Teks -- Mark 9:1-24 (NET)

9:1 And he said to them, “I tell you the truth, there are some standing here who will not experience death before they see the kingdom of God come with power.”

The Transfiguration

9:2 Six days later Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 9:4 Then Elijah appeared before them along with Moses, and they were talking with Jesus. 9:5 So Peter said to Jesus, “Rabbi, it is good for us to be here. Let us make three shelters– one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 9:7 Then a cloud overshadowed them, and a voice came from the cloud, “This is my one dear Son. Listen to him!” 9:8 Suddenly when they looked around, they saw no one with them any more except Jesus. 9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant. 9:11 Then they asked him, “Why do the experts in the law say that Elijah must come first?” 9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”

The Disciples’ Failure to Heal

9:14 When they came to the disciples, they saw a large crowd around them and experts in the law arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran at once and greeted him. 9:16 He asked them, “What are you arguing about with them?” 9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but they were not able to do so.” 9:19 He answered answered them, “You unbelieving generation! How much longer must I be with you? How much longer must I endure you? Bring him to me.” 9:20 So they brought the boy to him. When the spirit saw him, it immediately threw the boy into a convulsion. He fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 9:1 - Till they see the kingdom of God come with power

Till they see the kingdom of God come with power ( heōs an idōsin tēn basileian tou theou elēluthuian en dunamei ).

In Mar 8:38 Jesus clearly is speaking of the second coming. To what is he referring in Mar 9:1? One is reminded of Mar 13:32; Mat 24:36 where Jesus expressly denies that anyone save the Father himself (not even the Son) knows the day or the hour. Does he contradict that here? It may be observed that Luke has only "see the kingdom of God,"while Matthew has "see the Son of man coming"(erchomenon , present participle, a process). Mark has "see the kingdom of God come"(elēluthuian , perfect active participle, already come) and adds "with power."Certainly the second coming did not take place while some of those standing there still lived. Did Jesus mean that? The very next incident in the Synoptic Gospels is the Transfiguration on Mount Hermon. Does not Jesus have that in mind here? The language will apply also to the coming of the Holy Spirit on the great Day of Pentecost. Some see in it a reference to the destruction of the temple. It is at least open to question whether the Master is speaking of the same event in Mar 8:38; Mar 9:1.

Robertson: Mar 9:2 - By themselves

By themselves ( monous ).

Alone. This word only in Mark. See notes on Mat 17:1-8 for discussion of the Transfiguration. Luk 9:28 adds "to pray"as the motive of Jesus in taking Peter, James, and John into the high mountain.

Robertson: Mar 9:3 - Glistering, exceeding white

Glistering, exceeding white ( stilbonta leuka lian ).

Old words, all of them. Mat 17:2 has white as the light (leuka hōs to phōs ), Luk 9:29 "white and dazzling"(leukos exastraptōn ) like lightning.

Robertson: Mar 9:3 - So as no fuller on earth can whiten them

So as no fuller on earth can whiten them ( hoia gnapheus epi tēs gēs ou dunatai houtōs leukānai ).

Gnaphō is an old word to card wool. Note houtōs , so, so white. Some manuscripts in Matthew add hōs chiōn , as snow. Probably the snow-capped summit of Hermon was visible on this very night. See note on Mat 17:2 for "transfigured."

Robertson: Mar 9:4 - Elijah with Moses

Elijah with Moses ( Eleias sun Mōusei ).

Matthew and Luke have "Moses and Elijah."Both, as a matter of fact were prophets and both dealt with law. Both had mysterious deaths. The other order in Mar 9:5.

Robertson: Mar 9:6 - For he wist not what to answer

For he wist not what to answer ( ou gar ēidei ti apokrithēi ).

Deliberative subjunctive retained in indirect question. But why did Peter say anything? Luke says that he spoke, "not knowing what he said,"as an excuse for the inappropriateness of his remarks. Perhaps Peter felt embarrassed at having been asleep (Luk 9:32) and the feast of tabernacles or booths (skēnai ) was near. See note on Mat 17:4. Peter and the others apparently had not heard the talk of Moses and Elijah with Jesus about his decease (exodon , exodus, departure) and little knew the special comfort that Jesus had found in this understanding of the great approaching tragedy concerning which Peter had shown absolute stupidity (Mar 8:32.) so recently. See note on Mat 17:5 about the overshadowing and the voice.

Robertson: Mar 9:8 - Suddenly looking round about

Suddenly looking round about ( exapina periblepsamenoi ).

Mat 17:8 has it "lifting up their eyes."Mark is more graphic. The sudden glance around on the mountain side when the cloud with Moses and Elijah was gone.

Robertson: Mar 9:8 - Jesus only with themselves

Jesus only with themselves ( meth' heautōn ei mē Iēsoun monon ).

Mark shows their surprise at the situation. They were sore afraid (Mat 17:6) before Jesus touched them.

Robertson: Mar 9:9 - Save when

Save when ( ei mē hotan ).

Matthew has "until"(heōs hou ).

Robertson: Mar 9:9 - Should have risen

Should have risen ( anastēi ).

Second aorist active subjunctive. More exactly, "should rise"(punctiliar aorist and futuristic, not with any idea of perfect tense). Luk 9:36 merely says that they told no man any of these things. It was a high and holy secret experience that the chosen three had had for their future good and for the good of all.

Robertson: Mar 9:10 - They kept the saying

They kept the saying ( ton logon ekratēsan )

to themselves as Jesus had directed, but questioning among themselves (pros heautous sunzētountes ). Now they notice his allusion to rising from the dead which had escaped them before (Mar 8:31).

Robertson: Mar 9:12 - Restoreth all things

Restoreth all things ( apokatistanei panta ).

This late double compound verb, usual form apokathistēmi in the papyri, is Christ’ s description of the Baptist as the promised Elijah and Forerunner of the Messiah. See note on Mat 17:10-13. The disciples had not till now understood that the Baptist fulfilled the prophecy in Mal 3:5. They had just seen Elijah on the mountain, but Jesus as Messiah preceded this coming of Elijah. But Jesus patiently enlightens his dull pupils as they argue about the exegesis of the scribes.

Robertson: Mar 9:14 - And scribes questioning with them

And scribes questioning with them ( kai grammateis sunzētountes pros autous ).

Mark alone gives this item. He is much fuller on this incident (9:14-29) than either Matthew (Mat 17:14-20) or Luke (Luk 9:37-43). It was just like the professional scribes to take keen interest in the failure of the nine disciples to cure this poor boy. They gleefully nagged and quizzed them. Jesus and the three find them at it when they arrive in the plain.

Robertson: Mar 9:15 - Were greatly amazed

Were greatly amazed ( exethambēthēsan ).

First aorist passive ingressive aorist with perfective compound eẋ . The sudden and opportune appearance of Jesus in the midst of the dispute when no one was looking for him turned all eyes to him. He would not fail, however the disciples might do so. The people were awed for the moment and then running began to welcome him (protrechontes ēspazonto ). Present participle and imperfect middle indicative.

Robertson: Mar 9:16 - What question ye with them?

What question ye with them? ( Timothysunzēteite pros autous̱ ).

Jesus had noticed the embarrassment of the nine and at once takes hold of the situation.

Robertson: Mar 9:17 - I brought unto thee my son

I brought unto thee my son ( ēnegka ton huion mou pros se ).

The father stepped out and gave the explanation of the excited dispute in direct and simple pathos.

Robertson: Mar 9:18 - Wheresoever it taketh him

Wheresoever it taketh him ( hopou ean auton katalabēi ).

Seizes him down. Our word catalepsy is this same word. The word is used by Galen and Hippocrates for fits. The word is very common in the papyri in various senses as in the older Greek. Each of the verbs here in Mark is a graphic picture.

Robertson: Mar 9:18 - Dashes down

Dashes down ( rēssei ).

Also rēgnumi , mi form. Convulses, rends, tears asunder. Old and common word.

Robertson: Mar 9:18 - Foameth

Foameth ( aphrizei ).

Here only in the N.T. Poetic and late word.

Robertson: Mar 9:18 - Grindeth

Grindeth ( trizei ).

Another hapax legomenon in the N.T. Old word for making a shrill cry or squeak.

Robertson: Mar 9:18 - Pineth away

Pineth away ( xērainetai ).

Old word for drying or withering as of grass in Jam 1:11.

Robertson: Mar 9:18 - And they were not able

And they were not able ( kai ouk ischusan ).

They did not have the strength (ischus ) to handle this case. See Mat 17:16; Luk 9:40 (kai ouk ēdunēthēsan , first aorist passive). It was a tragedy.

Robertson: Mar 9:19 - Bring him unto me

Bring him unto me ( pherete auton pros me ).

The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the faithless (apistos , unbelieving) generation in which they lived. The word faithless does not here mean treacherous as it does with us. But Jesus is not afraid to undertake this case. We can always come to Jesus when others fail us.

Robertson: Mar 9:20 - Tare him grievously

Tare him grievously ( sunesparaxen auton ).

Luk 9:42 has both errēxen (dashed down, like Mar 9:18, rēssei ) and sunesparaxen (convulsed). This compound with suṅ (together with), strengthens the force of the verb as in sunpnigō (Mar 4:7) and suntēreō (Mar 6:20). The only other instance of this compound verb known is in Maximus Tyrius (second century b.c.).

