Mark 9:14

See this passage explained in the notes at Mat 17:14-21.

Mar 9:14

Questioning with them - Debating with the disciples, and attempting to confound them. This he saw as he came down from the mount. In his absence they had taken occasion to attempt to perplex and confound his followers.

Mar 9:15

Were greatly amazed - Were astonished and surprised at his sudden appearance among them.

Saluted him - Received him with the customary marks of affection and respect. It is probable that this was not by any “formal” manner of salutation, but by the “rush” of the multitude, and by hailing him as the Messiah.

Mar 9:16

What question ye? - What is the subject of your inquiry or debate with the disciples?

Mar 9:17

A dumb spirit - A spirit which deprived his son of the power of speaking.

Mar 9:18

And wheresoever - In whatever place - at home or abroad, alone or in public.

He teareth him - He rends, distracts, or throws him into convulsions.

He foameth - At the mouth, like a mad animal. Among us these would all be considered as marks of violent derangement or madness.

And pineth away - Becomes thin, haggard, and emaciated. This was the effect of the violence of his struggles, and perhaps of the want of food.

Mar 9:22

If thou canst do any thing - I have brought him to the disciples, and they could not help him. If thou canst do anything, have compassion.

Mar 9:23

If thou canst believe - This was an answer to the request, and there was a reference in the answer to the “doubt” in the man’s mind about the power of Jesus. “I” can help him. If thou” canst believe,” it shall be done. Jesus here demanded “faith” or confidence in his power of healing. His design here is to show the man that the difficulty in the case was not in the want of “power” on his part, but in the want of “faith” in the man; in other words, to rebuke him for having “doubted” at all whether he “could” heal him. So he demands faith of every sinner that comes to him, and none that come without “confidence” in him can obtain the blessing.

All things are possible to him that believeth - All things can be effected or accomplished - to wit, by God - in favor of him that believes, and if thou canst believe, this will be done. God will do nothing in our favor without faith. It is right that we should have confidence in him; and if we “have” confidence, it is easy for him to help us, and he willingly does it. In our weakness, then, we should go to God our Saviour; and though we have no strength, yet “he” can aid us, and he will make all things easy for us.

Mar 9:24

Said with tears - The man felt the implied rebuke in the Saviour’s language; and feeling grieved that he should be thought to be destitute of faith, and feeling deeply for the welfare of his afflicted son, he wept. Nothing can be more touching or natural than this. An anxious father, distressed at the condition of his son, having applied to the disciples in vain, now coming to the Saviour; and not having full confidence that he had the proper qualification to be aided, he wept. Any man would have wept in his condition, nor would the Saviour turn the weeping suppliant away.

I believe - I have faith. I do put confidence in thee, though I know that my faith is not as strong as it should be.

Lord - This word here signifies merely “master,” or “sir,” as it does often in the New Testament. We have no evidence that he had any knowledge of the divine nature of the Saviour, and he applied the word, probably, as he would have done to any other teacher or worker of miracles.

Help thou mine unbelief - Supply thou the defects of my faith. Give me strength and grace to put “entire” confidence in thee. Everyone who comes to the Saviour for help has need of offering this prayer. In our unbelief and our doubts we need his aid, nor shall we ever put sufficient reliance on him without his gracious help.

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

Mar_9:14-29

And when He came to His disciples, He saw a great multitude about them.

The evil spirit cast out

Learn from this narrative-

I. The omnipotence of true faith in God. It is not so much the amount of ones faith as the kind, and the fact that one really has it (Mat_17:20).

II. The powerlessness of Christians without true faith.

III. The discreditableness of Christian inefficiency, leading to questionings and discussions that do more harm than good.

IV. The inefficiency of Christians their own fault. In Christ they may be complete (Col_2:10).

V. The duty of ever living year to Christ, relying on Him always and everywhere. (Anon.)

The secret of power

Christs reply taught the disciples that-

1. Miracles needed force to work them.

2. Soul forces are the highest class of forces, and faith force is the highest of all soul forces.

3. Faith force needs cherishing

(1) by consecration watchfully kept up, i.e., fasting;

(2) by communion with God carefully maintained, i.e., prayer. Indulgence of the body enfeebles the soul; living apart from God is living apart from omnipotence.

4. Earnest love is the secret of all miracles. Had they made this sorrow their own-fasted as for their own trouble, prayed as for their own mercy-their love would have believed all things, and been triumphant in its faith. (R. Glover.)

The afflicted child

This miracle stands inseparably connected with the transfiguration.

I. The Christian is the representative of Christ. The father came to consult Christ, but in His absence appealed to His disciples, it should have been a safe appeal. So, everywhere and always, the Christian represents Christ. He holds in his hands the great trust of Christianity. Coming to him should be equivalent in the healing, saving result to coming to Christ.

II. The failure of the disciple is charged as the failure of Christianity. We do not claim the continuance of the power of miraculous healing, but we do claim the presence of Divine power in the Church. The Christian is entrusted with it. He should be always in possession of it. Let our ideas be clear, our claims carefully scriptural, but let it concern us when Christianity is without manifested power. Men will be turned astray and led to question and despise religion.

III. Christ always manifests himself to protect His Church and to assert His power. It may be after delay. But He comes. He cannot fail.

IV. If one fails with a disciple, let him go directly to Jesus. The petitioner who fails with the captain, goes to the colonel. If he fails again, an earnest petitioner will not stop until he has appealed, if necessary, at headquarters, to the commander-in-chief.

V. Parents should know the condition of their children. Make the moral nature of your child as careful a study as his physical nature. Do not assume too readily that, because young, he is innocent, and good, and harmless.

VI. The difficulty in the way of healing is not want of power in God, but want of faith in man. Faith all must have who would receive benefits from Christ. The blessing given is in proportion to the degree of faith. No faith, no blessing; little faith, partial blessing; great faith, great blessing. (G. R. Leavitt.)

The disciples nonplussed

Like some mighty general who, having been absent from the field of battle, finds that his lieutenants have rashly engaged in action and have been defeated, the left wing is broken, the right has fled, and the centre begins to fail; he lifts his standard in the midst of his troops, and bids them rally around him; they gather; they dash upon the all-but triumphant foemen, and soon they turn the balance of victory, and make the late victors turn their ignominious backs to the flight. Brethren, here is a lesson for us. What we want for conquest is the shout of a King in the midst of us. The presence of Christ is victory to His Church: the absence of the Lord Jesus entails disgraceful defeat. O armies of the living God, count not on your numbers, rely not on your strength; reckon not upon the ability of your ministers; vaunt not in human might; nor on the other hand be discouraged because ye are feeble; if He be with you, more are they that are for you than all they that are against you. If Christ be in your midst, there are horses of fire and chariots of fire round about you. (C. H. Spurgeon.)

The afflicted son

I. The mans affliction.

1. It was not personal: not in himself, but through his child.

2. It was the consequence of affection. Our love is the source of joy; it is also the cause of pain. Our relationships are a blessing; they often become a curse.

3. It was very terrible. A son not only imbecile, but who could do nothing for his own support.

II. The mans advantage. Affliction is not an unmixed evil. On the contrary, God often makes it a means of the greatest blessings. In this particular case it led to two great mercies.

(1) It led to the lad himself being brought to Christ, and

(2) it led to the father going as well. How often are parents led to Christ through the sufferings and death of their children.

III. The mans mistake. Instead of going to the Master at once, he went to the servants. They tried to afford relief, but they tried in vain. This course is very natural to mankind.

1. Our pride induces it. Naaman was too proud to simply obey the Divine command; he wanted the prophet to come and touch him with adulation and respect.

2. Our carnality causes it. We are of the earth earthy. We do not apprehend spiritual things, and will have nothing of them.

3. Our faithlessness produces it. We dont believe in the power of an unseen God. It is a painful tendency of the human mind to make gods of men, a tendency which in ancient times developed into idolatry.

IV. His application. Finding no other help, the man was obliged to go at last to Christ. We may see here, however-

1. His persistency. Although not relieved by the disciples, he was not deterred by their failure; and probably the disciples, when they failed, did as they ought to do-pointed him to their Master.

2. His small amount of faith. Apparently he was so disheartened that he did not know what to do. Faith differs in degree. How strong was that of the centurion-Speak but the word, and my servant shall be healed.

3. The training of his understanding. Christ first rebuked him-O faithless generation, etc.

and then encouraged him-All things are possible to him that believeth.

V. His developing faith.

1. He acknowledges his conviction. He began to realize the truth of what the Master said. The germs of belief had existed before; otherwise he would not have approached at all.

2. He confesses his imperfection-Help my unbelief. There are degrees in everything-in growth, health, wealth.

3. He regrets his weakness-He said, with tears.

4. He applied for succour. We may bring all our weakness to the Saviour.

VI. His success. Jesus saved the son. There is help for the weakest. (B. L.)

Sinful men may be looked upon as possessed of the devil

In a hundred ways he tears them, and throws them down; he stops their intelligent speech, and sends them wallowing and foaming in sin. None but Jesus can do helpless sinners good. Even disciples fail. No priest can offer sufficient sacrifice; no man can redeem his brother. Bring him unto Me! Faith is in every case of instrumental usefulness positively indispensable. There are times when Christ Himself will do no mighty works because of unbelief. O faithless generation! How quickly this explains the coldness and backwardness of the churches. When faith is feeble, what faith there is may well be employed in securing more faith. Help mine unbelief. Pray to the Lord, even if the word be not in this verse; and pray with tears too! (C. S. Robinson, D. D.)

The dumb man possessed with a devil

I. The case of this man.

1. This does not appear to be an ordinary case of dumbness.

2. It was not due to mental ecstasy, such as occasionally produced a temporary suspension of speech. The father of Baptist.

3. The man is described in simple and instructive language as having a dumb spirit.

(1) There is the dumbness of a careless heart.

(2)The dumbness of formalism.

(3) The dumbness of shame and disappointment.

(4) The dumbness of despair.

II. The intervention of the mans friends.

III. The power of Jesus.

1. Absolute supremacy.

2. The manner of the exercise.

3. The mystery of its power. (L. H. Wiseman, M. A.)

I. The application itself.

1. It was made by an afflicted parent. The child mentally afflicted in mind and body-Oft times the evil spirit. Every sinner is so far under the power of the devil.

2. It was made by a party that deeply felt the circumstances in which he himself and his suffering child were placed

3. That the person who made it stood ready to do whatever our Lord should direct. For this readiness to obey a truly humble heart prepares us, softened by grace.

4. He despaired of help from any other quarter. He was on the verge of despair previous to our Saviours administering help. Our minds must be brought off from every other dependence.

5. The party before us had a little faith, and was pleading for more.

II. The reception which this application to our Saviour met with.

1. Jesus administers reproof to His disciples and to all around Him. Christ often has to reprove us; we deserve it.

2. Jesus directs the sufferer to be brought to Him.

3. Jesus proceeds to correct the views, and inform the mind of the suppliant. Light is given with grace.

4. Jesus gives the party before us the warrant or authority for that faith which He called him to exercise.

5. He strengthens the confidence of the party, whom He thus authorizes to draw near to Him for the blessing requested.

6. The earnestness with which we should draw near to the Great Physician for spiritual help.

7. In some cases of healing special means are to be employed-Prayer and fasting. (Joseph Taylor.)

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

Mar 9:14-19. When he came to his disciples he saw a great multitude — Probably this multitude had remained there all night, waiting till Jesus should return from the mountain, and the scribes questioning — Greek, συζητουντας, disputing with them, namely, with the nine who remained on the plain. Doubtless they took the opportunity of their Master’s absence to expose and distress them. And all the people, when they beheld him, were greatly amazed — At his coming so suddenly, so seasonably, so unexpectedly: perhaps, also, at some unusual rays of majesty and glory, which yet remained on his countenance; as, it seems, Moses’s face shone several hours after he had been with God on the mount. And running to him, saluted him — With the greatest marks of respect and affection. The scribes and Pharisees, however, without regarding his return, continued their ill-natured attacks on his disciples. And he asked the scribes — Namely, when the salutations of the multitude were over. What question ye with them? — What is the subject of your dispute with them? What is the point you are debating so warmly? The scribes gave no answer to our Lord’s question. They did not care to repeat what they had said to his disciples: but one of the multitude said, Master, I have brought unto thee my son, &c. — From the narrative which this man gives, in answer to what Jesus said to the scribes, it appears that they had been disputing about the cure of this youth, which the disciples had unsuccessfully attempted. And probably their want of success had given the scribes occasion to boast that a devil was found that neither the disciples nor their Master was able to cast out. See notes on Mat 17:14-21. Which hath a dumb spirit — A spirit that takes his speech from him; and wheresoever he taketh him, he teareth him — Or rather convulseth him, and he foameth — At the mouth; and gnasheth with his teeth — In extremity of anguish; and pineth away — Though in the bloom of his age. And I spake to thy disciples — Entreated them to cast him out; and they could not. The Lord Jesus permitted this for wise reasons, chiefly, perhaps, to keep them humble, and sensible of their entire dependance on him for all their power to perform cures, or do any manner of thing that was good.

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

§ 76. — HEALING THE CHILD POSSESSED OF A DEAF AND DUMB DEMON, Mar_9:14-29.

(See notes on Mat_17:14-21.)

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

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_9:14-29

(PARALLELS: Mat_17:14-21; Luk_9:37-43.)

The afflicted child.—Moses, when he descended from the mount, found that the people in his absence had lapsed into idolatry; and our Lord, in descending from the Mount of Transfiguration, found that His followers had been surprised into spiritual impotence and failure. The swift transition from the glories of the Mount to the trials and toils that awaited Him below may be regarded as typical of the life of all Christians,—the mount (Mar_9:9) and the multitude (Mar_9:14); the supreme festival and the fiery trial; to-day, ecstasies and glories that tell of heaven; to-morrow, conflicts with demoniacal degradation and fury that disclose the depths of hell. The appearance of our Lord on the scene wrought an immediate transformation; it was like the arrival of a general on the field of battle in time to retrieve the fortunes of his army when wellnigh defeated. He always comes to succour His own at the right time and with the right blessing: He is “a very present help in trouble.”

I. A distressed child.—The ground of the disorder was natural; the child suffered from a physical complaint, perhaps the most severe form of epileptic lunacy that was brought to Christ for healing. But on this ground a worse spiritual disorder was superinduced. The disorder of the child is a picture of sin as a spiritual evil. The child was deaf; so a sinner refuses to hear the voices of God and conscience. The child was dumb; so the sinner’s tongue is not used for God in testimony and song. The child was mad; so the sinner, under the influence of that “spirit that now worketh [lit. energiseth] in the children of disobedience,” is a maniac.

II. An anxious father.—The colloquy our Lord had with him is a type of the method by which a seeker is led into stronger faith. “The man had said to Him, ‘If Thou canst do’; Jesus retorts upon him, ‘If thou canst believe.’ The man had said, ‘If Thou canst do anything’; Jesus replies, ‘All things are possible’ to faith: ‘My doing all depends on thy believing.’ To impress this still more He redoubles upon the believing: ‘If thou canst believe, all things are possible to him that believeth.’ … Two things are very remarkable here:

(1) The felt and owned presence of unbelief, which only the strength of the man’s faith could have so revealed to his own consciousness.

(2) His appeal to Christ for help against his past unbelief—a feature in the case quite unparalleled, and shewing more than all protestations could have done the insight he had attained of a power in Christ more glorious than any he had besought for his poor child.”

III. The baffled apostles.—In their worshipping exercises on the Mount some of the disciples had to contend with infirmity and sleep; whilst in the activities of public life in the valley others had to contend with impotence and the shame of failure. Possibly the disciples, deprived of the presence of the Master, and the chief apostles, in whom dwelt most of His spirit, had neglected fasting and prayer; the sad prophecy of His death may have damped the spirits of the weakest of them, or they yielded to fear in view of the special virulence of the disorder. The kind of demon that tortured the child required more than ordinary spiritual vigour to expel him—a faith braced up by intense devotion, and such rigorous self-denial as would weaken the hold of the lower nature upon the higher, and aid in spiritual meditation and fellowship.

IV. An effectual Healer.—In the exercises of devotion on the Mount He was declared to be the Master; and in the exercises of active zeal below He asserts His absolute power and dominion—not only over the minds of men, as illustrated in the scribes, the multitude, the father, and the disciples, but also over the rage and malice of demons. Impotence, in some form or other, prevailed in all the actors in the scene except Himself; but “power belonged unto Him”—a power that fell in anger on a malicious demon and in blessing on a helpless child.—J. H. Morgan.

The power and the difficulties of faith.—This story is strikingly illustrative both of the difficulties and the power of faith,—the power of faith, which caused the ultimate healing; the difficulties of faith, which caused the previous failure of that power.

I. The difficulty of believing is very great and very strong.—

1. The disciples of Jesus frequently and very keenly felt this difficulty. Their faith was constantly breaking down; at almost every great crisis it completely failed them: the falsehood and treachery in Pilate’s hall, the desertion at the Cross. Their impotency to heal this epileptic child is an illustration of this. From the context of the narrative it would appear that it was the three most conspicuous of our Lord’s disciples to whom the sorrowing father brought his epileptic child, and that at a time when we should naturally suppose their faith would have been in a condition of the greatest and most triumphant vigour. For they had just descended from the Mount of Transfiguration, they had just been enveloped in the glory of the Lord, and had heard celestial voices testifying to the Divinity of their Master.

2. When we turn away from the disciples to the distressed and sorrowing father, we find an illustration of the difficulties of believing under changed and opposite circumstances. The disciples were in a state of joy and gladness after the Transfiguration; the father of the epileptic child was in a state of grief and sore affliction. They were in the light on the mountaintop; he was amid the darkness down in the valley. Yet he found the difficulties of believing not less hard than they. “If Thou canst do anything.” “Lord! I believe; help Thou mine unbelief.”

