord, I believe; help Thou mine unbelief.” Here we see a glorious illustration of the omnipotence of faith.

O what an inspiration this wonderful Scripture flashes out on a desponding Church and a sinking world!

Millions on all sides are sweeping into hopeless ruin; whereas alt that is needed that we may be saved to the uttermost, and our friends and loved ones rescued from Satan to go to heaven with us, is faith in Jesus. It costs nothing but your sins and your doubts, which were Satan’s millstones around your neck, dragging you to perdition. Your family are unsaved, your loved ones hanging over hell by the brittle thread of life. Soon it will be eternally too late. Will you not fly to the mercy-seat in their behalf? I trow, no demon more obstinate, potent, and incorrigible than this one possesses any of them. Though awful devils have them by the throat, Jesus is more than a match for them all. Will you not give Him a chance before demons people hell with the inmates of your home and community? You see here that true faith is accompanied by tenderhearted humility, illustrated by the fact that this man is so intensely exercised for the salvation of his son, that his tears gush out copiously, and flow in rivulets over his face. So get down before God till you, in spite of doubts and devils, with heart-gushing tears, can say, “Lord, I believe; help Thou mine unbelief.”

“And Jesus, seeing that the multitude are running together, rebuked the unclean spirit, saying to him, Dumb and deaf spirit, I command thee, Come out from it and enter no more into him. Crying out, and convulsing him much, he came out. He became like a corpse, so that many said, He is dead.” When Jesus was talking to the man, the multitude, observing that something was going to be done, and all eager to see, immediately began to crowd in from all directions to witness the sight. As this would produce a great confusion, Jesus instantly commands the obstinate demon, who had resisted all the efforts of the nine, to come out. The demon avails himself of the last moment to execute vile retribution against the poor epileptic. So, in the very act of evacuating him, he convulses him so awfully that he pines away, pallid and ghastly as a corpse, and the people all around say, “He is dead.” I have witnessed many scenes of this kind in my revival- meetings, people falling amid frightful convulsions, foaming at the mouth, pining away, gasping for breath, and the unspiritual people around saying, “He is dead,” “She is dead.” I could give you the positive history of many such cases, which I have seen with mine own eyes. Frequently have they been hauled away from my meetings like dead people, but they always came to life.

The physical phase of this case is abundantly illustrated in all of our lunatic asylums, without which our communities would be terrorized this day by raving maniacs. I now have in mind a good, true, and efficient, sanctified Methodist preacher, who, like this boy, had epilepsy, in its worst form, till one and twenty, when a sanctified sister, finding her way to his father’s house, told him about Jesus, and prevailed on him to commit to Him soul and body. Though three times, amid these awful convulsions, he had been laid out and pronounced dead, when he got his eye of faith on Jesus, though all physicians had abandoned him to die, the Blessed Healer, in a moment, cast out the stubborn demon, completely healing soul and body, so that he has never since had a trace of epilepsy; but, responsive to the call he received when Jesus healed and sanctified him, from that day he has been preaching holiness to the Lord.

Mat 17:19 : “Then the disciples, coming to Jesus, privately said, Why were we not able to cast him out? Jesus said to them, For truly, I say unto you, If you have faith as a grain of mustard seed, you shall say to this mountain, Be thou moved hence, and it will be moved, and nothing shall be impossible to you. But this kind goeth not out except through prayer.” E. V. says, “Through prayer and fasting,” some good man evidently adding “fasting,” feeling that it would strengthen the statement, as it does not here appear in the original. We must remember that the disciples did not fast till after the Lord had left the world, as this would have been out of harmony with the glorious sunshine of His perpetual and omnipotent presence. He said that they would fast after He had gone away. Hence it is all right and pertinent for us to fast, as the Spirit leads, till He returns in glory. We must remember that our Savior is talking about spiritual things, referring to the little mustard seed and the great mountain to illustrate the omnipotence of faith. God appreciates quality rather than quantity. Hence, though your faith may be small, if it is free from doubt, the tiny mustard seed will make the great mountain of sin leap away, and sink out of sight into the sea of forgetfulness.

In these two notable transaction — i.e., the transfiguration glory on the mountain summit, and the casting out of this awfully cruel, stubborn, obstinate demon down at the base, we have a vivid illustration of heaven and hell in close proximity. So terrible is the conflict between the powers of darkness in this world, that we often find the bright summit, the transfiguration glory, and the dark valley, pervaded by infuriated demons, in close proximity. Where God works, Satan works too, et vice versa. Hence the Christian soldier should never be discouraged at the rage of hell and the howl of devils; but on the contrary, in that case, should always take courage, as Satan is not fool enough to waste his ammunition. When the powers of darkness rendezvous and the formidable difficulties intervene, always look out for bright victories.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Subdivision 4. (Luk 9:37-62.)

Testing in an evil World.

We have seen then what the world is, through which the disciple of Jesus is called to pass, and how the rejection of the Master characterizes it henceforth for the disciple. It is therefore an adverse stream that he is called to breast, and to meet the combined powers of evil in a warfare that never ends on this side heaven, -which, if it seem to do so, it is but the lure of the enemy replacing his open assault; while, as that which intensifies all the struggle, there is that within us constantly in league with the foe without, an enemy behind all our fortifications, a self against oneself.

Yet are we assured that "all things work together for good to them that love God; to those that are the called according to His purpose." It must be therefore that all this is working for good, this various strife, this enemy within also, all this that is the occasion of such and so keen distress, all this that seems so against us. Nay, there must be in all this a wisdom of God exhibited which when learned shall call forth our wonder and our praise, -a wisdom which has in view not time only but eternity.

