COMMENTARY ON MARK


LESSON NUMBER 97


Mark 9:14 And when He came to his disciples, He saw a great multitude about them, and the scribes questioning with them. 15 And straightway all the people, when they beheld Him, were greatly amazed, and running to Him saluted Him. 16 And He asked the scribes, What question ye with them? 17 And one of the multitude answered and said, Master, I have brought unto Thee my son, which hath a dumb spirit; 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. 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto Me.” (Mark 9:14-19; Matt 17:14-17; Luke 9:37-41)

 

THE BOY WITH AN OPPRESSING SPIRIT #1


INTRODUCTION

               The disciples have just had two lofty experiences: beholding the transfigured Jesus speaking with Moses and Elijah, and hearing His intriguing words about the coming of Elijah. These are the types of experience that true disciples would like to continue endlessly. They are good and pleasant, and stimulating to the soul. However, such lofty climes are not always the lot of Christ’s followers, even though they may actually seek means to protract them – like Peter did. In addition, the human spirit must be cultured, and even empowered, to endure such times. Unless this happens, even interested souls can sleep with fatigue during holy exposures. The actual spiritual distance between Jesus and His disciples had become evident on that mountain. He was transfigured, but they were not. He talked with Moses and Elijah, but they did not. He was alert, but they were asleep. God spoke of him, but not of them. He understood about the coming of Elijah, but they did not. It seems to me that marked progress is being made when Christ’s superiority to ourselves becomes more and more evident. We are “in Him,” but we are not His equals. We still must be taught by Him, led by Him, and nurtured by Him. No disciple can afford to come to the point where Jesus becomes common, or other things assume the thrones of thought and purpose in them. However familiar we are with Jesus, that familiarity remains a matter for much development while we are in this world.


JESUS RETURNS TO HIS DISCIPLES AND FINDS A MULTITUDE

                Mk 9:14 And when He came to His disciples, He saw a great multitude about them, and the scribes questioning with them. 15 And straightway all the people, when they beheld Him, were greatly amazed, and running to Him saluted Him. 16 And He asked the scribes, What question ye with them?”


               HE CAME TO HIS DISCIPLES. As is frequently the case in the Gospel narrative, the intention of Jesus is emphasized rather than what appeared to be the case. He came to His disciples, but it looked as though He was coming to a multitude. He “saw a multitude,” but He “came to His disciples.” There is something to be learned here. Christ’s presence is promised to His people, not to inquiring multitudes. He promises to be with those who gather in His name (Matt 18:20). While I do not wish to linger long on this point, this is why it is so wrong for professed believers to tailor their assemblies for unbelievers, seekers, inquirers, and the likes. Christ is with His people, and they are to center upon Him, not the strangers of this world who may be with them. It is their exclusive devotion to Him that will have a calculated effect upon the unlearned. This is confirmed by Paul’s reference to an unbeliever among believers being convicted when “they all prophesy.” The secrets of his heart will be “made manifest,” and he will “worship God, and report that God is in you of a truth” (1 Cor 14:23-25). The stranger does not respond to their attention to him, but to their involvement with God – an involvement that resulted in them prophesying.


               A GREAT MULTITUDE ABOUT THEM. Matthew says that Jesus and the three disciples “came to the multitude” (Matt 17:14). Luke says that this event happened “on the next day, when they come down from the hill,” and “much people met Him” (Lk 9:37). I want to emphasize the fact that Jesus was returning to the disciples, not the multitudes. The people will gain access to Jesus because they are with the disciples.


               There is an illusion to the principle of this text in the Song of Solomon – the principle of looking to Christ’s disciples in His absence. When the woman sought her beloved, and was not able to find him, she inquired where he could be found. She was told, “If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents(Song 1:8). Go where the feeding is done! Go to the people who are enjoying his presence, and know is manners. That is the way it is with the Lord. If men want access to Him, they must find His people, for He is dwelling among them. Go where the saints of God are being fed. Find your way to the people with whom He is pleased to dwell.