3. Faith is one of the most difficult of Christian exercises. A little faith is more or less common; but much faith is very rare. We all, I suppose, believe in a greater or less degree—a degree at least large enough to justify our repetition of the Church’s creeds. But the faith which statedly recites the creeds is not commonly great faith; it is the ordinary faith of the ordinary Christian—the minimum, without which we could not decently profess to be Christians at all.

4. The difficulty of miracles, according to Christ’s declaration, is not the difficulty of God’s doing, but the difficulty of man’s believing. Not material laws, but spiritual unfaith—this is the insuperable hindrance to miracles.

5. The experience of all the ages fully attests the truth of the explanation of Christ. Extraordinary faith is pre-essential to extraordinary action; the miracle of believing precedes the miracle of doing. It is as impossible to think living thoughts with a dead brain, or to raise heavy weights with a palsied arm, as to do wonders with a doubting soul or a dead faith. Failure, even in miracle, is practically synonymous with faithlessness.

II. In every age power has been given to men in proportion to their faith.—

1. Seldom, indeed, has the power of faith extended to the control of the material universe, though in the instance of Christ frequently, and of others occasionally, even matter has been visibly subjugated to the influences of faith; and modern psychical researches are ever tending more and more clearly to demonstrate the possibility of the interpenetration of matter by will, and therefore a fortiori by faith, which as a spiritual energy is often more powerful than will. But outside the material universe and in the realm of purpose and religion we see the power of faith perpetually exemplified. According to the measure of our faith it is daily done unto us. According to the measure of our faith it is also daily done by us. Great deeds are great faith made visible; great faith is great deeds made possible.

2. Seeing, then, that the experience of the ages attests the truth of Christ’s explanation concerning the rarity of miracles, and also His declaration of the potency of faith, the possibility of believing is for each of us a very momentous possibility. “Canst thou,” is it possible for thee, to “believe”? That is the great question, upon the answer to which everything of real importance in life depends. If thou canst believe, there is possible to thee—everything; but if thou canst not believe, there is possible to thee—nothing!

3. The difficulties of belief in our age are without denial peculiarly great. It is not merely that doubt is in the air; that the intellectual and academic atmosphere is charged with currents of dubitation; that physical science, which depends for its existence upon experiment and demonstration, and has achieved such striking successes in the department of matter by the diligent use of its own methods, should have been emboldened to try those methods upon religion,—it is not these things which make the difficulties of belief so peculiarly great in the present age.

(1) The moral and spiritual characteristics of our age are not favourable to faith. Our age is an age of great wealth; and an age of great wealth is never an age of great faith, the tendency of wealth being always towards luxury and great comfortableness, and neither luxury nor great comfortableness being a good soil for religious growth. Moreover the effect of spiritual drowsiness among the rich is to produce a similar drowsiness among the poor. The poor perceive that the profession of Christianity by the rich seldom produces anything great or striking in the way of sympathy or self-sacrifice, and they therefore grow largely indifferent to the profession of it among themselves.

(2) But far greater than all other difficulties are the difficulties inherent in our own moral and spiritual constitution. The visible over-masters us; the invisible is less than half real. Our occupations and employments, the urgency of earning our daily bread, the need for concentrating our thoughts upon worldly things in order to gain subsistence and make progress in our trade or profession—all unite in giving prominence to temporal realities, and in hiding from view the realities which are eternal. Above all, the natural deceitfulness of the human heart revolts against the constraining power of faith.

4. Yet great as these difficulties are, they are by no means insuperable. Far from it. All things are possible to God; and to that man whose mind is ever dwelling upon the Eternal, the Infinite, the Invisible—whose spirit is thoroughly interpenetrated with the Spirit of God—to that man also most things are possible likewise.—Canon Diggle.

OUTLINES AND COMMENTS ON THE VERSES

Mar_9:14. The scribes questioning.—The scribes probably argued that failure in one case proved deception in all. How true to nature is this picture! If they had encouraged the disciples to try again with prayer, and had knelt with the father of the boy asking God to give the disciples power, they could have prevented the failure which they denounce! It is like the world—to withhold help, and then give blame for what it might have prevented. Pity the woes of men, so often intensified and perpetuated by men disputing as to who is to blame for them, instead of uniting in the effort to cure.—R. Glover

He came—as always, and to us also—unexpectedly, most opportunely, and for the real decision of the question in hand. There was immediate calm, preceding victory.—A. Edersheim, D.D.

The world wants us.—However good it may be to be in nature’s silent retreats for a season, the world wants us; for it is full of evils to be remedied, full of work to be done, full of demons to be cast out. There are calls down as well as up. And we must be as alert to the one call as to the other.—J. Halsey.

Mar_9:16-18. Lessons.—

1. When Jesus Christ absents Himself from us we are nothing.

2. A minister must not expect to have always success in the conversion of sinners.

3. Sometimes the greatest care, application, and talents signify nothing, because God designs to effect the thing by Himself, and to make His ministers more fit for His work by making them more humble.

4. Children diseased and possessed are an evident proof of original sin, because under a just God none are miserable unless they deserve it.

5. Bodily possession is a consequence and emblem of that of the soul, and of the dominion which the devil exercises over the heart by means of the passions.—P. Quesnel.

Mar_9:17. “A dumb spirit.”—The poor lad was a demoniac, and the demon had deprived him of the use of the affiliated organs of speech and hearing (see Mar_9:25). There is nothing incredible in such power, if evil spirits there be at all. Even some men have power to deprive, for the time being, some of their fellow-men of speech, hearing, feeling, seeing. What marvel, then, that unincarnated spirits should have a corresponding power? There are assuredly in existence, as W. G. Palgrave says, “malignant cosmical influences, be they what they may.” “The spirit world,” says Delitzsch, “good as well as bad, has been in all times the background of the events that transpire on earth.”—J. Morison, D.D.

Mar_9:19. Christ’s forbearance to be imitated.—Let us imitate on occasion the obedience and charity of Christ, which detained Him in the world, though the incredulity and contradiction thereof were a continual trouble to Him. How intolerable soever some ministers and pastors, by reason of their want of faith and their other defects, may possible be, yet Christ ceases not mildly to bear with them, to continue with them, according to His promise, to work by their ministry, and even to produce by them extraordinary effects. Whoever finds his endeavours ineffectual on souls enslaved to sin and the devil ought to conduct them to Christ, by addressing himself to Him in more fervent prayers, or by procuring them the assistance of some others of His servants.—P. Quesnel.

Mar_9:23. Faith is in its essence the power by which we grasp the future, the unseen, the infinite, the eternal; and in its application it is a principle of knowledge, a principle of power, a principle of action. It is then on man’s side the condition and the measure of Divine blessing. By faith we lift up the sightless eye, and it is opened: by faith we stretch out the withered arm, and it is made whole: by faith, bound hand and foot with gravecloths, we come forth from the tomb of custom which lies upon us

“With a weight

Heavy as frost and deep almost as life.”

In the Creed I do not simply acknowledge the existence of these Divine Persons of the One Godhead, but I throw myself wholly upon their power and love. I have found and I trust without reserve Him who made, redeemed, sanctifies me. I have gained not a certain conclusion, but an unfailing, an all-powerful Friend. “I believe in Him! He can help me; and He will help me.”—Bishop Westcott.

There is in faith a power to make God’s resources our own tributaries and auxiliaries.—The great reason why we make such slow gains in our own religious life in the warfare with inward sin, selfishness, and pride, is that we make no calculation for any strength but our own, and do not muster in our reserves. We are in this respect where manufacturing was in mechanical life a hundred years ago, when everything was done by hand; where travelling was fifty years ago, when everything was done by stage; where communication was twenty-five years ago, when all messages were sent by post. We do not calculate on a margin. We are doing all by a dead lift.—C.H. Parkhurst, D.D.

Mar_9:24. Prayer for faith.—He who implores faith with tears has it already in his heart.—Canstein.

Doubt and faith.—

1. Doubt and faith can coexist in the heart, and actually do. As creatures of God we must believe; as fallen, disordered, and disorganised creatures we must doubt.

2. The will can choose between doubting and believing. It can control and shape the thoughts; it can throw its weight on one side or the other when the battle rages in the soul. And because it can do this we are responsible for the strength or weakness of our faith.

3. If we choose to believe, God will help.—M. Dix, D.D.

Faith’s progress.—We have here—

1. The birth of faith.

(1) Eager desire.

(2) A sense of utter helplessness.

(3) The acceptance of Christ’s calm assurances.

2. The infancy of faith. The sense of possessing some feeble degree of any virtue or excellence, and the effort to put it forth, is the surest way of discovering how little of it we have. On the other side sorrow for the lack of some form of goodness is itself a proof of the partial possession, in some rudimentary and incipient form, of that goodness.

3. The cry of infant faith. “Help Thou mine unbelief” may have either of two meanings. The man’s desire was either that his faith should be increased and his unbelief “helped” by being removed by Christ’s operation upon his spirit, or that Christ would “help” him and his boy by healing the child, though the faith which asked the blessing was so feeble that it might be called unbelief. “Heal my child, though it is unbelief as much as faith that asks Thee to do it.”

4. The education of faith. Christ paid no heed in words to the man’s confession of unbelief, but proceeded to do the work which answered his prayer in both its possible meanings. He responded to imperfect confidence by His perfect work of cure; and by that perfect work of cure He strengthened the imperfect confidence which it had confessed. Thus He educates us by His answers—His over-answers—to our poor desires; and the abundance of His gifts rebukes the poverty of our petitions more emphatically than any words of remonstrance beforehand could have done. He does not lecture us into faith, but He blesses us into it.—A. Maclaren, D.D.

Unbelief helped.—Beautiful to the eye of the father was the lad brought to Jesus, when the spasm was not on him. So is a true faith in Christ. It is the child of the heart. It is the image of all that is parental and Divine in the human soul. The affections so naturally fasten upon it as upon the child given to the arms and the bosom—to the kiss and fondnesses of maternal and paternal love. We so speak of a favourite idea of an author, an artist, a schemer—we say, It is the child of his heart. It stands out, as it were, to his eye as a child born to him, in whom he has garnered up great hopes, and with whom is linked all the happiness of life. More justly may this be regarded the Christian’s faith in immortality, with the light it sheds on present duty, joy, and sorrow. So did Socrates regard his fainter and less beautiful hope of life beyond death. When Socrates held his last conversation with his scholars, it seemed at one time that all the arguments for the immortality of the soul had been overthrown; and as it was a custom for the Greeks to cut off their hair and throw it into the tomb at the time of the burial of a friend, Socrates took hold of the long drooping locks of one of his disciples, and asked if that pretty hair would not be cut off on the morrow—the time he should be dead. He was answered “Yes”; and then he added, “If you take my advice, you will not stay so long!” and explained his meaning that it was more fit that the death of a great hope be mourned than the death of a friend. But the beautiful faith of many a heart does not so much die as it may be said to be affected with spasms. It is tortured. Its harmonies are untuned, and it is a mournful thing. It is as uncontrollable as the poor lad to whom the apostles could bring no help, so that the sorrow of that father is but a picture of the troubles of him whose faith is not healthy, strong, and happy. There is just enough of life in their faith for them to say, “I believe!” but there is weakness enough to make them add, with tears, the confession, “Help my unbelief!” To Christ must the heart come; and the result of patient waiting upon Him shall be, the languid pulse of faith shall be quickened—the “veins shall feel the rosy tide,” and as Christ lifted up the lad and he arose to tremble and to fall no more, so shall belief be released of all the spasms of unbelief and the fire and the flood be feared no more. Take to Christ thy faith. Its weakness will not be despised. Thy tears will be pearls in the treasury of Christ. Bring to Him thy soul by adopting the simple rule, to try by the spirit of His life all doctrines and theories, all creeds and articles.—Henry Bacon.

Mar_9:25. Lessons.—

1. Those who love not either to speak or to hear of God are possessed with a dumb and deaf spirit, from which Christ alone can deliver them. Happy are they into whom he never enters any more!

2. What would not God grant to a faith which is perfect, since even to an imperfect one He grants much more than it asks?

3. Jesus Christ never speaks to the devil but with threats, as to a slave. There are no measures to be kept where there is no longer the least hope of reconciliation or charity.—P. Quesnel.

Mar_9:26-27. Man’s extremity, God’s opportunity.—It is generally when things have come to the worst that God interposes and delivers—and not until then.

1. Because then the need of help is the greatest.

2. Because then there is the clearest evidence of the failure of all human help.

3. Because then deliverance is seen to be of God only. 4 Because then the omnipotence of God is displayed in accomplishing what none other can effect.

Mar_9:27. “Took him by the hand.”—

I. Look at the hand, as the helping organ and instrument of a man.—“Jesus took him by the hand.” “Very well,” some of you say, “how common, how natural! Men take each other by the hand every day.” And therefore, my friends, be sure, since it is so common and so natural, that it is most beautiful and most significant, when we consider it closely. Our most common and familiar actions are the richest in beauty and in meaning. The most precious thoughts lie hid in the most homely things.

II. This action of the Lord appears to be most characteristic of His whole ministry to man.—In Christ the hand of God touched the sick and tormented world and lifted it up; for in Christ God brought Himself into living, loving, and helpful contact with the mass of sin, misery, and corruption wherewith the devil had filled His world.

III. The true form of Christian activity is indicated to us in this hand-helping of our Lord.—The touch of a Christian’s hand, the tones of a Christian’s voice, the strong sympathies of a Christian’s heart, have a magic potency. This is God’s own appointed instrument for healing and blessing the world. You are not following His footsteps if you are not entering yourself into some chambers of sickness, some homes of sorrow, some dens of vice and crime; if sinners are not feeling that you are not afraid of them; that like your Master you have come to seek them, and would rather have it said that you kept company with publicans and sinners than hear your name rung from the trumpet of fame.—J. B. Brown.

Christ’s humanity.—Christ proves His Divinity by His humanity. I know He is Divine because He was so humane.

The helping hand.—What a happiness is it when, amidst the pangs and struggles of conversion, a sinner meets with an enlightened guide, a charitable hand to lift him up in his dejection, to comfort him under his pains, and to lead him into the ways of God! But what docility, what respect, what gratitude, does not the invincible hand of Christ, which is concealed under this visible one, deserve?—P. Quesnel.

Mar_9:28. Dissatisfaction with failure a hopeful sign.—There was hopefulness in the fact that they were dissatisfied with their own failing. As long as the Christian Church is keenly alive to the humiliation which it brings upon itself and the dishonour upon its Master by its failures there is hope of it. It is when the Church is utterly indifferent to its failures in casting out demons that it subsides into a hopeless condition. But whenever the Church of Christ after failing to do its work feels keenly the disgrace of failure and will not tolerate it until at least the secret is explained, but goes to the Master and asks Him in the agony of a keen disappointment, “Why could not we cast him out?” then the very failure will lead up to nobler attainments. The Master will give the secret of successful work, and sooner or later the Church will arouse itself again and rise into the dignity of its calling and its position.—D. Davies.

Mar_9:29. Prayer and fasting.—It is not meant that faith might be omitted (Mat_17:20); nor that faith must be merged in prayer and fasting: but that faith must be in maximum degree, and that consequently those spiritual exercises which condition its highest attainable exaltation must be realised. There must be prayer, the uplifting of desire till it settle in the will of God. There must be fasting, the denying of all in the periphery of self that would hinder the uprising of the desire to God, or its absolute repose in His will.—J. Morison, D.D.

Prayer and fasting, in the life of Christ, were the human expression of two deeper and Diviner things. His prayers, whether on mountain-slopes or at open grave-sides—whether for the renewal of His own strength or for the benefit of others—were the outcome and expression of a personal intercommunion with God, of which His life was the highest exemplification which the world has ever seen. His fastings were the expression—the manifestation to man—of a self-denial which can only be adequately expressed as absolute and unselfish self-forgetfulness. In this utter and complete self-renunciation and its counterpart of close and unbroken intercommunion with the Father—in His absolute oneness with the Father—Jesus went up to His struggles with evil in its many forms; and before this consecrated and engodded life the evil invariably fell. Demoniacal possessions—no matter what their form or how great their intensity—could not live in the white light that flashed from perfect self-oblation and unbroken intercourse with Heaven. Then why did the disciples fail? Because they fell immeasurably short of the Master’s character. They were not nearly as close to God as He was. There was a great gulf between their puny and imbecile faith and His grand hold of God.—R. H. Starr, D.D.

The power of prayer.—It is not enough to have seen the vision on the mountain. We must foster the memory of it by our prayers; for prayer is the secret of holiness. It is the witness of our spirituality. It is the promise of the victory which shall be ours. We can do nothing of ourselves—that is the law of the spiritual life. But we can do all things by leaning on a higher Power. When the faith of men and of Churches has proved impotent to cope with the evil which has vitiated the heart of society, then a Divine voice is heard above the tumult, saying only, “Bring him hither to Me.” It is Thy voice, O Lord Jesus, and we will obey it.—J. E. C. Welldon.

ILLUSTRATIONS TO CHAPTER 9

Mar_9:19. Lack of faith.—Admiral Dupont was once explaining to Farragut the reason why he failed to enter Charlestown harbour with his fleet of ironclads. He gave this reason, and that reason, and the other reason; and Farragut remained silent until he had got through, and then said, “Ah, Dupont, there was one more reason.” “What is that?” “You didn’t believe you could do it!”

Mar_9:23-24. The use of weak faith.—When the suspension bridge across Niagara was erected, a kite took a string over to the other side; to this string a cord was attached and was drawn over, then a rope which drew a larger rope, and then a cable strong enough to sustain the iron cable which supported the bridge, over which heavily laden trains now pass in safety. This could never have been done but for the small kite, which may represent a faith which, though weak, yet reaches to Christ and heaven.

