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I. STRIKING CONTRAST. We can scarcely imagine a greater contrast than that which is here presented between the scene on the mountain and that in the plain below - the tranquillity of the one, the tumult of the other; the calm repose of the one, the unrest of the other; the blessedness of the one, the distress of the other; the gladness of the one, the sadness of the other; the glory of the one, the gloominess of the other; the heavenly quietude of the one, the unseemly wrangling of the other; the happiness of the one, the misery of the other; the ecstatic rapture of the one, the excruciating pain of the other; the confidence and comfort of the one, the disputatious unbelief of the other. The contrast was just that which we can conceive to exist between the holiness of heaven and the sinfulness of earth. The contrast is transferred to the canvas and made visible and palpable in the great picture of "The Transfiguration," by Raphael.

II. DESCRIPTION OF THE ILLNESS. This illness may be distributed into three elements - the supernatural, the natural so called, and the periodical. By the supernatural we understand the demoniac possession. This poor boy was under the influence of a foul and fiendish spirit that made him deaf and dumb. The natural element, if natural may be applied in any sense to a state that is abnormal and unnatural because the result of sin, consists in the fearful manifestations, consisting of epileptic fits, madness, convulsions, grinding the teeth, foaming at the mouth, and pining away. The periodical element is the fitful paroxysms, the crises of which were synchronous with the changes of the moon, so that "demoniac "and "lunatic" were both applied, and properly applied, to this peculiar case.

III. A DOUBLE PERSONALITY. The change of subject with respect to the verbs used in this description brings into view a startling fact and exhibits a strange complication. Two personalities, or two personal agencies, are here combined, and the union between them is so close and complete that the transition from the one to the other is as singular as sudden. Thus the first two verbs descriptive of the sad condition of this wretched sufferer have for their subject, though not directly expressed, yet distinctly implied, the demon. He it is of whom the poor father of the unhappy boy says "Wheresoever it taketh him" - or, more literally, wheresoever it seizeth (καταλάβῃ) him - "it teareth, or dasheth down, or breaketh (ῤήσσει) him." This is very graphic, and as terrible as graphic. The demon so convulsed the lad as if he would dislocate the entire frame or dismember his whole body, breaking limb from limb. But the remaining verbs in the description, as it passes rapidly from the agent to the sufferer, require a different subject; for it is only the boy of whom it can be said, "He foameth," "grindeth his teeth," "becomes parched" (ξηραίνεται), or" pines away." The same curious commingling of terms - some applicable to the demon, and others the possessed to occurs in describing the paroxysm which came on when the lad was brought into our Lord's presence. In the expression, "when he saw him," the participle is used, and is in the masculine gender, so that it appears to refer to the boy, and if so, it must be used absolutely; but if it apply to the unclean spirit, the word πνεῦμα, spirit, is neuter, and thus it must be constructed ad sensum, and indicate the personality of that spirit; in either ease, there is an irregularity of construction arising from this unusual blending of personal agencies. Further, when the demoniac or the demon saw Jesus, the demon or unclean spirit grievously tore (ἐσπάραξεν, from σπάω, whence spasm, and signifying "to pall to pieces," not the same verb as that used in ver. 18) or convulsed the poor demoniac; while he fell on the earth and wallowed (akin to the Latin volvo), that is, rolled himself (κυλίω equivalent to κυλίνδω, used of rolling in the dust, in token of grief), foaming.