And it is not hard to understand this: for if God’s thoughts are fixed on bringing us into conformity with Himself, the discernment of good and evil must be a large part of this, we must have our senses exercised to this end. How much the manifestation of God Himself has been made in connection with His mastery over the evil! not in mere judgment of it, but much more in His grace. Must we not for the knowledge of Him, as He would have it, learn also what evil is, be tested by it, learn mastery over it? Thus the good of the trial is apparent, and why it should occupy the place it does here in connection with the fulness of salvation.

1. That failure in this conflict should be so much before us is sorrowful enough; yet even so are we most emphatically warned and guarded against it. The very first lesson is that of how to use the power with which we are entrusted; and the story is one which, for our need of it, is found in all three synoptic Gospels. Luke indeed does not dwell upon the details as the two others do, -Mark especially; nor have we even (what may seem stranger) the insistence upon the need of prayer and fasting which we find in the others. Rather do we find that the power is in Christ, and still available, whatever may be the failure of disciples. The actual display of it does not measure what is available, as long as Christ remains accessible, as He ever is, to the feeblest faith of the really needy. The simplicity and ease with which He acts seems most enforced here; and Christ as the resource, amid whatever failure on the part of His people is worthy of the first place in the lessons that are given here.

But the fact of His rejection by men abides, however much He may display His power; and though there may be astonishment at it, too, at times. Christ the crucified is the Master we follow, and this truth He would have sink down into our ears and abide with us. Alas, we are not beyond the need either of being warned by the disciples, want of comprehension of this, or even by their fear of being made to comprehend!

2. Two lessons as to humility follow: the first in which the Lord checks the anxiety to be greatest by identifying Himself with the littleness of a little child, and then by the assurance that the least of all among His followers would be great enough. For indeed, that which we have in common, and as the fruit of Christ’s work, must be far greater, thank God, than our differences, which will be the result of our own.

The second lesson is in view of their having forbidden one who was casting out demons in Christ’s name, but who was not in their company: as if the power that he displayed had been illegitimately acquired. The Lord here assures them that if he were not of their company, he must needs be on their side. For who could divorce the power of the Spirit from the Spirit of power? Self-appreciation here but slenderly covers itself with zeal for Christ; and how soon does it blind us as to plainest principles.

3. We next find the Lord on His way to Jerusalem, the days getting near for His being received up. For the Samaritans it is enough that His face is set toward Jerusalem: they do not receive the messengers sent before to prepare for Him. The spirit of the sons of Zebedee is aflame, and they would bring fire down from heaven after the manner of Elijah, to consume the churlish Samaritans. The pleading of Elijah’s example seems to imply that they were already by no means sure that the Lord would be disposed to such a visitation of an offence like this. They could hardly have been with Him so long, without having learned as much as this of His long-suffering. But Elijah they had lately seen with Him, and his example they might quote with One who so completely maintained as He did the authority of Scripture. But He makes it no question of Scripture; it was they who knew not of what spirit they were. They were not of His: for the Son of man had not come to destroy men’s lives but to save them.

The disciples here illustrate the danger in which we are in; seeking to reproduce the examples left us by the men of faith of old, even where most fully sanctioned by the word of God. Dispensations differ, and we must know well how to recognize the difference. Faith too is an individual thing which can only be exercised in one’s own path with God; and the imitation of another, as that, necessarily takes us out of such a path. The carrying out of principles, or obedience to precepts, is, of course, an entirely different thing; only they must be the principles of the dispensation to which we belong. From want of understanding this the Church of God has been judaized, secularized, and carnalized; an earthly priesthood, law, the rule of kings, and how much else, have been introduced into it; it has usurped Israel’s place and promises; and Scripture has been quoted for all this, and perverted to make it good. Here too, disciples, acting with honest enough meaning, have not known of what spirit they were.

{Verse 55. The first part here is doubtful; the last, according to the evidence of MSS., still more so. Yet the interpolation seems difficult to understand, and as to the first part must have been early, for it is found in most of the ancient versions, as well as in Marcion, Clement of Alexandria, and others. See the Am. Editor’s note in Lange’s Commentary.}

4. Finally in this section we have what Matthew (Mat 8:19-22) puts in another connection; and doubtless in the order of time. Luke gives the moral connection and adds a third example of such testing of followers by the Lord, which we can suppose to be of no infrequent occurrence. In the first case there is the enthusiasm which looks well, but needs a more sober estimate of what is involved in following Christ. The second, on the other hand, is unready, and needs the rousing call to prompt obedience. The third, which is in Luke only, though very similar to the second, requires the renunciation of the claims of the living, as much as of the dead. He who has put his hand to the plow -the one-handled eastern plow, frail and easily overturned, is in question -must keep his eyes on it also, and not look back, or he is unfit for the Kingdom of God.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

Luk_9:37-45. See on Mat_17:14-23; Mar_9:14-32, the latter of which Luke follows on the whole, but abbreviating.

τῇ ἑξῆς ἡμέρᾳ] According to Luke, the transfiguration took place at night, Luk_9:32.

Luk_9:38. ἐπιβλέψαι] to look upon, with helpful pity to cast eyes upon. Comp. Luk_1:48; Sir_33:1; Tob_3:3; Tob_3:15; Jdt_13:4. See the critical remarks. The middle voice does not occur. μονογενής in this passage, as at Luk_8:42, is found only in Luke.

Luk_9:39. κράζει] does not refer to the demon (Bornemann), but to the son, since καὶ ἐξαίφνης introduces the result which is brought about in the possessed one by the πνεῦμα λαμβάνει αὐτόν. The sudden change of the subjects is the less surprising when we take into account the rapid impassioned delineation. See Winer, p. 556 [E. T. 787], and Schoemann, ad Is. p. 294 f.

μόγις] hardly, with trouble and danger; used only here in the New Testament.