Robertson: Mar 9:20 - Wallowed

Wallowed ( ekulieto ).

Imperfect passive, was rolled. A pitiful sight. Late form of the old kulindō .

Robertson: Mar 9:22 - But if thou canst

But if thou canst ( all 'ei ti dunēi ).

Jesus had asked (Mar 9:21) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added.

Robertson: Mar 9:22 - Help us

Help us ( boethēson hemin ).

Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy’ s case his own as the Syrophoenician woman had said, "Have mercy on me"(Mat 15:21). The leper had said: "If thou wilt"(Mar 1:40). This father says: "If thou canst."

Robertson: Mar 9:23 - If thou canst

If thou canst ( to ei dunēi ).

The Greek has a neat idiom not preserved in the English translation. The article takes up the very words of the man and puts the clause in the accusative case of general reference. "As to the ‘ if thou canst,’ all things can (dunata ) to the one who believes."The word for "possible"is dunata , the same root as dunēi (canst). This quick turn challenges the father’ s faith. On this use of the Greek article see Robertson, Grammar , p. 766.

Robertson: Mar 9:24 - Cried out

Cried out ( kraxas ).

Loud outcry and at once (euthus ). The later manuscripts have "with tears"(meta dakruōn ), not in the older documents.

Robertson: Mar 9:24 - I believe; help my unbelief

I believe; help my unbelief ( Pisteuṑ boēthei tēi apistiāi ).

An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) boēthei , while aorist imperative (instant help) boēthēson , Mar 9:22. The word comes from boē , a cry and theō , to run, to run at a cry for help, a vivid picture of this father’ s plight.

Vincent: Mar 9:2 - Transfigured

Transfigured

See on Mat 17:2.

Vincent: Mar 9:3 - Shining

Shining ( οτίλβοντα )

Rev., glistering. The word is used of a gleam from polished surfaces - arms, sleek horses, water in motion, the twinkling of the stars, lightning.

Vincent: Mar 9:3 - As no fuller

As no fuller, etc

Peculiar to Mark.

Vincent: Mar 9:5 - Answered

Answered

Though no question had been asked him: but the Lord's transfiguration was an appeal to him and he desired to respond.

Vincent: Mar 9:7 - Sore afraid

Sore afraid

Wyc., aghast by dread.

Vincent: Mar 9:7 - Beloved son

Beloved son

Wyc., most dearworthy.

Vincent: Mar 9:8 - Suddenly

Suddenly ( ἐξάπινα )

The Greek word only here in the New Testament.

Vincent: Mar 9:9 - Tell

Tell ( διηγήσωνται )

Mark's word is more graphic than Matthew's εἴπητε . The word is from διά , through, and ἡγέομαι , to lead the way. Hence to lead one through a series of events: to narrate.

Vincent: Mar 9:9 - Questioning

Questioning

Wyc., asking . Tynd., disputing.

Vincent: Mar 9:14 - The scribes

The scribes

The particularizing of the scribes as the questioners, and Mar 9:15, Mar 9:16, are peculiar to Mark.

Vincent: Mar 9:15 - Were greatly amazed

Were greatly amazed ( ἐξεθαμβήθησαν )

A word peculiar to Mark. See Introduction.

Vincent: Mar 9:18 - It taketh him

It taketh him ( καταλάβῃ )

Lit., seizeth hold of him. Our word catalepsy is derived from this.

Vincent: Mar 9:18 - Teareth

Teareth ( ῥήσσει )

Rev., dasheth down, with rendeth in margin. The verb is a form of ῥήγνυμι , to break. The form ῥήσσω is used in classical Greek of dancers beating the ground, and of beating drums. Later, in the form ῥάσσειν , a term of fighters: to fell, or knock down, which is the sense adopted by Rev.

Vincent: Mar 9:18 - Gnasheth with his teeth

Gnasheth with his teeth

Rev., grindeth. This and the pining away are peculiar to Mark.

Vincent: Mar 9:19 - Faithless

Faithless ( ἄπιστος )

Faithless has acquired the sense of treacherous, not keeping faith. But Christ means without faith, and such is Tyndale's translation. Wyc., out of belief. Unbelieving would be better here. The Rev. retains this rendering of the A. V. at 1Co 7:14, 1Co 7:15; Tit 1:15; Rev 21:8, and elsewhere.

Vincent: Mar 9:20

Mark is more specific in his detail of the convulsion which seized the lad as he was coming to Jesus. He notes the convulsion as coming on at the demoniac's sight of our Lord. " When he saw him , straightway the spirit," etc. Also his falling on the ground, wallowing and foaming. We might expect the detail of these symptoms in Luke, the physician.

Vincent: Mar 9:22 - Us

Us

Very touching. The father identifies himself with the son's misery. Compare the Syro-Phoenician, who makes her daughter's case entirely her own: " Have mercy on me" (Mat 15:22).

Vincent: Mar 9:23 - If thou canst believe

If thou canst believe ( τὸ εἰ δύνῃ )

Lit., the if thou canst. The word believe is wanting in the best texts. It is difficult to explain to an English reader the force of the definite article here. " It takes up substantially the word 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 petitioner's own faith" (Meyer). We might paraphrase thus. Jesus said: " that if thou canst of thine - as regards that, all things are possible," etc. There is a play upon the words δύνῃ , canst , and δυνατὰ , possible, which cannot be neatly rendered. " If thou canst - all things can be. "

Vincent: Mar 9:24 - Cried out and said

Cried out and said ( κράξας - ἔλεγεν )

The former denoting the inarticulate cry, the ejaculation, followed by the words , " Lord, I believe," etc.

Wesley: Mar 9:1 - Till they see the kingdom of God coming with power

So it began to do at the day of pentecost, when three thousand were converted to God at once.

Wesley: Mar 9:2 - By themselves

That is, separate from the multitude: Apart - From the other apostles: and was transfigured - The Greek word seems to refer to the form of God, and the form of a servant, mentioned by St. Paul, Phi 2:6-7, and may intimate, that the Divine rays, which the indwelling God let out on this occasion, made the glorious change from one of these forms into the other. Mat 17:1; Luk 9:28.

Wesley: Mar 9:3 - White as snow, such as no fuller can whiten

Such as could not be equalled either by nature or art.

Wesley: Mar 9:4 - Elijah

Whom they expected: Moses, whom they did not.

Wesley: Mar 9:7 - There came a (bright, luminous) cloud, overshadowing them

This seems to have been such a cloud of glory as accompanied Israel in the wilderness, which, as the Jewish writers observe, departed at the death of Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses.

Wesley: Mar 9:7 - Hear ye him

Even preferably to Moses and Elijah.

Wesley: Mar 9:12 - Elijah verily coming first restoreth all things: and how it is written

That is, And he told them how it is written - As if he had said, Elijah's coming is not inconsistent with my suffering. He is come: yet I shall suffer. The first part of the verse answers their question concerning Elijah; the second refutes their error concerning the Messiah's continuing for ever.

Wesley: Mar 9:14

Mat 17:14; Luk 9:37.

Wesley: Mar 9:15 - All the multitude seeing 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.

Wesley: Mar 9:17 - And one of the multitude answering

The scribes gave no answer to our Lord's question. They did not care to repeat what they had said to his disciples.

Wesley: Mar 9:17 - A dumb spirit

A spirit that takes his speech from him.

Wesley: Mar 9:20 - When he saw him

When the child saw Christ; when his deliverance was at hand.

Wesley: Mar 9:20 - Immediately the spirit tore him

Made his last grand effort to destroy him. Is it not generally so, before Satan is cast out of a soul, of which he has long had possession?

Wesley: Mar 9:22 - If thou canst do any thing

In so desperate a case: Have compassion on us - Me as well as him.

Wesley: Mar 9:23 - If thou canst believe

As if he had said, The thing does not turn on my power, but on thy faith. I can do all things: canst thou believe?

Wesley: Mar 9:24 - Help thou mine unbelief

Although my faith be so small, that it might rather be termed unbelief, yet help me.

JFB: Mar 9:14 - And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them

This was "on the next day, when they were come down from the hill" (Luk 9:37). The Transfiguration appears to have taken place at night. In the morning, as He came down from the hill on which it took place--with Peter, and James, and John--on approaching the other nine, He found them surrounded by a great multitude, and the scribes disputing or discussing with them. No doubt these cavillers were twitting the apostles of Jesus with their inability to cure the demoniac boy of whom we are presently to hear, and insinuating doubts even of their Master's ability to do it; while they, zealous for their Master's honor, would no doubt refer to His past miracles in proof of the contrary.

JFB: Mar 9:15 - And straightway all the people

The multitude.

JFB: Mar 9:15 - when they beheld him, were greatly amazed

Were astounded.

