rebuked the demon
The word "rebuked" comes from the Greek "ἐπιτιμάω" (epitimaō), which means to admonish or charge sharply. This term is used in the New Testament to describe Jesus' authoritative command over evil spirits. The act of rebuking signifies Jesus' supreme authority over demonic forces, reflecting His divine power to confront and overcome evil. In the historical context of first-century Judea, exorcisms were not uncommon, but Jesus' method and authority were unparalleled, showcasing His unique divine nature.

and it came out of the boy
The phrase "and it came out" indicates the immediate obedience of the demon to Jesus' command. The Greek word "ἐξέρχομαι" (exerchomai) means to go out or depart, illustrating the demon's forced exit. This demonstrates the power of Jesus' word, as even the spiritual entities must submit to His authority. The historical context reveals that such deliverance was a testament to Jesus' messianic role, fulfilling prophecies of liberation and healing.

and he was healed
"Healed" is translated from the Greek "ἰάομαι" (iaomai), meaning to cure or restore to health. This term underscores the complete restoration of the boy, not just physically but also spiritually and emotionally. The healing acts of Jesus are consistent with His mission to bring wholeness and salvation, reflecting the compassionate nature of God. In the scriptural context, healing is often a sign of the in-breaking of God's kingdom, where restoration and peace prevail.

from that moment
The phrase "from that moment" signifies the immediacy and permanence of the healing. The Greek "ὥρα" (hōra) refers to a specific time or hour, indicating that the boy's restoration was instantaneous and lasting. This immediacy highlights the effectiveness of Jesus' power and the transformative impact of His presence. Historically, such immediate healings were a testament to Jesus' divine authority and served as a powerful witness to His identity as the Messiah.

The child was cured.--Better, the boy. Mark 9:21 implies, as indeed the Greek does here, that the sufferer had passed beyond the age of childhood. St. Mark gives the words of the rebuke, "Thou dumb and deaf spirit, I command thee, come out from him, and enter no more into him." This was followed by a great cry and another convulsion; then he fell down, "as it were, dead," and many cried out, "He is dead." Then Jesus took him by the hand, and raised him up, and the work of healing was accomplished. Calmness, and peace, and self-possession were seen instead of the convulsive agony. The spiritual power of the Healer had overcome the force, whether morbid or demoniac, which was the cause of his sufferings. Our Lord's words, it need hardly be said, assume it to have been the latter; and those who deny the reality of the possession must, in their turn, assume either that He shared the belief of the people, or accepted it because they were not able to receive any other explanation of the mysterious sufferings which they had witnessed. Each hypothesis presents difficulties of its own, and we may well be content to confess our inability to solve them. (See Note on Matthew 8:28.) Speaking generally, the language of the New Testament seems to recognise, if not in all diseases, yet at least in all that disturb the moral equilibrium of man's nature, an infraction of the divine order, and therefore rightly sees in them the work, directly or indirectly, of the great antagonist of that order. All our Lord's works of mercy are summed up by St. Peter in the words that "He went about doing good, and healing all that were oppressed of the devil" (Acts 10:38), and on this supposition the particular phenomena of each case were logically ascribed to demoniac forces.