συντρίβον αὐτόν] whilst he bruises him (even stillas he yields). Conceive of a paroxysm in which the demoniac ferociously beats and knocks and throws himself down. This literal meaning of συντρ. is, on account of the vivid description in the context, to be preferred to the figurative meaningfrets, wears away (Kypke, Kuinoel, Bornemann, Ewald), although Mark has ξηραίνεται, in another collocation, however.

Luk_9:42. ἔτι δὲ προσερχ. αὐτοῦ] but as he was still comingnot yet altogether fully come up.

ἔῤῥηξεν … συνεσπάραξεν] a climax describing the convulsive action, he tore him, and convulsed him (comp. σπαραγμός, cramp).

ἰάσατο τ. π.] namely, by the expulsion of the demon.

ἐπὶ τ. μεγαλειότ. τ. Θεοῦ] at the majesty (Josephus, Antt. Prooem. p. 5; Athen. iv. p. 130 F) of God. Ὤιοντο γὰρ, οὐκ ἐξ ἰδίας δυνάμεως, ἀλλʼ ἐκ Θεοῦ ταῦτα τερατουργεῖν αὐτόν, Euthymius Zigabenus.

ἐποίει] Imperfect (see the critical remarks). Their wonder was excited by the miracles of Jesus as a whole, among which was to be reckoned also that special case.

Luk_9:44. θέσθε ὑμεῖς κ.τ.λ.] Place ye, on your part, etc. The disciples were to continue mindful of this expression of amazement (τοὺς λόγους τούτους) on account of the contrast (ὁ γὰρ υἱὸς κ.τ.λ.) in which his own destiny would soon appear therewith. They were therefore to build no hopes thereupon, but only thence to recognise the mobile vulgus! Bornemann, de Wette, Schegg refer τ. λόγ. τούτ. to ὁ γὰρ υἱὸς κ.τ.λ., so that γάρ would be explanatory (to wit). So already Erasmus. But the above reference of the plural τοὺς λ. τούτ. most readily suggests itself according to the context; since, on the one hand, πάντων δὲ θαυμαζόντων preceded (comp. subsequently the singular τὸ ῥῆμα, Luk_9:45); and, on the other, the argumentative use of γάρ seems the most simple and natural.

εἰς χεῖρ. ἀνθρώπ.] into the, hands of men, He, who has just been marvelled at as the manifestation of the majesty of God.

Luk_9:45. ἵνα] purely a particle of purpose, expressing the object of the divine decree.

αἴσθωνται] that they should not become aware of it. The idea of the divine decree is that their spiritual perception through the internal αἰσθητήρια (Heb_5:14), their intellectual αἴσθησις (Php_1:9), was not to attain to the meaning of the saying. The verb occurs only here in the New Testament.

καὶ ἐφοβοῦντο κ.τ.λ. See on Mar_9:32.

The whole description of this failure to understand is only a superficial expansion of Mar_9:32, and not an intentional depreciation of the Twelve in the Pauline interest (Baur, Hilgenfeld).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 9:37-43 a. The epileptic boy (Mat 17:14-21 , Mar 9:14-29 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ is offended with nothing so much as with incredulity, although he bears with it for a time.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

This passage of story in Matthew and Mark follows immediately upon that of Christ's transfiguration, and his discourse with his disciples after it; but here it is said to be on the next day, as they were coming down from the hill, which confirms the conjecture that Christ was transfigured in the night, and, it should seem, though they did not make tabernacles as Peter proposed, yet they found some shelter to repose themselves in all night, for it was not till next day that they came down from the hill, and then he found things in some disorder among his disciples, though not so bad as Moses did when he came down from the mount. When wise and good men are in their beloved retirements, they would do well to consider whether they are not wanted in their public stations.

In this narrative here, observe, 1. How forward the people were to receive Christ at his return to them. Though he had been but a little while absent, much people met him, as, at other times, much people followed him; for so it was foretold concerning him, that to him should the gathering of the people be. 2. How importunate the father of the lunatic child was with Christ for help for him (Luk 9:38): I beseech thee, look upon my son; this is his request, and it is a very modest one; one compassionate look from Christ is enough to set every thing to rights. Let us bring ourselves and our children to Christ, to be looked upon. His plea is, He is my only child. They that have many children may balance their affliction in one with their comfort in the rest; yet, if it be an only child that is a grief, the affliction in that may be balanced with the love of God in giving his only-begotten Son for us. 3. How deplorable the case of the child was, Luk 9:39. He was under the power of an evil spirit, that took him; and diseases of that nature are more frightful than such as arise merely from natural causes: when the fit seized him without any warning given, he suddenly cried out, and many a time his shrieks had pierced the heart of his tender father. This malicious spirit tore him, and bruised him, and departed not from him but with great difficulty, and a deadly gripe at parting. O the afflictions of the afflicted in this world! And what mischief doth Satan do where he gets possession! But happy they that have access to Christ! 4. How defective the disciples were in their faith. Though Christ had given them power over unclean spirits, yet they could not cast out this evil spirit, Luk 9:40. Either they distrusted the power they were to fetch in strength fRom. or the commission given to them, or they did not exert themselves in prayer as they ought; for this Christ reproved them. O faithless and perverse generation. Dr. Clarke understands this as spoken to his disciples: "Will ye be yet so faithless and full of distrust that ye cannot execute the commission I have given you?" 5. How effectual the cure was, which Christ wrought upon this child, Luk 9:42. Christ can do that for us which his disciples cannot: Jesus rebuked the unclean spirit then when he raged most. The devil threw the child down, and tore him, distorted him, as if he would have pulled him to pieces. But one word from Christ healed the child, and made good the damage the devil had done him. And it is here added that he delivered him again to his father. Note, When our children are recovered from sickness, we must receive them as delivered to us again, receive them as life from the dead, and as when we first received them. It is comfortable to receive them from the hand of Christ, to see him delivering them to us again: "Here, take this child, and be thankful; take it, and bring it up for me, for thou hast it again from me. Take it, and do not set thy heart too much upon it." With such cautions as these, parents should receive their children from Christ's hands, and then with comfort put them again into his hands.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 37. Much people] See Clarke on Mt 17:14.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(37) And it came to pass.—See Notes on Mat_17:14-21, Mar_9:14-29. St. Luke’s omission of the question and the teaching as to the coming of Elijah given by the other two Gospels is noticeable. There was no expectation of that coming among the Gentiles for whom he wrote. It was not necessary to correct that impression, or even to bring the difficulties which it suggested before their minds.

