Marco 9:22 Commento

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 ofttimes it hath cast him into the fire,.... When he has been near it; so that one part or other of his body has been scorched, or burnt, and his life in danger: and into the waters to destroy him: when he has been near any brook, or river, it has thrown him into it, in order to drown him, as into the fire to burn him. The Ethiopic version before fire and water reads, "into the deep"; meaning either the sea or some deep pit, or off a precipice. All this is said to aggravate the case, and show the miserable condition the child was in, from the frequency of the fits, and the danger he was exposed to: but if thou canst do any thing. This man's faith was very weak, and perhaps weaker than when he first came from home with his child. He had brought him to the disciples of Christ, and they could not cure him; the evil spirit was as strong, or stronger in him than ever; he now lay in a violent fit, and in a most miserable condition; so that he was almost ready to despair of healing: some small hopes he had that Christ might be able to relieve in this case; but he puts an if upon his power, and earnestly entreats him, if he had any, he would put it forth: have compassion on us, and help us; his child that lay in such a deplorable condition, rolling on the ground at his feet; and himself, who was greatly afflicted for him: he tries, in very moving language, both the power and pity of Christ; and begs that if he had either, he would exert them on this occasion.

That faith is of advantage altogether, and that we can do as much as we believe. In Genesis: "And Abraham believed God, and it was counted unto him for righteousness." Also in Isaiah: "And if ye do not believe, neither shall ye understand." Also in the Gospel according to Matthew: "O thou of little faith, wherefore didst thou doubt? " Also in the same place: "If you have faith as a grain of mustard seed, ye shall say to this mountain, Pass over from here to that place, and it shall pass over; and nothing shall be impossible unto you." Also according to Mark: "All things whatsoever ye pray and ask for, believe that ye shall receive them, and they shall be yours." Also in the same place: All things are possible to him that believeth." In Habakkuk: "But the righteous liveth by my faith." Also in Daniel: "Ananias, Azarias, and Misael, trusting in God, were delivered from the fiery flame."

The Scripture indicates that this man was extremely weak in faith, as is evident at four points: from Christ’s saying that “All things are possible to him that believes;” from the saying of the man himself as he approached, “Help me in my unbelief;” from Christ’s commanding the devil to “enter no more into him;” and from the man’s saying again to Christ, “If you can.”

But if you can do anything, help us, have compassion on us. Jesus said to him: If you can believe, all things are possible to the one who believes. The Lord renders a fitting answer to the petitioner. For he himself said: If you can do anything, help us. And the Lord: If you can, he said, believe, I can have compassion and help you, for true faith deserves to obtain all that it healthily asks for. To which the leper who cried out faithfully: Lord, if you will, you can make me clean (Luke V), received a response suitable to his faith: I will, be clean (Ibid).

(ubi sup.) The answer of the Lord was suited to the petition; for the man said, If thou canst do any thing, help us; and to this the Lord answered, If thou canst believe. On the other hand, the leper who cried out, with faith, Lord, if thou will, thou canst make me clean, (Matt. 8:2. 3) received an answer according to his faith, I will, be thou clean.

(ubi sup.) Or by this demoniac are signified those, who are bound by the guilt of original sin, and coming into the world as criminals, are to be saved by grace; and by fire is meant the heat of anger, by water, the pleasures of the flesh, which melt the soul by their sweetness. But He did not rebuke the boy, who suffered violence, but the devil, who inflicted it, because he who desires to amend a sinner, ought, whilst he exterminates his vice by rebuking and cursing it, to love and cherish the man.

He also permits the child to be vexed, that in this way we might know the devil's wickedness, who would have killed him, had he not been assisted by the Lord. It goes on: And he asked his father, How long is it ago since this came unto him? And he said, Of a child; and offtimes it has cast him into the fire and into the waters to destroy him.

Speaking in a figurative sense, the demon casts people into the fire of anger and lust and into the stormy waves of worldly affairs.

(non occ.) Now he expresses in the words of his petition his want of faith; for that is the reason why he adds, But if thou canst do any thing, have compassion on us, and help us. For in that he says, If thou canst do any thing, he shows that he doubts His power, because he had seen that the disciples of Christ had failed in curing him; but he says, have compassion on us, to show the misery of the son, who suffered, and the father, who suffered with him. It goes on: Jesus said unto him, If thou canst believe, all things are possible to him that believeth.

This saying, If thou canst, is a proof of the freedom of the will. Again, all things are possible to him that believeth, which evidently means all those things which are prayed for with tears in the name of Jesus, that is, of salvation. By this also we are taught that our faith is tottering, if it lean not on the stay of the help of God. But faith by its tears receives the accomplishment of its wishes; Wherefore it continues, When Jesus saw that the multitude came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him. Again, a sinner foameth forth folly, gnasheth with anger, pineth away in sloth. But the evil spirit tears him, when coming to salvation, and in like manner those whom he would drag into his maw he tears asunder by terrors and losses, as he did Job. Further, in his being vexed from his infancy, the Gentile people is signified, from the very birth of whom the vain worship of idols arose, so that they in their folly sacrificed their children to devils. And for this reason it is said that it cast him into the fire and into the water; for some of the Gentiles worshipped fire, others water. Again, the Lord applies to the evil spirit what he had inflicted on the man, calling him deaf and dumb spirit, because he never will hear and speak what the penitent sinner can speak and hear. But the devil, quitting a man, never returns, if the man keep his heart with the keys of humility and charity, and hold possession of the gate of freedom.1 The man who was healed became as one dead, for it is said to those who are healed, Ye are dead, and your life is hid with Christ in God. (Col. 3:3.)

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.

If Thou canst Do any thing - I have already tried thy disciples, and find they can do nothing in this case; but if thou hast any power, in mercy use it in our behalf.

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.

but if thou canst do anything, have compassion on us, and help us--"us," says the father; for it was a sore family affliction. Compare the language of the Syrophœnician woman regarding her daughter, "Lord, help me." Still nothing is done: the man is but struggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The man had said to Him, "If Thou canst do."