JFB: Mar 9:15 - and running to him saluted him

The singularly strong expression of surprise, the sudden arrest of the discussion,and the rush of the multitude towards Him, can be accounted for by nothing less than something amazing in His appearance. There can hardly be any doubt that His countenance still retained traces of His transfiguration-glory. (See Exo 34:29-30). So BENGEL, DE WETTE, MEYER, TRENCH, ALFORD. No wonder, if this was the case, that they not only ran to Him, but saluted Him. Our Lord, however, takes no notice of what had attracted them, and probably it gradually faded away as He drew near; but addressing Himself to the scribes, He demands the subject of their discussion, ready to meet them where they had pressed hard upon His half-instructed and as yet timid apostles.

JFB: Mar 9:16 - And he asked the scribes, What question ye with them?

Ere they had time to reply, the father of the boy, whose case had occasioned the dispute, himself steps forward and answers the question; telling a piteous tale of deafness, and dumbness, and fits of epilepsy--ending with this, that the disciples, though entreated, could not perform the cure.

JFB: Mar 9:17 - And one of the multitude answered, and said, Master, I have brought unto thee my son

"mine only child" (Luk 9:38).

JFB: Mar 9:17 - which hath a dumb spirit

A spirit whose operation had the effect of rendering his victim speechless, and deaf also (Mar 9:25). In Matthew's report of the speech (Mat 17:15), the father says "he is lunatic"; this being another and most distressing effect of the possession.

JFB: Mar 9:18 - And wheresoever he taketh him, he teareth him; and he foameth, and gnasheth with his teeth, and pineth away

Rather, "becomes withered," "dried up," or "paralyzed"; as the same word is everywhere else rendered in the New Testament. Some additional particulars are given by Luke, and by our Evangelist below. "Lo," says he in Luk 9:39, "a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly [or with difficulty] departeth from him."

JFB: Mar 9:18 - and I spake to thy disciples that they should cast him out; and they could not

Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His disciples' faith, which doubtless He felt as a reflection on Himself, He puts them to the blush before all, but in language fitted only to raise expectation of what He Himself would do.

JFB: Mar 9:19 - He answereth him, and saith, O faithless generation

"and perverse," or "perverted" (Mat 17:17; Luk 9:41).

JFB: Mar 9:19 - how long shall I be with you? how long shall I suffer you?

Language implying that it was a shame to them to want the faith necessary to perform this cure, and that it needed some patience to put up with them. It is to us surprising that some interpreters, as CHRYSOSTOM and CALVIN, should represent this rebuke as addressed, not to the disciples at all, but to the scribes who disputed with them. Nor does it much, if at all, mend the matter to view it as addressed to both, as most expositors seem to do. With BENGEL, DE WETTE, and MEYER, we regard it as addressed directly to the nine apostles who were unable to expel this evil spirit. And though, in ascribing this inability to their "want of faith" and the "perverted turn of mind" which they had drunk in with their early training, the rebuke would undoubtedly apply, with vastly greater force, to those who twitted the poor disciples with their inability, it would be to change the whole nature of the rebuke to suppose it addressed to those who had no faith at all, and were wholly perverted. It was because faith sufficient for curing this youth was to be expected of the disciples, and because they should by that time have got rid of the perversity in which they had been reared, that Jesus exposes them thus before the rest. And who does not see that this was fitted, more than anything else, to impress upon the by-standers the severe loftiness of the training He was giving to the Twelve, and the unsophisticated footing He was on with them?

JFB: Mar 9:19 - Bring him unto me

The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be made to quit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp.

JFB: Mar 9:20 - And they brought him unto him: and when he saw him, straightway the spirit tare him

Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" (Mar 5:6), so this demon, when he saw Him, immediately "tare him." The feeling of terror and rage was the same in both cases.

JFB: Mar 9:20 - and he fell on the ground, and wallowed foaming

Still Jesus does nothing, but keeps conversing with the father about the case--partly to have its desperate features told out by him who knew them best, in the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the by-standers for what He was to do.

JFB: Mar 9:21 - And he asked his father, How long is it ago since this came unto him? And he said, Of a child, &c.

Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure the boy, and by the dignity with which He had ordered him to be brought to Him--in this mixed state of mind, he closes his description of the case with these touching words:

JFB: Mar 9:22 - 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."

JFB: Mar 9:23 - Jesus said unto him, If thou canst believe

The man had said, "If Thou canst do anything." Jesus replies.

JFB: Mar 9:23 - all things are possible to him that believeth

"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." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore travail, it comes to the birth, as TRENCH, borrowing from OLSHAUSEN, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faith, the man becomes immediately conscious of conflicting principles, and rises into one of the noblest utterances on record.

JFB: Mar 9:24 - And straightway the father of the child cried out, and said with tears, Lord, I believe: help thou mine unbelief

That is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, The felt and owned presence of unbelief, which only the strength of the man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for help against his felt unbelief--a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child. The work was done; and as the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits, gives the word of command to the dumb and deaf spirit to be gone, never again to return to his victim.

Clarke: Mar 9:1 - There be some

There be some - This verse properly belongs to the preceding chapter, and to the preceding discourse. It is in this connection in Mat 16:27-28 (note). See the notes there.

Clarke: Mar 9:2 - And after six days Jesus taketh with him Peter, etc.

And after six days Jesus taketh with him Peter, etc. - For a full account of the nature and design of the transfiguration, see on Mat 17:1 (note), etc

Clarke: Mar 9:2 - A high mountain

A high mountain - I have conjectured, Mat 17:1, that this was one of the mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Caesarea Philippi to be more likely

Clarke: Mar 9:2 - Was transfigured

Was transfigured - Four good MSS. and Origen add here, And While They Were Praying he was transfigured; but this appears to be added from Luk 9:29.

Clarke: Mar 9:10 - And they kept that saying

And they kept that saying - This verse is wanting in two MSS. and one of the Itala

Clarke: Mar 9:10 - What the rising from the dead should mean

What the rising from the dead should mean - Ὁταν εκ νεκρων αναϚῃ, When he should arise from the dead, is the reading of D, six others, Syriac, all the Persic, Vulgate, all the Itala, and Jerome. Griesbach approves of it. There is nothing that answers to this verse either in Matthew or Luke.

Clarke: Mar 9:12 - And how it is written

And how it is written - Rather, as also it is written. Instead of και πως, And How it is written, I read καθως, As Also it is written of the Son of man, etc. This reading is supported by AKM, seventeen others, the later Syriac in the margin, Slavonic and Armenian. Some think the propriety of adopting this reading is self-evident.

Clarke: Mar 9:15 - Were greatly amazed

Were greatly amazed - Probably, because he came so unexpectedly; but the cause of this amazement is not self-evident.

Clarke: Mar 9:17 - A dumb spirit

A dumb spirit - That is, a demon who afflicted those in whom it dwelt with an incapacity of speaking. The spirit itself could not be either deaf or dumb. These are accidents that belong only to organized animate bodies. See this case explained, Mat 17:14 (note), etc.

Clarke: Mar 9:18 - Pineth away

Pineth away - By these continual torments; so he was not only deaf and dumb, but sorely tortured besides.

Clarke: Mar 9:20 - When he saw him the spirit tare him; and he fell on the ground, etc.

When he saw him the spirit tare him; and he fell on the ground, etc. - When this demon saw Jesus, he had great rage, knowing that his time was short; and hence the extraordinary convulsions mentioned above.

Clarke: Mar 9:22 - If Thou canst Do any thing

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.

Clarke: Mar 9:23 - If Thou canst Believe

If Thou canst Believe - This was an answer to the inquiry above. I can furnish a sufficiency of power, if thou canst but bring faith to receive it. Why are not our souls completely healed? Why is not every demon cast out? Why are not pride, self-will, love of the world, lust, anger, peevishness, with all the other bad tempers and dispositions which constitute the mind of Satan, entirely destroyed? Alas! it is because we do not believe; Jesus is able; more, Jesus is willing; but we are not willing to give up our idols; we give not credence to his word; therefore hath sin a being in us, and dominion over us.

Clarke: Mar 9:24 - Lord, I believe

Lord, I believe - The word Lord is omitted by ABCDL, both the Syriac, both the Arabic later Persic, Ethiopic, Gothic, and three copies of the Itala. Griesbach leaves it out. The omission, I think, is proper, because it is evident the man did not know our Lord, and therefore could not be expected to accost him with a title expressive of that authority which he doubted whether he possessed, unless we grant that he used the word κυριε after the Roman custom, for Sir

Clarke: Mar 9:24 - Help thou mine unbelief

Help thou mine unbelief - That is, assist me against it. Give me a power to believe.

Calvin: Mar 9:14 - NO PHRASE

As Mark is more full, and explains the circumstances very minutely, we shall follow the order of his narrative. And first he points out clearly the reason why Christ uses a harshness so unusual with him, when he exclaims that the Jews, on account of their perverse malice, do not deserve to be any longer endured. We know how gently he was wont to receive them, even when their requests were excessively importunate. ⁴⁸⁶ A father here entreats in behalf of an only son, the necessity is extremely urgent, and a modest and humble appeal is made to the compassion of Christ. Why then does he, contrary to his custom, break out suddenly into passion, and declare that they can be endured no longer? As the narrative of Matthew and Luke does not enable us to discover the reason of this great severity, some commentators have fallen into the mistake of supposing that this rebuke was directed either against the disciples, or against the father of the afflicted child. But if we duly consider all the circumstances of the case, as they are related by Mark, there will be no difficulty in arriving at the conclusion, that the indignation of Christ was directed against the malice of the scribes, and that he did not intend to treat the ignorant and weak with such harshness.