Much people.—Better, a great multitude.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

37-48. The Demoniac Boy. The Lesson of Meekness.

37. on the next day] Proving that the Transfiguration took place at night: see on Luk_9:28.

much people met him] St Mark records their “amazement” at seeing Him—perhaps due to some lingering radiance and majesty which clung to Him after the Transfiguration. (Comp. Exo_34:30.) They had been surrounding a group of the scribes, who were taunting the disciples with their failure to cure the lunatic boy.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I besought thy disciples,.... The nine disciples that were left behind, whilst Christ, and the other three, were gone up to the mountain:

to cast him out; the devil out of his child:

and they could not; See Gill on Mat 17:16.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

35 And there came a voice out of the cloud, saying, This is my beloved Son: hear him.

36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

37 And it came to pass, that on the next day, when they were come down from the hill, much people met him.

Ver. 37. See Mat 17:14; Mar 9:17; &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See this passage explained in the Mat 17:14-21 notes, and Mark 9:14-29 notes.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

See Poole on "Mat 17:14", and following verses to Mat 17:21. See Poole on "Mar 9:14", and following verses to Mar 9:29. Of the people’s astonishment and amazement at the sight of Christ’s miracles, we often hear much; of their embracing him as their Saviour, and owning him as the Christ, we read little. Thus far many of them were come, indeed the most, (the Scribes, and Pharisees, and Sadducees only excepted), that they believed Christ was a great Prophet, a man sent of God; authorized by God to reveal his will, and empowered from God to do many things, which none but God had originally a power to do. Others were gone a step further, viz. to believe not only that he was a Prophet, but that Prophet foretold by Moses, Deu 18:15; Joh 1:21,45; the Christ of God, as Peter expressed it, he that should redeem Israel, Luk 24:21. That they had not a true notion of the Messias, either as to his person, that the Divine and human nature were united in his person, or as to his work, that it was not to redeem Israel from their bodily servitude, but from their sins only, will appear to any from the whole history of the gospel. Nor indeed doth our Saviour hasten their faith in this revelation, I mean the perfecting and confirming of it, knowing that it would be a great shaking to their faith in him, in this notion, and indeed as the Messias, to see him so shamefully abused by the vilest abjects of the people, (as he was at his passion), and then hanging upon the cross, and dying, until they should also see him by his own power risen from the dead, and be confirmed concerning the truth of his resurrection. Where therefore he saw this seed of precious faith springing up, as it did in Peter and divers others, who it is plain apprehended him more than man, as he did not discourage nor blame it, but highly commended it; so neither did he please to strengthen it, so as to put them out of all doubt about it, and often charged them not to publish it abroad, and bends himself to prepare them against this great obstacle, which he saw would be in their way, to wit, his sufferings. This is the second time now that in this chapter we find him inculcating it. And there was need of it, for the evangelist telleth us that

they understood it not, it was hidden from them. They could easily understand how an ordinary prophet might be delivered into the hands of men, but how the Messias, the Christ, that Prophet, he of whom some of them believed that he was more than a mere man, how he should be thus delivered, thus suffer, they could not understand; and they saw Christ as to this point so reserved and private, and forbidding the publication of it, that they feared to be too particular with him about it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 37-45. The scene at the foot of the hill of Transfiguration. The healing of the demoniac boy.

On the next day, when they were come down from the hill. The Transfiguration had taken place in the late evening or night. It probably lasted for a much longer period than the brief account, preserved by the eye-witnesses, seems to speak of. How long the three disciples slept is not mentioned. Wearied and exhausted, deep slumber overtook them while the Master was praying. When they awoke, Jesus was bathed in glory, and the two heavenly spirits were conversing with him. They only tell us generally that the subject which occupied the blessed ones was their Master"s speedy departure from earth; no mention is made of the time all this consumed. It was morning when they rejoined their company. Much people met him. St. Mark, whose account here is more detailed evidently Peter preserved a very vivid memory of these events tells us that the crowds, "when they beheld him, were greatly amazed." Without concluding that any lingering radiance of the last night"s glory was still playing about his Person, we may well imagine that a holy joy just then lit up that face over which for some time past a cloud of deep sadness had brooded. The heavenly visitants; the words he had been listening to, which told him of his home of grandeur and of peace, voluntarily left by him that he might work his mighty earthwork; had no doubt strengthened with a strange strength the Man of sorrows; and when the crowds gazed on his face they marvelled, as St. Mark tells us, at what they saw there.

Vers. 37-42. The healing of the lunatic child.

From this most interesting story we may gather the truths

I THAT FROM THE VERY FANGS OF DEFEAT A GREAT VICTORY MAY BE SECURED. More than once in the history of war there has occurred such an incident as that which is related concerning the great struggle in the United States (1860-1864). A severe and successful attack is made by one army on the other; the enemy is driven back, his guns and his camp captured. As his regiments are in full retreat, the general of the defeated force, who has been unfortunately absent, arrives on the scene; he arrests the tide of retreat, gathers his soldiers about him, stops the pursuing host in their career, leads a triumphant attack upon them, drives them beyond his own camp, recaptures his guns, and chases the once-conquering but now defeated army for miles to the rear of its first position. Such a victory snatched from the jaws of humbling defeat took place on this occasion. The returning Saviour found his disciples driven before the hostile attack of his enemies, but his presence soon availed "to restore the day," and before long transformed humiliating failure into joyous triumph. In the Master"s actual, spiritual absence the cause of the Church may be brought very low indeed, and a complete and crushing disaster may impend; but let the Lord return, let his presence and his power be felt, and from the very teeth of threatened calamity there shall be secured a glorious victory. Let no heart despond so long as there is a present Captain; failure is never irretrievable when he is "on the field;" under his leadership even "death is swallowed up in victory.

