25<\/strong>. I charge thee<\/em> ] Notice the words of majestic command, I<\/em> charge thee, I, whom thou darest not to disobey, and against whom it is vain for thee to struggle.<\/p>\n Verse 25. I charge thee<\/B><\/I>] Considerable emphasis should be laid on the pronoun: – Thou didst resist the command of my disciples<\/I>, now I command thee to come out<\/I>. If this had been only a natural disease, for instance the epilepsy<\/I>, as some have argued, could our Lord have addressed it<\/I>, with any propriety, as he has done here: Thou deaf and dumb spirit, come out of him, and enter no more into<\/I> him<\/I>? Is the doctrine of demoniacal influence false<\/I>? If so, Jesus took the most direct method to perpetuate<\/I> the belief of that falsity, by accommodating himself so completely to the deceived<\/I> vulgar. But this was impossible; therefore the doctrine of demoniacal influence is a true doctrine, otherwise Christ would never have given it the least countenance or support.<\/P><\/p>\n When Jesus saw that the people came running together<\/strong>,….<\/p>\n , “to him”, as the Syriac version adds, and so the Persic; upon hearing the vehement cry of the father of the child, and the earnest solicitations he made, expecting that something would be done:<\/p>\n he rebuked the foul spirit<\/strong>; that brought this disorder on the child, had continued it so long, and with so much violence. Matthew calls this foul spirit, “the devil”, [See comments on Mt 17:18]<\/span>:<\/p>\n saying unto him, thou dumb and deaf spirit<\/strong>; so calling him, not because the spirit was dumb and deaf, but because he had been the cause of dumbness and deafness in the child: he had at times taken away both his speech and hearing:<\/p>\n I charge thee come out of him, and enter no more into him<\/strong>. Christ, in an authoritative way, ordered the unclean spirit to leave his possession, and never attempt to regain it more. This he said, partly with regard to the devil, who would be desirous of repossession; and partly with respect to the disease, which had its intervals, and returned at certain times; and also with respect to the father of the child, to confirm his faith in the cure, and that he might be in no pain about the return of the disorder.<\/p>\n A multitude came running together <\/B> ( <\/SPAN><\/span>). A double compound here alone in the N.T. and not in the old Greek writers. <\/SPAN><\/span> occurs in the papyri, but not <\/SPAN><\/span>. The double compound vividly describes the rapid gathering of the crowd to Jesus and the epileptic boy to see the outcome.<\/P> Come out of him <\/B> ( <\/SPAN><\/span>). Jesus addresses the demon as a separate being from the boy as he often does. This makes it difficult to believe that Jesus was merely indulging popular belief in a superstition. He evidently regards the demon as the cause in this case of the boy’s misfortune. <\/P> <\/p>\n <\/strong><\/p>\n 1) ”When Jesus saw that the people came running together,<\/strong>” (idon de ho lesous hoti episuntrichei ochlos) ”Then Jesus seeing a crowd running together,” and that confusion would soon arise, as the people came a trucking.<\/p>\n 2) “He rebuked the foul spirit,”<\/strong> (epetimesen to pneumati to akatharto) “He rebuked the unclean spirit,” also referred to as a devil, or a demon, Mat 17:18<\/span>; Luk 9:42<\/span>.<\/p>\n 3) “Saying unto him, Thou<\/strong> dumb and deaf spirit,” <\/strong>(legon auto to alalon kai kophon pneuma) “Saying to it, you dumb and deaf spirit,” dumb and deaf to respond to Divine truth, having your destiny already sealed, Jud 1:6<\/span>; 2Pe 2:4<\/span>.<\/p>\n 4) ”Come out of him,”<\/strong> (ego epitasso soi ekselthe eks autou) ”I command or charge you, come forth out of and away from him,” a power the demon could not resist, Mar 1:25-27<\/span>.<\/p>\n 5) “And enter no more into him.”<\/strong> (kai maketi eiselthes eis auton) ”And you may not enter into him any more at all,” as you have repeatedly done in the past, Mat 12:43-45<\/span>. When Jesus casts out a demon’s dominion or possession over one it is forever! Ecc 3:14<\/span>; Joh 5:4<\/span>; Joh 10:27-29<\/span>. But when one reforms and resolves to clean up his own life, by and by, he is seven times worse, for one can not save himself, See also 2Pe 2:1-3<\/span>; 2Pe 2:19-22<\/span>.<\/p>\n (25) When Jesus saw that the people came running together.<\/strong>This fact and the words of the rebuke to the deaf and dumb spirit are found only in St. Mark.<\/p>\n Enter no more into him.<\/strong>We may note in these words, used by our Lord in this case only, a tender adaptation to the weak faith of the father. He had seen so many relapses, the last state worse than the first, that it was hard for him to take in the thought that the cure would be complete and permanent.<\/p>\n 25<\/strong>. <\/strong> The people came running together <\/em> They had before run forward to him. They now crowded around in close circle to witness the expected miracle. Rebuked the foul spirit <\/em> The words were not directed to the child, nor to his disease; but to the spirit that possessed the child and produced the disease. Dumb and deaf <\/em> Not that the spirit was dumb and deaf; for it is plain that he heard Jesus, and that he cried <\/em> when driven from the child.<\/p>\n ‘And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to him, “You dumb and deaf spirit, I (emphatic) command you, come out of him and do not enter him any more”.’