During Christ’s absence, a lunatic child had been brought forward. The scribes, regarding this as a plausible occasion for giving annoyance, seized upon it eagerly, and entreated the disciples that, if they had any power, they would exercise it in curing the child. It is probable that the disciples made an attempt, and that their efforts were unavailing; upon which the scribes raise the shout of victory, and not only ridicule the disciples, but break out against Christ, as if in their person his power had been baffled. It was an extraordinary display of outrageous impiety united with equally base ingratitude, maliciously to keep out of view so many miracles, from which they had learned the amazing power of Christ; for they manifestly endeavored to extinguish the light which was placed before their eyes. With good reason, therefore, does Christ exclaim that they could no longer be endured, and pronounce them to be an unbelieving and perverse nation; for the numerous proofs which they had formerly beheld ought at least to have had the effect of preventing them from seeking occasion of disparagement. ⁴⁸⁷

Mar 9:14. He saw a great multitude around them. The disciples were, no doubt, held up to public gaze, as the enemies of the truth are wont, on occasions of triumph, to assemble a crowd about a trifle. The scribes had made such a noise about it, as to draw down on the disciples the ridicule of many persons. And yet it appears that there were some who were not ill disposed; for, as soon as they see Jesus, they salute him; and even the insolence of the scribes is restrained by his presence, for, when they are asked what is the matter in dispute, they have not a word to say.

Calvin: Mar 9:17 - Master, I have brought to thee my son

17.Master, I have brought to thee my son Matthew describes a different sort of disease from what is described by Mark, for he says that the man was lunatic But both agree as to these two points, that he was dumb, and that at certain intervals he became furious. The term lunatic is applied to those who, about the waning of the moon, are seized with epilepsy, or afflicted with giddiness. I do not admit the fanciful notion of Chrysostom, that the word lunatic was invented by a trick of Satan, in order to throw disgrace on the good creatures of God; for we learn from undoubted experience, that the course of the moon affects the increase or decline of these diseases. ⁴⁸⁸ And yet this does not prevent Satan from mixing up his attacks with natural means. I am of opinion, therefore, that the man was not naturally deaf and dumb, but that Satan had taken possession of his tongue and ears; and that, as the weakness of his brain and nerves made him liable to epilepsy, Satan availed himself of this for aggravating the disease. The consequence was, that he was exposed to danger on every hand, and was thrown into violent convulsions, which left him lying on the ground, in a fainting state, and like a dead man.

Let us learn from this how many ways Satan has of injuring us, were it not that he is restrained by the hand of God. Our infirmities both of soul and body, which we feel to be innumerable, are so many darts with which Satan is supplied for wounding us. We are worse than stupid, if a condition so wretched does not, arouse us to prayer. But in this we see also an amazing display of the goodness of God, that, though we are liable to such a variety of dangers, ⁴⁸⁹ he surrounds us with his protection; particularly if we consider with what eagerness our enemy is bent on our destruction. We ought also to call to remembrance the consoling truth, that Christ has come to bridle his rage, and that we are safe in the midst of so many dangers, because our diseases are effectually counteracted by heavenly medicine.

We must attend also to the circumstance of the time. The father replies, that his son had been subject to this grievous disease from his infancy. If Satan was permitted to exert his power, to such an extent, on a person of that tender age, what reason have not we to fear, who are continually exposing ourselves by our crimes to deadly strokes, who even supply our enemy with darts, and on whom he might justly be permitted to spend his rage, if it were not kept under restraint by the astonishing goodness of God?

Calvin: Mar 9:20 - And as soon as he saw him

Mar 9:20.And as soon as he saw him That the devil should rage with more than ordinary cruelty against the man, when he is brought to Christ, ought not to excite surprise; for in proportion as the grace of Christ is seen to be nearer at hand, and acts more powerfully, the fury of Satan is the more highly excited. The presence of Christ awakens him like the sound of a trumpet. He raises as violent a storm as he can, and contends with all his might. We ought to be prepared beforehand with such meditations, that our faith may not be disturbed, when the approach of the grace of Christ is met by more than ordinary violence on the part of our enemy. Nor ought we to lose sight of another point, that the true commencement of our cure is, when our affliction is so heavy that we are almost at the point of death. It must also be taken into account that, by means of the furious attack of Satan, our Lord lights a torch to cause his grace to be seen; for, when the spectators were appalled at the dreadful spectacle, the display of the power of Christ, which immediately followed, was more distinctly perceived.

Calvin: Mar 9:21 - From a child

21.From a child Hence we infer that this punishment was not inflicted on account of the sins of the individual, but was a secret judgment of God. True indeed, even infants, as soon as they have come out of the womb, are not innocent in the sight of God, or free from guilt; but God’s chastisements have sometimes hidden causes, and are intended to try our obedience. We do not render to God the honor which is due to Him, unless with reverence and modesty we adore His justice, when it is concealed from us. Whoever wishes to obtain more full information on this point, may consult my Commentary on these words, Neither hath this man sinned, nor his parents, (Joh 9:3.)

Calvin: Mar 9:22 - If thou canst do any thing, have compassion on us, and help us

22.If thou canst do any thing, have compassion on us, and help us We see how little honor he renders to Christ; for, supposing him to be some prophet, whose power was limited, he approaches to him with hesitation. On the other hand, the first foundation of faith is, to embrace the boundless power of God; and the first step to prayer is, to raise it above all opposition by the firm belief that our prayers are not in vain. As this man did not suppose Christ to be at all different from other men, his false opinion is corrected; for our faith must be so formed as to be capable and prepared for receiving the desired favor. In his reply Christ does not administer a direct reproof, but indirectly reminding the man of what he had said amiss, points out to him his fault, and informs him how a remedy may be obtained.

Calvin: Mar 9:23 - If thou canst believe // All things are possible to him that believeth

23.If thou canst believe “You ask me,” says he, “to aid you as far as I can; but you will find in me an inexhaustible fountain of power, provided that the faith which you bring be sufficiently large.” Hence may be learned a useful doctrine, which will apply equally to all of us, that it is not the Lord that prevents his benefits from flowing to us in large abundance, but that it must be attributed to the narrowness of our faith, that it comes to us only in drops, and that frequently we do not feel even a drop, because unbelief shuts up our heart. It is an idle exercise of ingenuity to prove Christ’s meaning to be, that a man can believe of himself: for nothing more was intended than to throw back on men the blame of their poverty, whenever they disparage the power of God by their unbelief.

All things are possible to him that believeth Christ undoubtedly intended to teach that the fullness of all blessings has been given to us by the Father, and that every kind of assistance must be expected from him alone in the same manner as we expect it from the hand of God. “Only exercise,” says he, “a firm belief, and you will obtain.” In what manner faith obtains any thing for us we shall immediately see.

Calvin: Mar 9:24 - Lord, I believe

24.Lord, I believe He declares that he believes, and yet acknowledges himself to have unbelief These two statements may appear to contradict each other, but there is none of us that does not experience both of them in himself. As our faith is never perfect, it follows that we are partly unbelievers; but God forgives us, and exercises such forbearance towards us, as to reckon us believers on account of a small portion of faith. It is our duty, in the meantime, carefully to shake off the remains of infidelity which adhere to us, to strive against them, and to pray to God to correct them, and, as often as we are engaged in this conflict, to fly to him for aid. If we duly inquire what portion has been bestowed on each, it will evidently appear that there are very few who are eminent in faith, few who have a moderate portion, and very many who have but a small measure.

Defender: Mar 9:1 - kingdom of God

The fact that Matthew, Mark and Luke all record this remarkable promise immediately before the experience of Peter, James and John on the mount of transfiguration indicates that they understood the experience to be the fulfillment of the promise. In effect, the three disciples were translated in a vision (Mat 17:9) to the glory of the future kingdom (see notes on Mat 17:3, Mat 17:5, Mat 17:8)."

Defender: Mar 9:10 - questioning

Not even these three disciples in Christ's innermost circle ever really understood His repeated prophecies concerning His coming death and resurrection until they had actually been accomplished (Mar 9:30-32). John was the first really to comprehend (Joh 20:8)."

Defender: Mar 9:13 - written of him

Since neither of the Old Testament prophecies of the coming of John the Baptist predict his rejection and martyrdom (Isa 40:3, Mal 3:1), this statement ("it is written of him") must refer only to the phrase "is indeed come." John came as a herald of Elijah's future coming but not as the complete fulfillment of Malachi's prophecy (Mal 4:5), for Christ also said that Elijah was still to come, even after John had died (Mat 17:11; see notes on Mat 17:10-12)."

Defender: Mar 9:24 - help thou mine unbelief

This is a remarkable statement of faith, to which the Lord responded. This indicates that Christ recognizes that faith itself must be given by God (Eph 2:8, Eph 2:9) and welcomes not only our prayer of faith but also our earnest prayer for more faith."