II THAT HUMAN AFFECTION IS MEANT TO LEAD TO SPIRITUAL ATTACHMENTS. It was his sons sickness that led this man to seek Jesus; but for that he would not have sought and found him. It was his strong parental love that would not be denied, that led him to urge his plea, that enabled him to overcome his fears and to gain that valuable victory. God employs many instrumentalities to lead his children into his kingdom. We ought to be influenced by our sense of what is right and of what is wise in the matter; but, if not won by these, let the consideration of the deep and tender interests of those who are dear to us convince and determine us. For the sake of those children of ours, whom we love so profoundly, and who have such a vital interest in Christian truth, let us sit at the feet of Christ, and be subject to his sway.

III THAT THE VERY WORST CASE WILL YIELD TO THE TOUCH OF THE DIVINE HAND. There could not well be a worse case of possession than this (see vers. 39, 42). If the malignant forces could have triumphed over the benevolent Spirit, they would have triumphed here. But everything was accomplished when "Jesus took him by the hand". (Mar_9:27) So is it with the worst spiritual maladies. They may seem so bad as to be incurable; it may be the general opinion that the case is utterly hopeless. But there is a power in reserve against which the most virulent and the most violent evils are not able to stand. For "... many of whom all men said, "They"ve fallen, never more to stand," have risen, though they seemed as dead When Jesus took them by the hand.

The most stricken souls will be healed, the most sorrowing ones comforted, the most despondent filled with a new and blessed hope, the most fallen and sunk in sin lifted up to purity and even to beauty and nobility of spirit and of life, when the Divine voice is heard bidding to be comforted, when the Divine hand is laid on the broken heart or the defiled and guilty soul.

IV THAT THE EARNEST SOUL NEED NOT LET ANYTHING KEEP HIM BACK FROM CHRIST AND HIS SALVATION. This father had much to overcome the natural reluctance he would have to bring the poor demoniac into such publicity; the failure of the disciples to effect a cure, well calculated as that was to discourage and dishearten him; his own imperfect faith. (Mar_9:22, 24) But he overcame all these, and gained his plea. Many may be the obstacles in the way of our salvation; they may be circumstantial, or they may be inward and spiritual; but if there be a thoroughly earnest spirit, they will not prevail over us; we shall triumph over them, and go on our way with our cause gained and our hearts gladdened. C.

Vers. 37-62. The secret of successful work.

We saw that the Transfiguration was the result of prayer; but it was not the end of the prayer. This was preparation for further service. The glory is not the end, but only an incidental accompaniment, of devotedness of spirit. It is work for God, further service in his kingdom, which is the aim of all means of grace. And now these verses bring out in different aspects the secret of successful work. Let us notice

I SUCCESSFUL WORK MUST BE PRAYERFUL. (Vers. 37-42) We have here a case of failure on the part of the nine disciples, and of success on the part of the descended Christ. The difference between the two cases was that Christ had been praying on the mountain while they had been prayerless in the valley. Prayerlessness and powerlessness go hand-in-hand. Work done in a prayerless spirit cannot succeed as it ought to do. The transfigured ones alone can meet the emergencies of Christian work, and succeed where others fail. Some cases are doubtless more difficult than others, and some demons make a harder fight of it than others; but there are none of them who can stand a prayerful Christian who faithfully follows Jesus in his line of attack.

II SUCCESSFUL WORK MUST BE IN SPITE OF MALIGNANT OPPOSITION. (Vers. 43-45) Our Lord, as the crowd are wondering at his success, tells the disciples plainly that he is destined to be delivered into the hands of men. This is a sufficient set-off to his success. Men will take and kill him, notwithstanding all his philanthropy and exorcising power. This crucifixion of Jesus is but the type of the world"s recognition of the best work done by human hands. A long line of noble workers have followed Jesus along the path of martyrdom. Let no worker, then, be surprised at the world"s malignity.

III SUCCESSFUL WORK MUST BE DIVESTED OF BASE AMBITIONS. (Vers. 46-48) Notwithstanding recent failure through want of prayer, the disciples are soon selfishly contending about the first places, and who is to be greatest. It is wonderful how soon we forget our failures and betake ourselves to our ambitions. Now, one characteristic of base ambition is pride about work. Certain lines of work are thought to be beneath our dignity and worth. To correct this in the disciples, our Lord sets a little child before them, and shows that such a child might be received in such a spirit as would be recognized by God himself. The nursing of a little child may be done for the sake of Jesus Christ, and in such a case it is such a work as he will regard, and the Father who sent him also. It is not a great work, therefore, that is needed, but a great heart carried into the smallest work. We think of quantity; Christ thinks of quality. We will not "take our coats off," so to speak, unless it is some work eminently creditable; Christ could throw his great spirit into the fondling of a little child, and do the little one everlasting good. Hence we must do any work clearly laid to our hand with large-heartedness, and we shall find it successful in the best sense. It is the meek ones who are ready to put their hand to anything who are great in the kingdom of God.

