19<\/strong>. O faithless generation<\/em> ] These words, though primarily addressed to the father, apply also to the surrounding multitude, and indeed to the whole Jewish people of which he was a representative, and in a sense to the disciples.<\/p>\n Mar 9:19<\/span><\/p>\n O faithless generation.<\/em><\/p>\n<\/p>\n Christs lament over faithlessness<\/strong><\/p>\n I.<\/strong> <\/em><\/strong>The first thing that seems to be in these words is not anger, indeed, but a very distinct and very pathetic expression of Christs infinite pain, because of mans faithlessness. The element of personal sorrow is most obvious here. It is not only that He is sad for their sakes, that they are so unreceptive, but He feels for Himself, just as we do in our humble measure, the chilling effect of an atmosphere where there is no sympathy. There never was such a lonely soul on this earth as His, just because there never was another so pure and loving. The plain felt soul-chilling after the blessed communion of the mountain. For once the pain He felt broke the bounds of restraint, and shaped for itself this pathetic utterance, How long shall I be with you? I do not know that there is one in which the title of The man of sorrows is to all deeper thinking more pathetically vindicated than in this-the solitude of the uncomprehended and the unaccepted Christ-His pain at His disciples faithlessness. And then do not let us forget that in this short sharp cry of anguish-for it is that-there may be detected by the listening ear not only the tone of personal hurt, but the tone of disappointed and thwarted love. Because of their unbelief He knew that they could not receive what He desired to give them. We find Him more than once in His life hemmed in, hindered of His purpose-simply because there was nobody with a heart open to receive the rich treasure He was ready to pour out Here I would remark, too, before I go to another point, that these two elements-that of personal sorrow and that of disappointed love and baulked purposes-continue still, and are represented as in some measure felt by Him now. It was to disciples that He said, O faithless generation! He did not mean to charge them with the entire absence of all confidence, but He did mean to declare that their poor, feeble faith, such as it was, was not worth naming in comparison with the abounding mass of their unbelief. There was one light spark in them, and there was also a great heap of green wood that had not caught the flame, and only smoked instead of blazing. And so He said to them, O faithless <\/em>generation! Do not we know that the purer our love, and the more it has purified us, the more sensitive it becomes, even while the less suspicious it becomes? Is not the purest, most unselfish, highest love, that in which the least failure in response is felt most painfully? Though there be no anger, and no change in the love, still there is a pang where there is an inadequate perception, or an unworthy reception, of it. And Scripture seems to countenance the belief that Divine Love, too, may know something, in some mysterious fashion, like that feeling, when it warns us, Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. So we may venture to say, Grieve not the Christ of God, who redeems us; and remember that we grieve Him most when we will not let Him pour His love upon us, but turn a sullen, unresponsive unbelief towards His pleading grace, as some glacier shuts out the sunshine from the mountainside with its thick-ribbed ice.<\/p>\n II. <\/strong>Another thought, which seems to me to be expressed in this wonderful exclamation of our Lords, is-that their faithlessness bound Christ to earth, and kept Him here. As there is not anger, but only pain, so there is also, I think, not exactly impatience, but a desire to depart, coupled with the feeling that He cannot leave them till they have grown stronger in faith. And that feeling is increased by the experience of their utter helplessness and shameful discomfiture during His brief absence. That had shown that they were not fit to be trusted alone. He had been away for a day up in the mountain there, and though they did not build an altar to any golden calf, like their ancestors, when their leader was absent, still when He comes back He finds things all gone wrong because of the few hours of His absence. They were not ready for Him to leave them; the full-grown tree was not strong enough for the props to be removed. Again, here we get a glimpse into the depth of Christs patient forbearance. We might read these other words of our text, How long shall I suffer you? with such an intonation as to make them almost a threat that the limits of forbearance would soon be reached, and that He was not going to suffer them much longer. But I fail to catch the tone of indignation here. It sounds rather like a pledge that as long as they need forbearance they will get it; but at the same time, a question of How long that is to be? It implies the inexhaustible riches and resources of His patient mercy. There is rebuke in His question, but how tender a rebuke it is! He rebukes without anger. Plainly He names the fault. He shows distinctly His sorrow, and does not hide the strain on His forbearance. That is His way of cure for His servants faithlessness. It was His way on earth. It is His way in heaven. To us, too, comes the loving rebuke of this question, How long shall I suffer you? Thank God that our answer may be cast into the words of His own promise: I say not unto thee, until seven times; but until seventy times seven. Bear with me till thou hast perfected me; and then bear me to Thyself, that I may be with Thee forever, and grieve Thy love no more. So may it be, for with Him is plenteous redemption, and His forbearing mercy endureth forever. (A. Maclaren, D. D,<\/em>)<\/p>\n 19. He answereth him, and saith, Ofaithless generation<\/B>“and perverse,” or “perverted”(Mat 17:17<\/span>; Luk 9:41<\/span>).