TSK: Mar 9:1 - That // taste // the kingdom

That : Mat 16:28; Luk 9:27

taste : Luk 2:26; Joh 8:51, Joh 8:52; Heb 2:9

the kingdom : Mat 24:30, Mat 25:31; Luk 22:18, Luk 22:30; Joh 21:23; Act 1:6, Act 1:7

TSK: Mar 9:2 - after // Peter // an high // transfigured

after : Mat 17:11-13; Luk 9:28-36

Peter : Mar 5:37, Mar 14:33; 2Co 13:1

an high : Exo 24:13; 1Ki 18:42, 1Ki 18:33; Mat 14:13; Luk 6:12

transfigured : Mar 16:12; Exo 34:29-35; Isa 33:17, Isa 53:2; Mat 17:2; Luk 9:29; Joh 1:14; Rom 12:2; 2Co 3:7-10; Phi 2:6-8, Phi 3:21; 2Pe 1:16-18; Rev 1:13-17, Rev 20:11

TSK: Mar 9:3 - his raiment // exceeding // no

his raiment : Psa 104:1, Psa 104:2; Dan 7:9; Mat 28:3; Act 10:30

exceeding : Psa 51:7, Psa 68:14; Isa 1:18; Rev 7:9, Rev 7:14, Rev 19:18

no : Mal 3:2, Mal 3:3

TSK: Mar 9:4 - appeared // Elias // Moses

appeared : Mat 11:13, Mat 17:3, Mat 17:4; Luk 9:19, Luk 9:30,Luk 9:31, Luk 24:27, Luk 24:44; Joh 5:39, Joh 5:45-47; Act 3:21-24; 1Pe 1:10-12; Rev 19:10

Elias : Moses was the founder of the Jewish polity, and Elias the most zealous reformer and prophet of the Jewish church; and their presence implied that the ministry of Christ was attested by the law and the prophets. 2Ki 2:11, 2Ki 2:12, Elijah

Moses : Deu 34:5, Deu 34:6

TSK: Mar 9:5 - it is

it is : Exo 33:17-23; Psa 62:2, Psa 62:3, Psa 84:10; Joh 14:8, Joh 14:9, Joh 14:21-23; Phi 1:23; 1Jo 3:2; Rev 22:3, Rev 22:4

TSK: Mar 9:6

Mar 16:5-8; Dan 10:15-19; Rev 1:17

TSK: Mar 9:7 - a cloud // This // hear

a cloud : Exo 40:34; 1Ki 8:10-12; Psa 97:2; Dan 7:13; Mat 17:5-7, Mat 26:64; Luk 9:34-36; Act 1:9; Rev 1:7

This : Mar 1:11; Psa 2:7; Mat 3:17, Mat 26:63, Mat 27:43, Mat 27:54; Joh 1:34, Joh 1:49, Joh 3:16-18; Joh 5:18, Joh 5:22-25, Joh 5:37, Joh 6:69, Joh 9:35, Joh 19:7, Joh 20:31; Act 8:37; Rom 1:4; 2Pe 1:17; 1Jo 4:9, 1Jo 4:10, 1Jo 5:11, 1Jo 5:12, 1Jo 5:20

hear : Exo 23:21, Exo 23:22; Deu 18:15-19; Act 3:22, Act 3:23, Act 7:37; Heb 2:1, Heb 12:25, Heb 12:26

TSK: Mar 9:8

Luk 9:36, Luk 24:31; Act 8:39, Act 8:40, Act 10:16

TSK: Mar 9:9 - he charged // till

he charged : Mar 5:43, Mar 8:29, Mar 8:30; Mat 12:19, Mat 17:9

till : Mar 9:30,Mar 9:31, Mar 8:31, Mar 10:32-34; Mat 12:40, Mat 16:21, Mat 27:63; Luk 24:46

TSK: Mar 9:10 - they // what

they : Gen 37:11; Luk 2:50,Luk 2:51, Luk 24:7, Luk 24:8; Joh 16:17-19

what : Mar 9:32; Mat 16:22; Luk 18:33, Luk 18:34, Luk 24:25-27; Joh 2:19-22, Joh 12:16, Joh 12:33, Joh 12:34; Joh 16:29, Joh 16:30; Act 17:18

TSK: Mar 9:11

Mar 9:4; Mal 3:1, Mal 4:5; Mat 11:14, Mat 17:10,Mat 17:11

TSK: Mar 9:12 - restoreth // he must // set

restoreth : Mar 1:2-8; Isa 40:3-5; Mal 4:6; Mat 3:1-12, 11:2-18; Luk 1:16, Luk 1:17, Luk 1:76, Luk 3:2-6; John 1:6-36, Joh 3:27-30

he must : Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:24-26; Zec 13:7

set : Psa 22:6, Psa 22:7, Psa 69:12, Psa 74:22; Isa 49:7, Isa 50:6, Isa 52:14, Isa 53:1-3; Zec 11:13; Luk 23:11, Luk 23:39; Phi 2:7, Phi 2:8

TSK: Mar 9:13 - Elias // and they

Elias : Mat 11:14, Mat 17:12, Mat 17:13; Luk 1:17

and they : Mar 6:14-28; Mat 14:3-11; Luk 3:19, Luk 3:20; Act 7:52

TSK: Mar 9:14 - when // the scribes

when : Mat 17:14-21; Luk 9:37

the scribes : Mar 2:6, Mar 11:28, Mar 12:14; Luk 11:53, Luk 11:54; Heb 12:3

TSK: Mar 9:15 - were

were : Mar 9:2, Mar 9:3; Exo 34:30

TSK: Mar 9:16 - What // with them

What : Mar 8:11; Luk 5:30-32

with them : or, among yourselves

TSK: Mar 9:17 - I // a dumb

I : Mar 5:23, Mar 7:26, Mar 10:13; Mat 17:15; Luk 9:38; Joh 4:47

a dumb : Mar 9:25; Mat 12:22; Luk 11:14

TSK: Mar 9:18 - teareth him // he foameth // gnasheth // and they

teareth him : or, dasheth him, Mar 9:26; Mat 15:22; Luk 9:39

he foameth : As these symptoms accord very much with those of epileptic persons, some have ventured to assert that it was no real possession; but the evangelist expressly affirms that he had a ""dumb spirit""which tare him, that our Lord charged him to ""come out of him,""etc. Mar 9:20; Jud 1:13

gnasheth : Job 16:9; Psa 112:10; Mat 8:12; Act 7:54

and they : Mar 9:28, Mar 9:29, Mar 11:23; 2Ki 4:29-31; Mat 17:16, Mat 17:19-21; Luk 9:40

TSK: Mar 9:19 - O faithless

O faithless : Mar 16:14; Num 14:11, Num 14:22, Num 14:27, Num 32:13, Num 32:14; Deu 32:20; Psa 78:6-8, Psa 78:22, Psa 106:21-25; Mat 17:17; Luk 9:41, Luk 24:25; Joh 12:27, Joh 20:27; Heb 3:10-12

TSK: Mar 9:20 - the spirit

the spirit : Mar 9:18, Mar 9:26, Mar 1:26, Mar 5:3-5; Job 1:10-12, Job 2:6-8; Luk 4:35, Luk 8:29, Luk 9:42; Joh 8:44; 1Pe 5:8

TSK: Mar 9:21 - How

How : Mar 5:25; Job 5:7, Job 14:1; Psa 51:5; Luk 8:43, Luk 13:16; Joh 5:5, Joh 5:6, Joh 9:1, Joh 9:20,Joh 9:21; Act 3:2, Act 4:22, Act 9:33, Act 14:8

TSK: Mar 9:22 - if // have

if : Mar 1:40-42; Mat 8:2, Mat 8:8, Mat 8:9, Mat 9:28, Mat 14:31

have : Mar 5:19; Mat 15:22-28, Mat 20:34; Luk 7:13

TSK: Mar 9:23 - If

If : Mar 11:23; 2Ch 20:20; Mat 17:20, Mat 21:21, Mat 21:22; Luk 17:6; Joh 4:48-50, Joh 11:40; Act 14:9; Heb 11:6

TSK: Mar 9:24 - with // help

with : 2Sa 16:12 *marg. 2Ki 20:5; Psa 39:12, Psa 126:5; Jer 14:17; Luk 7:38, Luk 7:44; Act 10:19, Act 10:31; 2Co 2:4; 2Ti 1:4; Heb 5:7, Heb 12:17

help : Luk 17:5; Eph 2:8; Phi 1:29; 2Th 1:3, 2Th 1:11; Heb 12:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 9:1 - Till they have seen the kingdom of God come

Mar 9:2-10 The transfiguration of Christ.

Mar 9:11-13 He instructs his disciples concerning the coming of Elias.

Mar 9:14-29 He casteth out a dumb and deaf spirit.

Mar 9:30-32 He foretells his own death and resurrection,

Mar 9:33-37 checks the ambition of his disciples,

Mar 9:38-50 bidding them to hinder no one from working miracles in

his name, and warning them to avoid offences.

To taste of death is the same with to die, or to begin to die, or to experience death: compare with this text Psa 34:8 Luk 14:24 Joh 8:52 Heb 2:9 6:4,5 1Pe 2:3 .