IV SUCCESSFUL WORK DEMANDS, BESIDES, A TOLERANT SPIRIT. (Vers. 49-56) John and James, after the Transfiguration privileges, seem to have got very excited and ardent in Christ"s service. Two cases in particular show how heated and hasty they were. The first was a case of exorcism through Christs Name. Some Jew had witnessed the exorcisms of Christ, and, abandoning the Jewish methods and traditions, had tried the new plan, and proved the power of "the Name which is above every name." But because he did not join the disciples, and so preserve their monopoly of delegated power, he is forbidden by them to do such work. This was intolerance misplaced. The worker, though not uniting with the disciples, was promoting the Master"s glory by showing the power of his Name. He was an ally, though not a disciple of the same set. Hence Jesus instructs them always to act on the tolerant principle that "he that is not against us is for us."The second case in which the sons of Zebedee exhibited unholy zeal was in a certain Samaritan village, during Jesus" journeys to Jerusalem. The last journey has begun (ver. 51), and nothing will keep him flora accomplishing it. The Samaritans would have liked him to linger with them, and avoid his enemies and theirs. But he would not listen to their syren voice, but insisted on going up to Jerusalem. Taking umbrage at this, one Samaritan village denied him the usual hospitalities when his forerunners sought it. Incensed at this, John and James inquire if they should not call down fire from heaven to consume the inhospitable Samaritans, as Elijah had done. Samaria was the scene of that fiery ministry. But Elijah"s spirit would not suit the Saviour"s times. Had the prophet descended from the Mount of Transfiguration, he would not have insisted on any such policy as this. lie had doubtless got less fiery in the peaceful abodes above! As a destructive force, he had served his generation, but the disciples were to remember that saving men, not destroying them, was to be their mission. From both these cases we learn that the true evangelical spirit must reject all intolerance if it is to secure the highest success.

V SUCCESSFUL WORK REQUIRES FAITHFUL DEALING WITH INDIVIDUAL CASES. (Vers. 57-62) As Jesus was moving upwards to the capital, the people perceived that a crisis was at hand. Hence the desire of some on insufficient grounds to cast in their lot with him who is to be the conquering King. Here is a case in point. A man comes and professes his willingness to be a follower of Jesus wheresoever he goeth. But Jesus undeceives him by indicating that he is not going to be sure of any lodging in this world. Perhaps the man was hoping to reach a palace by following him; but Jesus shows that the birds and beasts have more certain lodgings than he. He thus laid bare the man"s danger, and prevented a rash decision. The second case is an invitation to the individual by Jesus himself. It is a case of bereavement, and Jesus seizes on it to secure a disciple. He knew that the best thing this broken-heart could do would be to become a herald of his kingdom. The bereaved one naturally enough asks leave to go and bury his father, but Jesus assures him that there are sufficient dead hearts at homo to pay due respect to his father"s remains, and the formalities of the funeral may only change his promptitude into delay and neglect; and so he urges him to become a preacher at once. A third case is that of one who is ready to follow Christ, but wishes to bid those at home farewell. Our Lord tells him the danger of looking back. The farewells at home might have resulted in a farewell for ever to Jesus. It is thus Jesus shows the importance of dealing faithfully with individual souls. We have the secret of successful work laid clearly before us. R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. xvii, 14; Mark ix, 14.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Healing of the Epileptic Boy.

The miracle:

v. 37. And it came to pass that on the next day, when they were come down from the hill, much people met Him.

v. 38. And, behold, a man of the company cried out, saying, Master, I beseech Thee, look upon my son; for he is mine only child.

v. 39. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and, bruising him, hardly departeth from him.

v. 40. And I besought Thy disciples to cast him out, and they could not.

v. 41. And Jesus, answering, said, O faithless and perverse generation, how long shall I be with you and suffer you? Bring thy son hither.

v. 42. And as he was yet a-coming, the devil threw him down and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

Since Luke is writing for heathen Christians, He omits almost all reference to the Pharisees and Sadducees, as his readers would have followed him only with difficulty. In this story, also, there is no reference to the quarrel which the disciples had with the leaders of the Jews, the story only being given. Jesus had been on the mountain overnight. But when He came down on the next day with His three disciples, He came upon an excited scene. In the first place, a great many people came to meet Him. And out of the crowd, as it drew near, one man came forward and cried to Him with a loud voice, in a pitiful prayer. He wanted Jesus to look upon his only son, with a view to helping him. From time to time it would happen that an evil spirit would take hold upon him, and the boy would suddenly scream with pain. The demon, meanwhile, would distort and tear him until froth would appear at the mouth, and even after bruising the child fiercely, he would barely withdraw for a time. It was a case of severe epilepsy and lunacy caused by an evil spirit. The poor father had pleaded with the disciples that had remained in the valley whether they could help in this emergency, but they had not been able. The cry of Jesus at this point: 0 unbelieving and perverse generation; people that have no faith and consistently go the wrong way! How long must I be with you and tolerate you? includes the people as a whole, also the father of the boy and, in a way, the disciples, as He told them afterwards. That was characteristic of the chosen people of God at that time: they were rejecting the Messiah of their salvation or following false leads and hopes in their dream of a temporal kingdom. Jesus then commanded the boy to be brought to Him. While the boy was approaching Jesus, in accordance with His command, the demon made a final assault on his victim, rending and convulsing him. Note: It is very probable that certain severe attacks of sickness, such as cramps, convulsions, epilepsy, lunacy, and others, even today are caused or aggravated by the devil. He is a murderer from the beginning and has only one thing in mind, to destroy the creatures of God. But the power of the evil spirit also in this case, as in all, goes only so far as Jesus permits it. For Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The person brought to Christ for help and healing; one bodily possessed by Satan, who rent and tore him, but rather to torment than to despatch him. Oh how does Satan delight to do hurt to the bodies, as well as the souls, of mankind! Lord, abate his power, since his malice will not be abated.

Observe, 2. The person who represented his sad condition to our Saviour; his compassionate father, who kneeled down and cried out. Need will make a person both humble and eloquent; every one has a tongue to speak for himself, happy is he that keeps a tongue for others.