Little faith in a great God.—There was once a woman who was well known for her simple faith and great calmness in the midst of many trials. Another woman hearing of her, went to learn the secret of her holy, happy life. She accosted her by saying, “Are you the woman with the great faith?” “No,” she replied, “I am not the woman with the great faith; but I am the woman with a little faith in the great God.”

Mar_9:24. Obedience has a firm basis.—The same state of mind, looked at from its two opposite ends, as it were, may be designated faith or unbelief; just as a piece of shot silk, according to the angle at which you hold it, may shew you only the bright colours of its warp or the dark ones of its weft. When you are travelling in a railway train with the sun streaming in at the windows, if you look out on the one hand you will see the illumined face of every tree and blade of grass and house, and if you look out on the other you will see the dark side. And so the same landscape may seem to be all lit up by the sunshine of belief, or to be darkened by the gloom of distrust. If we consider how great and how perfect ought to be our obedience, to bear any due proportion to the firmness of that upon which it is built, we shall not be slow to believe that through life there will always be the presence, more or less, of these two elements. There will be all degrees of progress between the two extremes of infantile and mature faith.—A. Maclaren, D.D.

Fluctuations of faith.—Travelling on the plain, which, notwithstanding, has its risings and fallings, I discovered Salisbury steeple many miles off; coming to a declivity, I lost the sight thereof, but, climbing up the next hill, the steeple grew out of the ground again. Yea, I often found it and lost it, till at last I came safely to it, and took my lodgings near it. It fareth thus with us while we are wayfaring to heaven. Mounted on the Pisgah top of some good meditation, we get a glimpse of our celestial Canaan; but when either on the flat of an ordinary temper, or in the fall of an extraordinary temptation, we lose the view thereof. Thus, in the sight of our soul, heaven is discovered, covered, and recovered; till, though late, at last, though slowly, surely, we arrive at the haven of our happiness.—Thomas Fuller.

Mar_9:29. Prayer.—I once went to see Channing at Newport, and he told me that a minister had been to see him that day, and bad told how he had once been called in to exorcise a madman. The man was in a paroxysm; but his friends had an idea that it could be relieved by prayer. The minister, himself a man of simple faith, could not refuse the request, and went into the room where the maniac was, took him by the hand, and said, “Let us kneel down and pray.” He said that he never prayed so sincerely in all his life. When he began, the man’s muscles were like iron; as he went on, they gradually relaxed, and when he finished the maniac was quiet and peaceful. Channing thought, and I think, that the strong faith of the minister acted on the patient’s body, through his mind.—J. F. Clarke.

Fasting.—Some years ago, an excellent, well-meaning clergyman preached during Lent on the duty of fasting, which he clearly proved from Scripture. But having done this, he proceeded to discount all he had said by making a series of exceptions. The working-man, for instance, could not be expected to fast, for he had his work to do; the weak and sickly were excepted because of their health, the children on account of their tender years, the old on account of their age, the brain-worker because of the severity of intellectual labour, etc. Doubtless there is some truth in all this, but the answer lies in the word “abstinence.” Many who are unable to fast literally can do so spiritually by taking plain food and avoiding luxuries and self-indulgence. And we should ever look beyond ourselves, and make our self-denial of benefit to others. A good old lady used to have her plateful of meat, cut off from the joint at dinner-time, set aside whilst she ate her dry bread, and then putting it in her basket she would hurry off with it to some poor, sick person in the neighbourhood.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

5. The Healing of the Possessed Child after the Transfiguration. Mar_9:14-29

(Parallels: Mat_17:14-21; Luk_9:37-43.)

14And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. 15And straightway all the people, when they beheld him, were greatly amazed, and, running to him, saluted him. 16And he asked the scribes 17[them 6], What question ye with them? And one 7 of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; 18And wheresoever he taketh him, he teareth him; and he foameth, and gnasheth with his teeth, and pineth away; and I spake to thy disciples that they should cast him out, and they could not. 19He answereth him, 8 and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? Bring him unto me. 20And they brought him unto him: and when he saw him, straightway the spirit tare [convulsed] him; and he fell on the ground, and wallowed [rolled] foaming. 21And he asked his father, How long is it ago 22since this came unto him? And he said, Of a child. And oft-times it hath cast him into the fire, and into the waters, to destroy him: but if thou canst 9 do anything, have 23compassion on us, and help us. Jesus said unto him, 10 If thou canst believe, all things are possible to him that believeth. 24And straightway the father of the child cried out, and said with tears, 11 Lord, I believe; help thou mine unbelief. 25When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge [command] thee, come out of him, and enter no more 26into him. And the spirit cried, and rent him sore [convulsed greatly], and came out of him: and he was as one dead; insomuch that many said, He is dead. 27But Jesus took him by the hand, 12 and lifted him up; and he arose. 28And when he was come into the house, his disciples asked him privately, Why could not we cast him out? 29And he said unto them, This kind can come forth by nothing, but by prayer and fasting. 13

EXEGETICAL AND CRITICAL

See on the parallels of Matthew and Luke.—The immediate connection between this event and the transfiguration is affirmed by all three Evangelists. The time and the place are established, therefore, by the narrative of that event. In the communication of the incidents here before us, Mark is rich in individual traits, which place the scene in a much more vivid light. Jesus finds His nine other disciples at the foot of the mountain, not only surrounded by a multitude of people, but involved in controversy with the scribes, who have surprised them in a condition of entire impotence. The people are amazed, or are very much excited, when they see Jesus coming. They were probably in a profane and mocking state of mind, in consequence of the disciples’ failure to work the miracle, and of the attack of the scribes; and were disposed to indulge this inclination, when the sudden and overpowering appearance of Christ smote their consciences. To this may have concurred better motives, which induced the multitude to run to Jesus as the real arbiter and the only helper in this strange case. Thus we find that our Saviour at the very outset reduced the scribes to silence by His question, Wherefore do ye contend with them? While Mark passes over Matthew’s notice, that the demoniac youth was lunatic, and that of Luke, that he was the only son of his father, he gives the most vivid representation of his state of wretchedness: his dumb behaviour (he had a speechless spirit), his frightful sufferings (in his paroxysms foaming and grinding his teeth, and swooning away). In the Lord’s rebuke he is content with the description, γενεὰ ἄπιστος: the explanatory διεστραμμένη he omits; on the other hand, he paints more vividly than Luke the scene in which the youth at once, on seeing Jesus, was overcome by the demoniac influence, fell down to the ground, and wallowed, foaming. But of priceless value is the passage between Jesus and the father of the youth, from Mar_9:21 to Mar_9:25. We see how the Lord, by His question as to how long the youth had thus suffered, pacified the excited feelings of all, especially of the father, and encouraged their faith. We hear the never-to-be-forgotten words, “If thou canst believe,” and the cry, “Lord, I believe; help Thou mine unbelief.” The words which expelled the demon, Mark recites in all their solemn emphasis; and in them the addition is remarkable, Enter no more into him. Mark alone describes the paroxysm under which the demon departed, and the important circumstance that the youth lay as one dead; that Jesus took him by the hand, and raised him to conscious life. Moreover, he makes prominent (as he often does the like) the entrance of Christ into the house, where the disciples put their confidential question to Him as to the reason why they could not cast out the demon. And he gives the answer of Jesus without Matthew’s additional clause concerning the unbelief of the disciples, and without the words that liken faith to the grain of mustard-seed. Nor does he mention the circumstance, recorded by Luke, of the people’s renewed astonishment and increasing excitement.

Mar_9:15. All the people were amazed.—At what? Euth. Zigabenus: “Either on account of the singularly seasonable and sudden coming of Jesus, or at His glorious appearance.” Of this latter we read nothing, and Meyer therefore thinks the former the sounder view: it was an astonishment of joyful surprise. But θάμβος betokens an astonishment which is related to fear, which sometimes passes over into amazement, and is sometimes called terror. Hence we explain the astonishment as the amazement of a crowd somewhat profanely disposed at the sudden interposition of a punitive event like this (see Leben Jesu, ii. 2, 317). “They sought to repair their error by running to Him with eager denials.” And it is obvious to connect with that the supposition, that the reflection of the transfiguration glory still lingered on the Lord’s countenance. See Exo_34:29-30.

Mar_9:16. And he asked them.—Bengel refers this to the disciples; Griesbach, to the disciples and scribes; Fritzsche, with most others, to the scribes alone; Meyer, to the people, because the people were just before spoken of. But the context points simply to the scribes as the contending party; not excluding, however, the people, so far as they sympathized.—What question ye with them?—Concerning what? The scribes were dumb. But the father of the possessed child gave the answer as to what they were contending about, Mar_9:17. Evidently they had impugned the power of the disciples to work miracles, and the authority of Christ; therefore they were now silent, because they suspected that the Lord would by a miraculous act convict them.

Mar_9:17. Brought unto Thee my son.—That was his purpose. He was seeking the Lord in the place where the disciples were. But as Jesus was absent, His disciples and the man became engaged together.

Mar_9:18. Wheresoever he taketh him.—This does not hint at an intermitting possession, in favor of which Meyer, without reason, adduces Mat_12:44, but to the antithesis between a latent action (in which, however, the youth by his dumbness betrayed his possession) and frenzied paroxysms, in which the spirit seized the youth, in order, as it appeared, to destroy him; and, according to Matthew, these crises had a connection with the changes of the moon. The following μηκέτι εἰσέλθης, Meyer himself acknowledges, implies that the demon had continuous possession.—He teareth him.—Probably this manifested itself in convulsions, St. Vitus’ dance, or the like. The fundamental form was epilepsy, or something of the kind. These circumstances depended partly on the change of the moon, partly on demoniac influences.

Mar_9:22. To destroy him.—The father regarded the demon as a malicious enemy, who was bent upon the murder of his only son.—If Thou canst do anything.—Expression of doubt or infirm faith, which, having been at the beginning too weak, had become more and more weak in consequence of the failure of the disciples’ attempt.

Mar_9:23. If thou canst believe.—The difficulty in the reading of the Text. Rec., together with the critical authorities in its favor, constrain us to retain it. The easiest solution explains the τό as a sign of quotation preceding the direct address (De Wette). For other explanations, see Meyer.14 We take the sentence as a breviloquence: “the if thou canst means, if thou canst believe.” Τὸ εἰ δύνασαι=εἰ δύνασαι πιστεῦσαι. To be able, and to be able to believe, are with the Lord one and the same,—especially throughout Mark’s Gospel. Hence the clause, “All things are possible to him that believeth,” is an illustration of this fundamental law, this mathematical formula, so to speak, of the kingdom of God. The explanation of the passage on the other reading is indeed simpler: “As it respects if thou canst, all things are possible,” etc. (Meyer); or, the first clause is a question: Dost thou ask, If thou canst? all things, etc. (Ewald).

Mar_9:24. Help Thou mine unbelief.—Bengel: Help away mine unbelief. Meyer thinks to improve it: Do not deny me on account of my unbelief. Certainly the βοήθει, Mar_9:24, refers to the help of healing itself; but the man knew very well by this time that his son would be healed, if his unbelief was healed. And the faith which now sprang up in the man was the more spiritual, in that it was a belief that Jesus could strengthen the deficient faith into the ability perfectly to believe, and so by this means remove also his external distress.

Mar_9:25. When Jesus saw that the people came running together.—His desire to preserve the secrecy of His journey tended now to hasten the performance of the miracle.—I charge (command) thee.—“Emphatically, as in contrast with the disciples.” Meyer.

Mar_9:26. The spirit cried.—The crying out of the demoniac youth, seeming to be a work of the demon, though a shriek in inarticulate tones, was the first sign of cure: the youth had previously been dumb, whilst foaming and gnashing his teeth. See Mar_9:18.

DOCTRINAL AND ETHICAL

1. See on the parallels in Matthew and Luke.

2. We have here not only the grand contrast between the heavenly glorification upon the mountain, and the demoniac degradation reminding of hell at the foot of it, but also the contrast between the sound spiritual ecstasy of the disciples, and the diseased physical possession of the youth. So also a contrast between the supreme festival and the severe toil of the Lord.

3. As the contemplation of the disciples upon the mountain had to contend with infirmity and sleep, so the premature activity of the disciples in the valley had to contend with impotence and vain endeavors. Christ is the Master upon the mountain and in the valley, in contemplation and in activity.

4. The heaviest burden which oppressed the Lord in His career upon earth, even amongst His disciples, was the burden of unbelief.

5. The colloquy of Jesus with the father of the child a school of faith.

6. Christ in this narrative may be compared to a general, who retrieves by his own presence a battle well-nigh lost by his army.

7. Through the faith of the father the son is healed (as in the history of the nobleman, and of the Canaanitish woman). These facts tell against the Baptists. Even the blessing upon the faith of sponsors is represented by the history of the centurion.

8. Reischle: “Over the life of the child the demon, despite his malignity, had no power. Later examples also show that possessed persons, falling from great heights, or into fire or water, are not easily killed or grievously hurt, while in their condition of unnatural paroxysms.”

HOMILETICAL AND PRACTICAL

See on the parallels of Matthew and Luke.—How the entrance of the living Christ into the community of the disciples changes its whole character: 1. The profane disposition of the people gives place to reverence; 2. the supremacy of the divine word takes the place of school controversy; 3. excitement is allayed by the spirit of His peace; 4. faith conquers unbelief; 5. His miraculous help and salvation follow their impotence and bewilderment.—The Lord comes at the right time for the help of His people.—Not only the demon of the abyss, but also the scribes, embarrass the company of the disciples not firmly standing in the power of faith.—The poor demoniac youth, and the world of poor, afflicted children (deaf and dumb, cretins, possessed, orphans, etc.).—The anguish of the father’s heart could lead to faith, even as the anguish of the mother’s heart (of the Canaanitish woman: but the mother’s heart was the more brave).—The colloquy of the Lord with the father of the youth, a type of the way in which He guides the soul to faith. 1. The preparation: allaying of excitement, and clear view of the affliction. 2. Help: reference to the power of faith. 3. Support and consummation of faith.—The communication between Christ and the needy soul: 1. What is thy grief? 2. If Thou canst, help. 3. Thou canst, if thou canst believe. 4. I believe; help, etc.—Thou canst; that is, if thou canst believe.—The measure of faith, the measure of our ability.—Weak faith must, with the prayer, “Lord, help mine unbelief,” stretch forward to its perfection.—The faith of parents is to the advantage of their children.—Prayer and tears the element of faith: 1. The expression of its ground, humility (prayer, the spiritual expression; tears, the bodily expression); 2. the voice of its need; 3. the nourishment of its strength.—The father’s concurrence with the Lord in faith, severs the connection of the child with the evil spirit.—What are we taught by the final throes of the hostile spirit? 1. Redemption is attained by a decisive conflict, in which all the powers of evil are excited; 2. we must distinguish between the external manifestation and the internal strength of the evil one; 3. when the distress is greatest, the help is nearest.—The miracle of the Lord twofold: 1. Casting out demons with peril of life; 2. restoration of life, seemingly gone.—Unclean spirits must be cast out, even though life seems endangered.—If the soul is freed, the life is saved.—Many kinds of impotence, and the one divine power: 1. Inability: a. of the child—a miserable possession; b. of the people—a stupid prejudice; c. of the scribes—impotence of malice, disguised under wise phrases; d. of the disciples—occasioned by want of self-government and collectedness of spirit; e. of those who sought help—enabled to believe. 2. The almighty power of the Lord: punishing all the impotence of malignity, and confirming all the impotence of sincere infirmity.—The power of demons having its root in the weakness of men (like the vampire sucking the blood of the living, and nourished thereby), but sinking into nothing before the awaking power of faith, under the omnipotence of the grace of Christ.—The unclean spirit a murderer of man, and Christ the Saviour of man’s life, here as everywhere.—Jesus puts compulsion upon the wicked spirit of envious, dumb, and murmuring misery.—He constrains him to cry out in his loudest utterance, and so expels him.