IV. THE ARRIVAL OF JESUS ON THE SCENE. Soon as the crowd saw him, they were quite amazed - perfectly astounded, the prepositional element in the compound verb implying the greatness of their astonishment. But what caused their excessive amazement? It might be

(1) the suddenness of the appearance of one whom they had been looking for in vain; but now that they had ceased to expect him, all at once, to their surprise, he is seen approaching; or

(2) it is concluded by some, on rather slender grounds, that the term used does not denote mere surprise, much less joyful surprise, at the sudden and unexpected appearance of the Savior, but rather a degree of alarm or perplexity on account of expressions to which utterance had been given in the dispute between the disciples and the scribes in our Lord's absence, and in reference to his power of casting out devils. There is much more probability

(3) in the opinion that the astonishment was occasioned by some remnant of the heavenly radiance still beaming on and brightening his countenance. This view is strongly supported by the analogous case of Moses, of whom we read that, on his descent from Mount Sinai, "the skin of his face shone," so that Aaron and the children of Israel "were afraid to come nigh him." If this explanation be accepted, there is in the two cases a similarity and a dissimilarity: the brightness of Moses' face made the onlookers afraid, and deterred them from approaching him; the heavenly splendor that still lingered on the countenance of the Savior affected the spectators in the very opposite way, attracting them to him. Accordingly, while some waited for his approach, as appears from St. Matthew's account, which speaks of his coming to the multitude, others, detaching themselves from the crowd, sallied forth to meet him, running to him, as we learn here from St. Mark; while St, Luke informs us that on his coming down from the hill much people met him. The accounts of St. Matthew and St. Luke are thus harmonized by St. Mark's statement, from which we rightly conclude that part of the crowd went to meet him, and part waited where they were for his approach. Their salutation, including, as we think, welcome and friendly greeting, if not from the scribes, at least from the rest of the crowd, is opposed to the notion of perplexity or alarm referred to in (2). Our Lord's popularity with the multitude had not yet suffered any diminution, nor begun to wane. He finds on his arrival that a somewhat keen discussion had been going on between two parties very unequally matched - the scribes, with their general learning and special Biblical lore, on the one hand, and his disciples, illiterate and imperfectly enlightened, on the other. The surrounding crowd, divided, most likely, in sentiment, and acting as partisans - some favoring the disciples and some the scribes - expressed approbation and disapprobation accordingly. The subject of disputation may be readily inferred from the sequel. Meantime our Lord asks the scribes with authority, "What question ye with [rather at, or against (πρὸς)] them?" or, better perhaps," Why question ye with them?" What proper ground is there for such acrimonious questioning? What sufficient reason can be shown for it? But another reading, having the reflexive pronoun, is represented by the margin - "among yourselves," or "with one another;" in which case both scribes and disciples are addressed in common.

V. APPLICATION OF THE DEMONIAC'S FATHER. To our Lord's interrogatory, one of the multitude, or rather one out of (ἐκ) the multitude, stepping forward, volunteers an answer. He felt that his child's misfortune had given occasion to the altercation, in which the disputants had waxed warm, if not angry, and that it devolved of right on him to make the requisite explanation. Another and a more urgent reason calling for his interference was his paternal solicitude. "I brought [ἤνεγκα. He aorist] some short time ago my son to thee;" such had been his intention, as he had not been aware of the Savior's absence. "I spake to thy disciples, in thy absence [ἵνα. denoting here the purport of what he said, as also the purpose for which it was said]. He that they should drive the demon from my son; but they could not;" while it must be observed that this verb is not an auxiliary, nor even a part of δύναμαι but a stronger term (ἴσχυσαν) which, preceded by the negative, means that they had not strength enough for such a difficult operation. After stating, in reply to a question of our Lord about the length of time the. suffering had lasted, that his son had been afflicted in this shocking manner from childhood, he went on to enumerate other aggravating circumstances of the affliction, to the effect that the demon often cast him into the fire and into the waters to destroy him. He then concluded with the remarkably earnest appeal, "If thou canst do anything, have compassion on us, and help us." The expression βοήθησον (from βοὴ. cry, and θέω, to run) is very significant, being equivalent to "hasten to our cry for help;" it is more than succor (from sub and curro, to run). He which means to run to one's aid; it is "run to our aid at our earnest, urgent cry for help." The compassion is taken for granted, being expressed by a participle; and it also is a very expressive word, denoting the yearning of the bowels or heart in tenderness and pity.