<\/P> how long shall I be with you?how long shall I suffer you?<\/B>language implying that it was ashame to them to want the faith necessary to perform this cure, andthat it needed some patience to put up with them. It is to ussurprising that some interpreters, as CHRYSOSTOMand CALVIN, shouldrepresent this rebuke as addressed, not to the disciples at all, butto 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 expositorsseem to do. With BENGEL,DE WETTE,and MEYER, we regard it asaddressed directly to the nine apostles who were unable to expel thisevil spirit. And though, in ascribing this inability to their “wantof faith” and the “perverted turn of mind” which theyhad drunk in with their early training, the rebuke would undoubtedlyapply, with vastly greater force, to those who twitted the poordisciples with their inability, it would be to change the wholenature of the rebuke to suppose it addressed to those who had nofaith at all,<\/I> and were wholly perverted.<\/I> It was becausefaith sufficient for curing this youth was to be expected of thedisciples, and because they should by that time have got rid of theperversity in which they had been reared, that Jesus exposes themthus before the rest. And who does not see that this was fitted, morethan anything else, to impress upon the by-standers the severeloftiness of the training He was giving to the Twelve, and theunsophisticated footing He was on with them? <\/P> Bring him unto me<\/B>Theorder to bring the patient to Him was instantly obeyed; when, lo! asif conscious of the presence of his Divine Tormentor, and expectingto be made to quit, the foul spirit rages and is furious, determinedto die hard, doing all the mischief he can to this poor child whileyet within his grasp.<\/P><\/p>\n He answereth him<\/strong>,…. 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,<\/p>\n O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me<\/strong>; [See comments on Mt 17:17]<\/span>.<\/p>\n Bring him unto me <\/B> ( <\/SPAN><\/span>). The disciples had failed and their unbelief had led to this fiasco. Even the disciples were like and part of the<\/P> faithless <\/B> (<\/SPAN><\/span>, unbelieving) generation in which they lived. The word<\/P> faithless <\/B> 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. <\/P> <\/p>\n Faithless [] <\/SPAN><\/span>. 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<\/span>, 15<\/span>; Tit 1:15<\/span>; Rev 21:8<\/span>, and elsewhere.<\/P> <\/p>\n <\/strong><\/p>\n 1) ”He<\/strong> answereth him, and saith,”<\/strong> (ho de apoki-itheis autois legei) ”And answering them He said,” answering I ) The cynical scribes, 2)The nine faithless disciples, and 3) The father of the dumb son, He said.<\/p>\n 2) 0 faithless<\/strong> generation,” <\/strong>(0 genea apistos) ”0 faithless or unbelieving generation,” Mat 17:17<\/span>; Luk 9:41<\/span> – – A generation that would not believe, except they saw signs and wonders, Joh 4:48<\/span>; Deu 32:5<\/span>; Deu 32:20<\/span>.<\/p>\n 3) ”How long shall I be with you?<\/strong>” (heos pote pros humas esomai) ”How long shall I be with you all?” This is a word of rebuke, soon followed by a deed of mercy<\/p>\n 4) ”How long<\/strong> shall I suffer you?” <\/strong>(heos pote aneksomai humon) ”How long shall I endure you all?” bear with you all, in your doubting, Mat 16:3-4<\/span>.<\/p>\n 5) ”Bring him unto me.”<\/strong> (pherete auton pros me) ”Bring him gently to me,” as he is in his dumb, epileptic, and lunatic condition Those in spiritual need, demon possessed, only need someone to bring them to Jesus He meets every need, without whom men can do nothing, Mat 14:18<\/span>; He does show mercy and compassion to all, La 3:22- 23.<\/p>\n ‘And he answers them, “Oh unbelieving generation, how long shall I be with you, how long shall I put up with you. Bring him to me.” ’<\/p>\n Jesus goes immediately to the root of the whole problem, unbelief, man’s lack in his attitude towards God. The ‘unbelieving’ here especially has in mind the disciples, and their failure to cast out the evil spirit, but only as a part of the larger whole, an unbelieving people. In His faith He stood out from them like a sore thumb. Unbelief was specifically connected with that generation because in the main it rejected Jesus present among them, but now even in the chosen few that unbelief was accentuated, because they too lacked full faith.