Starke:—When a man has refreshed and strengthened himself in God, through prayer in secret, he must up and betake himself again to his calling.—Canstein:—When the world thinks that Christ has departed from His people, it deems that a good opportunity for tempting them, and misleading them into evil.—Quesnel:—The Lord Jesus sometimes suffers His people to be driven into a corner, that they may know how needful He is to them.—In their presence, the world shows itself respectful enough towards God’s servants; but what passes behind their backs, He knows best who knows all things.—Hedinger:—Children a precious gift of God.—Children may be a great joy, and also a great bitterness, to their parents.—Quesnel:—The devil is as angry as ever when he sees that Christ will rob him of a soul.—We must not hold ourselves safe when we are disinclined to any particular sin. Satan knows how to vary his temptations; and to turn our thoughts now in one, and now in another, direction of evil.—Cramer:—Unbelief is the greatest sin, hinders the greatest works of God, and plunges the soul in condemnation.—Hedinger:—Faith is omnipotent (able for everything).—Canstein:—He who implores faith with tears, has it already in his heart.—Majus:—Weak faith is nevertheless faith.—Amidst tears and prayers, we shall be delivered from unbelief, and attain unto true faith.—The humble Christian prays incessantly for the increase of his faith.—The devil must be rebuked, which he cannot bear; but he who would do it, must be armed with the power of the Holy Spirit.—Quesnel:—Those who do not like to speak of God, or hear God spoken of, are possessed by a dumb spirit, from which Christ alone can free them.—Osiander:—Let those who are once delivered from Satan’s power, take good heed that they be not entangled again in his snares.—Even if Satan, by God’s permission, could inflict bodily death upon men, he cannot put their souls to death.—Canstein:—When the Gospel has little fruit, its ministers should examine themselves how far they are the cause.—Hedinger:—A submissive prayer.—Osiander:—Preachers should, beyond all others, be moderate and watchful.—Rieger:—The future coming of Christ will inspire such terror as this into very many.—Men are not very willing to join cause with the poor disciples when they are in conflict, and at disadvantages. But when they see the Lord approaching, and have reason to think that He will utter His favorable and victorious voice concerning them, there is a great reaction in their favor.—Braune:—The sharp rebuke of Jesus is general; but it touches the disciples most keenly.—Thou sayest to Me, “Canst Thou do anything?” but I must say unto thee, “Canst thou do anything, that is, canst thou believe? for then thou canst do all: faith can do everything.”—There exists certainly between parents and children a deep, internal relation and sympathy.—This passage is most important in relation to the nature of faith.—It does not depend so much upon the theoretical consciousness of a truth, as upon the existence of a real and actual fellowship with God.—It was noble in the disciples so frankly and openly to test themselves in their Master’s presence.—We should always act as they acted, when we fail of attaining what is the due of our office, and what our hearts are set upon.—Reischle:—Here also we find representative faith, as in Mat_8:5. (But connected with profound, living affinity between parent and child.)—Lisco:—(The people were amazed, and ran to greet Jesus.) Have you never found that, on occasion of special and mysterious interpositions of God, your neighbor’s heart was more than ordinarily inclined towards you?—Schleiermacher:—(The disciples excited by disputation with the Jews.) There are only a few men who are able to contend peacefully, and without losing their calm and peaceful temper, even about such matters as do not affect their external prerogatives,—matters, for instance, of faith, which engender difference of opinion.—There can be no doubt that they were the scribes who, in consequence of the estimation in which they were held, moved and swayed the minds of the people on the present occasion; and these scribes were mainly and primarily the persons whom the Lord described as an unbelieving generation.—Ye were not able, because your minds were in so excited a state: ye could have accomplished it only in a tranquil, collected temper, in which alone can reside such spiritual power.—The kingdom of God is never advanced in a passionate temper of mind, even if the zeal is a zeal for good.—They must return into silence, and stillness, and rest (this, however, being attainable only on the condition of prayer and fasting; that is, devotion towards God, and self-denial towards the world).—Gossner:—If we do not abide in faith, we can do nothing.

Footnotes:

[6]Mar_9:16.—Αὐτούς, B., D., L., Δ., Vulgate, Coptic, Æth., instead of τοὺς γραμματεῖς (Elzevir, Scholz, Lachmann in margin).

[7]Mar_9:17.—Αὐτῷ must be inserted after ἀπεκρίθη, according to B., C., D., L., Δ., Lachmann, Tischendorf, Meyer.

[8]Mar_9:19.—Instead of αὐτῷ, it is preferable to read αὐτοῖς (A., B., D., L., Δ., Versions).

[9]Mar_9:22.—Instead of δύνασαι here and Mar_9:23, Tischendorf and Lachmann read δύνη, according to B., D., L., Δ., Meyer. This form, in itself the Conjunctive, was used later even in the Indicative, instead of δύνασαι; but it lays stronger stress upon the question.

[10]Mar_9:23.—The τὸ was omitted by many Codd. (D., K., M., U., Syriac, Persian) on account of its difficulty. Tischendorf omits the πιστεῦσαι, following B., C. *, L., D., and many Versions; Meyer says, it was an exegetical addition to the mere εἰ δυνῇ, not understood. But the clause, “If thou canst believe,” may have been found still harder; and therefore corrected into “as it regards, If thou canst? All things are possible,” &c.

[11]Mar_9:24.—The μετὰ δακρύων is wanting in A.*, B., C.*, L., Δ., Versions, [Lachmann, Tischendorf, Meyer.] The κύριε is very doubtful; Meyer rejects it.

[12]Mar_9:27.—Lachmann reads τῆς χειρὸς αὐτοῦ, after B., D., L., Δ., Vulgate; Meyer cites in comparison, Mar_1:31; Mar_5:41; Mar_8:23.

[13]Mar_9:29.—The omission of νηστείᾳ by B. (which Tischendorf follows) is not decisive.

[14][“After omitting πιστεῦσαι, the clause τὸ εἰ δύνη (δύνασαι) is to be regarded as Nominative Absolute: The ‘if thou canst,’—all things are possible to him that believeth, i.e., so far as concerns the words, ‘if thou canst,’ which thou hast just spoken, everything depends upon faith; the believer can obtain anything. The article τὸ, belonging to εἰ δύνῃ as its substantive, takes up the words of the father; and with lively emphasis isolates them in the grammatical structure, in order to put them into relation to the faith that is required on his part. Griesbach, Tischendorf, and Ewald regard τὸ εἰ δύνῃ as a question, and παντα δυν. τ. πιστ. as its answer: ‘Tune dubitans si potes aiebas! Nihil non in ejus, qui confidat, gratiam fieri potest.’ But in case of a question we should expect τί τὸ εἰ δύνῃ.” Meyer, in loc.—Ed.)

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.

CHAPTER 9:14-29 (Mar_9:14-29)

THE DEMONIAC BOY

"And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them. And straightway all the multitude, when they saw Him, were greatly amazed, and running to Him saluted Him. And He asked them, What question ye with them? And one of the multitude answered Him, Master, I brought unto Thee my son, which hath a dumb spirit; and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to Thy disciples that they should cast it out; and they were not able. And He answered them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto Me. And they brought him unto Him: and when He saw him, straightway the spirit tare him grievously; and he fell on the ground, and wallowed foaming. And He asked his father, How long time is it since this hath come unto him? And he said, From a child. And oft-times it hath cast him both into the fire and into the waters, to destroy him: but if Thou canst do anything, have compassion on us, and help us. And Jesus said unto him, If thou canst! All things are possible to him that believeth. Straightway the father of the child cried out, and said, I believe; help Thou mine unbelief. And when Jesus saw that a 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. And having cried out, and torn him much, he came out: and the child became as one dead; insomuch that the more part said, He is dead. But Jesus took him by the hand, and raised him up; and he arose. And when He was come into the house, His disciples asked Him privately, saying, We could not cast it out. And He said unto them, This kind can come out by nothing, save by prayer." Mar_9:14-29 (R.V.)

PETER soon had striking evidence that it would not have been "good" for them to linger too long upon the mountain. And our Lord was recalled with painful abruptness from the glories of transfiguration to the skepticism of scribes, the failure and shame of disciples, and the triumph of the powers of evil.

To the Twelve He had explicitly given authority over devils, and even the Seventy, venturing by faith to cast them out, had told Him of their success with joy. But now, in the sorrow and fear of these latter days, deprived of their Master and of their own foremost three, oppressed with gloomy forebodings, and infected with the worldliness which fails to pray, the nine had striven in vain. It is the only distinct repulse recorded, and the scribes attacked them keenly. Where was their Master at this crisis? Did not they profess equally to have the necessary power? Here was a test, and some failed, and the others did not present themselves. We can imagine the miserable scene, contrasting piteously with what passed on the summit of the hill. And in the center was an agonized father and a tortured lad.

At this moment the crowds, profoundly moved, rushed to meet the Lord, and on seeing Him, became aware that failure was at an end. Perhaps the exceeding brightness lingered still upon His face; perhaps it was but the unearthly and victorious calm of His consecration, visible in His mien; what is certain is that they were greatly amazed, and ran to Him and did homage.

Jesus at once challenged a renewal of the attack which had been too much for His apostles. "What question ye with them?" But awe has fallen upon the scribes also, and misery is left to tell its own tale. Their attack by preference upon the disciples is very natural, and it by no means stands alone. They did not ask Him, but His followers, why He ate and drank with sinners, nor whether He paid the half-shekel (Mar_2:16; Mat_17:24). When they did complain to the Master Himself, it was commonly of some fault in His disciples: Why do Thy disciples fast not? Why do they do on the Sabbath day that which is not lawful? Why do they eat with defiled hands? (Mar_2:18; Mar_2:24; Mar_7:5). Their censures of Himself were usually muttered or silent murmurings, which He discerned, as when He forgave the sins of the palsied man; when the Pharisee marveled that He had not washed His hands; when He accepted the homage of the sinful woman, and again when He spoke her pardon (Mar_2:8; Luk_11:38; Luk_7:39-49). When He healed the woman whom a spirit of infirmity had bent down for eighteen years, the ruler of the synagogue spoke to the people, without venturing to address Jesus. (Luk_13:14).

It is important to observe such indications, unobtrusive, and related by various evangelists, of the majesty and impressiveness which surrounded our Lord, and awed even His bitter foes.

The silence is broken by an unhappy father, who had been the center of the group, but whom the abrupt movement to meet Jesus has merged in the crowd again. The case of his son is among those which prove that demoniacal possession did not imply the exceptional guilt of its victims, for though still young, he has suffered long. The demon which afflicts him is dumb; it works in the guise of epilepsy, and as a disease it is affected by the changes of the moon; a malicious design is visible in frequent falls into fire and water, to destroy him. The father had sought Jesus with him, and since He was absent had appealed to His followers, but in vain. Some consequent injury to his own faith, clearly implied in what follows, may possibly be detected already, in the absence of any further petition, and in the cold epithet, "Teacher," which he employs.

Even as an evidence the answer of Jesus is remarkable, being such as human ingenuity would not have invented, nor the legendary spirit have conceived. It would have seemed natural that He should hasten to vindicate His claims and expose the folly of the scribes, or else have reproached His followers for the failure which had compromised Him.

But the scribes were entirely set aside from the moment when the Good Physician was invoked by a bleeding heart. Yet the physical trouble is dealt with deliberately, not in haste, as by one whose mastery is assured. The passing shadow which has fallen on His cause only concerns Him as a part of the heavy spiritual burden which oppresses Him, which this terrible scene so vividly exhibits.

For the true importance of His words is this, that they reveal sufferings which are too often forgotten, and which few are pure enough even to comprehend. The prevalent evil weighed upon Him. And here the visible power of Satan, the hostility of the scribes, the failure of His own, the suspense and agitation of the crowd, all breathed the spirit of that evil age, alien and harsh to Him as an infected atmosphere. He blames none more than others; it is the "generation," so faithless and perverse, which forces Him to exclaim: "How long shall I be with you? how long shall I bear with you?" It is the cry of the pain of Jesus. It bids us to consider Him Who endured such contradiction of sinners, who were even sinners against Himself. So that the distress of Jesus was not that of a mere eye-witness of evil or sufferer by it. His priesthood established a closer and more agonizing connection between our Lord and the sins which tortured Him.

Do the words startle us, with the suggestion of a limit to the forbearance of Jesus, well-nigh reached? There was such a limit. The work of His messenger had been required, lest His coming should be to smite the world. His mind was the mind of God, and it is written, Kiss the Son, lest He be angry.

Now if Jesus looked forward to shame and anguish with natural shrinking, we here perceive another aspect in which His coming Baptism of Blood was viewed, and we discover why He was straitened until it was accomplished. There is an intimate connection between this verse and His saying in St. John, "If ye loved Me, ye would rejoice, because I go unto My Father."

But swiftly the mind of Jesus recurs to the misery which awaits help; and He bids them bring the child to Him. Now the sweet influence of His presence would have soothed and mitigated any mere disease. It is to such influence that skeptical writers are wont to turn for an explanation, such as it is, of the works He wrought. But it was the reverse in cases of possession. There a wild sense of antagonism and revolt was wont to show itself. And we might learn that this was something more than epilepsy, even were it left doubtful otherwise, by the outburst of Satanic rage. When he saw Him, straightway the spirit convulsed him grievously, and he fell wallowing and foaming. Yet Jesus is neither hurried nor agitated. In not one of His miracles does precipitation, or mere impulse, mingle with His grave and self-contained compassion. He will question the scribes while the man with a withered hand awaits His help. He will rebuke the disciples before quelling the storm. At Nain He will touch the bier and arrest the bearers. When He feeds the multitude, He will first command a search for loaves. He will stand still and call Bartimaeus to Him. He will evoke, even by seeming harshness, the faith of the woman of Canaan. He will have the stone rolled away from the sepulcher of Lazarus. When He Himself rises, the grave-clothes are found folded up, and the napkin which bound His head laid in a place by itself, the last tribute of mortals to His mortality not being flung contemptuously aside. All His miracles are authenticated by the stamp of the same character--serene, not in haste nor tardy, since He saw the end from the beginning. In this case delay is necessary, to arouse the father, if only by interrogation, from his dull disappointment and hopelessness. He asks therefore "How long time is it since this came upon him?" and the answer shows that he was now at least a stripling, for he had suffered ever since he was a child. Then the unhappy man is swept away by his emotions: as he tells their sorrows, and thinks what a wretched life or miserable death lies before his son he bursts into a passionate appeal. If Thou canst do anything, do this. Let pity for such misery, for the misery of father as well as child, evoke all Thy power to save. The form is more disrespectful than the substance of his cry; its very vehemence is evidence that some hope is working in his breast; and there is more real trust in its wild urgency than in many a reverential and carefully weighed prayer.

Yet how much rashness, self-assertion, and willfulness (which is really unbelief) were mingled with his germinant faith and needed rebuke. Therefore Christ responded with his own word: "If thou canst: thou sayest it to Me, but I retort the condition upon thyself: with thee are indeed the issues of thine own application, for all things are possible to him that believeth."

This answer is in two respects important. There was a time when popular religion dealt too much with internal experience and attainment. But perhaps there are schools among us now which verge upon the opposite extreme. Faith and love are generally strongest when they forget themselves, and do not say "I am faithful and loving," but "Christ is trustworthy, Christ is adorable." This is true, and these virtues are becoming artificial, and so false, as soon as they grow self-complacent. Yet we should give at least enough attention to our own attainments to warn us of our deficiencies. And wherever we find a want of blessedness, we may seek for the reason within ourselves. Many a one is led to doubt whether Christ "can do anything" practical for him, since private prayer and public ordinances help him little, and his temptations continue to prevail, whose true need is to be roused up sharply to the consciousness that it is not Christ who has failed; it is he himself: his faith is dim, his grasp on his Lord is half hearted, he is straitened in his own affections. Our personal experiences should never teach us confidence, but they may often serve to humble and warn us.

This answer also impresses upon us the dignity of Him who speaks. Failure had already come through the spiritual defects of His disciples, but for Him, though "meek and lowly of heart," no such danger is even contemplated. No appeal to Him can be frustrated except through fault of the suppliant, since all things are possible to him that believeth.

Now faith is in itself nothing, and may even be pernicious; all its effect depends upon the object. Trust reposed in a friend avails or misleads according to his love and his resources; trust in a traitor is ruinous, and ruinous in proportion to its energy. And since trust in Jesus is omnipotent, Who and what is He?

The word pierces like a two-edged sword, and reveals to the agitated father the conflict, the impurity of his heart. Unbelief is there, and of himself he cannot conquer it. Yet is he not entirely unbelieving, else what drew him thither? What impulse led to that passionate recital of his griefs, that over-daring cry of anguish? And what is now this burning sense within him of a great and inspiring Presence, which urges him to a bolder appeal for a miracle yet more spiritual and Divine, a cry well directed to the Author and Finisher of our faith? Never was medicine better justified by its operation upon disease, than the treatment which converted a too-importunate clamor for bodily relief into a contrite prayer for grace. "I believe, help Thou mine unbelief." The same sense of mixed imperfect and yet real trust should exist in every one of us, or else our belief being perfect should be irresistible in the moral sphere, and in the physical world so resigned, so confident in the Love which governs, as never to be conscious of any gnawing importunate desire. And from the same sense of need, the same cry for help should spring.

Miraculous legends have gathered around the lives of many good and gracious men within Christendom and outside it. But they cannot claim to weigh against the history of Jesus, until at least one example can be produced of such direct spiritual action, so profound, penetrating and effectual, inextricably interwoven in the tissue of any fable.

All this time the agitation of the people had increased. A multitude was rushing forward, whose excitement would do more to distract the father's mind than further delay to help him. And Jesus, even in the midst of His treatment of souls, was not blind to such practical considerations, or to the influence of circumstances. Unlike modern dealers in sensation, He can never be shown to have aimed at religious excitement, while it was His custom to discourage it. Therefore He now rebuked the unclean spirit in the lad, addressing it directly speaking as a superior. "Thou deaf and dumb spirit, I command thee, come out of him," and adding, with explicitness which was due perhaps to the obstinate ferocity of "this kind," or perhaps was intended to help the father's lingering unbelief, "enter no more into him." The evil being obeys, yet proves his reluctance by screaming and convulsing his victim for the last time, so that he, though healed, lies utterly prostrate, and "the more part said, He is dead." It was a fearful exhibition of the disappointed malice of the pit. But it only calls forth another display of the power and love of Jesus, Who will not leave the sufferer to a gradual recovery, nor speak, as to the fiend, in words of mere authority, but reaches forth His benign hand, and raises him, restored. Here we discover the same heart which provided that the daughter of Jairus should have food, and delivered her son to the widow of Nain, and was first to remind others that Lazarus was encumbered by his grave-clothes. The good works of Jesus were not melodramatic marvels for stage effect: they were the natural acts of supernatural power and love.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

9:14-29 This is the fourth and last exorcism in Mark (1:21-28; 5:1-20; 7:24-30). The disciples were unable to perform the exorcism, so Jesus performed it, emphasizing the necessity of faith (cp. 2:5; 5:34; 10:52). This is another example of Jesus’ great healing ability and of the disciples’ failure (8:32-33; 9:5-7).

9:14 Jesus and the three disciples (Peter, James, and John) rejoined the other disciples, the crowd, and the teachers of the law. This account is similar to the story of Moses descending from Mount Sinai to rejoin the people of Israel (Exod 34:29-35).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 9:14. Περὶ αὐτοὺς, about them) They were still labouring, though alone.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_9:14-29. See on Mat_17:14-21. Comp. Luk_9:37-43. The narrative of Mark is more original, characteristic, fresher, and, for the most part, more detailed than the other two.