Observe, 3. The physicians which this distressed person is brought unto: first to the disciples, and then to Jesus. We never apply ourselves importunately to the God of power, until we despair of the creature’s help. But what hindered the disciples that they could not cast out this evil spirit? Why, it was their unbelief; O faithless generation.

Learn thence, that the great obstacle and obstruction of all blessings, both spiritual and temporal, coming to us, is our wretched infidelity and unbelief.

Observe, 4. The sovereign power and absolute authority which Christ had when on earth over the devil and his angels: Jesus rebuked him, cast him out, and charged him to return no more into him. This was a proof and demonstration of the Godhead of our Saviour, that, in his own name, that, by his own power and authority, he could and did cast the devils out.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXX. E. Healing the Demoniac Boy].

LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. Subdivision E. HEALING THE DEMONIAC BOY. (Region of Cæsarea Philippi.) aMATT. XVII. 14-20; bMARK IX. 14-29; cLUKE IX. 37-43.

c37 And it came to pass, on the next day, when they were come down from the mountain, b14 And when they came to the disciples [the nine apostles which had been left behind], they saw a great multitude about them [We last heard of the multitude at Mar_8:34. See Exo_34:29), but this can hardly have been so, for it would have been at variance with the secrecy which Jesus enjoined as to his transfiguration. Moreover, so important [422] a feature could hardly have escaped from the narratives of all three evangelists. Undoubtedly the amazement was caused by the sudden and opportune return of Jesus. Those who urge that this was not enough to produce amazement show themselves to be poor students of human nature. The multitude had been listening to and no doubt enjoying the questions of the scribes. The unexpected appearance of Jesus therefore impressed them with the sudden sense of having been detected in wrong-doing which invariably leads to amazement. Moreover, those who remained loyal to Jesus would be equally amazed by his approach, since they could not but feel that an exciting crisis was at hand.] a14 And when they were come to the multitude [i. e., when Jesus and the multitude met], bhe asked them, What question ye with them? [He surprised the scribes by this demand and they saw at once that he knew all and they felt rebuked for their unwarranted exultation, and so kept silent.] c38 And, behold, athere came to him a man, bone of cfrom the multitude, akneeling to him, banswered him, ccried, saying, bTeacher, a15 Lord, bI brought unto thee my son, who hath a dumb spirit; ahave mercy on my son: for he is epileptic, and suffereth grievously; cI beseech thee look upon my son: for he is mine only child. 39 and behold a spirit taketh him, and he suddenly crieth out; b18 and wheresoever it taketh him, it dasheth him down: cand it teareth him that he foameth, band grindeth his teeth, and pineth away: cand it hardly departeth from him, bruising him sorely. [When the scribes did not answer, the father of the demoniac boy broke the embarrassing silence by telling Jesus about the matter in question. His child was deaf, dumb, and epileptic, but all these physical ailments were no doubt produced by the demon or evil spirit which possessed him. The phrase "hardly departeth from him" rather suggests the continual unrest in which the demon kept his victim rather than that the demon ever really relinquished his possession of him. Pauses in the delirium of agony were regarded as departures of the [423] demon.] a16 And I brought him to thy disciples, band I spake to thy disciples that they should cast him out; c40 And I besought thy disciples to cast him out; and they could not. bthey were not able. aand they could not cure him. 17 And Jesus answered and said, banswereth them and saith, aO faithless and perverse generation, how long shall I be with you? how long shall I bear with you? cbring hither thy son to me. bunto me. [As there was no reason to accuse the apostles of perversity, it is evident that the rebuke of Jesus is addressed generally to all and not particularly to the disciples. The perverse faithlessness and infidelity of the scribes had operated upon the multitude, and the doubts of the multitude had in turn influenced the apostles, and thus, with the blind leading the blind, all had fallen into the ditch of impotent disbelief. The disbelief of the people was a constant grief to Jesus, but it must have been especially so in this case, for it fostered and perpetrated this scene of weakness, mean-spiritedness, misery, and suffering which stood out in such sharp contrast with the peace, blessedness, and glory from which he had just come.] 20 And they brought him unto him: c42 And as he was yet a coming, bwhen he saw him [saw Jesus], straightway cthe demon dashed him down, and bthe spirit tare him grievously; and he fell on the ground, and wallowed foaming. 21 And he asked his father, How long is it since this hath come unto him? And he said, From a child. 22 And oft-times it hath cast him both into the fire, and into the waters, to destroy him: ahe falleth into the fire, and oft-times into the water. [By causing the long-standing nature of the case and the malignity of it to be fully revealed, Jesus emphasized the power of the cure] bbut if thou canst do anything, have compassion on us, and help us. 23 And Jesus said unto him, If thou canst! All things are possible to him that believeth. [Jesus echoed back the "if thou canst" which the man had uttered. If Jesus marveled at the faith of a Gentile which trusted the fullness [424] of his divine power, he also marveled at the disbelief of this Jew which thus coolly and presumptuously questions the sufficiency of that power. In the remainder of his answer Jesus shows that the lack of power is not in him, but in those who would be recipients of the blessings of his power, for those blessings are obtained by faith.] 24 Straightway the father of the child cried out, and said I believe; help thou my unbelief. [He confessed his faith, but desired so ardently to have the child healed that he feared lest he should not have faith enough to accomplish that desire, and therefore asked for more faith.] 25 And when Jesus saw that the multitude came running together, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him. [Jesus had found the multitude when he came down from the mountain, but the excitement in this multitude was evidently drawing men from every quarter, so that the crowd was momentarily growing greater. A longer conversation with the man might have been beneficial, but to prevent the gathering of any larger company Jesus acted at once and spoke the words of command. Since the demon was manifestly of a most daring, impudent, and audacious nature, Jesus took the precaution to forbid it attempting to re-enter its victim, a precaution which the conduct of the demon abundantly justified.] 26 And having cried out, and torn him much, he came out: and i the boy became as one dead; insomuch that the more part said, He is dead. [The malicious effrontery and obstinacy displayed by this demon stands in marked contrast to the cowed, supplicating spirit shown by the Gergesene legion. See Mat_13:32). Faith has such power with God that even little faith becomes well-nigh omnipotent in an age of miracles.] b29 And he said unto them, This kind can come out by nothing, save by prayer. [Prayer was the means of increasing faith. Demons, like spirits in the flesh, have different degrees of will force, some being easier to subdue than others, and this once, being particularly willful and obstinate, required more faith to expel it.]