<\/p>\n Yet the disciples had expected to succeed. They had had the faith to try, and were surprised that they had not succeeded. In what then lay their lack of faith? For they had certainly still failed. Perhaps previous success had made them overconfident. They had perhaps begun to have faith in their own powers rather than in the authority of Jesus, for it was because of ‘their little faith’ (Mat 17:20<\/span>) that they failed. But Jesus does not say so. His point will rather be that this was an unusually difficult case and that the problem lay in the fact that they were not sufficiently in touch with the Father to be aware of what was involved and to react accordingly. They were still essentially beginners in the ‘discerning of spirits’.<\/p>\n As we shall see the story contains a contrast of faiths. The faith of the disciples that had possibly become stale and was failing through lack of sufficient prayer and communion with God. The faith of the father whose faith was weak but persisting. The faith of the crowds was limited to a mild hope and expectation. It was the faith of Jesus which was strong and unfailing because grounded in His union and continual fellowship with the Father.<\/p>\n ‘How long shall I be with you?” A hint of deity. As the heavenly One He was among them for a time, but then He would return to heaven (Joh 3:13<\/span>). He was conscious that His time on earth as a man was short, and He was finding living in an unbelieving world very difficult.<\/p>\n ‘How long shall I put up with you?’ Their unbelief wearied Him and hurt Him deeply, especially that of the disciples. It was so inexcusable. How could they not trust the Father? These few brief words reveal how much it continually cost Him to be in an unbelieving world. There is expressed here the confidence of One in Whom there was no weakness or lack of faith, and Who was finding it wearisome to bear the weakness and unbelief of others. It was not an easy path that He trod.<\/p>\n ‘Bring him to me.’ But Jesus had no doubt about His own success because He knew that His total faith was in the Father. So Hew commanded that the young man be brought to Him.<\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 19. Bring him unto me<\/strong> ] Thus man’s perverseness doth not interrupt the course of Christ’s goodness. <\/p>\n 19. <\/strong> <\/strong> ] not addressed to the man<\/em> , as unbelieving, nor to the disciples, but generally<\/em> , to the race and generation among whom the Lord’s ministry was fulfilled. The additional words (Matt. Luke) are probably from Deu 32:5<\/span> ; see further ib. Deu 32:20<\/span> , where is also expressed by . The question is not asked in a spirit of longing to be gone from them, but of holy impatience of their hardness of heart and unbelief. In this the father, disciples, Scribes, and multitude are equally involved.<\/p>\n Mar 9:19<\/span> . The complaint of Jesus, vide<\/em> on Matthew. Observe the instead of Matthew’s . = how long shall I be in relations with you, have to do with you?<\/p>\n Mark<\/p>\n CHRIST’S LAMENT OVER OUR FAITHLESSNESS<\/p>\n Mar 9:19 <\/strong> .<\/p>\n There is a very evident, and, I think, intentional contrast between the two scenes, of the Transfiguration, and of this healing of the maniac boy. And in nothing is the contrast more marked than in the demeanour of these enfeebled and unbelieving Apostles, as contrasted with the rapture of devotion of the other three, and with the lowly submission and faith of Moses and Elias. Perhaps, too, the difference between the calm serenity of the mountain, and the hell-tortured misery of the plain-between the converse with the sainted perfected dead, and the converse with their unworthy successors-made Christ feel more sharply and poignantly than He ordinarily did His disciples’ slowness of apprehension and want of faith. At any rate, it does strike one as remarkable that the only occasion on which there came from His lips anything that sounded like impatience and a momentary flash of indignation was, when in sharpest contrast with ‘This is my beloved Son: hear Him,’ He had to come down from the mountain to meet the devil-possessed boy, the useless agony of the father, the sneering faces of the scribes, and the impotence of the disciples. Looking on all this, He turns to His followers-for it is to the Apostles that the text is spoken, and not to the crowd outside-with this most remarkable exclamation: ‘O faithless generation! how long shall I be with you? how long shall I suffer you?’<\/p>\n Now, I said that these words at first sight looked almost like a momentary flash of indignation, as if for once a spot had come on His pallid cheek-a spot of anger-but I do not think that we shall find it so if we look a little more closely.