VI. THE SAVIOUR'S ANSWER. Our Lord utters a reproof on the ground of their want of faith. In that reproof he includes his own disciples, the scribes who had been in conflict with them, and the father of the afflicted boy - one and all comprehended in the "faithless generation" of that time. The failure of the apostles to drive out the demon had been a matter of humiliation to themselves, and of exultation to those hostile scribes, who had, no doubt, made the most of this case of unsuccess; and that failure had been owing in part to weakness, if not want, of faith. The scribes all along had acted the part of obstinately incredulous sceptics. The distressed father, earnest as he was, and eloquent as he was in his appeal, betrayed much weakness of faith, saying, "If at all thou canst - if in any way thou canst," or "if thou canst do anything." This refers the matter of cure to the power of Christ; the leper resolved the cure in his case into the will of Christ, "If thou wilt, thou canst." How prone we are to circumscribe the Savior by our own narrow conditions! and yet he shows us demonstratively that he is above and independent of all such limitations. He proved to the leper his possession of the will, and to the demoniac's father his possession of the power; and to us, through both, his ability as well as willingness to do to us and in us and for us "exceeding abundantly above all we can ask or think." The limitations are all on one side - all on our side, and are owing to the weakness of our frail and naturally faithless humanity. The possession in the present instance had been from childhood. The distress was thus of comparatively long standing; it had become chronic; it was an apparently hopeless case. It had defied the power of the disciples, and baffled their utmost skill and strength. While this failure had lowered them in the estimation of the crowd, and left them at the mercy of the biting taunts of the sarcastic scribes, it at the same time lessened still more the faith of the unhappy parent. The cure, therefore, which our Lord effected in this seemingly hopeless, certainly desperate case, holds forth encouragement to the weakest and the worst - those morally so - to apply to him.

VII. HIS APPLIANCE. The first direction is, "Bring him unto me: you have tried the power of my disciples; I now invite you to try mine. You have been disappointed by their failure; but I will remedy that failure by my favor to thee and thine. You have been disheartened - too much disheartened; I now bid you take heart of hope. His next step was to secure the confidence and strengthen the faith of the father; and for this purpose he employs his own words and

(1) according to the common reading he said to him the (τὸ) saying, "If thou canst believe, all things are possible to [or possible to be done for] him that believeth." But

(2) the word πιστεῦσαι is omitted in three or more of the oldest uncials, in several versions, by the critical editors Tregelles and Tischendorf, and by Meyer and some commentators; and with this omission the sentence reads, "Jesus said unto him, As for thy If thou canst, all things are possible to him that believeth." And

(3) some, putting the acute on the antepenult πίστευσαι. He take it to be imperative aorist middle, and translate, "Believe what you expressed by your If thou canst, all things are possible to him that believeth." Again,

(4) others take it interrogatively," The If thou canst? or What? If thou canst? " so that the sense is as if he asked, "Is this what you say?" or, "Do you really mean this?" The man's own words were thus thrown back on him, and by this judicious retort he is brought to understand that faith in the Savior's power and propitiousness is a prerequisite for the bestowal of the boon he sought; he is also brought to feel that the hand of faith must likewise be outstretched for the reception of spiritual benefits and blessings; at the same time he is made conscious of the great deficiency - the entire inadequacy of his faith for the attainment of the favor he is so anxious to obtain. Suspending his petition on behalf of his son, but resuming his request with the same term and now in his own interest, he called aloud, with eyes brimful of tears - if this reading (μετὰ δακρύων) is accepted, at all events - affectingly and touchingly, "Lord, I believe; help thou mine unbelief." He affirms the possession of belief, but that belief is so weak as to be scarcely worthy of the name; that he has some faith, but that faith is small, exceeding small, like a grain of mustard seed. Persuaded that his faith is too insignificant to satisfy the condition, he prays

(1) for its increase; in other words, he seeks to be helped against his unbelief. Another interpretation, though advocated by some good and great men, to the effect,