[FFG 422-426]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

37–42. Look upon my son. For the healing of the lunatic child see Matt. 17:14–21 and Mark 9:14–29. Matthew calls the boy a lunatic. The symptoms are like epilepsy.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

The next day after Jesus' dazzling appearance, Jesus heals a demon-possessed boy that the disciples were unable to make better.

Behold, a man from the crowd

The word "behold" alerts us to the new person in the story. Your language may have a way of doing this. English uses "There was a man in the crowd who" (See: Introduction of New and Old Participants)

You see, a spirit

The phrase "You see" introduces us to the evil spirit in the man's story. Your language may have a way of doing this. AT: "There is an evil spirit that" (See: Introduction of New and Old Participants)

he foams at the mouth

"foam comes out of his mouth." When a person has a seizure, they can have trouble breathing or swallowing. This causes white foam to form around their mouths.

translationWords

teacher

beg

spirit

plea

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

37–48. THE DEMONIAC BOY. THE LESSON OF MEEKNESS

37. τῇ ἑξῆς ἡμέρᾳ. Proving that the Transfiguration took place at night: see on Luk 9:28.

ὄχλος πολύς. St Mark records their “amazement” at seeing Him—perhaps due to some lingering radiance and majesty which clung to Him after the Transfiguration. (Comp. Exo 34:30.) They had been surrounding a group of the scribes, who were taunting the disciples with their failure to cure the lunatic boy.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

37-42.] Healing of a possessed person. Mat 17:14-21.Mar 9:14-29Mar 9:14-29. The narrative in Mark is by far the most copious, and I have commented at length on it.

37. τ. ἑξ. ἡμ.] The transfiguration probably took place at night,—see on Mat 17:1,—and this was in the morning. Luke omits the whole discourse concerning Elias (Matt. and Mark, vv. 9-13).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

37-43. The Healing of the Demoniac Boy. Mat 17:14-18; Mar 9:14-29. In all three this incident is closely connected with the Transfiguration. The moral contrast between the peace and glory on the mount and the struggle and failure down below is intense, and is magnificently brought out by Raffaelle in the great picture of the Transfiguration, which was his last work. The combination of the two scenes is fatal to the unity of the subject, which is really two pictures in one frame; but it heightens the moral and dramatic effect. It is perhaps even more instructive to regard it as three pictures. Christ and the saints in glory; the chosen three blinded by the light; the remaining nine baffled by the powers of darkness.

The marks of Lk.’s style continue with considerable frequency: ἐγένετο, ὲξῆς (ver. 37); καὶ ἰδού, ἐβόησεν, δέομαι, μονογενής (38); καὶ ἰδού (39); ἐδεήθην (40); ἰάσατο (42); πάντες (43). None of these are in the parallel passages. See small print on 8:35-39, 40-48.

37. τῇ ἑξῇ ἡμέρᾳ. See on 7:11. The Transfiguration probably took place at night. Lk. alone tells us that the descent from the mountain did not take place until next day. Thus the three Apostles had time to think over what they had seen and heard, before receiving fresh experiences. Lk. omits the conversation about Elijah. Mk., who is here much more full than either Lk. or Mt., tells us that this ὄχλος πολύς was gathered round the other disciples, with whom scribes were disputing. The opportune arrival of Christ caused great amazement.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Come down [κατελθοντων] . Very frequent in Luke, and only once elsewhere : Jas 3:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vers. 37-40. The Request.

The sleep with which the disciples were overcome, as well as Peter’s offer to Jesus, Luk 9:33, appear to us to prove that the transfiguration had taken place either in the evening or during the night. Jesus and His three companions came down from the mountain the next morning. A great multitude awaited them. Nevertheless, according to Mark, the arrival of Jesus excited a feeling of surprise. This impression might be attributed to a lingering reflection of glory, which still illumined His person. But a more natural explanation of it is the violent scene which had just taken place before all this crowd, which gave a peculiar opportuneness to the arrival of the Master. Matthew omits all these details, and goes straight to the fact.

The symptoms of the malady, rigidity, foaming, and cries, show to what kind of physical disorder it belonged; it was a species of epilepsy. But the 42d verse and the conversation following, in Matthew and Mark, prove that in the belief of Jesus the disorder of the nervous system was either the cause or the effect of a mental condition, of the same kind as those of which we have already had several examples (Luk 4:33 et seq., Luk 8:26 et seq.). According to Matthew, the attacks were of a periodical character, and were connected with the phases of the moon (σεληνιάζεται). Mark adds three items to the description of the malady: dumbness (in the expression dumb demon there is a confusion of the cause with the effect; comp. Luk 8:12-14; Luk 8:23, for examples of similar confusion), grinding of the teeth, and wasting away. These are common symptoms in epilepsy.

The disciples had found themselves powerless to deal with a malady so deep-seated (it dated from the young man’s childhood, Mar 9:21); and the presence of certain scribes (see Mark), who no doubt had not spared their sarcasm either against them or their Master, had both humiliated and exasperated them. The expectation of the people was therefore highly excited.

What a contrast for Jesus between the hours of divine peace which He had just spent in communion with heaven, and the spectacle of the distress of this father, and of the various passions which were raging around him!

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.