<\/p>\n The first thing that seems to be in the words is not anger, indeed, but a very distinct and very pathetic expression of Christ’s infinite pain, because of man’s faithlessness. The element of personal sorrow is most obvious here. It is not only that He is sad for their sakes that they are so unreceptive, and He can do so little for them-I shall have something to say about that presently-but that He feels for Himself, just as we do in our poor humble measure, the chilling effect of an atmosphere where there is no sympathy. All that ever the teachers and guides and leaders of the world have in this respect had to bear-all the misery of opening out their hearts in the frosty air of unbelief and rejection-Christ endured. All that men have ever felt of how hard it is to keep on working when not a soul understands them, when not a single creature believes in them, when there is no one that will accept their message, none that will give them credit for pure motives-Jesus Christ had to feel, and that in an altogether singular degree. There never was such a lonely soul on this earth as His, just because there never was one so pure and loving. ‘The little hills rejoice together<\/em> ? as the Psalm says, ‘on every side,’ but the great Alpine peak is alone there, away up amongst the cold and the snows. Thus lived the solitary Christ, the uncomprehended Christ, the unaccepted Christ. Let us see in this exclamation of His how humanly, and yet how divinely, He felt the loneliness to which His love and purity condemned Him.<\/p>\n The plain felt soul-chilling after the blessed communion of the mountain. There was such a difference between Moses and Elias and the voice that said, ‘This is My beloved Son: hear Him,’ and the disbelief and slowness of spiritual apprehension of the people down below there, that no wonder that for once the pain that He generally kept absolutely down and silent, broke the bounds even of His restraint, and shaped for itself this pathetic utterance: ‘How long shall I be with you? how long shall I suffer you?’<\/p>\n Dear friends, here is ‘a little window through which we may see a great matter’ if we will only think of how all that solitude, and all that sorrow of uncomprehended aims, was borne lovingly and patiently, right away on to the very end, for every one of us. I know that there are many of the aspects of Christ’s life in which Christ’s griefs tell more on the popular apprehension; but I do not know that there is one in which the title of ‘The Man of Sorrows’ is to all deeper thinking more pathetically vindicated than in this-the solitude of the uncomprehended and the unaccepted Christ and His pain at His disciples’ faithlessness.<\/p>\n And then do not let us forget that in this short sharp cry of anguish-for it is that-there may be detected by the listening ear not only the tone of personal hurt, but the tone of disappointed and thwarted love. Because of their unbelief He knew that they could not receive what He desired to give them. We find Him more than once in His life, hemmed in, hindered, baulked of His purpose, thwarted, as I may say, in His design, simply because there was no one with a heart open to receive the rich treasure that He was ready to pour out. He had to keep it locked up in His own spirit, else it would have been wasted and spilled upon the ground. ‘He could do no mighty works there because of their unbelief’; and here He is standing in the midst of the men that knew Him best, that understood Him most, that were nearest to Him in sympathy; but even they were not ready for all this wealth of affection, all this infinitude of blessing, with which His heart is charged. They offered no place to put it. They shut up the narrow cranny through which it might have come, and so He has to turn from them, bearing it away unbestowed, like some man who goes out in the morning with his seed-basket full, and finds the whole field where he would fain have sown covered already with springing weeds or encumbered with hard rock, and has to bring back the germs of possible life to bless and fertilise some other soil. ‘He that goeth forth weeping, bearing precious seed, shall doubtless come again with joy’; but He that comes back weeping, bearing the precious seed that He found no field to sow in, knows a deeper sadness, which has in it no prophecy of joy. It is wonderfully pathetic and beautiful, I think, to see how Jesus Christ knew the pains of wounded love that cannot get expressed because there is not heart to receive it.<\/p>\n Here I would remark, too, before I go to another point, that these two elements-that of personal sorrow and that of disappointed love and baulked purposes-continue still, and are represented as in some measure felt by Him now. It was to disciples that He said, ‘O faithless generation!’ He did not mean to charge them with the entire absence of all confidence, but He did mean to declare that their poor, feeble faith, such as it was, was not worth naming in comparison with the abounding mass of their unbelief. There was one spark of light in them, and there was also a great heap of green wood that had not caught the flame and only smoked instead of blazing. And so He said to them, ‘O faithless<\/em> generation!’<\/p>\n Ay, and if He came down here amongst us now, and went through the professing Christians in this land, to how many of us-regard being had to the feebleness of our confidence and the strength of our unbelief-He would have to say the same thing, ‘O faithless generation!’<\/p>\n The version of that clause in Matthew and Luke adds a significant word,-’faithless and perverse<\/em> generation.’ The addition carries a grave lesson, as teaching us that the two characteristics are inseparably united; that the want of faith is morally a crime and sin; that unbelief is at once the most tragic manifestation of man’s perverse will, and also in its turn the source of still more obstinate and wide-spreading evil. Blindness to His light and rejection of His love, He treats as the very head and crown of sin. Like intertwining snakes, the loathly heads are separate; but the slimy convolutions are twisted indistinguishably together, and all unbelief has in it the nature of perversity, as all perversity has in it the nature of unbelief. ‘He will convince the world of sin, because they believe not on Me.’<\/p>\n May we venture to say, as we have already hinted, that all this pain is in some mysterious way still inflicted on His loving heart? Can it be that every time we are guilty of unbelieving, unsympathetic rejection of His love, we send a pang of real pain and sorrow into the heart of Christ? It is a strange, solemn thought. There are many difficulties which start up, if we at all accept it. But still it does appear as if we could scarcely believe in His perpetual manhood, or think of His love as being in any real sense a human love, without believing that He sorrows when we sin; and that we can grieve, and wound, and cause to recoil upon itself, as it were, and close up that loving and gracious Spirit that delights in being met with answering love. If we may venture to take our love as in any measure analogous to His-and unless we do, His love is to us a word without meaning-we may believe that it is so. Do not we know that the purer our love, and the more it has purified us, the more sensitive it becomes, even while the less suspicious it becomes? Is not the purest, most unselfish, highest love, that by which the least failure in response is felt most painfully? Though there be no anger, and no change in the love, still there is a pang where there is an inadequate perception, or an unworthy reception, of it. And Scripture seems to countenance the belief that Divine Love, too, may know something, in some mysterious fashion, like that feeling, when it warns us, ‘Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.’ So we<\/em> may venture to say, Grieve not the Christ of God, who redeems us; and remember that we grieve Him most when we will not let Him pour His love upon us, but turn a sullen, unresponsive unbelief towards His pleading grace, as some glacier shuts out the sunshine from the mountain-side with its thick-ribbed ice.<\/p>\n Another thought, which seems to me to be expressed in this wonderful exclamation of our Lord’s, is-that this faithlessness bound Christ to earth, and kept Him here. As there is not anger, but only pain, so there is also, I think, not exactly impatience, but a desire to depart, coupled with the feeling that He cannot leave them till they have grown stronger in faith. And that feeling is increased by the experience of their utter helplessness and shameful discomfiture during His brief absence They had shown that they were not fit to be trusted alone. He had been away for a day up in the mountain there, and though they did not build an altar to any golden calf, like their ancestors, when their leader was absent, still when He comes back He finds things all gone wrong because of the few hours of His absence. What would they do if He were to go away from them altogether? They would never be able to stand it at all. It is impossible that He should leave them thus-raw, immature. The plant has not yet grown sufficiently strong to take away the prop round which it climbed. ‘How long must I be with you?’ says the loving Teacher, who is prepared ungrudgingly to give His slow scholars as much time as they need to learn their lesson. He is not impatient, but He desires to finish the task; and yet He is ready to let the scholars’ dulness determine the duration of His stay. Surely that is wondrous and heart-touching love, that Christ should let their slowness measure the time during which He should linger here, and refrain from the glory which He desired. We do not know all the reasons which determined the length of our Lord’s life upon earth, but this was one of them,-that He could not go away until He had left these men strong enough to stand by themselves, and to lay the foundations of the Church. Therefore He yielded to the plea of their very faithlessness and backwardness, and with this wonderful word of condescension and appeal bade them say for how many more days He must abide in the plain, and turn His back on the glories that had gleamed for a moment on the mountain of transfiguration.<\/p>\n In this connection, too, is it not striking to notice how long His short life and ministry appeared to our Lord Himself? There is to me something very pathetic in that question He addressed to one of His Apostles near the end of His pilgrimage: ‘Have I been so long time with you, and yet hast thou not known Me?’ It was not so very long-three years, perhaps, at the outside-and much less, if we take the shortest computation; and yet to Him it had been long. The days had seemed to go tardily. He longed that the ‘fire’ which He came to fling on earth were already ‘kindled,’ and the moments seemed to drop so slowly from the urn of time. But neither the holy longing to consummate His work by the mystery of His passion, to which more than one of His words bear witness, nor the not less holy longing to be glorified with ‘the glory which He had with the Father before the world was,’ which we may reverently venture to suppose in Him, could be satisfied till his slow scholars were wiser, and His feeble followers stronger.