συζητ.] according to Mar_9:16-18, on occasion of the circumstance that the disciples had not been able to perform the cure, and so concerning their power of miracles which was now so doubtful.

ἐξεθαμβ.] they were very much amazed (Orph. Arg. 1217; Sir_30:9; Polyb. xx. 10. 9 : ἔκθαμβοι γεγονότες; in the N. T., used by Mark only). But at what? Euthymius Zigabenus leaves the open choice between two explanations: either at the approach of Jesus so exactly opportune, or at the brightness of His countenance (καὶ γὰρ εἰκὸς ἐφέλκεσθαί τινα χάριν ἐκ τῆς μεταμορφώσεως, comp. Bengel, de Wette, Bisping). But the latter must have been expressed; moreover, this cause of astonishment would rather have been followed by a remaining at a distance than a προστρέχειν and ἀσπάζειν. Hence (comp. also Bleek) the first explanation of Euthymius Zigabenus (comp. Theophylact and Victor Antiochenus) is, in accordance with the connection, to be preferred. It was the amazement of joyously startled surprise, that, whilst the disciples, who had not been able to help, were in so critical a situation, as was also the father with his unfortunate son, just at that moment the mighty miracle-worker Himself came to their aid. According to Fritzsche, there is denoted generally: quanta fuerit Jesu … et admiratio in plebe et veneratio. Much too general and aloof from the context. According to Lange, what is meant is, the starting back of a multitude, that had become somewhat profanely disposed, at the sudden emergence of a manifestation of punishment. But Mark has nothing of these psychological presuppositions, and προστρέχοντες κ.τ.λ. is not in keeping therewith. According to Baur, Markusev. p. 70, Mark has only attributed to the people the impression, with which he himself accompanied the Lord, as He descended from the mount of transfiguration. With such modes of dealing all exegesis is at an end.

Mar_9:16. ἐπηρώτ. αὐτούς] This αὐτούς cannot without arbitrariness be referred to any but those mentioned immediately beforetherefore to the people,[124] who are accordingly to be conceived, Mar_9:14, as likewise taking part in the ΣΥΖΗΤΕῖΝ, so that there ΣΥΖΗΤΟῦΝΤΑς also applies jointly to the ὌΧΛΟΝ ΠΟΛΎΝ. So also Bleek; comp. Ewald. The usual reference to the ΓΡΑΜΜΑΤΕῖς is consequently to be rejected (although Fritzsche adopts this, and Lange, who, however, assumes a sympathetic participation of the people); and so, too, is the reference to the disciples and scribes (Griesbach, Paulus, Kuinoel), or merely to the disciples (Mill, Bengel). From the above reference it is plain at the same time that in what follows there must be written, not πρὸς αὑτούς (so usually; hence also the readings πρὸς ἑαυτούς, A א*, and ἘΝ ὙΜῖΝ, D, Vulg.), but ΠΡῸς ΑὐΤΟΎς (with Bengel, Fritzsche, Lachmann, Tischendorf), since ΑὐΤΟΎς, like ΑὐΤΟῖς in Mar_9:14, applies to the disciples.

Mar_9:17. The father, included among this ὌΧΛΟς, begins to speak in the natural impulse of the paternal heart, not as if no other would have ventured to do so (Euthymius Zigabenus, Bengel, de Wette). He is designated, in apt delineation of what occurred, as ΕἿς ἘΚ Τ. ὌΧΛΟΥ, since it is by his utterance that he first shows himself as father.

ΠΡΌς ΣΕ] that is, thither, where I might presume Thy presence, because Thy disciples were there.

ἌΛΑΛΟΝ] according to the point of view, that the condition of the sick man is the effect of the same condition in the demon. Comp. Luk_11:14; Wetstein in loc.

Mar_9:18. καὶ ὅπου ἂν κ.τ.λ.] and wherever he has taken hold of him. The possession (Mar_9:17) is not conceived as constant, but as such that the demon leaves the sick man (epileptic) at times, and then again returns into him (Mat_12:44), and lays hold of him, etc. Hence Mar_9:35 : ΜΗΚΈΤΙ ΕἸΣΈΛΘῌς ΕἸς ΑὐΤΌΝ. The ἜΧΟΝΤΑ of Mar_9:17 is not opposed to this (de Wette), for the son had the demoneven although at intervals the latter left himso long as the μηκέτι εἰσέλθῃς was not yet realized.

ῥήσσει] he tears him, which convulsive effect is not more precisely to be defined (Euthymius Zigabenus and many others: ΚΑΤΑΒΆΛΛΕΙ ΕἸς ΓῆΝ). See on the word, Ruhnken, ep. crit. I. p. 26; Duncan, Lex., ed. Rost, p. 1016. Comp. ῬΆΣΣΕΙΝ (of the gladiators); Salmasius, ad Ach. Tat. p. 657; and Jacobs, p. 821.

ἀφρίζει] change of the subject; Winer, p. 556 [E. T. 787]. The permanent effect of these paroxysms is: ξηραίνεται, becomes withered, wasted away. Comp. Mar_3:1. See generally the description of the morbus comitialis in Celsus, III. 23.

εἶπον … ἵνα] I told it … that they.

Mar_9:19. ΑὐΤΟῖς] the disciples, Mar_9:18. See, moreover, on Mat_17:17.

Mar_9:20. ἸΔῺΝ ΑὐΤῸΝ Κ.Τ.Λ.] when the demoniac (not: the demon, Bleek) had looked upon Jesus, the demon tore him (the patient). On the anacoluthic use of the nominative participle, see Matthiae, ad Eurip. Phoen. 283; Bernhardy, p. 479; Winer, p. 501 [E. T. 711]. Comp. also Nägelsbach, Anm. z. Ilias, ed. 3, p. 385 f.

ἐπὶ τ. γῆς] belongs to ΠΕΣΏΝ (comp. Mar_14:35; Xen. Cyr. iv. 5. 54).

Mar_9:21-24. It is only the specially graphic Mark that has this dialogue.

Mar_9:21. ὡς] Particle of time: how long ago is it, when this fell upon him?

Mar_9:22. ΚΑῚ ΕἸς ΠῦΡ] even into fire. In Joh_15:6 also the article is not necessary (in opposition to Fritzsche), although critically attested.

εἴ τι δύνῃ] Euthymius Zigabenus rightly says: ὁρᾶς, πῶς οὐκ εἶχε πίστιν ἀδίστακτον. Hence the answer of Jesus at Mar_9:23; hence also the utterance of the father at Mar_9:24, who felt his faith not to be sufficiently strong. On the form δύνῃ instead of δύνασαι, see Lobeck, ad Phryn. p. 359.

ἩΜῖΝ] the father of the family speaks.

Mar_9:23. After deletion of πιστεῦσαι (see the critical remarks), τὸ εἰ δύνῃ is to be regarded (Winer, p. 163, 506 [E. T. 225, 718]) as nominative absolute: The if thou canst … Everything is possible to him, that believeth, i.e. as far as concerns thy just expressed if thou canst, the matter depends on the faith; the believer is able to attain everything. The article embracing the ΕἸ ΔΎΝῌ substantivally (Kühner, § 492) takes up the word just spoken by the father, and puts it with lively emphasis without connecting it with the further construction, in order to link its fulfilment to the petitioners own faith. Griesbach, Tischendorf, Ewald take ΤῸ ΕἸ ΔΎΝῌ interrogatively, and πάντα δύν. τ. πιστ. as answering it: Tune dubitans si potes aiebas? Nihil non in ejus, qui confidat, gratiam fieri potest, Griesbach. Comp. Ewald: Askest thou, that: if thou canst? etc. But the assumption of a question is not indicated by the non-interrogative address of the father (whence we should have expected ΤΊ ΤῸ ΕἸ ΔΎΝῌ, or the like), and so we are not warranted in mentally supplying an aiebas or askest thou? Comp. Bornemann in the Stud. u. Krit. 1843, p. 122. With the Recepta πιστεῦσαι or δύνῃ the explanation is: if thou canst believe (I will help thee); everything is possible, etc., in which interpretation, however, the τό is without warrant disregarded, as if it were of no significance (but comp. Mat_19:18; Luk_22:37), and taken only as a sign of quotation of the direct discourse (de Wette). So also Linder in the Stud. u. Krit. 1862, p. 559. Lachmann[125] places no point at all after πιστεῦσαι, and we might accordingly explain it thus: if thou art in a position to believe that everything is possible to him that believeth (so in my second edition). But even thus the τό causes difficulty, and the thought and the expression would be too diffuse, not in keeping with the concise representation of Mark, especially in so impassioned a connection. Lange takes it thus: the if thou canst means: canst believe. How enigmatically would Jesus have so spoken! Bleek takes εἰ interrogatively. But neither the deliberative character of this question (see on Mat_12:10) nor the τό would be appropriate. Bengels interpretation also is impossible: Hoc, si potes credere, res est; hoc agitur. But he well observes on the state of the case: Omnipotentiae divinae se fides hominis quasi organon accommodat ad recipiendum, vel etiam ad agendum. Fritzsche has conjectured either: εἶπεν αὐτῷ· εἰ δύνασαι; πίστευε· πάντα δυνατὰ κ.τ.λ., or: εἶπεν αὐτῷ· τί ἐστι τὸ εἰ δύνασαι; πίστευε· πάντα κ.τ.λ., and Bornemann, l.c. p. 123: εἶπεν αὐτῷ τὸ πάντα δυνατὰ τῷ πιστ.

Mar_9:24. βοήθει μου τῇ ἀπιστίᾳ] help me unbelieving; refuse me not Thy help, notwithstanding my unbelief. Calovius, Bengel,[126] and many others render: assist my unbelief, strengthen my weak faith, which, however, is at variance with the contextual meaning of βοήθει (Mar_9:22). Moreover, the answer of the father, who has just said πιστεύω, but immediately afterwards, in consideration of the greatness of the issue made to depend on his faith, designates this faith in respect of its degree as ἀπιστία, is quite in keeping with the alternation of vehemently excited feeling. Victor Antiochenus rightly says: διάφορός ἐστιν ἡ πίστις· ἡ μὲν εἰσαγωγικὴ, ἡ δὲ τελεία.

The substantive τῇ ἀπιστίᾳ brings more strongly into prominence the condition than would have been done by an adjective. See Winer, p. 211 [E. T. 296]. And the prefixed μου represents at the same time the mihi of interest (Mar_5:30; Rom_11:14, and frequently Stallbaum, ad Plat. Phaed. p. 117 A): render for me to my unbelief Thy help.

Mar_9:25. ὅτι ἐπισυντρέχει ὄχλος] that people were thereupon running together. He wished to avoid still greater publicity.

ἐγώ] emphatically, in contrast to the disciples.

μηκέτι] no more, as hitherto. See on Mar_9:18.

Mar_9:26. κράξας … σπαράξας] κράξας: crying out, not speaking. The masculines belong to the constructio κατὰ σύνεσιν; Mark has conceived to himself the πνεῦμα as a person (as δαίμων), and has used the attributive participles accordingly, not therefore by mistake (Fritzsche, de Wette). Comp. Xen. Cyr. vii. 3. 8 : φεῦ, ὦ ἀγαθὴ καὶ πιστὴ ψυχὴ, οἴχῃ δὴ ἀπολιπὼν ἡμᾶς; see in general, Matthiae, p. 975; Bornemann in the Sächs. Stud. 1846, p. 40.

τοὺς πολλούς] the multitude. The entire description is true and lifelike, and does not aim, as Hilgenfeld thinks, at attaining a very great miracle.

Mar_9:28 f. εἰς οἶκον] as Mar_7:17.

ὅτι] is to be written ὅ, τι, and, as at Mar_9:11, to be explained as wherefore.

τοῦτο τ. γένος] this kind of demonsa view of the words which Ewald also, in his Gesch. Chr. p. 385 (not in his Evang. p. 78, 277), recognises in the present Mark, but not in Matthew.

ἐν οὐδενί] by nothing, by no means. That prayer (κ. νηστ. is not genuine) is meant as a means of increasing faith (Mat_17:20), Mark does not say indeed, but it follows from Mar_9:19; hence it is not to be concluded that the utterance contains in his case the sense of a reproach that the disciples had not prayed (and fasted) enough (de Wette).

[124] To whose ἠσπάζοντο αὐτόν Jesus replies with His question.

[125] Who nevertheless, Praef. II. p. vii., conjectures ΠΙΣΤΩΣΑΙ: Istud si potes, in quo dubitatio est, facito ut certum et confirmatum des, ut fiat potes. Ingenious, but very artificial; and πιστοῦν only occurs in the N. T. at 2Ti_3:14.

[126] Who, however, also admits our view.

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.

Mar 9:14-29 . The epileptic boy (Mat 17:14-21 , Luk 9:37-43 ). The story is told in Mark with much greater fulness than in the parallels.

Mar 9:14 . ὄχλον πολὺν : the great crowd and the fact that the disciples at the foot of the hill, the nine, had been asked to heal the sufferer, are in favour of the view that the scene of the transfiguration was less remote than Hermon from the familiar theatre of the healing ministry of Jesus and His disciples. γραμματεῖς συζητοῦν · τας π . α ., scribes wrangling with them, the nine. This is peculiar to Mark, but the situation is easily conceivable: the disciples have tried to heal the boy and failed (Mar 9:18 ); the scribes, delighted with the failure, taunt them with it, and suggest by way of explanation the waning power of the Master, whose name they had vainly attempted to conjure with. The baffled nine make the best defence they can, or perhaps listen in silence.

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

Christ showeth by a miracle even to the unworthy, that he is come to bridle the rage of Satan.

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

We have here the story of Christ casting the devil out of a child, somewhat more fully related than it was in Mat 17:14, etc. Observe here,

I. Christ's return to his disciples, and the perplexity he found them in. He laid aside his robes of glory, and came to look after his family, and to enquire what was become of them. Christ's glory above does not make him forget the concerns of his church below, which he visits in great humility, Mat 17:14. And he came very seasonably, when the disciples were embarrassed and run a-ground; the scribes, who were sworn enemies both to him and them, had gained an advantage against them. A child possessed with a devil was brought to them, and they could not cast out the devil, whereupon the scribes insulted over them, and reflected upon their Master, and triumphed as if the day were their own. He found the scribes questioning with them, in the hearing of the multitude, some of whom perhaps began to be shocked by it. Thus Moses, when he came down from the mount, found the camp of Israel in great disorder; so soon were Christ and Moses missed. Christ's return was very welcome, no doubt, to the disciples, and unwelcome to the scribes. But particular notice is taken of its being very surprising to the people, who perhaps were ready to say, As for this Jesus, we wot not what is become of him; but when they beheld him coming to them again, they were greatly amazed (some copies add, kai exephobēthēsan - and they were afraid); and running to him (some copies for prostrechontes, read proschairontes - congratulating him, or bidding him welcome), they saluted him. It is easy to give a reason why they should be glad to see him; but why where they amazed, greatly amazed, when they beheld him? Probably, there might remain something unusual in his countenance; as Moses's face shone when he came down from the mount, which made the people afraid to come nigh him, Exo 34:30. So perhaps did Christ's face, in some measure; at least, instead of seeming fatigued, there appeared a wonderful briskness and sprightliness in his looks, which amazed them.

II. The case which perplexed the disciples, brought before him. He asked the scribes, who, he knew, were always vexatious to his disciples, and teasing them upon every occasion, "What question ye with them? What is the quarrel now?" The scribes made no answer, for they were confounded at his presence; the disciples made none, for they were comforted, and now left all to him. But the father of the child opened the case, Mar 9:17, Mar 9:18. 1. His child is possessed with a dumb spirit; he has the falling-sickness, and in his fits is speechless; his case is very sad, for, wheresoever the fit takes him, the spirit tears him, throws him into such violent convulsions as almost pull him to pieces; and, which is very grievous to himself, and frightful to those about him, he foams at his mouth, and gnashes with his teeth, as one in pain and great misery; and though the fits go off presently, yet they leave him so weak, that he pines away, is worn to a skeleton; his flesh is dried away; so the word signifies, Psa 102:3-5. This was a constant affliction to a tender father. 2. The disciples cannot give him any relief; "I desired they would cast him out, as they had done many, and they would willingly have done it, but they could not; and therefore thou couldest never have come in better time; Master, I have brought him to thee."

III. The rebuke he gave to them all (Mar 9:19); O faithless generation, how long shall I be with you? How long shall I suffer you? Dr. Hammond understands this as spoken to the disciples, reproving them for not exerting the power he had given them, and because they did not fast and pray, as in some cases he had directed them to do. But Dr. Whitby takes it as a rebuke to the scribes, who gloried in this disappointment that the disciples met with, and hoped to run them down with it. Them he calls a faithless generation, and speaks as one weary of being with them, and of bearing with them. We never heard him complaining, "How long shall I be in this low condition, and suffer that?" But, "How long shall I be among these faithless people, and suffer them?"

IV. The deplorable condition that the child was actually in, when he was brought to Christ, and the doleful representation which the father made of it. When the child saw Christ, he fell into a fit; The spirit straightway tore him, boiled within him, troubled him (so Dr. Hammond); as if the devil would set Christ at defiance, and hoped to be too hard for him too, and to keep possession in spite of him. The child fell on the ground, and wallowed foaming. We may put another construction upon it - that the devil raged, and had so much the greater wrath, because he knew that his time was short, Rev 7:12. Christ asked, How long since this came to him? And, it seems, the disease was of long standing; it came to him of a child (Mar 9:21), which made the case the more sad, and the cure more difficult. We are all by nature children of disobedience, and in such the evil spirit works, and has done so from our childhood; for foolishness is bound in the heart of a child, and nothing but the mighty grace of Christ can cast it out.