               THE SCRIBES WERE QUESTIONING THEM. Other versions read they were “disputing with them,” NKJV or “arguing with them.” NASB Here, the word “questioning” does not mean asking questions to learn, but entering into controversy – caviling, quibbling, and being hypercritical. It seems to me that this was an irritation to the Lord, for, as a whole, the scribes were never noted for promoting goodness or actually seeking the Lord, who Himself was the Truth (John 14:6). Yet, in the absence of the Lord, the scribes felt more bold to argue with the disciples, raising controversies they would be more reluctant to raise in His presence. We will find from the remainder of the text that the scribes were probably trying to discredit Jesus because of the disciples failure to do a mighty work in his name.


               THEY BEHELD HIM AND WERE AMAZED. One version says when the people saw Jesus they were “overwhelmed.” NIV The word translated “greatly amazed” relates to alarm, astounded, and even terrified. The Amplified Bible suggests that the face of the Lord was still glowing. “His face and person yet glistening, they were greatly amazed.” I am inclined to think some vestiges of the glory remained, arresting the attention of the people. If it took some time for the reflected glory on Moses’ face to fade (Ex 34:35), it is not likely that the greater glory in Jesus’ face would quickly dissipate. The Israelites also feared when they saw Moses’ face (Ex 34:30).


               It is only as Jesus is seen as “separate from sinners”(Heb 7:26) that people properly respond to Him. Those who labor to make Jesus like us according to the flesh do a great disservice to mankind. Those who are saved have come to a point where they no longer know Jesus “after the flesh” (2 Cor 5:16). That is one of the major reasons for their quest to “know Him, and the power of His resurrection, and the fellowship of His sufferings” (Phil 3:10). These compelling objectives are always absent when Christ is not perceived as He really is.


               WHAT QUESTION YE WITH THEM? Other versions read, “What are you discussing with them?” NKJV and “What are you arguing with them about?” NIV From the disciples’ point of view, Jesus was coming to their aid, and would put an end to the disputation. From the scribes point of view, Jesus would confirm their folly in seeking to cast aspersions upon Him. From the multitudes’ point of view, their attention would be redirected to the proper Objective.


               Once Jesus asked His disciples what they were talked or argued about. “What was it that ye disputed among yourselves?” (Mark 9:33). Many of the arguments of men would come to a grinding halt if they were acutely aware that Jesus knew what they were talking about.


THE SON WHO HAD A DUMB AND OPPRESSING SPIRIT

               17 And one of the multitude answered and said, Master, I have brought unto Thee my son, which hath a dumb spirit; 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.”


               ONE OF THE MULTITUDE. Mark says “one of the multitude answered,” indicating he was involved in the discussion. Matthew says this “certain man” was “kneeling down to Him” (Matt 17:14). Luke says “a man of the company cried out” (Lk 9:38). He was not the main speaker, or gifted in presenting a case. Rather, this was the person seeking mercy, and the lips of such a person are loosed to speak plainly.


               I BROUGHT UNTO THEE MY SON. Note, that the man brought his son to Jesus. Matthew reads the man cried out “Lord, have mercy on my son” Matt 17:15). Luke reads “Master, I beseech thee, look upon my son: for he is mine only child” (Luke 9:38). Whatever this man knew about Jesus, it was enough to awaken faith and hope in him. He came expectantly. That is what happens when people hear the truth about Jesus, as it is proclaimed in the Gospel. That Gospel, being “the power of God unto salvation” (Rom 1:16), causes faith and hope to rise into prominence. Expectation is awakened, and anticipation visits the soul.