Till they have seen the kingdom of God come: our evangelist addeth, with power. It cannot be meant of the day of judgment, unless in the type of it, which was in the destruction of Jerusalem, (of which many understand it), for some of the apostles, more doubtless of Christ’ s disciples, outlived the fatal ruin of that once famous city. Others understand here by the kingdom of God Christ’ s resurrection from the dead, when Christ’ s kingdom began to be fully made known, Act 10:42 .

Poole: Mar 9:2-10 - See Poole on "Mat 17:1"

Ver. 2-10. Both Matthew and Luke, as well as Mark, bear record to the truth of this history:

See Poole on "Mat 17:1" , and following verses to Mat 17:9 . Our Saviour was pleased thus to fortify these three of his disciples against his passion, which they were soon to see; and also to confirm their faith as to his Divine nature. Why Moses and Elias, rather than any others, appeared, is but a curious question, of no great use to us if resolved, and not possible to be resolved. These three disciples, by this apparition, saw our Saviour owned by Moses, who gave the law, and by Elias, both of them in great repute with the Jews. The three disciples could know neither of them (dead many hundreds of years before they were in being) but by revelation: probably Christ told them who they were. What their discourse with Christ was in the general Matthew telleth us. There is no considerable thing in this evangelist’ s relation which we did not meet with in Matthew, which may supersede any further labour about it here.

Poole: Mar 9:11-13

Ver. 11-13. Christ had been telling his disciples that he should suffer. The Jews had a prophecy, not only that the Messias should come, but that he should be cut off, but not for himself, Dan 9:26 . Only this hindered the certainty of their persuasion that Christ was he, because Elias was not yet come, whom they did expect, Mal 4:5 ; for they expected the coming of Elias in person, whereas the prophecy was to be understood of one in the spirit and power of Elias, as the angel expounded it, Luk 1:17 . They also expected that Elias, when he came, should make a great change in their world, and bring all things again into order; but still their eye was upon a secular change, and a restoring of them to that liberty of their country which they formerly enjoyed, whereas the prophecy, Mal 4:6 , is expounded by the angel, Luk 1:16,17 , And many of the children of Israel shall he turn to the Lord their God. — to turn the hearts of the fathers unto the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. The disciples, being Jews, were under the prejudices of these notions about Elias, so commonly received by the doctors of their church and the generality of their people. To this our Saviour answers, The thing was true, Elias (that is, one in the spirit and power of Elias) was, according to the prophecy of Malachi, to come before the Messias; but they had overlooked him, for indeed this Elias was come, Mat 11:14 , and by his preaching the doctrine of repentance for the remission of sins had endeavoured to restore all things, that is, to make a great change in the hearts and lives of the Jews, but they had put him to death. He further telleth them, that John had told them of the Son of man, that he must suffer many things, and be set at nought. He did indeed tell them so, when he pointed to him passing by, and said, Behold the Lamb of God, which taketh away (or taketh up or beareth) the sins of the world, Joh 1:29 . So that this was no just prejudice to their believing that he was the true Messiah.

Poole: Mar 9:14-16

Ver. 14-16. 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?

Poole: Mar 9:17-29 - See Poole on "Mat 17:14"

Ver. 17-29. This famous history is also recorded by two other evangelists, Matthew and Luke; we have opened it in our notes on Mat 17:14-21 ;

( See Poole on "Mat 17:14" , and following verses to Mat 17:21 ) and considered what Mark and Luke have to complete it. For our instruction we may learn several things from the consideration of it:

1. The great goodness of God in preserving us from the power of evil spirits, as also the daily working of his providence for our preservation. What but this kept this man from being destroyed by the fires and the waters into which he had been often thrown by the evil spirit?

2. That the shorter the devil’ s time is, the more he rageth, Mar 9:20 . This is true, both as to the devil himself, and his instruments: Rev 12:12 , The devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Thus, in the moment of conversion Christians often meet with the strongest conflicts of temptation.

3. The fault is not in Christ, but in ourselves, if we receive not that mercy from him which he hath, and which we stand in need of, and beg from him— If (saith Christ) thou canst believe.

4. God rewardeth weak faith where it is attended with a sincere desire of increase. This poor man showed a very imperfect faith in saying, If thou canst do any thing; but it being in some degree sincere, the Lord rewardeth it, though weak, he desiring an increase of it, and that God would from his goodness supply what was defective in his faith.

5. The great cures both of our bodies and souls in some cases, require more extraordinary and importunate addresses and applications unto God, more especially where evils are more inveterate. For other things relating to this history;

See Poole on "Mat 17:14" , and following verses to Mat 17:21 .

Lightfoot: Mar 9:1 - The kingdom of God coming in power

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.   

[The kingdom of God coming in power.] In Matthew, it is the Son of man coming in his kingdom. The coming of Christ in his vengeance and power to destroy the unbelieving and most wicked nation of the Jews is expressed under these forms of speech. Hence the day of judgment and vengeance:  

I. It is called "the great and terrible day of the Lord," Act 2:20; 2Th 2:2;3.  

II. It is described as "the end of the world," Jer 4:27; Mat 24:29; etc.  

III. In that phrase, "in the last times," Isa 2:2; Act 2:17; 1Ti 4:1; 2Pe 3:3; that is, in the last times of that city and dispensation.  

IV. Thence, the beginning of the "new world," Isa 65:17; 2Pe 3:13.  

V. The vengeance of Christ upon that nation is described as his "coming," Joh 21:22; Heb 10:37; his "coming in the clouds," Rev 1:7; "in glory with the angels," Mat 24:30; etc.  

VI. It is described as the 'enthroning of Christ, and his twelve apostles judging the twelve tribes of Israel,' Mat 19:28; Luk 22:30.  

Hence this is the sense of the present place: Our Saviour had said in the last verse of the former chapter Mar 8:38, "Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels," to take punishment of that adulterous and sinful generation. And he suggests, with good reason, that that his coming in glory should be in the lifetime of some that stood there.

Lightfoot: Mar 9:2 - Into a high mountain

And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.   

[Into a high mountain.] Now your pardon, reader; I know it will be laughed at if I should doubt whether Christ were transfigured upon mount Tabor; for who ever doubted of this thing? But let me, before I give faith to the thing, reveal my doubts concerning it: and the reader, laying before his eyes some geographical map of Galilee, perhaps, when he shall have heard me, will judge more favorably of my doubting.  

I. Let him consider that Christ, in the story next going before, was in the coast of Caesarea Philippi, Mat 16:13; Mar 8:27; Luk 9:18; and, for any thing that can be gathered out of the evangelists, changed not his place before this story. Who will deny that those words, "There are some that stand here who shall not taste of death," etc., were uttered in those coasts of Caesarea Philippi? And presently the story of the transfiguration followed.  

II. Six days indeed came between: in which, you will say, Christ might travel from Caesarea Philippi to Tabor. He might, indeed: but, 1. The evangelists intimate no change from place to place, saying only this, That he led up into the mountain three of his disciples. 2. It seems, indeed, a wonder that our Saviour would tire himself with so long a journey, to choose Tabor whereon to be transfigured, when, as far as we read, he had never before been in that mountain; and there were mountains elsewhere where he conversed frequently. 3. Follow the footsteps of the history, and of Christ in his travel, from his transfiguration onwards. When he came down from the mountain, he healed a child possessed with a devil: and when he betook himself into the house they said, "Why could not we cast out the devil? Etc. And they departed thence, and passed through Galilee, and came to Capernaum," Mar 9:28; Mar 9:30; Mar 9:33.  

III. And now, reader, look upon the chorographical map, and how incongruous will this travelling seem! 1. From Caesarea Philippi to mount Tabor through the whole length almost of Galilee. 2. Then from mount Tabor by a course back again to Capernaum, a great part of Galilee (especially as the maps place Capernaum) being again passed over. Whereas Capernaum was in the way from Caesarea Philippi to Tabor, and there was a mountain there well known to Christ, and very much frequented by him.  

IV. So that it seems far more consonant to the history of the gospel, that Christ was transfigured in some mountain near Caesarea Philippi; perhaps that which, Josephus being witness, was the highest, and hung over the very fountains of Jordan, and at the foot whereof Caesarea was placed.  

In that place, formerly called Dan; was the first idolatry set up, and now in the same place the eternal Son of God is shewn, both in the confession of Peter, and in the unspeakably clear and illustrious demonstration of the Messias.

Haydock: Mar 9:4

The law and the prophets were signified by Moses and Elias; both bear testimony to the divinity of Jesus Christ's mission, which was effectually to close the old, and open the new dispensation. By the apparitions of these two illustrious personages, we learn also that sometimes, though not often, there is, by the permission of heaven, a certain intercourse between the living and the dead. (Bristow)

Haydock: Mar 9:5

Peter had forgotten that the glorious kingdom of Christ was not of this world, but in heaven only; that himself and the other apostles, clothed as they were with their mortality, could not participate in immortal joys; and that the mansions in the house of the Father are not raised with human hands. He again shewed that he knew not what he said, by wishing to make three tabernacles, one for the law, one for the prophets, and one for the gospel, since these three cannot be separated from each other. (Ven. Bede)

Haydock: Mar 9:9 - Risen from the dead

Risen from the dead. The disciples believed the resurrection of the dead, but they knew not what Christ meant by by his rising from the dead. Their thoughts were filled with the idea of a glorious kingdom in this world, in which they should enjoy great dignities and offices under the Messias. (Witham)

Haydock: Mar 9:10

The Jews here confound the two comings of Jesus Christ. The Baptist, in the spirit of Elias, will precede the first, and Elias in person, the second coming of Christ.