V. The pressing instances which the father of the child makes with Christ for a cure (Mar 9:22); Ofttimes it hath cast him into the fire, and into the waters, to destroy him. Note, The devil aims at the ruin of those in whom he rules and works, and seeks whom he may devour. But, if thou canst do any thing, have compassion on us, and help us. The leper was confident of Christ's power, but put an if upon his will (Mat 8:2); If thou wilt, thou canst. This poor man referred himself to his good-will, but put an if upon his power, because his disciples, who cast out devils in his name, had been non-plussed in this case. Thus Christ suffers in his honour by the difficulties and follies of his disciples.

VI. The answer Christ gave to his address (Mar 9:23); If thou canst believe, all things are possible to him that believeth. Here, 1. He tacitly checks the weakness of his faith. The sufferer put it upon Christ's power, If thou canst do any thing, and reflected on the want of power in the disciples; but Christ turns it upon him, and puts him upon questioning his own faith, and will have him impute the disappointment to the want of that; If thou canst believe. 2. He graciously encourages the strength of his desire; "All things are possible, will appear possible, to him that believes the almighty power of God, to which all things are possible;" or "That shall be done by the grace of God, for them that believe in the promise of God, which seemed utterly impossible." Note, In dealing with Christ, very much is put upon our believing, and very much promised it. Canst thou believe? Darest thou believe? Art thou willing to venture thy all in the hands of Christ? To venture all thy spiritual concerns with him, and all thy temporal concerns for him? Canst thou find in thy heart to do this? If so, it is not impossible but that, though thou has been a great sinner, thou mayest be reconciled; though thou art very mean and unworthy, thou mayest get to heaven. If thou canst believe, it is possible that thy hard heart may be softened, thy spiritual diseases may be cured; and that, weak as thou art, thou mayest be able to hold out to the end.

VII. The profession of faith which the poor man made hereupon (Mar 9:24); He cried out, "Lord, I believe; I am fully persuaded both of thy power and of thy pity; my cure shall not be prevented by the want of faith; Lord, I believe." He adds a prayer for grace to enable him more firmly to rely upon the assurances he had of the ability and willingness of Christ to save; Help thou my unbelief. Note, 1. Even those who through grace can say, Lord, I believe, have reason to complain of their unbelief; that they cannot so readily apply to themselves, and their own case, the word of Christ as they should, no so cheerfully depend upon it. 2. Those that complain of unbelief, must look up to Christ for grace to help them against it, and his grace shall be sufficient for them. "Help mine unbelief, help me to a pardon for it, help me with power against it; help out what is wanting in my faith with thy grace, the strength of which is perfected in our weakness."

VIII. The cure of the child, and the conquest of this raging devil in the child. Christ saw the people come running together, expecting to see the issue of this trial of skill, and therefore kept them in suspense no longer, but rebuked the foul spirit; the unclean spirit, so it should be rendered, as in other places. Observe, 1. What the charge was which Christ gave to this unclean spirit; "Thou dumb and deaf spirit, that makest the poor child dumb and deaf, but shalt thyself be made to hear thy doom, and not be able to say any thing against it, come out of him immediately, and enter no more into him. Let him not only be brought out of this fit, but let his fits never return." Note, Whom Christ cures, he cures effectually. Satan may go out himself, and yet recover possession; but if Christ cast him out, he will keep him out. 2. How the unclean spirit took it; he grew yet more outrageous, he cried, and rent him sore, gave him such a twitch at parting, that he was as one dead; so loth was he to quit his hold, so exasperated at the superior power of Christ, so malicious to the child, and so desirous was he to kill him. Many said, He is dead. Thus the toss that a soul is in at the breaking of Satan's power in it may perhaps be frightful for the present, but opens the door to lasting comfort. 3. How the child was perfectly restored (Mar 9:27); Jesus took him by the hand, kratēsas - took fast hold of him, and strongly bore him up, and he arose and recovered, and all was well.

IX. The reason he gave to the disciples why they could not cast out this devil. They enquired of him privately why they could not, that wherein they were defective might be made up another time, and they might not again be thus publicly shamed; and he told them (Mar 9:29), This kind can come forth by nothing but prayer and fasting. Whatever other difference there really might be, none appears between this and other kinds, but that the unclean spirit had had possession of this poor patient from a child, and that strengthened his interest, and confirmed his hold. When vicious habits are rooted by long usage, and begin to plead prescription, like chronical diseases that are hardly cured. Can the Aethiopian change his skin? The disciples must not think to do their work always with a like ease; some services call them to take more than ordinary pains; but Christ can do that with a word's speaking, which they must prevail for the doing of by prayer and fasting.

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

(14-29) And when he came to his disciples.—See Notes on Mat_17:14-21. The narrative of St. Mark here becomes much the fullest of the three. He alone mentions, e.g., in this verse, the presence of the scribes disputing with the disciples, and in the next, the “running” and the “greeting” with which the multitude received our Lord as He came down from the mountain, and the question in Mar_9:16 as to the cause of the dispute.

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

14–29. The Healing of the Lunatic Child

14. And when he came to his disciples] The great picture of Raphael has enshrined for ever the contrast between the scene on the Mount of Glorification and that which awaited the Saviour and the three Apostles on the plain below, between the harmonies of heaven and the harsh discords of earth.

scribes] Thus far north had they penetrated in their active hostility to the Lord. Many of them would be found in the tetrarchy of Philip.

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 when he came to his disciples,.... The other nine, who were left at the bottom of the mountain, and were waiting for him:

he saw a great multitude about them: there was a multitude that followed him from Bethsaida hither; and which, very likely, was greatly increased upon Christ's arrival in those parts, and the people hearing of it;

and the Scribes questioning with them; disputing and contending with them about their master, his doctrines and miracles, and their mission and authority from him; insulting them, on account of their inability to dispossess a dumb spirit, hereafter related.

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

14 And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.

Ver. 14. {See Trapp on "Mat 17:14"}

And the scribes questioning with them] Purposely to put them to shame in their Master’s absence: Marcian the heretic, for his arroding the good names of others, was called Mus Ponticus. (Tertull.) And Epiphanius fitly resembleth heretics to moles, who do all their mischief by working underground. But if once they be above ground, they are weak and contemptible creatures.

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.

The multitude were so solicitous to see Christ that they saluted him when yet a great way off. Some imagine that the countenance of our Saviour, being rendered more beautiful by his transfiguration, attracted the attention and admiration of the people. (Theophylactus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

When Christ came down from the mountain of transfiguration to his disciples, whom he had left at the foot of the mountain, he saw a great multitude got together about them, and discerned some scribes (companions of the Pharisees and teachers of the law) mixing themselves with his disciples, and arguing with them. They had often attempted our Saviour to no purpose but their own shame and confusion; in his absence they fall in with his disciples, who were yet raw in the faith; over them they hope to get a great conquest. The evangelist doth not plainly tell us what the subject matter of their discourse was. Though there be no question but the scribes in this discourse pursued their design to expose and vilify Christ and his disciples, and to that purpose, taking advantage of our Saviour’s absence, discoursed with them about many things, yet Mr. Calvin doth (not improbably) judge that a great part of their discourse was about our Saviour’s casting out of devils, and their power in that thing derived from him, they being at the present nonplussed, and not able to exert that power in the casting out of a devil, with which one was possessed, who in our Saviour’s absence was brought to them. That which maketh this probable is, not only that this act of our Saviour more troubled and galled them than any other, and put them to that miserable refuge, (out of which our Saviour had lately beaten them), to say, That he cast out devils by Beelzebub the prince of devils; but also that when our Saviour, coming in to the timely rescue of his disciples, asked the scribes, What question ye with them?

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

And when he earns to his disciples, he saw a great crowd around them. High authorities support the reading adopted by the Revisers, when they came to the disciples, they saw a great multitude about them. "They" would thus mean our Lord and the three chosen disciples who had been with him on the Mount of Transfiguration. "They" came to the other disciples who had been left below. St. Luke (Luk_9:37) adds "On the next day, when they were come down from the mountain." This would seem to confirm the supposition that the transfiguration took place in the night. All the synoptists agree in placing the following immediately after the transfiguration. Scribes were questioning with the disciples who had bee left behind. As they had assembled in the neigh-where Jesus was, for the purpose of watching him. Their object in questioning with the disciples was doubtless to throw discredit upon Jesus, because they, disciples, had failed to work the miracle.

Vers. 14-29. The lunatic boy.

In Raphael"s picture of the Transfiguration, which has often been called the greatest of all paintings, the foreground is occupied by a vivid representation of this marvellous miracle wrought by our Lord upon his descent from the mountain. The conjunction of the two incidents, which are in such striking contrast with each other, seems suggestive. The native glory of the Redeemer shone forth in the presence of the three favored disciples upon the holy mount. But the redemptive work of the Son of God is brought out most prominently by his mighty work of healing, in which he shows himself able to deliver a human sufferer from the agonies of a terrible disease, and from the clutches of a cruel foe. The one incident serves to bring out the other into a bolder relief; and the two must be taken together, in order that we may obtain a fair and complete view of the nature, and especially of the ministry, of Jesus.

I OBSERVE THE DISTRESSING CASE OF HUMAN MISERY HERE PORTRAYED. St. Mark has depicted this whole incident with a graphic minuteness that cannot fail to impress itself upon the reader"s mind.

1. The case itself is unique in the wretchedness of its symptoms. Anepileptic boy, speechless, often convulsed and sometimes flung into the fire and the water, a sufferer in this way from childhood, and now wasting away from long-continued disease, can a more affecting picture of human misery be painted than this? Add to all the particulars related the possession by an evil spirit; and the hopelessness of the case, the powerlessness of all human endeavors, becomes apparent.

2. The anguish of the father"s heart is beyond description; his attitude, his language, declare his distress and his dejection.

3. The interest of the multitude is evident; a spectacle such as this could not fail to excite the commiseration and compassion of every feeling heart. Observe in this case a striking figure of the condition of the sinner as a captive of Satan, and of the state of this ungodly and sin-accursed humanity!

II REMARK THE INABILITY OF ALL HUMAN MEANS AND AGENCIES TO RELIEVE THIS CASE OF WRETCHEDNESS. All that a father"s watchfulness and care could effect had long been tried. Doubtless the best known and most skillful physicians had exhausted the resources of their art. But all had been in vain. And now the disciples of our Lord had been appealed to with earnest entreaties. In the absence of their Master upon the mountain they had put forth their endeavors, had exercised their authority. But all was in vain. It was the assertion of the father; it was the confession of the disciples themselves: "They could not cast out" the demon. And there is no power on earth that can deal effectually with the sinner"s case that can expel from this humanity the spirit of evil that has so long ruled, afflicted, and defiled it.

III CONSIDER THE APPLICATION WHICH WAS MADE TO JESUS AS TO THE DIVINE HEALER. How spiritually significant and instructive is the approach of the suppliant father to the Christ! The importance attached to faith comes out in this narrative perhaps more prominently than in any other part of the Gospel. We recognize:

1. The demand for faith. The father states his case, describes the sufferings of his son, implores compassion, and entreats help. His qualification, If thou canst do anything," calls forth Christ"s marvellous and memorable utterance: "If thou canst! All things are possible to him that believeth." This is, indeed, a repetition of the teaching of Scripture in every page. Faith is the posture of the heart which God approves, and which renders those who assume it capable of being blessed. Faith is the cry of the heart which God will never disregard or reject. And this condition comes out in a very impressive manner in this dialogue.

2. The assertion of faith. The poor father was driven to faith by need and suffering, by sympathy and despondency, by his repeated failures to obtain relief. He was drawn to Christ by his gracious and majestic presence as he came down from the Mount of Transfiguration. The leper had doubted the will of Christ to save; this father seems to have had confidence in the disposition and readiness of the Divine Teacher and Healer, and upon the suggestion and requirement of the Redeemer he exclaims, with fervor and with earnestness, "Lord, I believe.

3. The confession of unbelief. He doubts, or until now has doubted, Christ"s power to save, as appears from his "If thou canst," and as he himself acknowledges in his cry, "Help thou mine unbelief." If he had not believed at all, he would not have come to Jesus; if he had believed firmly, he would have come with other words and in another spirit. This combination is very true to nature. There are degrees of faith even in the faithful Where is perfect faith in Jesus? Who has not had reason to cry, "Help thou mine unbelief;" "Increase my faith"?

4. The cry for help. The earnest applicant did not wait until his faith was stronger until more assurances and encouragements were given. He pleads as for his life, for he pleads for his child. Hating his unbelief, he struggles against it. His appeal is the utterance of his heart, which has no hope and no resource save in Immanuel, the Son of God. An example this to all hearers of the gospel, and especially to the penitent, the doubting, the timid, and the tempted.

IV REMARK THE HEALING GRACE AND POWER OF JESUS.

1. His compassion was excited. He might pause to call forth the father"s faith; but he would not withhold his sympathy from the suffering.

2. His authority was exercised over the evil spirit; for he rebuked and bade the demon to come out, and this with a commanding voice, which even so potent an agent of evil could not resist.

3. His healing, gracious aid was extended to the boy. When the sufferer seemed as if dead, by reason of the exhausting convulsions in which the departing demon displayed his malicious power, the Lord of life took him by the hand and raised him up, and he arose. How beautiful and encouraging an illustration of our Lord"s personal interest in, and spiritual contact with, those whom he commiserates, relieves, and saves!

APPLICATION.

1. There is no case of need, sin, and wretchedness beyond the power of Christ to aid.

2. There is no faith, however feeble, which will not justify an approach to Christ, and elicit his compassion and his willingness to help.

3. By spiritual discipline Christ"s people may train themselves for grappling with every form, however extreme, of human misery and helplessness.

Vers. 14-29. The cure of the demoniac child.

This stands out in striking contrast with the halcyon hour on the mountain with which the three had been favored. Their brethren were experiencing a greater difficulty than they had ever yet known. But the discussion of the saying they had kept, formed for the three an intermediate step down into actual life, and daily events and troubles. Christ, on the other hand, appears to have received a greater fullness of Messianic consciousness and power through his transfiguration, as was his wont after similar retirements into spiritual seclusion. This incident affords a view of Christs manner of dealing with exceptional difficulties in spiritual service.

I ACCREDITED SERVANTS OF CHRIST WERE BEING DESPISED AND DISCOURAGED. (Vers. 14-18)

1. Their spirit was being daunted. The people ceased to respect them, and the scribes began to turn the failure to account as an argument against their Lord. What could they say or do? Their Master was absent, and they were at their wits" end. A situation with its parallels in every age of the Church. Moral phases of individual, social, and national life which seem to defy remedy or even amelioration. Difficulties and failures in mission work, etc.

2. Their usefulness was at a standstill. The enemies of their cause had now the upper hand, and they were pressing them with objections and sneers. Perhaps they were even asking why their Master had gone away so mysteriously, and left them to cope with difficulties for which they were unequal. It was high time Jesus should come to their rescue. And lo! as the thought arose within them almost despairingly, he appeared! "The multitude, when they saw him, were greatly amazed." He had come just at the right moment, as if he divined the need for his presence.

II THEIR MASTER MADE THE DIFFICULTY AN OCCASION FOR SPIRITUAL REBUKE AND INSTRUCTION.

1. To the people, or generally. He laments their want of faith, and slowness to receive the things of God. They had the highest reasons for faith his works and himself in their midst, and yet would not believe. He gives vent to the feeling of weariness and moral disgust which overcame him, and in the face of which he still labored and forbore. The want of faith, only immediately manifested towards the disciples, was in reality towards himself. That was the root and spring of their readiness to cavil, and their questionings and arguments.

2. To the father. His conversation with Christ is made by the latter a perfect spiritual discipline. Already the dealings of God had been experienced in his home and heart, and that which has been begun is carried to a successful issue. It is amongst the compensations of great sorrows that, if they do not themselves induce a high spirituality of mind, they, at all events, help us to feel our need of the Savior. There was a preparatory work already done, and Christ wastes no advantage thus gained. Having signified his willingness to undertake the cure, he begins to question the father, partly as an expression of sympathy, partly to show the true character of the case. In this he succeeds in eliciting an expression of the sceptical spirit of the man: "If thou canst do anything, have compassion on us, and help us." Here there is room for a commencement, and the Savior repeats in grieved astonishment, If Thou canst!" It was a qualification that had no business in such a request, and it showed how poor was the spiritual life or power of the man. He then declares the grand condition of all his cures, "All things are possible to him that believeth;" which in this connection meant that all the blessings Christ conferred were given only in response to faith, but where that was there was no limit with regard to their bestowal. He did not mean that any request, of whatever kind it might be, would be granted if it were only accompanied by faith, but that all requests that were the outcome of a Divine faith, and consequently subject to its conditions as, for instance, their being agreeable to God"s will would be granted, however hard they might appear to man. This remark awoke the slumbering spiritual nature of the father, whose love for his son was also at work to quicken his susceptibilities, and he cried out, "I believe; help thou mine unbelief." There is great difference of opinion as to the true meaning of these words, and no certainty would seem to be attainable; Yet that they reveal a low, self-contradictory spiritual state is evident. Still, progress is perceptible. He at least knows his shortcoming, and has asked for its removal. That was probably effected by the cure of his son, which took place, not because of satisfaction with the father"s confession a very faulty one at best but through desire to prevent tumult, etc.; for when he saw that a multitude came running together ," he quickly completed the miracle. But even in his expedition there is no hurry. The whole scene is solemn and expressive, and must have had a strong influence on all who looked on.

3. To the disciples. A call to a more intense and elevated communion with God. Prayer (and fasting) was a means to that. Faith is thus seen to be a condition both of getting good and doing good. It is because Christians live habitually on such a worldly plane that they lack power. Oneness in heart and life with God would remove "mountains." This power should be sought by all.