(2) "Help me, notwithstanding the weakness of my faith," has but little, we think, to commend it to favor and acceptance. Now at length all is ready for the beneficent operation; the people are running together to the place, or running together yet more (ἐπὶ. He denoting intensity or addition). He when our Lord addressed the unclean spirit in terms of stern rebuke, and words of unmistakable authority, saying, "I" [ἐγώ expressed, and so emphatic and distinctive] - I, thy Master; I, whose authority you cannot evade; I, whose word of command you dare not disobey; I, not my disciples, who were nonplussed by the strange and sudden outburst of thy fiendish malignity; I order thee to come out of him at once, and never again to enter into him.

VIII. THE COMPLETENESS OF THE CURE. The command to "enter no more into him" may be attributed to the weakness of the father's faith - to assure him there would be no relapse, to convince him there would be no return of the paroxysm; it may also be owing in part to the malignant obstinacy of the foul fiend, who now, after crying aloud, and after convulsing the poor boy's whole frame with a horrible spasm, came out of him, leaving him all but dead, so that the many said he was dead. The great primary act of expelling the demon had been accomplished, but the effect of his long dominion over the lad, and the shock to his system at departure, left him so thoroughly exhausted and prostrate that a second miracle was required to supplement the first. In consequence, our Lord seized him by the hand, or seized his hand, and lifted him up, so that he stood upon his feet well and sound and strong, as though the whole had been but the memory of a troubled dream. An explanation was subsequently given to the disciples touching their inability in the present case, and their want of success in the exercise of a gift which had been bestowed, and which had been most probably effectual in other instances. The explanation appears to have respect to the character of the demon, and the conduct of the apostles themselves. First, there is mention of "this kind," by which some understand

(1) the race of demons in general - "the race of all demons," according to Euthymius; others limit the expression to

(2) a special kind of spirits, peculiarly obstinate and stiffnecked, and consequently more difficult to be driven out; while a recent authority on the subject suggests that the reference is to

(3) a class of demons which manifested their presence by unexpectedly sudden and frightfully severe outbreaks, and for the expulsion of which the exorcist or physician operating required uncommon presence of mind and strength of nerve, as well as vigorous exercise of faith. But, waiving a discussion of this doubtful kind, and merely expressing our preference for the second of the opinions stated, we may notice briefly a strange term employed here, namely, go out (ἐξελθεῖν). If the statement in which this word is used is to be interpreted literally, the meaning appears to be that demons of this kind could not go out, even if they would, of the persons possessed by any other means or in any other way than in the use or by the exercise of prayer and fasting. If this be the real, as it is the literal meaning, it is a circumstance of a strange, inscrutable kind; and, among matters more or less mysterious, it is not the least so. We may, however, give to the words a freer interpretation and take them in the more ordinary sense, that this kind can be expelled by nothing but by prayer and fasting. The conduct of the apostles themselves had most to do with their powerlessness to cast out the demon in this instance. They had received the requisite power, as we read in Mark 6:7 that, in sending them forth by two and two, he "gave them power over unclean spirits;" but they had neglected the discipline indispensable to the efficient and successful employment of that rower. Two circumstances in close connection with this neglect are assigned as the cause of failure - weakness of faith is mentioned by St. Matthew, and neglect of prayer is hinted by St. Mark. We may regard them as standing together in the relation of two joint causes, or rather as cause and effect in relation to this matter - neglect of prayer being the former, and debility of faith the latter.

PRACTICAL LESSONS.

1. We learn the important duty of parental solicitude for the spiritual as well as, or rather more than, for the bodily, well-being of their offspring. In the case of the Syro-phoenician woman we saw how she identified herself with her afflicted daughter, saying, "Lord, help me!" Here likewise the father of the demoniac makes common cause with his child, in the words, "Have compassion on us, and help us!" Especially should we travail, as in birth, till Christ is formed in their heart, and till by grace they are enabled to renounce the devil and all his works.

