Exegetical and Hermeneutical Commentary of Mark 9:17
And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;
17. my son ] and his “only son” (Luk 9:38).
a dumb spirit ] dumb in respect to articulate sounds, to which he could give no utterance, though he could suddenly cry out (Luk 9:39).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 17. 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, Mt 17:14, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 devils 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 himIf (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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. And one of the multitudeanswered, and said, Master, I have brought unto thee my son“mineonly child” (Lu 9:38).
which hath a dumb spiritaspirit whose operation had the effect of rendering his victimspeechless, and deaf also (Mr9:25). In Matthew’s report of the speech (Mt17:15), the father says “he is lunatic”; this beinganother and most distressing effect of the possession.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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”, Mt 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, , “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.
g Jarchi in Misn. Gittin, c. 7. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
I brought unto thee my son ( ). The father stepped out and gave the explanation of the excited dispute in direct and simple pathos.
Fuente: Robertson’s Word Pictures in the New Testament
1) ”And one of the multitude answered and said,” (kai apekrithe auto eis ek tou ochlou) ”And one out of the crowd replied,” just spoke up. The father of the sick boy explained the occasion for the situation that had occurred
2) “Master, I have brought unto thee my son, (didaskale enegka ton huion mou pros se) ”Teacher, I brought my son to you,” for you to see, my afflicted son.
3) ”Which hath a dumb spirit, (echonta pneuma alalon) ”Having a dumb spirit,’ or possessing, being possessed of a dumb spirit, or controlled by a dumb spirit, so that the. son could not speak, as explained of a dumb condition, Mat 12:22; Luk 11:14.
Fuente: Garner-Howes Baptist Commentary
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?
(488) On the opinion expressed by calvin, as to the influence of the moon on these diseases, the reader may consult Harmony, vol. 1 p. 245, n.l. — Ed.
(489) “ Combien que nous soyons subiets a mille dangers et inconveniens;” — “though we are liable to a thousand dangers and inconveniences.”
Fuente: Calvin’s Complete Commentary
(17) A dumb spirit.This, again, is peculiar to St. Mark, as is also the gnashing of the teeth and the pining or withering in the next verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And one of the crowd answered him, “Teacher, I brought to you my son, who has a dumb spirit, and wherever it takes him it dashes him down and he groans and grinds his teeth and is thoroughly exhausted, and I spoke to your disciples that they should cast it out, and they could not.”
A voice in the crowd answered Him. The voice was that of a father who had brought his possessed son seeking Jesus, and on not finding Him had probably been assured by the disciples that they could cast the spirit out. This is a sign of authenticity. No one would later invent the story of the failure of the disciples, especially after their previous success (Mar 6:13; compare Luk 10:17).
‘A dumb spirit.’ Probably one that hid its presence by not speaking. It may also have made the boy dumb, but there is no indication of the fact. The actual description is somewhat similar to epilepsy but there is no question that had it been simply epilepsy or else the disciples would have been able to heal him. They had no doubt healed many epileptics. But here they were dealing with more than epilepsy, something that was beyond them, and in fact the details do suggest experiences deeper than epilepsy.
‘Is thoroughly exhausted.’ The usual meaning of the word is ‘withered’ or ‘dried up’ (Mar 3:1; Mar 4:6; Mar 5:29; Mar 11:20). The unclean spirit was draining him of his very life.
Fuente: Commentary Series on the Bible by Peter Pett
Mar 9:17-19. And one of the multitude answered and said, From the man’s narrative before us, in answer to what Jesus said to the scribes, What question ye with them? it appears that the scribes had been disputing with the disciples about the cure of this youth, which they had unsuccessfully attempted. Perhaps their want of success had given the scribes occasion to boast, that a devil was found, which neither the disciples nor their Master were able to cast out; but the disciples affirming that this devil, however obstinate, was not able to withstand their Master, the debate was drawn out to some length: and to say the truth, as Jesus had already given many undeniable demonstrations of his power, the behaviour of the scribes in this, as in every instance, discovered the most criminal infidelity: wherefore he treated them no worse than they deserved, in calling them a faithless and perverse generation, altogether intolerable, because they had resisted demonstrations of his power sufficient to have convinced the most abandoned. He answereth him and saith;He answered the man by saying to the scribes, O faithless and perverse generation! (see Luk 9:41.) how long shall I be with you ere you be convinced? How long shall I suffer you? Must I always bear with your infidelity?A reproof much more applicable to the scribes than to the disciples, whose wrong notions proceeded rather from weakness of capacity, than from perverseness of disposition; though even in them there was much unbelief. At the same time, that he might give a fresh demonstration of the greatness of his power before them all, and put the folly of the scribes in particular to shame, he ordered the youth to be brought to him. Compare Luk 9:41.
Fuente: Commentary on the Holy Bible by Thomas Coke
17. ] i.e. intended to do so, not being aware of His absence. From Luk 9:38 , we learn that this was his only son.
, causing deafness and dumbness, and fits of epilepsy: see Luk 11:14 .
Fuente: Henry Alford’s Greek Testament
Mar 9:17 . The father of the sick boy answers for the company, explaining the situation, laying the main stress of course on the deplorable condition of his child. , to thee , not aware that Jesus was absent. , a dumb spirit; the boy dumb, and therefore by inference the spirit.
Fuente: The Expositors Greek Testament by Robertson
of from among. Greek. ek. App-104.
Master = = Teacher. App-98. Mar 9:1. Not the same word as in Mar 9:5.
unto. Greek. pros. App-104.
spirit. Greek pneuma. App-101.
Fuente: Companion Bible Notes, Appendices and Graphics
17. ] i.e. intended to do so, not being aware of His absence. From Luk 9:38, we learn that this was his only son.
, causing deafness and dumbness, and fits of epilepsy: see Luk 11:14.
Fuente: The Greek Testament
Mar 9:17. , one) Neither the Scribes nor the disciples were venturing to speak.
Fuente: Gnomon of the New Testament
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
Reciprocal: Isa 35:6 – the tongue Mat 9:32 – a dumb Mat 15:22 – my Mar 7:25 – whose Phm 1:10 – my son
Fuente: The Treasury of Scripture Knowledge
7
One of the multitude (not one of the scribes) announced to Jesus that he had brought his son unto him. That denotes that he came with his son expecting to meet Jesus. But as he was not with the disciples the father had turned the case over to them. A dumb spirit is stated because it had that effect on the boy. We know it does not. literally mean the devil that was dumb for when Jesus commanded it to come out (verse 26) it cried which shows the spirit itself was not dumb.
Fuente: Combined Bible Commentary
Mar 9:17. One of the multitude. The scribes were silent, but the person most deeply interested answers. The subject of dispute was connected with the cure of the lunatic boy. The scribes feared to repeat their objections, lest our Lord should convict them in the presence of the multitude by working a miraculous cure. The hostility to our Lord was always cowardly!
I brought. He actually brought his son, expecting to find Christ, to thee, not knowing of His absence. It was his only son (Luk 9:38.)
A dumb spirit. A spirit causing the boy to be speechless; not that the demon was a silent one.