III HE MADE IT ALSO AN OCCASION FOR MORE SIGNAL DISPLAY OF HIS GLORY. The delay, failure of disciples, gradual extraction of all the circumstances of the case from the father, etc., all tended to increase the moral effect of the final exercise of power. His authority as the moral Governor of the universe, and Destroyer of the works of the devil, is also vindicated in addressing the demon. Not less, but far more, awful are the effects of sin upon the soul. Its expulsion is a work of Divine power and grace, and exhaustive of the nature in which it has dwelt. It is for Christ to raise up and revivify the poor wreck, the spiritual impotency that survives. So are the failures of weak disciples retrieved, and where disgrace is, humanly speaking, inevitable, the glory of God is revealed. The servants of Christ may despair of themselves, but never of him. M.

Vers. 14-28. The healing of the lunatic youth.

Descending from "the holy mount," where he had "received honor and glory from God the Father," a scene presented itself in direct contrast to "the majesty" of which the favored three had then been "eye-witnesses.

Around the disciples "they saw a great multitude, and scribes questioning with them." They had suffered a painful defeat. One of the multitude had brought to them his son, having "a dumb spirit;" and he spake to the "disciples that they should cast him out; and they were not able"! A more pitiable object could scarcely be imagined. "From a child" he was "epileptic," and suffered "grievously;" "the spirit ofttimes" casting "him both into the fire and into the waters" as if "to destroy him;" and so dire was its influence over him that, as the father said, "wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth, and pineth away;" "it teareth him that he foameth, and it hardly departeth from him, bruising him sorely;" and when it "taketh him" he, in inarticulate tones, "suddenly crieth out." To add to the sadness of the case, the spirit was "unclean," compelling its victim to acts of filthiness. The poor boy, too, suffered the grievous aggravation of being "dumb," so that he could not tell out his sorrows; and he was "deaf," so that no word of strengthening consolation could be spoken to him. It was almost a misfortune to him not to be blind, for he could contrast his sad state with that of other youths around him. The father, wearied and disappointed with long and daily watching for it seized him "suddenly and unable to find relief, brought him to the disciples, and met the sad rebuke of their inability. "They could not" cast him out. As a last resource, with timid, wearied heart, and with a hesitancy that surely found its justification in the failure of all efforts to obtain relief, he brought him to Jesus, uttering the word so descriptive of timid doubt, "If thou canst do anything, have compassion on us, and help us." It is now that he who bears alike our sins and sorrows, who "bears with" our weakness and our ignorance, who, even in his greatest works, strives so to work as to teach, corrects the imperfect view of the father, and makes his demand even upon his faulty faith, gently rebuking his pardonable insinuation. "It is not, "If I can," but, "If thou canst! And he adds for all ages the all-inclusive teaching, "All things are possible to him that believeth." Christ"s words, even of correction, rouse faith. The assurance that "all things" were "possible" to faith drew forth from the tremulous lips the profession of faith, "I believe;" while the tearful eyes (margin) bore witness to the genuineness of the confession hidden in the lowly prayer, "Help," and therein forgive, "thou mine unbelief." It is enough. With his word, in presence of a "multitude" that "came running together," he cast out the dumb and deaf spirit, and commanded him to "enter no more into him." The scene is full of teaching:

I ON THE SAD CAPACITY OF THE HUMAN LIFE FOR SUFFERING AND DEGRADATION.

II ON THE GLORIOUS POWER OF CHRIST TO HEAL AND RESTORE THE UTMOST DISORGANIZATION AND DEGENERATION OF THE HUMAN LIFE. It is an instance of his "power over all the power of the enemy." With such a picture before their eyes, who need hesitate to come to Jesus, in any need whatsoever? But the greatest teaching lies in the words spoken to the disciples in reply to their demand as to the reason why they "could not cast it out, of your little faith.

III For us and for all, a third teaching, on THE POWER OF PRAYER AND FAITH, lies openly on the face of the Lord"s words to the distressed father. It is impossible to read the Gospels without learning that in Christ"s view the exercise of Divine power over the suffering human life is often suspended on the attainment of certain conditions on the part of the sufferers. There is a fitness of things. Suffering and need seem to come of departures from the Divine order. The voluntary return to that order is most aptly, perhaps most easily, expressed by "faith." It indicates the lowly submissiveness of the spirit. It is the plasticity of the clay which truly prepares it for the hand of the potter. It is the least, and yet the best, self-fitting work that can be done by any who would experience "the power of the Lord to heal." It is at once the acknowledgment of the human impotence, need, and receptivity; it is the symbol of departure from all other and competing helpers; it is an acceptance of the Lord himself, and in and with him the germ of all healing, whether of body or soul. G.

Vers. 14-29. The demoniac.

I WANT OF SPIRITUAL POWER IS CAUSED BY WANT OF FAITH. Faith is a mighty word in the gospel. It really includes all the energies of knowing, feeling, and willing; it is the entire affirmation of the man in favor of truth, goodness, and love. It is life in the power of God. In a sense it is unnatural to be without faith, for it is the pulse of the world. If we have not this we are weak, we cannot move a step beyond the bounds of actual: knowledge can take nothing for granted.

II FAITH, WHEN WEAK, BECOMES DIMINISHED BY ASSOCIATION WITH THOSE WHO HAVE NONE. We become cowards or braver in company: pessimists or optimists. We trust in the good order of the world as God"s, or give up everything for lost to the devil. "God desires from all eternity cheerful and brave sons," says Luther. Let us keep company with cheerful and trustful souls.

III ON THE OTHER HAND, STRONG FAITH IS COMMUNICATIVE AND INSPIRING (J. H. Godwin). Tell an invalid he is looking ill, and you make him feel worse. Tell him he is improving, and his faith in his physical future will revive at the brighter picture. We are governed by imagination, and faith is a kind of imagination. It is exposed to the most contagious influences for health or disease. Whenever a strong deed is done, or mighty word spoken"Our hearts, in glad surprise, To higher levels rise,

IV FAITH IS THE CONDITION BOTH OF DOING AND RECEIVING THE HIGHEST GOOD. Faith gives a mental picture, distinguished from other mental pictures in that it is as good as reality to him who views it. Now, we must have the distinct idea of a good to be received before we can place ourselves in the attitude to receive it; or of the good to be done and the possibility of doing it, before we can set about attempting it. The question then arises Can faith be commanded by the will? The answer is Not directly. "Paint a fire, it will not therefore burn." But the rebuke of Jesus implies that the disciples ought to have had faith. And the lesson is that faith may indirectly be obtained, be promoted, fostered, and preserved by communion with God. J.

Vers. 14-29. Parallel passages: Mat_17:14-21 Luk_9:37-43. Healing of a demoniac youth, after the disciples" failure.

I STRIKING CONTRAST. We can scarcely imagine a greater contrast than that which is here presented between the scene on the mountain and that in the plain below the tranquillity of the one, the tumult of the other; the calm repose of the one, the unrest of the other; the blessedness of the one, the distress of the other; the gladness of the one, the sadness of the other; the glory of the one, the gloominess of the other; the heavenly quietude of the one, the unseemly wrangling of the other; the happiness of the one, the misery of the other; the ecstatic rapture of the one, the excruciating pain of the other; the confidence and comfort of the one, the disputatious unbelief of the other. The contrast was just that which we can conceive to exist between the holiness of heaven and the sinfulness of earth. The contrast is transferred to the canvas and made visible and palpable in the great picture of "The Transfiguration," by Raphael.

II DESCRIPTION OF THE ILLNESS. This illness may be distributed into three elements the supernatural, the natural so called, and the periodical. By the supernatural we understand the demoniac possession. This poor boy was under the influence of a foul and fiendish spirit that made him deaf and dumb. The natural element, if natural may be applied in any sense to a state that is abnormal and unnatural because the result of sin, consists in the fearful manifestations, consisting of epileptic fits, madness, convulsions, grinding the teeth, foaming at the mouth, and pining away. The periodical element is the fitful paroxysms, the crises of which were synchronous with the changes of the moon, so that "demoniac "and "lunatic" were both applied, and properly applied, to this peculiar case.

III A DOUBLE PERSONALITY. The change of subject with respect to the verbs used in this description brings into view a startling fact and exhibits a strange complication. Two personalities, or two personal agencies, are here combined, and the union between them is so close and complete that the transition from the one to the other is as singular as sudden. Thus the first two verbs descriptive of the sad condition of this wretched sufferer have for their subject, though not directly expressed, yet distinctly implied, the demon. He it is of whom the poor father of the unhappy boy says "Wheresoever it taketh him or, more literally, wheresoever it seizeth (katalabh) him teareth, or dasheth down, or breaketh (rhssei) him." This is very graphic, and as terrible as graphic. The demon so convulsed the lad as if he would dislocate the entire frame or dismember his whole body, breaking limb from limb. But the remaining verbs in the description, as it passes rapidly from the agent to the sufferer, require a different subject; for it is only the boy of whom it can be said, "He foameth," "grindeth his teeth," "becomes parched" (xhrainetai ), or" pines away." The same curious commingling of terms some applicable to the demon, and others the possessed to occurs in describing the paroxysm which came on when the lad was brought into our Lord"s presence. In the expression, "when he saw him," the participle is used, and is in the masculine gender, so that it appears to refer to the boy, and if so, it must be used absolutely; but if it apply to the unclean spirit, the word pneuma , spirit, is neuter, and thus it must be constructed ad sensum, and indicate the personality of that spirit; in either ease, there is an irregularity of construction arising from this unusual blending of personal agencies.

Further, when the demoniac or the demon saw Jesus, the demon or unclean spirit grievously tore (esparaxen , from spaw , whence spasm, and signifying "to pall to pieces," not the same verb as that used in ver. 18) or convulsed the poor demoniac; while he fell on the earth and wallowed (akin to the Latin volvo), that is, rolled himself (kuliw equivalent to kulindw , used of rolling in the dust, in token of grief), foaming.

IV THE ARRIVAL OF JESUS ON THE SCENE. Soon as the crowd saw him, they were quite amazed perfectly astounded, the prepositional element in the compound verb implying the greatness of their astonishment. But what caused their excessive amazement? It might be

(1) the suddenness of the appearance of one whom they had been looking for in vain; but now that they had ceased to expect him, all at once, to their surprise, he is seen approaching; or

(2) it is concluded by some, on rather slender grounds, that the term used does not denote mere surprise, much less joyful surprise, at the sudden and unexpected appearance of the Savior, but rather a degree of alarm or perplexity on account of expressions to which utterance had been given in the dispute between the disciples and the scribes in our Lord"s absence, and in reference to his power of casting out devils. There is much more probability

(3) in the opinion that the astonishment was occasioned by some remnant of the heavenly radiance still beaming on and brightening his countenance. This view is strongly supported by the analogous case of Moses, of whom we read that, on his descent from Mount Sinai, "the skin of his face shone," so that Aaron and the children of Israel "were afraid to come nigh him." If this explanation be accepted, there is in the two cases a similarity and a dissimilarity: the brightness of Moses" face made the onlookers afraid, and deterred them from approaching him; the heavenly splendor that still lingered on the countenance of the Savior affected the spectators in the very opposite way, attracting them to him. Accordingly, while some waited for his approach, as appears from St. Matthew"s account, which speaks of his coming to the multitude, others, detaching themselves from the crowd, sallied forth to meet him, running to him, as we learn here from St. Mark; while St, Luke informs us that on his coming down from the hill much people met him. The accounts of St. Matthew and St. Luke are thus harmonized by St. Mark"s statement, from which we rightly conclude that part of the crowd went to meet him, and part waited where they were for his approach. Their salutation, including, as we think, welcome and friendly greeting, if not from the scribes, at least from the rest of the crowd, is opposed to the notion of perplexity or alarm referred to in (2). Our Lord"s popularity with the multitude had not yet suffered any diminution, nor begun to wane. He finds on his arrival that a somewhat keen discussion had been going on between two parties very unequally matched the scribes, with their general learning and special Biblical lore, on the one hand, and his disciples, illiterate and imperfectly enlightened, on the other. The surrounding crowd, divided, most likely, in sentiment, and acting as partisans some favoring the disciples and some the scribes expressed approbation and disapprobation accordingly. The subject of disputation may be readily inferred from the sequel. Meantime our Lord asks the scribes with authority, "What question ye with rather at, or against (prov) them?" or, better perhaps," Why question ye with them?" What proper ground is there for such acrimonious questioning? What sufficient reason can be shown for it? But another reading, having the reflexive pronoun, is represented by the margin yourselves," or "with one another;" in which case both scribes and disciples are addressed in common.

V APPLICATION OF THE DEMONIAC"S FATHER. To our Lord"s interrogatory, one of the multitude, or rather one out of (ek) the multitude, stepping forward, volunteers an answer. He felt that his child"s misfortune had given occasion to the altercation, in which the disputants had waxed warm, if not angry, and that it devolved of right on him to make the requisite explanation. Another and a more urgent reason calling for his interference was his paternal solicitude. "I brought hnegka . He aorist some short time ago my son to thee;" such had been his intention, as he had not been aware of the Savior"s absence. "I spake to thy disciples, in thy absence ina . denoting here the purport of what he said, as also the purpose for which it was said. He that they should drive the demon from my son; but they could not;" while it must be observed that this verb is not an auxiliary, nor even a part of dunamai but a stronger term (iscusan) which, preceded by the negative, means that they had not strength enough for such a difficult operation. After stating, in reply to a question of our Lord about the length of time the. suffering had lasted, that his son had been afflicted in this shocking manner from childhood, he went on to enumerate other aggravating circumstances of the affliction, to the effect that the demon often cast him into the fire and into the waters to destroy him. He then concluded with the remarkably earnest appeal, "If thou canst do anything, have compassion on us, and help us." The expression bohyhson (from boh , cry, and yew , to run) is very significant, being equivalent to "hasten to our cry for help;" it is more than succor (from sub and curro, to run). He which means to run to one"s aid; it is "run to our aid at our earnest, urgent cry for help." The compassion is taken for granted, being expressed by a participle; and it also is a very expressive word, denoting the yearning of the bowels or heart in tenderness and pity.

VI THE SAVIOUR"S ANSWER. Our Lord utters a reproof on the ground of their want of faith. In that reproof he includes his own disciples, the scribes who had been in conflict with them, and the father of the afflicted boy one and all comprehended in the "faithless generation" of that time. The failure of the apostles to drive out the demon had been a matter of humiliation to themselves, and of exultation to those hostile scribes, who had, no doubt, made the most of this case of unsuccess; and that failure had been owing in part to weakness, if not want, of faith. The scribes all along had acted the part of obstinately incredulous sceptics. The distressed father, earnest as he was, and eloquent as he was in his appeal, betrayed much weakness of faith, saying, "If at all thou canst if in any way thou canst," or "if thou canst do anything." This refers the matter of cure to the power of Christ; the leper resolved the cure in his case into the will of Christ, "If thou wilt, thou canst." How prone we are to circumscribe the Savior by our own narrow conditions! and yet he shows us demonstratively that he is above and independent of all such limitations. He proved to the leper his possession of the will, and to the demoniac"s father his possession of the power; and to us, through both, his ability as well as willingness to do to us and in us and for us "exceeding abundantly above all we can ask or think." The limitations are all on one side all on our side, and are owing to the weakness of our frail and naturally faithless humanity. The possession in the present instance had been from childhood. The distress was thus of comparatively long standing; it had become chronic; it was an apparently hopeless case. It had defied the power of the disciples, and baffled their utmost skill and strength. While this failure had lowered them in the estimation of the crowd, and left them at the mercy of the biting taunts of the sarcastic scribes, it at the same time lessened still more the faith of the unhappy parent. The cure, therefore, which our Lord effected in this seemingly hopeless, certainly desperate case, holds forth encouragement to the weakest and the worst those morally so to apply to him.

VII HIS APPLIANCE. The first direction is, "Bring him unto me:" you have tried the power of my disciples; I now invite you to try mine. You have been disappointed by their failure; but I will remedy that failure by my favor to thee and thine. You have been disheartened too much disheartened; I now bid you take heart of hope. His next step was to secure the confidence and strengthen the faith of the father; and for this purpose he employs his own words and

(1) according to the common reading he said to him the (to) saying, "If thou canst believe, all things are possible to or possible to be done for him that believeth." But

(2) the word pisteusai is omitted in three or more of the oldest uncials, in several versions, by the critical editors Tregelles and Tischendorf, and by Meyer and some commentators; and with this omission the sentence reads, Jesus said unto him, As for thy If thou canst, all things are possible to him that believeth." And

(3) some, putting the acute on the antepenult pisteusai . He take it to be imperative aorist middle, and translate, Believe what you expressed by your If thou canst, all things are possible to him that believeth." Again,

(4) others take it interrogatively," The If thou canst? or What? If thou canst? " so that the sense is as if he asked, "Is this what you say?" or, "Do you really mean this?" The man"s own words were thus thrown back on him, and by this judicious retort he is brought to understand that faith in the Savior"s power and propitiousness is a prerequisite for the bestowal of the boon he sought; he is also brought to feel that the hand of faith must likewise be outstretched for the reception of spiritual benefits and blessings; at the same time he is made conscious of the great deficiency the entire inadequacy of his faith for the attainment of the favor he is so anxious to obtain. Suspending his petition on behalf of his son, but resuming his request with the same term and now in his own interest, he called aloud, with eyes brimful of tears if this reading (meta dakruwn) is accepted, at all events affectingly and touchingly, "Lord, I believe; help thou mine unbelief." He affirms the possession of belief, but that belief is so weak as to be scarcely worthy of the name; that he has some faith, but that faith is small, exceeding small, like a grain of mustard seed. Persuaded that his faith is too insignificant to satisfy the condition, he prays

(1) for its increase; in other words, he seeks to be helped against his unbelief. Another interpretation, though advocated by some good and great men, to the effect,

(2) "Help me, notwithstanding the weakness of my faith," has but little, we think, to commend it to favor and acceptance. Now at length all is ready for the beneficent operation; the people are running together to the place, or running together yet more (epi He denoting intensity or addition). He when our Lord addressed the unclean spirit in terms of stern rebuke, and words of unmistakable authority, saying, "I" egw expressed, and so emphatic and distinctive I, thy Master; I, whose authority you cannot evade; I, whose word of command you dare not disobey; I, not my disciples, who were nonplussed by the strange and sudden outburst of thy fiendish malignity; I order thee to come out of him at once, and never again to enter into him.

