Mark 9:28 Komentář

In this chapter, we have, I. Christ's transfiguration upon the mount (Mar 9:1-13). II. His casting the devil out of a child, when the disciples could not do it (v. 14-29). III. His prediction of his own sufferings and death (Mar 9:30-32). IV. The check he gave to his disciples for disputing who should be greatest (Mar 9:33-37); and to John for rebuking one who cast out devils in Christ's name, and did not follow with them (v. 38-41). V. Christ's discourse with his disciples of the danger of offending one of his little ones (v. 42), and of indulging that in ourselves, which is an offence and an occasion of sin to us (v. 43-50), most of which passages we had before, Mt. 17 and 18.

And he said unto them,.... Both to his disciples, and the multitude, verily I say unto you, there be some of them that stand here; that were then living, and upon the spot, which shall not taste of death, or die, till they have seen the kingdom of God come with power. When Jesus was declared both Lord and Christ, by the wonderful effusion of the Holy Spirit; the Gospel spread in the world both among Jews and Gentiles, in spite of all opposition, under the power and influence of the grace of God, to the conversion of thousands of souls; and that branch of Christ's regal power exerted in the destruction of the Jewish nation; See Gill on Mat 16:28. This verse properly belongs to the foregoing chapter, to which it is placed in the Vulgate Latin version; and so it concludes one in Matthew, and ought not to begin a new chapter.

And when he was come into the house,.... Perhaps into the man's house whose child he had healed, or into some other in these parts, for the sake both of retirement and refreshment: his disciples asked him privately, why could not we cast him out? The nine disciples, who were particularly concerned in this matter, fearing they had lost the power of casting out devils, conferred upon them, inquired of Jesus, when he was alone, why they could not cast the demon out of the child, when they had ejected unclean spirits out of many others; See Gill on Mat 17:19.

Fasting is the weapon of choice for battling with the more dreadful demons. Should we be surprised if the expulsion of the spirit of iniquity requires the indwelling of the Holy Spirit?

(ubi sup.) They feared that perchance they had lost the grace conferred upon them; for they had already received power over unclean spirits. It goes on: And he said unto them, This kind can come forth by nothing but by prayer and fasting.

And when He had entered into the house, His disciples asked Him privately: Why could not we cast him out? And He said to them: This kind can go out by nothing but by prayer and fasting. While teaching the apostles how the most wicked demon should be expelled, He instructed all to life, so that we may know that all the gravest temptations of either unclean spirits or men are to be overcome by fasting and prayers. The wrath of the Lord, when kindled in vengeance of our sins, can also be appeased by this singular remedy. Generally, fasting is not only to abstain from food but also to refrain from all carnal temptations, indeed, to contain oneself from all passions of vices. Likewise, general prayer is not solely in the words with which we invoke divine clemency, but also in all things which we do in devout faith as service to our Creator, as the apostle testifies, saying: Always rejoicing, pray without ceasing (I Thess. V). For how can anyone invoke God with words at all hours and moments without ceasing? But then we pray without ceasing when we conduct those works alone which commend us to the piety of our Creator. By which fasting and what prayer, with the Lord's help, we will vanquish and repel all the snares of the ancient enemy.

The disciples were afraid that they had lost the grace given to them by the Lord, and that this was why they could not cast out the demon. Notice also their reverence in that they approach Jesus privately. "This kind." Which kind? The kind of those who were demon-possessed at every new moon, or in general the entire kind of demons, which is not cast out except by prayer and fasting. Both the one who suffers from them and the one who wishes to heal must fast; both need this, but it is especially required of the sufferer himself. And one must not only fast but also pray, and not only pray but also fast. For true prayer is accomplished in this way, when it is joined with fasting; when the one praying is not weighed down by food, prayer comes easily and without difficulty.

That is, the whole class of lunatics, or simply, of all persons possessed with devils. Both the man to be cured, and he who cures him, should fast; for a real prayer is offered up, when fasting is joined with prayer, when he who prays is sober and not heavy with food.

The transfiguration of Christ, and the discourse occasioned by it, Mar 9:1-13. He casts out a dumb spirit which his disciples could not, vv. 14-29. He foretells his death, Mar 9:30-32. The disciples dispute about supremacy, and Christ corrects them, Mar 9:33-37. Of the person who cast out demons in Christ's name, but did not follow him, Mar 9:38-40. Every kind of office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, Mar 9:41, Mar 9:42. The necessity of mortification and self-denial, Mar 9:43-48. Of the salting of sacrifices, Mar 9:49; and the necessity of having union among the disciples of Christ, Mar 9:50.

THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45) And they were in the way--on the road. going up to Jerusalem--in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem. and Jesus went before them--as GROTIUS says, in the style of an intrepid Leader. and they were amazed--or "struck with astonishment" at His courage in advancing to certain death. and as they followed, they were afraid--for their own safety. These artless, lifelike touches--not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe--are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim: "The Saviour, what a noble flame Was kindled in His breast, When, hasting to Jerusalem, He march'd before the rest!" COWPER And he took again the twelve--referring to His previous announcements on this sad subject. and began to tell them what things should happen unto him--"were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.

Why could not we cast him out?