               HE HAS A DUMB SPIRIT. Mark says he had a “dumb spirit,” or “a spirit which makes him mute,” NASB robbing him of his speech. NIV Matthew reads, “he is a lunatic, and sore vexed,” or “has epilepsy (is moonstruck) and he suffers terribly” AMPLIFIED (Matt 17:15). Luke reads, “a spirit takes” (seizes NKJV) “him:” (Lk 9:39). Here is a case of a human spirit being seized by a evil spirit, and forced to do unwilling and abnormal things. The frailty of the natural human condition is thus confirmed. The condition of this boy is explained in Scripture. There is no human science that could have properly diagnosed this condition. In fact, the father did a better job than many of the professed experts of our time. If it were not for a Sovereign God, men would be nothing more than helpless vassals of the wicked one, unable to control even their natural functions.


               A MISERABLE CONDITION. Mark says when the spirit “taketh him,” it “teareth him,” or “wherever it seized him, it throws him down.” NKJV Matthew reads, “for ofttimes he falleth into the fire, and oft into the water” (Matt 15:15). Luke reads, “a spirit taketh him, and he suddenly crieth out; and it teareth him,” or “a spirit seizes him, and he suddenly cries out; it convulses him” NKJV (Luke 9:39).


               The man adds, “ he foameth, and gnasheth with his teeth, and pineth away,” or “he foams at the mouth, gnashes” [grinds NASB] “his teeth, and becomes rigid.” NKJV Luke reads, “it teareth him that he foameth again, and bruising” [mauling NASB] “him,” or “it throws him into a convulsion with foaming at the mouth” (Lk 9:39). Luke also adds that the spirit “hardly departeth from him,” or “it scarcely ever leaves him” NIV Lk 9:39).


               How much can an evil spirit do to a person – doing so against the person ‘s will, and in spite of all efforts to help the person? Men may speculate about the matter, but here is a case worthy of consideration. This spirit seized, or took hold, of the boy, made him speechless (a “dumb spirit”), and threw him down to the ground. The spirit threw him into fire, threw him into water, and caused him to scream. It made him convulse, foam at the mouth, grind his teeth, and become rigid. It mauled the boy mercilessly and scarcely ever left him. I do not doubt that without the reigning Christ this would be a more common occurrence than we dare to imagine. The fact of the rarity of such things confirms that Satan and his hosts are being held in check. They cannot move among men at will.


               Note that the father does not ask why God allowed this. While such words emit from religious people of our day, it was not found in the mouths of those who came to Jesus for help. A society in which such responses are found, and teachers who, in the name of Jesus, leave people with the impression that God is tolerant of such expressions, is in a miserable condition. Such confirms that the same circumstance exists in our country that is found in “the wicked,” of whom it is said, “there is no fear of God before their eyes” (Rom 3:18).


               I BROUGHT HIM TO YOUR DISCIPLES. “I spake to Thy disciples that they should cast him out; and they could not.” Matthew reads, “And I brought him to thy disciples, and they could not cure him(Matt 17:16). Luke reads, “And I besought thy disciples to cast him out; and they could not” (Luke 9:40). The words, “they could not” indicate the disciples did make an attempt to cast out the “dumb spirit.” They had cast out evil spirits before (Matt 10:8; Mk 6:13). But there was something different about this time. The ability that had previously been granted to them to do such things (Matt 10:1) did not extend to this situation.


               It is admittedly an embarrassing thing when people come to Christ’s followers in an effort to obtain help, and they are not able to administer it. Although convenient explanations have been provided for such inabilities, I must confess I have not learned to be comfortable with them. This text will provide us some insight into the matter that will be most helpful.


THE SAVIOR SPEAKS CANDIDLY

               19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto Me.”


               There is a “Jesus understands” mentality extant within the churches that leads people to imagine He is tolerant of nearly every condition existing among His people. If that impression is correct, then it will be confirmed in the record of Christ’s earthly ministry. If Jesus being touched with the feeling of our infirmity means that He is tender and patient in every situation, then that will surely be reflected in this text. There are certainly conditions that can touch the heart. A father whose only son is grievously afflicted and tormented by a wicked spirit. An effort was made to get him to Jesus. The case was brought to the disciples of Jesus, and they made a valiant effort to cure the boy, but failed. Now, we will see how Jesus responded to the situation. Remember, He has just been praying to the Father, was transfigured, and held conversation with Moses and Elijah.