Haydock: Mar 9:14

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)

Haydock: Mar 9:20

Let those blush who pretend to affirm, that all men come into this world clear of original sin, and perfectly innocent like Adam when first created. For why should this child be tormented by a cruel devil, if he had not been under the guilt of original sin, as it is clear, beyond dispute, that he could not be guilty of any actual transgression? (Ven. Bede)

Haydock: Mar 9:22

The answer of our Lord is adapted to the petition of the child's father. He had said: If thou canst do any thing, have mercy on us: and Christ answered: If thou canst believe, &c. Thus when the leper said: If thou wilt, thou canst make me clean, he answered: I will, be thou made clean. (Ven Bede) ---

[1] All things are possible to him that believeth. The sense is not, as if he that believeth could do all things; but that any thing might be done by the divine power and goodness, in favour of him that had a firm and lively faith. (Witham)

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[BIBLIOGRAPHY]

Omnia possibilia sunt credenti, Greek: dunata to pisteuont.

Haydock: Mar 9:23

If the man believed, as he said, why does he add, help my unbelief? It may be answered: because faith is manifold; their is a faith of beginners, and a faith of the perfect. The incipient faith this man already possessed, and he besought our Saviour to help him to the higher degrees of this virtue. No one becomes great and perfect all at once, but must first set off with small beginnings, and thus gradually ascend to the height of perfection. Thus the man, who, by the inspiration of grace has received imperfect faith, may be said at the same time to believe, and still to be incredulous. (Ven. Bede) ---

Here we are taught that our faith is weak, and has need of support and increase from God's assistance. When tears accompany our faith, they obtain for us the grant of our petitions. (St. Jerome)

Gill: Mar 9:1 - And he said unto them // verily I say unto you, there be some of them that stand here // which shall not taste of death // till they have seen the kingdom of God come with power

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.

Gill: Mar 9:2 - And after six days // Jesus taketh with him Peter, James, and John // and leadeth them up into an high mountain apart by themselves // and he was transfigured before them

And after six days,.... Six days after this discourse with his disciples, in their way to Caesarea Philippi, and after they were come into those parts:

Jesus taketh with him Peter, James, and John; favourite disciples, and a sufficient number, to be witnesses of his transfiguration:

and leadeth them up into an high mountain apart by themselves; where he and they were alone. This was not Mount Tabor, as is generally said, but either the mountain which Caesarea was at the foot of, or it may be Mount Lebanon; See Gill on Mat 17:1;

and he was transfigured before them; the above three disciples; See Gill on Mat 17:2.

Gill: Mar 9:3 - And his raiment became shining // exceeding white as snow // so as no fuller on earth can white them

And his raiment became shining,.... With the rays of glory and brightness which darted from his body through his clothes, and made them as bright as the light of the sun at noon day: and

exceeding white as snow; than which nothing is whiter;

so as no fuller on earth can white them. The Syriac version renders it, "as men cannot white on earth"; and the Persic thus, "so as men could not behold him". Just as the Israelites could not steadfastly behold the face of Moses, because of the glory of his countenance, when he came down from the mount; See Gill on Mat 17:2.

Gill: Mar 9:4 - And there appeared unto them Elias with Moses // and they were talking with Jesus

And there appeared unto them Elias with Moses,.... Or Moses and Elias, as all the Oriental versions read, as in Mat_. 17:3; see Gill on Mat 17:3,

and they were talking with Jesus; concerning his decease, and what he was to do and suffer at Jerusalem, and of which he himself had lately talked with his disciples; so that this might have been a confirmation of these things to them; See Gill on Mat 17:3.

Gill: Mar 9:5 - And Peter answered and said to Jesus // master, it is good for us to be here // and let us make three tabernacles // one for thee, and one for Moses, and one for Elias

And Peter answered and said to Jesus,.... He addressed himself to him, as being more familiar with him; as also because he was the principal person: wherefore he says,

master, it is good for us to be here: the company and conversation were exceeding agreeable to him and his fellow disciples; and the glory that Christ appeared in surpassed every thing they had seen before:

and let us make three tabernacles; or, as the Syriac, Arabic, and Ethiopic versions read, "and we will make", &c. expressing not a petition, but a resolution; to which the Persic version premises, "if thou wilt give us commandment"; submitting it to the will of Christ:

one for thee, and one for Moses, and one for Elias; See Gill on Mat 17:4.

Gill: Mar 9:6 - For he wist not what to say // for they were sore afraid

For he wist not what to say,.... He did not know what he should say, or what was proper to be said by him, at such a time, in such circumstances, and before such persons;

for they were sore afraid. The Persic version reads, "he was": and so the Latin translation of the Syriac, though that itself is, "they were"; for all three were filled with consternation at what they saw and heard; so that they were scarcely themselves, and knew not well what they said or did.

Gill: Mar 9:7 - And there was a cloud that overshadowed them // And a voice came out the cloud, saying, this is my beloved Son, hear him

And there was a cloud that overshadowed them,.... Jesus, Moses, and Elias, and also the disciples; who, according to Luke, entered into it, and so were covered by it.

And a voice came out the cloud, saying, this is my beloved Son, hear him. This was the voice of God the Father, bearing a testimony to the sonship of Christ; and was directed, not to Moses and Elias, but to the disciples, enjoining them to hear and obey him, who was the end of the law and prophets; was the great prophet Moses had spoken of, and was to be hearkened to, and whom all the prophets had testified of, and in whom they all centred; See Gill on Mat 17:5.

Gill: Mar 9:8 - And suddenly, when they had looked round about // they saw no man any more // save Jesus only with themselves

And suddenly, when they had looked round about,.... Upon hearing the voice, to see if they could observe any other object, by whom it was pronounced, and whether the same they had seen continued:

they saw no man any more; neither Moses, nor Elias, not at that time, nor ever after;

save Jesus only with themselves: the voice only regarded him, and being directed to them; See Gill on Mat 17:8.

Gill: Mar 9:9 - And as they came down from the mountain // he charged them that they should tell no man what things they had seen // till the Son of man were risen from the dead

And as they came down from the mountain,.... Christ and his three disciples, Peter, James, and John, whom he led up thither:

he charged them that they should tell no man what things they had seen; on the mount, as the transfiguration of himself, the persons of Moses and Elias, and the bright cloud from whence the voice came, which bore testimony of Christ's sonship: he ordered to keep the whole of this a secret from every man, even from their fellow disciples,

till the Son of man were risen from the dead; See Gill on Mat 17:9.

Gill: Mar 9:10 - And they kept that saying with themselves // questioning with one other what the rising from the dead should mean

And they kept that saying with themselves,.... "They retained it in their own mind", as the Persic version renders it; "they kept it close", as Luke says, Luk 9:36, among themselves, and acquainted no man with it: and which refers either to the whole of Christ's charge, relating to the vision on the mount; or else only to what he said about his resurrection from the dead; and which they took notice of particularly, and laid hold upon, as the word will bear to be rendered; and so the Ethiopic version does render it, "and they observed his saying"; what he last said concerning the son of man's rising from the dead;

questioning with one other what the rising from the dead should mean: they inquired, disputed, and reasoned with one another, what should be the meaning of such an expression: not that they were ignorant of the general resurrection of the dead; for this was the hope of Israel, and the general sense of the Jewish nation: but they did not know what he meant by his particular rising from the dead: whether he meant it in a literal sense, which supposed his death; and that though he had lately told them of, they knew not how to reconcile to the notions they had of a long and flourishing temporal kingdom of the Messiah; or whether he meant a and interest, in such manner as they expected.

Gill: Mar 9:11 - And they asked him, saying // why say the Scribes // that Elias must first come

And they asked him, saying,.... Being put in mind of it, by seeing Elias on the mount, or else by what Christ had said concerning his resurrection, or both:

why say the Scribes, the Vulgate Latin adds, "and Pharisees",

that Elias must first come? before the Messiah comes, or before the setting up his kingdom in greater glory; See Gill on Mat 17:10.

Gill: Mar 9:12 - And he answered, and told them // Elias verily cometh first, and restoreth all things // and how it is written of the son of man, that he must suffer many things, and be set at nought

And he answered, and told them,.... Allowing that their observation was right, and that this was the sense of the Scribes, and that there was something of truth in it, when rightly understood:

Elias verily cometh first, and restoreth all things: See Gill on Mat 17:11;

and how it is written of the son of man, that he must suffer many things, and be set at nought. The sense of Christ is, that John the Baptist, whom he means by Elias, comes first, and restores all things: and among the rest of the things he sets right, this is one, and not of the least; namely, that he gives the true sense of such passages of the sacred writings, which related to the contemptuous usage, rejection, and sufferings of the Messiah; as that in these he was the Lamb of God typified in the sacrifices of the law, who by his sufferings and death takes away the sin, of the world; and therefore he exhorted and directed those to whom he ministered, to look unto him, and believe in him; see Joh 1:29.