<\/p>\n And then again, here we get a glimpse into the depth of Christ’s patient forbearance. We might read these other words of our text, ‘How long shall I suffer you?’ with such an intonation as to make them almost a threat that the limits of forbearance would soon be reached, and that lie was not going to ‘suffer them’ much longer. Some commentators speak of them as expressing ‘holy indignation,’ and I quite believe that there is such a thing, and that on other occasions it was plainly spoken in Christ’s words. But I fail to catch the tone of it here. To me this plaintive question has the very opposite of indignation in its ring. It sounds rather like a pledge that as long as they need forbearance they will get it; but, at the same time, a question of ‘how long’ that is to be. It implies the inexhaustible riches and resources of His patient mercy. And Oh, dear brethren! that endless forbearance is the only refuge and ground of hope we have. His<\/em> perfect charity ‘is not soon angry; beareth all things,’ and ‘never faileth.’ To it we have all to make the appeal-<\/p>\n ‘Though I have most unthankful been<\/p>\n Of all that e’er Thy grace received;<\/p>\n Ten thousand times Thy goodness seen,<\/p>\n Ten thousand times Thy goodness grieved;<\/p>\n Yet, Lord, the chief of sinners spare.’<\/p>\n <\/em> And, thank God! we do not make our appeal in vain.<\/p>\n There is rebuke in His question, but how tender a rebuke it is! He rebukes without anger. He names the fault plainly. He shows distinctly His sorrow, and does not hide the strain on His forbearance. That is His way of cure for His servants’ faithlessness. It was His way on earth; it is His way in heaven. To us, too, comes the loving rebuke of this question, ‘How long shall I suffer you?’<\/p>\n Thank God that our answer may be cast into the words of His own promise: ‘I say not unto thee, until seven times; but until seventy times seven.’ ‘Bear with me till Thou hast perfected me; and then bear me to Thyself, that I may be with Thee for ever, and grieve Thy love no more.’ So may it be, for ‘with Him is plenteous redemption,’ and His forbearing ‘mercy endureth for ever.’<\/p>\n faithless = without faith; not treacherous, but unbelieving. <\/p>\n generation. See note on Mat 11:16. <\/p>\n suffer = bear with. <\/p>\n 19. ] not addressed to the man, as unbelieving,-nor to the disciples,-but generally, to the race and generation among whom the Lords ministry was fulfilled. The additional words (Matt. Luke) are probably from Deu 32:5; see further ib. Deu 32:20, where is also expressed by . The question is not asked in a spirit of longing to be gone from them, but of holy impatience of their hardness of heart and unbelief. In this the father, disciples, Scribes, and multitude are equally involved.<\/p>\n 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 <\/p>\n Reciprocal: Gen 19:19 – lest some Exo 16:28 – General 2Ki 4:31 – neither voice Isa 40:28 – thou not known Mat 6:30 – O ye Mat 11:20 – upbraid Mar 8:12 – he sighed Mar 8:21 – How Mar 16:11 – believed Luk 1:20 – because Joh 11:33 – he groaned Joh 14:5 – we know not Joh 14:9 – Have Act 18:14 – bear Eph 4:2 – forbearing Heb 5:12 – for the<\/p>\n 9<\/p>\n This charge of faithfulness was meant for the disciples (Mat 17:20).<\/p>\n Mar 9:19. Saith to them. Not to the man alone (as the incorrect reading implies), though he was included, but to the multitude, whom our Lord addresses as representing that faithless, or, unbelieving, generation.<\/p>\n How long, etc.? This indicates holy impatience of their hardness of heart and unbelief. In this the father, disciples, scribes, and multitude are equally involved (Alford).<\/p>\n Verse 19 <\/p>\n Generation; people.<\/p>\n The unbelieving generation included the father and the crowd. The nine disciples could not exorcize the demon because of their weak faith (cf. Mar 9:29). Jesus’ first rhetorical question expressed frustration that His presence with them had not resulted in greater faith (cf. Mar 4:40; Mar 6:50; Mar 6:52; Mar 8:17-21). His second question reveals the heavy load that their unbelief placed on Him (cf. Mar 3:5; Mar 8:12).<\/p>\n 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. 19. O faithless generation ] These words, though primarily addressed to the father, apply also to the surrounding multitude, and indeed to the whole Jewish people of which he was … Continue reading “Exegetical and Hermeneutical Commentary of Mark 9:19”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24544","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24544","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24544"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24544\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24544"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24544"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24544"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"