               O FAITHLESS GENERATION. Other versions read, “unbelieving generation,” NASB “generation without faith,” BBE “incredulous generation,” DOUAY “you faithless people,” NLT and “O unbelieving generation [without any faith].” AMPLIFIED Both Matthew and Luke read, “faithless and perverse generation” (Matt 17:17). Although these words appear to have been directed to the multitude, together with the provoking scribes, the disciples themselves were not excluded, as will be confirmed in verse twenty-nine and Matthew 17:20. They were also addressed to the father, who had apparently joined with the scribes in arguing with the disciples. Thus you have unbelief, or faithlessness, found in the disciples, a seeker, and Christ’s critics.


               If we are ever prone to imagine that Jesus is tolerant of the absence of faith, then let us again consider this text. The Savior does not refer to a generation who finds it difficult to believe. That might appear as though He was forbearing of such a situation. When He says “faithless generation,” He is speaking of a people who “cannot please God” (Heb 11:6), for those who do not believe will not dwell in the favor of Living God.


               To be “faithless” is the opposite of believing. Jesus once said to doubting Thomas, “be not faithless, but believing” (John 20:27). It is a condition in which an affiliation with the world dominates, and involvement with heaven is thus rendered void. Knowing these things, Christ’s words were a blistering rebuke as well as an assessment of the condition of the people.


               HOW LONG SHALL I BE WITH YOU? Other versions read, “how long shall I stay with you?” NIV and “how much longer must I be among you?” NRSV Why, after so long a time, were they still in the grip of unbelief? We learn from this that Jesus did not simply say it was because they “could not believe” – although some of them could not (John 12:39). The dominance of unbelief remains a marvel – even to Jesus (Mk 6:6). It is a condition that contradicts the objective of human existence, the purpose for which men were positioned in both time and the world, and the revelation of God “in the flesh” (Acts 17:26-27; John 1:11-14).


               HOW LONG SHALL I SUFFER YOU? Other versions read, “How long shall I put up with you?” NIV and “How much longer must I put up with you?” NRSV Unbelief irritates Jesus, and He will not long abide where it remains. The Savior’s tolerance of those who remain in unbelief is referred to as “suffering them,” or putting up with them. Such people are being endured by Jesus, and thus stand in a most precarious position. John the Baptist testified that the wrath of God remains on the person who does not believe on the Son (John 3:36). And, that is what we are beholding here – not believing on the Son. In this case, a “faithless generation” is one who has been exposed to the Son of God, yet “received Him not” (John 1:11). Here, it is a nation that was cultured to receive the Son, yet did not.


               These are words that reflect a Divine weariness with the persistent unbelief of the people. This is an aspect of the Divine nature that is little known in our time – even though there are frequent references to it. God said to Israel, “thou hast wearied Me with thine iniquities” (Isa 43:24). He said of their religious observances, “they are a trouble unto Me; I am weary to bear them” (Isa 1:14). With lamenting heart He said to them, “Behold, I am pressed under you, as a cart is pressed that is full of sheaves” (Amos 2:13) – they became a burden to Him! Again it is written of them, “Ye have wearied the LORD with your words” (Mal 2:17).


               Let no person think that God or Christ are indifferent to the persistent eruption of unbelief. When men cannot trust the Lord, or come short in their faith, they are to call out for help, as the father of our text will eventually do: “help thou mine unbelief!” (Mk 9:24).


               BRING HIM TO ME. The Lord’s rebuke suggests that this matter could have been resolved by His disciples – just as surely as they could have fed the hungry multitudes when they were without bread (Matt 14:16). Ultimately, however, the dependency of men must be upon the Lord Himself. Even though they may come to His disciples, it is the faith of the disciples in Christ that gives them power. Now, in tender mercy, after rebuking the unbelief that surrounded Him, the Master says “Bring him to Me!” Now we will see who has the power.