2. Great importance attaches to the element of time. The demon got possession early of this sorely distressed boy, and the demoniac power seems to have grown with the child's growth, and to have strengthened with his strength, so that dispossession had become next to an impossibility. The apostles were not competent to the task, and when our Lord, in the exercise of his almighty power, expelled him, it was only after he had made horrid havoc of the lad's system, frightfully convulsing him and leaving him half-dead. So, if Satan unhappily gain the ascendant in a young heart, he will do his best to blight the whole life; he will hold his dominion with tenacity, and, if possible, to the end; he will seat himself firmly on the throne of the affections, and exercise a despot's sway; his dethronement will be attended with the greatest difficulty; and if, by Divine mercy, his power is at last overthrown, it will cost pain of body, distress of mind, and grief of heart. Oh, how careful young persons should be to guard against the solicitations of the evil one, and to resist his power! How determined not to yield to his temptations, and to vanquish youthful lusts that war against the soul! How resolved, by the aid of Divine strength, to keep him out, remembering how difficult it is to get him out once he has gained an entrance, and especially if he has gained it early!

3. Every gift that God bestows should be diligently cultivated, and husbanded with care. The power bestowed on the apostles was, as we have seen, lost through their own remissness. Faith required to be kept in healthy exercise and active vigor; devotion and self-denial were required for its maintenance. The neglect or undue performance of these left them weak before the power of the evil one, and caused them to be humiliated in the presence of their enemies. Thus it was with the apostles and miraculous gifts. How much more is such likely to be the case with ordinary persons in the exercise of ordinary gifts! We greatly need to use all the means that tend to strengthen faith; above all, we must pray earnestly, in the beautiful words suggested by this passage "Lord, increase our faith;" avoiding at the same time any and every indulgence that might weaken faith or slacken prayer.

"Restraining prayer we cease to fight;
Prayer keeps the Christian's armor bright;
And Satan trembles when he sees
The weakest saint upon his knees."

4. This passage cannot legitimately apply to any attempt at working miracles in the present day. The age of miracles is past. The power thus possessed by the apostles was not to continue, and needed not to continue, after the great purpose for which miracles had been bestowed had been attained. Faith and prayer and fasting cannot of themselves confer the power; they were needed to sustain it only where it had been bestowed; they were required for its successful exercise where it did exist.

5. The greatness of the believer's privilege is immense, yet not without certain well-defined limits, "All things are possible to him that believeth:" this appears to comprise at once omnipotence in action and universality in possession. To the former we have the parallel statement of St. Paul, "I can do all things through Christ which strengtheneth me;" or rather, "in (ἐν) Christ that giveth me inward strength (ἐνδυναμοῦνται);" and thus the strength as to its source is obtainable by virtue of living and lively union with Christ, while as to its nature it is spiritual. But the reference is rather to what it is possible for us to get than to do; and so all things are ours, for "we are Christ's, and Christ is God's." There are here two limitations which, though not expressed, must be implied:

(1) The first limitation restricts the "all things" to things truly beneficial - beneficial spiritually as well as temporally, beneficial for eternity rather than for the brief relations of time; they are such things as are thus of real benefit, when regard is had to the believer's condition and present position.

(2) The second limitation has respect to the circumstances of others, that is to say, of those with whom we come into close contact, or with whom we have to do and deal in the affairs of life. All things are thus possible to be attained by the believer, as far as they are consistent with his real benefit, and compatible at the same time with his relations in the widest sense - relations to his Father in heaven and to his fellow-man on earth. Such is the potentiality of faith - it extends to all things; such, too, is its practicability, excepting only such things as, at the present or in the long run, do not comport with his own personal good, as also with his relation to God, whose glory is paramount, and to his fellow-man, whose good, as well as our own, we are in duty bound to seek. - J.J.G.

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Parallel Verses

KJV: And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them.

WEB: Coming to the disciples, he saw a great multitude around them, and scribes questioning them.