VIII THE COMPLETENESS OF THE CURE. The command to "enter no more into him" may be attributed to the weakness of the father"s faith to assure him there would be no relapse, to convince him there would be no return of the paroxysm; it may also be owing in part to the malignant obstinacy of the foul fiend, who now, after crying aloud, and after convulsing the poor boy"s whole frame with a horrible spasm, came out of him, leaving him all but dead, so that the many said he was dead. The great primary act of expelling the demon had been accomplished, but the effect of his long dominion over the lad, and the shock to his system at departure, left him so thoroughly exhausted and prostrate that a second miracle was required to supplement the first. In consequence, our Lord seized him by the hand, or seized his hand, and lifted him up, so that he stood upon his feet well and sound and strong, as though the whole had been but the memory of a troubled dream. An explanation was subsequently given to the disciples touching their inability in the present case, and their want of success in the exercise of a gift which had been bestowed, and which had been most probably effectual in other instances. The explanation appears to have respect to the character of the demon, and the conduct of the apostles themselves. First, there is mention of "this kind," by which some understand

(1) the race of demons in general race of all demons," according to Euthymius; others limit the expression to

(2) a special kind of spirits, peculiarly obstinate and stiff-necked, and consequently more difficult to be driven out; while a recent authority on the subject suggests that the reference is to

(3) a class of demons which manifested their presence by unexpectedly sudden and frightfully severe outbreaks, and for the expulsion of which the exorcist or physician operating required uncommon presence of mind and strength of nerve, as well as vigorous exercise of faith. But, waiving a discussion of this doubtful kind, and merely expressing our preference for the second of the opinions stated, we may notice briefly a strange term employed here, namely, go out (exelyein). If the statement in which this word is used is to be interpreted literally, the meaning appears to be that demons of this kind could not go out, even if they would, of the persons possessed by any other means or in any other way than in the use or by the exercise of prayer and fasting. If this be the real, as it is the literal meaning, it is a circumstance of a strange, inscrutable kind; and, among matters more or less mysterious, it is not the least so. We may, however, give to the words a freer interpretation and take them in the more ordinary sense, that this kind can be expelled by nothing but by prayer and fasting. The conduct of the apostles themselves had most to do with their powerlessness to cast out the demon in this instance. They had received the requisite power, as we read in Mar_6:7 that, in sending them forth by two and two, he "gave them power over unclean spirits;" but they had neglected the discipline indispensable to the efficient and successful employment of that rower. Two circumstances in close connection with this neglect are assigned as the cause of failure weakness of faith is mentioned by St. Matthew, and neglect of prayer is hinted by St. Mark. We may regard them as standing together in the relation of two joint causes, or rather as cause and effect in relation to this matter neglect of prayer being the former, and debility of faith the latter.

PRACTICAL LESSONS.

1. We learn the important duty of parental solicitude for the spiritual as well as, or rather more than, for the bodily, well-being of their offspring. In the case of the Syro-phoenician woman we saw how she identified herself with her afflicted daughter, saying, "Lord, help me!" Here likewise the father of the demoniac makes common cause with his child, in the words, "Have compassion on us, and help us!" Especially should we travail, as in birth, till Christ is formed in their heart, and till by grace they are enabled to renounce the devil and all his works.

2. Great importance attaches to the element of time. The demon got possession early of this sorely distressed boy, and the demoniac power seems to have grown with the child"s growth, and to have strengthened with his strength, so that dispossession had become next to an impossibility. The apostles were not competent to the task, and when our Lord, in the exercise of his almighty power, expelled him, it was only after he had made horrid havoc of the lad"s system, frightfully convulsing him and leaving him half-dead. So, if Satan unhappily gain the ascendant in a young heart, he will do his best to blight the whole life; he will hold his dominion with tenacity, and, if possible, to the end; he will seat himself firmly on the throne of the affections, and exercise a despot"s sway; his dethronement will be attended with the greatest difficulty; and if, by Divine mercy, his power is at last overthrown, it will cost pain of body, distress of mind, and grief of heart. Oh, how careful young persons should be to guard against the solicitations of the evil one, and to resist his power! How determined not to yield to his temptations, and to vanquish youthful lusts that war against the soul! How resolved, by the aid of Divine strength, to keep him out, remembering how difficult it is to get him out once he has gained an entrance, and especially if he has gained it early!

3. Every gift that God bestows should be diligently cultivated, andhusbanded with care. The power bestowed on the apostles was, as we have seen, lost through their own remissness. Faith required to be kept in healthy exercise and active vigor; devotion and self-denial were required for its maintenance. The neglect or undue performance of these left them weak before the power of the evil one, and caused them to be humiliated in the presence of their enemies. Thus it was with the apostles and miraculous gifts. How much more is such likely to be the case with ordinary persons in the exercise of ordinary gifts! We greatly need to use all the means that tend to strengthen faith; above all, we must pray earnestly, in the beautiful words suggested by this passage "Lord, increase our faith;" avoiding at the same time any and every indulgence that might weaken faith or slacken prayer. "Restraining prayer we cease to fight; Prayer keeps the Christian"s armor bright; And Satan trembles when he sees The weakest saint upon his knees.

4. This passage cannot legitimately apply to any attempt at working miracles in the present day. The age of miracles is past. The power thus possessed by the apostles was not to continue, and needed not to continue, after the great purpose for which miracles had been bestowed had been attained. Faith and prayer and fasting cannot of themselves confer the power; they were needed to sustain it only where it had been bestowed; they were required for its successful exercise where it did exist.

5. The greatness of the believer"s privilege is immense, yet not without certain well-defined limits, "All things are possible to him that believeth:" this appears to comprise at once omnipotence in action and universality in possession. To the former we have the parallel statement of St. Paul, "I can do all things through Christ which strengtheneth me;" or rather, "in (en) Christ that giveth me inward strength (endunamountai);" and thus the strength as to its source is obtainable by virtue of living and lively union with Christ, while as to its nature it is spiritual. But the reference is rather to what it is possible for us to get than to do; and so all things are ours, for "we are Christ"s, and Christ is God"s." There are here two limitations which, though not expressed, must be implied:

(1) The first limitation restricts the "all things" to things truly beneficial beneficial spiritually as well as temporally, beneficial for eternity rather than for the brief relations of time; they are such things as are thus of real benefit, when regard is had to the believer"s condition and present position.

(2) The second limitation has respect to the circumstances of others, that is to say, of those with whom we come into close contact, or with whom we have to do and deal in the affairs of life. All things are thus possible to be attained by the believer, as far as they are consistent with his real benefit, and compatible at the same time with his relations in the widest sense relations to his Father in heaven and to his fellow-man on earth. Such is the potentiality of faith it extends to all things; such, too, is its practicability, excepting only such things as, at the present or in the long run, do not comport with his own personal good, as also with his relation to God, whose glory is paramount, and to his fellow-man, whose good, as well as our own, we are in duty bound to seek. J.J.G.

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; Luke ix, 37.

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

Casting Out a Deaf-and-Dumb Spirit.

The return to the plain:

v. 14. And when He came to His disciples, He saw a great multitude about them, and the scribes questioning with them.

v. 15. And straightway all the people, when they beheld Him, were greatly amazed, and, running to Him, saluted Him.

Jesus had been gone over night, leaving His other disciples (except Peter, James, and John) in the plain. It is immaterial, once more, whether they were in Galilee or still in the neighborhood of Caesarea-Philippi at this time; also, whether the apostles in His absence had preached and performed miracles. But when the Lord returned to His disciples, He saw, even from a distance, that there was some unusual commotion. They were in the midst of an excited crowd, and there were some scribes, probably from the neighboring synagogue or even from Jerusalem, disputing with them. Things were apparently not running very smoothly in His absence. Immediately, as soon as the people saw and recognized Jesus, they were amazed with joy. They had not expected to see Him so soon, and matters were approaching a crisis here; so it was with a feeling of relief and joy that they all welcomed Him. Running to Him, they saluted Him most respectfully. "The situation is easily conceivable: The disciples have tried to heal the boy and failed; the scribes, delighted with the failure, taunt them with it, and suggest by way of explanation the waning power of the Master whose name they had vainly attempted to conjure with. The baffled nine make the best defense they can, or perhaps listen in silence. " For that reason also the people were delighted to see Christ, because they wanted to see fair play and hoped to see a miracle.

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 had made him deaf and dumb from his childhood, and oft-times cast him into the fire and water, but rather to torment than to dispatch him. O how does Satan, the malicious tyrant, rejoice in doing hurt to the bodies, as well as the souls, of mankind! Lord, abate his power, since his malice of evil spirits! and how watchful is thy providence over us to preserve us, when Satan is seeking, by all imaginable means and methods, to destroy us!

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

Observe, 3. The circumstance of time; Satan had got possession! of his person very young, in his youth; nay, in his childhood: and O how hard was it to cast him out after such long possession! The disciples could not do it, with all their power and prayers; and when our Saviour himself, by the power of his Godhead, did dispossess him, it was with foaming and rending that he left him.

Thus, when Satan gets possession of persons hearts in their youth, O how hard will it be to cast him out! It will put the soul to great grief, great pain, great sorrow of heart. Satan will endeavour to hold his own, and keep the sinner his slave and vassal, if all the power of hell can keep him.

Lord! convince young persons, that it is easier to keep Satan out, than it is to cast him out of the possession of their hearts.

Observe, 4. 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, till we despair of the creatures help. But why could not the disciples cast him out? Christ tells them, because of their unbelief; that is, because of the weakness of their faith, not thte total want of faith.

Whence learn, That secret unbelief may be hid and undiscerned in the heart, which neither others not ourselves may take notice of until some trial doth discover it.

Observe, 5. The poor man’s humble request, and Christ’s gracious reply. If thou canst do anything, help me, says the father; If thou canst believe, all things are possible, says our Saviour.

Note thence, That the fault is not in Christ, but in ourselves, if we receive not that mercy from him, which we desire and need. There is no deficiency in Christ’s power, the defect lies in our faith. Hereupon the man cries out with tears, Lord, I believe; help thou mine unbelief. If these were tears of joy for the truth of his faith, then we may gather, that the lowest degree and least measure of faith is matter of joy unspeakable to the owner and possessor of it: if these were tears of sorrow for the weakness of his faith, then we may collect, that the remains of unbelief in the children of God do cost them many tears; they are the burden and sorrow of gracious souls. The father of the child cried out with tears, Lord, I believe; help thou mine unbelief.

Observe, 6. With what facility and ease our Saviour cast out this stubborn devil, that had so long possessed this poor child, even with a word speaking. How long soever Satan has kept possession of a soul, Christ can eject and cast him out both easily and speedily; one word of Christ’s mouth is sufficient to help us out of all distress, both bodily and spiritual. Yet did our Lord suffer the wicked spirit to rage and rend the child before he went out of him; not from any delight in the poor child’s misery, but that the multitude, seeing the desperateness of the case, might the more admire the power fo Christ in his deliverance.

Observe, 7. The sovereign power and absolute authority, which Christ had even here upon earth, when in his state of humiliation, over the devil and his angels; he commands him to go out, and enter no more into the child, and is obeyed. This was a proof and demonstration of the Godhead of our Saviour, that he had power and authority over devils, to command and over-rule them, to curb and restrain them at his pleasure.

And whereas Christ commands the devil not only to come ut, but to enter no more into the person; it implies, that Satan being cast out of his hold, earnestly desires to enter in again to recover his hold, and to regain his possession; but if Christ says, Enter no more, Satan shall obey his voice.

Observe, 8. The disciples enquire into the reasons why they could not cast this stubborn devil out, according to the power which he had given them to work miracles.

Christ tells them it was, 1. Because of their unbelief; by which understand the weakness of their faith, not their total want of faith.

2. Because they did not in this extraordinary case apply themselves to the use of extraordinary means; namely, Prayer and fasting.

Learn hence, First, That in extraordinary cases, where the necessities either of soul or body do require it, recourse must be had to the use of extraordinary means; one of which is an importunate application unto God by solemn prayer.

Secondly, That fasting and prayer are two special means of Christ’s own appointment for the enabling of his people victoriously to overcome Satan, and cast him out of ourselves or others. We must set an edge upon our faith by prayer, and upon our prayer by fasting.

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.

14. And when he came to his disciples. After the transfiguration. He saw a great multitude. For notes on this miracle, see Matt. 17:14–21. Compare Luke 9:37–42. Mark's account is the fullest. According to the Revision, Matthew says that the youth was an epileptic, and the symptoms given by Mark are those of epilepsy. Mark also states that he had been afflicted from childhood.

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:

When Peter, James, John, and Jesus came down from the mountain, they found the scribes arguing with the other disciples.

When they came to the disciples

Jesus, Peter, James, and John returned to the other disciples who had not gone with them up the mountain.

they saw a great crowd around them

"Jesus and those three disciples saw a great crowd around the other disciples"

scribes were arguing with them

The scribes were arguing with the disciples who had not gone with Jesus.

was amazed

It may be helpful to state why they were amazed. AT: "was amazed that Jesus had come" (See: Assumed Knowledge and Implicit Information)

translationWords

disciple

scribe

Jesus

amazed

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

14–29. CURE OF A DEMONIAC BOY

Mat 17:14-20. Luk 9:37-43

14. ἐλθόντες … εἶδον or εἷδαν ([1891][1892][1893][1894][1895]) rather than ἐλθὼν … εἶδεν ([1896][1897][1898][1899][1900]).

[1891] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[1892] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[1893] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[1894] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[1895] Codex Athous Laurae. 8th cent. Like N and Σ, it is written in silver letters on purple vellum. Contains Mar 9:5 to Mar 16:20, and, as in L, the shorter ending is inserted between Mar 16:8 and Mar 16:9. As in Δ, the text of Mark is specially good.

[1896] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[1897] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[1898] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[1899] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[1900] Codex Petropolitanus. 9th cent. Gospels almost complete. Mar 16:18-20 is in a later hand.

14. ἐλθόντες … εἶδον. See crit. note. Written from the point of view of one of those (Peter) who had been on the mount. Zahn, Introd. to N.T. II. pp. 494 f. Mt. and Lk. are different. The contrast between the peace and glory on the mount and the conflict below will never be forgotten so long as Raffaelle’s great picture, the last which he completed, survives. Compare Moses on the mount communing with Jehovah, and Aaron compromising with idolatry below.

πρὸς τ. μαθητάς. The Apostles who had not witnessed the Transfiguration.

γραμματεῖς. They had been successfully attacking the nine in the absence of the Master. Their presence in the North is evidence of their watchfulness. Some, however, would omit γραμματεῖς as a gloss—against all evidence—and make the disciples dispute with one another about their failure. We hear no more of these Scribes.

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.

14-29.] Healing of a possessed lunatic. Mat 17:14-21.Luk 9:37-42Luk 9:37-42. The account of Mark is by far the most copious: and here, which is very rarely the case in the official life of our Lord, the three accounts appear to have been originally different and independent. The descent from the mountain was on the day following the transfiguration, Luke ver. 37.

14.] The Scribes were probably boasting over the disciples, and reasoning from their inability to that of their Master also.

As Stier remarks, there is hardly such another contrast to be found in the Gospel as this, between the open heaven and the sons of glory on the mount, and the valley of tears with its terrible forms of misery and pain and unbelief. I have already in the notes to Matt. spoken of the noble use made of this contrast in the last and grandest picture of the greatest of painters—the Transfiguration of Raffaelle.

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

14-29. Healing of a demoniac, on the return from the mountain, whom the disciples left behind had failed to heal, owing to their lack of faith.

On his return from the mountain, Jesus finds a multitude gathered, and a dispute going on between his disciples and some Scribes about a failure of the disciples to heal a demoniac boy, whom his father had brought to them. Jesus cries out against the unbelief which had caused this failure, and orders the boy to be brought to him. After some inquiries about the case, prompted apparently only by his interest in it, Jesus assures him that all things are possible to faith, which draws from the father the pathetic plea that he believes, but begs for help even in case of his unbelief. Whereupon Jesus orders the unclean spirit to leave his victim, which he does with a final convulsion, which seemed like death. But Jesus took him by the hand, and raised him up.

14. καὶ ἐλθόντες … εἶδον (-δαν)—and having come, they saw.

ἐλθόντες … εἶδον (WH. -δαν), instead of ἐλθὼν … εἶδεν, having come, he saw, Tisch. Treg. WH. RV. א BL Δ one ms. Lat. Vet.

καὶ γραμματεῖς συνζητοῦντας πρὸς αὐτούς—and Scribes disputing against them. The prep. denotes the hostility of the Scribes better than the dat.

πρὸς αὐτούς, instead of αὐτοῖς, with them, Tisch. Treg. WH. RV. א*et c. , BCGIL Δ 1, 28, 118, 124, most mss. Lat. Vet. Vulg.

This incident of the Scribes is introduced by Mk. alone, who, as usual, brings the scene before us, and not the bare event. The cause of the dispute was the failure of the disciples to cure the demoniac, which gave the Scribes a chance to throw doubt on their healing power.

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

The scribes. The particularizing of the scribes as the questioners, and verses 15, 16, are peculiar to Mark.

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