Lange Commentary - Mark 9:14

Lange Commentary - Mark 9:14 - 9:29

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Lange Commentary - Mark 9:14 - 9:29

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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 ], What question ye with them? And one 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, 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 do anything, have ²³compassion on us, and help us. Jesus said unto him, 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, 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, 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.

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, ãåíåὰ ἄðéóôïò : the explanatory äéåóôñáììÝíç 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 èÜìâïò 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 ìçêÝôé åἰóÝëèçò , 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 ôü as a sign of quotation preceding the direct address (De Wette). For other explanations, see Meyer. We take the sentence as a breviloquence: “the if thou canst means, if thou canst believe.” Ôὸ åἰ äýíáóáé = åἰ äýíáóáé ðéóôåῦóáé . 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 âïÞèåé , 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:

Mar_9:16.— Áὐôïýò , B., D., L., Ä ., Vulg ate, Coptic, Æth., instead of ôïὺò ãñáììáôåῖò (Elzevir, Scholz, Lachmann in margin).

Mar_9:17.— Áὐôῷ must be inserted after ἀðåêñßèç , according to B., C., D., L., Ä . , Lachmann, Tischendorf, Meyer.

Mar_9:19.—Instead of áὐôῷ , it is preferable to read áὐôïῖò (A., B., D., L., Ä ., Versions).

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

Mar_9:23.—The ôὸ was omitted by many Codd. (D., K., M., U., Syriac, Persian) on account of its difficulty. Tischendorf omits the ðéóôåῦóáé , following B., C. *, L., D., and many Versions; Meyer says, it was an exegetical addition to the mere åἰ äõíῇ , 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.

Mar_9:24.—The ìåôὰ äáêñýùí is wanti ng in A.*, B., C.*, L., Ä ., Versions, [Lachmann, Tischendorf, Meyer.] The êýñéå is very doubtful; Meyer rejects it.

Mar_9:27.—Lachmann reads ôῆò ÷åéñὸò áὐôïῦ , a fter B., D., L., Ä ., Vulgate; Meyer cites in comparison, Mar_1:31 ; Mar_5:41 ; Mar_8:23 .

Mar_9:29.—The omission of íçóôåßᾳ by B. (which Tischendorf follows) is not decisive.

[“After omitting ðéóôåῦóáé , the clause ôὸ åἰ äýíç ( äýíáóáé ) 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 ôὸ , belonging to åἰ äýíῃ 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 ôὸ åἰ äýíῃ as a question, and ðáíôá äõí . ô . ðéóô . 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 ôß ôὸ åἰ äýíῃ .” Meyer, in loc.—Ed.)