Gill: Mar 9:13 - But I say unto you, that Elias is indeed come // And they have done unto him whatsoever they listed // it is written of him

But I say unto you, that Elias is indeed come,.... Meaning John the Baptist, who in prophecy is designed by him.

And they have done unto him whatsoever they listed; See Gill on Mat 17:12; which words should be read in a parenthesis, as they are in the Vulgate Latin version; for what follows, as

it is written of him, respects not what the Scribes and Pharisees, and the people of the Jews did to John at their pleasure; despising his ministry and message, rejecting the counsel of God delivered by him, and remaining impenitent and unbelieving, notwithstanding his powerful and awakening ministry, with many other things, which are no where written of him; but the words regard his coming, and the prophecies concerning him, and particularly, that under the name of Elijah, in Mal 4:5 and which had had their accomplishment.

Gill: Mar 9:14 - And when he came to his disciples // he saw a great multitude about them // and the Scribes questioning with them

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.

Gill: Mar 9:15 - And straightway all the people, when they beheld him // Were greatly amazed // and running to him, saluted him

And straightway all the people, when they beheld him,.... As soon as ever they saw him, to many of whom, especially those that followed him out of Galilee, he was personally known.

Were greatly amazed; either that he should come at that juncture, to assist and relieve his disciples, when the Scribes were triumphing over them, as some think; or rather, as others, on account of that remaining lustre and glory which was on his countenance, through his transfiguration, and not yet wholly gone off; like that which was on the face of Moses, when he came down from Mount Sinai:

and running to him, saluted him; wishing him all peace and prosperity, expressing their great joy at his coming to them; which was very desirable by them, and exceedingly pleasing to them, and especially at this time, as both their words and gesture showed.

Gill: Mar 9:16 - And he asked the Scribes // what question ye with them

And he asked the Scribes,.... The Vulgate Latin renders it, "he asked them"; and the Ethiopic version, he said unto them; meaning either that he asked the disciples when he came to them, or else the people that ran to salute him; but the Syriac, Arabic, and Persic versions read, "the Scribes"; seeing them about his disciples, in close debate with them, and running hard upon them, he asks them,

what question ye with them? what is it ye seek and require of them? what is your dispute with them? what is your debate about? The Vulgate Latin version reads, "what question ye among you?" among themselves, and one another; and so Beza's most ancient copy.

Gill: Mar 9:17 - And one of the multitude answered and said // Master, I have brought unto thee my son, which hath a dumb spirit

And one of the multitude answered and said,.... The Scribes made no reply, being afraid to engage with him, whom they had often found too hard for them; and the disciples, if they were spoken to, were silent, through shame, because they had not succeeded in the cure of the person brought to them, which gave their enemies an handle against them: wherefore the parent of the afflicted child made answer, saying; the occasion of this debate between the Scribes, and thy disciples, is as follows:

Master, I have brought unto thee my son, which hath a dumb spirit; signifying, that he had heard much of him, as a very great man, and he believed him to be a master in Israel, who was famous both for doctrine and miracles, and therefore he brought his son to him, to be cured by him; but Christ not being in the way, he proposed him to his disciples, who attempted it without success. The case of his son was, he had a "dumb spirit". The Evangelist Matthew says he was "lunatic", Mat 17:15; and by his account of him it appears, that he had the "epilepsy", or falling sickness; and which, when upon him, took away the use of his speech. And so the Jews ascribe dumbness to the violence of a disease: thus they ask ^g;

"what is "Cordiacus" (kardiakov)? one that has a disorder which affects the heart, and causes a deliquium (a fainting and swooning away), but a man, שנעשה אלם, "who is become dumb", through the force of a disease;''

which was the case of this child: though this disease did not arise from natural causes, but from a diabolical possession; for he had a spirit, a foul spirit, a devil, as he is called: some further account is given of this unhappy case, in the next verse.

Gill: Mar 9:18 - And 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

And wheresoever he taketh him,.... The spirit, or devil, whether it be near fire, or water, whatsoever danger, or dangerous place:

he teareth him; or throws him into it, or dashes him against it; or inwardly racks, tortures, and convulses him:

and he foameth; at the mouth, like one that is mad:

and gnasheth with his teeth; through the excessive pain he is in:

and pineth away; his flesh is withered, dried up, and consumed away. This was the sad deplorable case this child was in, who was his father's only child, and therefore his health and life were very desirable: now he further observes to Christ, saying,

and I spake to thy disciples that they should cast him out, and they could not. Christ being absent, he entreated the disciples, who had power against unclean spirits, to cast them out; that they would make use of it, and dispossess this dumb and evil spirit; and who did make trial to cast him out, but were not able to effect it; See Gill on Mat 17:16.

Gill: Mar 9:19 - He answereth him // O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me

He answereth him,.... The father of the child, and who is included in the reproof afterwards given, for his unbelief, and taking part with the Scribes against his disciples; though the Vulgate Latin, Arabic, Persic, and Ethiopic versions, read, "them"; meaning not his disciples, but the Scribes and Pharisees, with the father of the child: and saith,

O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me; See Gill on Mat 17:17.

Gill: Mar 9:20 - And they brought him unto him // and when he saw him // straightway the spirit tare him // and he fell on the ground // and wallowed, foaming

And they brought him unto him,.... The father of the child, and those that were with him, brought the child to Jesus, into his presence, before him:

and when he saw him, that is, either when Jesus saw the child, or the child saw Jesus; or the evil spirit in him, and by him which were all at once:

straightway the spirit tare him; threw him into a violent fit, shook him, and convulsed him in a dreadful manner; knowing his time was short, and being filled with indignation and rage, that he should be obliged, as he knew he must, to leave the child very speedily; and was therefore resolved to do all the mischief, and put him to all the pain he could:

and he fell on the ground; at the feet of Jesus, not being able to stand, through the violent motions and convulsions he threw him into:

and wallowed, foaming; rolled about from side to side, foaming at the mouth, and in the most exquisite rack and torture.

Gill: Mar 9:21 - And he asked his father // how long is it ago since this came unto him // and he said of a child

And he asked his father,.... As he lay rolling about in this miserable condition, that the length and stubbornness of his disorder might be known, and so the cure the more remarkable, and appear the more expressive of his divine power and goodness:

how long is it ago since this came unto him? since this evil spirit entered into him, and these disorders have attended him?

and he said of a child; or "from his infancy"; so that it was not for any actual sin that he had committed, that this sore affiction came upon him; and yet he could not be without sin, since it was not agreeable to the justice, mercy, and goodness of God, to afflict, or suffer to be afflicted, one that is innocent; and therefore must be tainted with original sin, which is the source and spring of all afflictions, calamities and judgments.

Gill: Mar 9:22 - And ofttimes it hath cast him into the fire // and into the waters to destroy him // but if thou canst do any thing // have compassion on us, and help us

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.

Gill: Mar 9:23 - Jesus said unto him, if thou canst believe // all things are possible to him that believeth

Jesus said unto him, if thou canst believe,.... As the man put an "if" on the power of Christ, Christ puts an "if" on the faith of the man; and tacitly suggests, that power was not wanting in himself, but faith in him; and should that cure not be performed, it would not be owing to any inability in him, but to his own incredulity. The Arabic version renders it, "what is this thy: saying, if thou canst do any thing?" What dost thou mean by it? Thou oughtest not to doubt of my power; there is no reason for it, after so many miracles wrought; upbraiding the man with his unbelief; and the Ethiopic version renders it thus, "because thou sayest, if thou canst": wherefore to show that power was not wanting in him, provided he had but faith, it follows,

all things are possible to him that believeth; that is, "to be done" to him, as the Syriac and Ethiopic versions supply: for all things are not possible to be done by the believer himself, but all things are possible to be done for him, by God, or Christ, or the Spirit of God: thus our Lord, as he elsewhere does, ascribes that to faith, which is done by a divine power.

Gill: Mar 9:24 - And straightway the father of the child cried out // and said with tears // Lord, I believe, help thou mine unbelief

And straightway the father of the child cried out,.... As soon as ever he found it was put upon his faith, and that the issue of things would be according to that, he expressed himself with much vehemency, being in great distress; partly with indignation at his unbelief, and partly through fear of missing a cure, by reason of it:

and said with tears; repenting of his unbelief, and grieved at the present weakness of his faith; which he very ingenuously confesses, saying,

Lord, I believe, help thou mine unbelief; not forward, but out of the way: he found in himself some small degree of faith in the power of Christ, but it was mixed with much unbelief, through the greatness of the child's disorder; and therefore desires it might be removed from him, and he might be helped against it: he saw it was not in his own power to believe; nor had he strength of himself to oppose his unbelief; but that both faith must be given him, and power against unbelief. The Syriac version renders it, "help", לחסירות הימנותי, "the defect of my faith": till up that which is lacking in it, it is very deficient, Lord, increase it; and the Arabic and Ethiopic translate thus, "help the weakness of my faith". He found his faith very weak, he desires it might be strengthened, that he might be strong in faith, and give glory to God; and in this way belief is helped, or men helped against it: every believer, more or less, at one time or another, finds himself in this man's case; and also that it is necessary to make use of the same petition; for faith is but imperfect in this life, and often very weak and defective in its exercise.