<\/p>\n The man’s loud cry seemingly stimulated the crowd who had been hanging back, and they sensed that something was about to happen, so they hurried over to where the small group were talking around the boy. This made Jesus act quickly. He commanded the spirit to leave the boy and to leave him alone for ever. Note the emphatic ‘I’. It had been able to resist His disciples but it had no choice with Him.<\/p>\n ‘You dumb and deaf spirit.’ The spirit was dumb and had previously refused to hear when the disciples had spoken to it in the name of Jesus. It had deliberately made itself deaf as a safeguard against being affected. But Jesus recognised it for what it was and His authority broke through its subterfuge. It could not be deaf to Him. It was no longer just facing the power of the Name, it was facing the One behind the power of the Name Who would brook no refusal.<\/p>\n ‘ I<\/em> command you.” The ‘I’ is emphatic. This was no mere exorcist that the spirit was pitting its wits against, it was the One Who was Lord over all. It was the Lord of glory Who had been revealed in the mountain. Its deafness was of no use against the authority and voice of the Creator and Sustainer of the Universe. These others had commanded and it had not heeded them, protected by its wall of deafness. But now a voice spoke through its deafness that it had to obey.<\/p>\n ‘Come out of him and enter into him no more.’ This was the first time that we know of that Jesus had to command a spirit not to return (but compare Mat 12:45<\/span>; Luk 11:26<\/span>). It suggested a spirit of great power. And yet it had no alternative but to obey now that it faced the Master of the world.<\/p>\n DISCOURSE: 1433 Mar 9:25-27<\/span>. When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, Come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose<\/em>.<\/p>\n VARIOUS, and extremely opposite, were the states, which our Lord, in the course of his ministry, experienced. He was not wholly a stranger to seasons of exalted joy; but he was chiefly conversant with scenes of sorrow and affliction. He had just come down from the mount on which he had been transfigured, and the splendour of his glory was yet visible in his countenance [Note: This is not absolutely asserted by the Evangelist: but it is the most probable reason for the great amazement which the people discovered at the sight of him, ver. 15. This idea is confirmed by the account given us of Moses the Jewish lawgiver, who experienced a similar continuance of glory on his countenance after conversing with God on Mount Sinai, Exo 34:29-30<\/span>. with 2Co 3:7<\/span>.]; but he descended only to behold the miseries to which sin had reduced us, and to renew his labours among a scoffing and unbelieving people.<\/p>\n To bring into view the various circumstances of the history before us, we shall consider,<\/p>\n I.<\/p>\n The wretched state of the youth who was brought to him<\/p>\n Imagination can scarcely point out a more distressing scene than that exhibited in the context: This scene too justly describes the invisible influence of Satan over the souls of men With such scenes, however, Jesus was continually conversant<\/p>\n II.<\/p>\n The application made to Jesus on his behalf<\/p>\n The father of the youth had in vain applied to the Disciples for relief He now applied to Jesus himself Like thousands of other suppliants he soon obtained his request<\/p>\n III.<\/p>\n The miracle which Jesus wrought for him<\/p>\n Our Lord immediately interposed for the relief of the youth; and Satan laboured to the utmost to obstruct his design But in vain were Satans efforts against the sovereign power of Jesus 25 When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou<\/em> dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 25. I charge thee<\/strong> ] Cum emphasi dictum et magna authoritate, <\/em> saith one, when the Lion of the tribe of Judah roar on this wise, devils run and wriggle into their holes, as worms use to do in time of thunder. <\/p>\n 25.<\/strong> ] This took place at a distance from the crowd, among those who had run forward to meet our Lord, Mar 9:15<\/span> .<\/p>\n <\/strong> . <\/strong> <\/strong> ] The personal pronoun is emphatic, as opposed to the want of power on the part of the disciples. This is the only place where we have such a charge as <\/strong> . <\/strong> <\/strong> .,<\/strong> shewing the excessive malignity and tenacity of this kind (see Mar 9:29 ) of spirit. This is also shewn by Mar 9:26<\/span> .<\/p>\n Mar 9:25-29<\/span> . The cure<\/em> . ( . .) indicates that the crowd was constantly increasing, so becoming a new crowd ( without art.); natural in the circumstances. Jesus seeing this proceeds to cure without further delay. The spirit is now described as unclean and, with reference to the boy’s symptoms, both dumb and deaf. , enter not again<\/em> . This was the essential point in a case of intermittent possession. The spirit went out at the end of each attack, but returned again.<\/p>\n foul = unclean. <\/p>\n charge = command. <\/p>\n 25.] This took place at a distance from the crowd, among those who had run forward to meet our Lord, Mar 9:15.<\/p>\n . ] The personal pronoun is emphatic, as opposed to the want of power on the part of the disciples. This is the only place where we have such a charge as . .,-shewing the excessive malignity and tenacity of this kind (see Mar 9:29) of spirit. This is also shewn by Mar 9:26.<\/p>\n Mar 9:25. , but) Jesus everywhere avoided a din.—, unclean-dumb-deaf) The spirit made the wretched boy be so, or else even the spirit itself was so [unclean, dumb, and deaf].- , I charge thee) I, in antithesis to the disciples, who had not been able to cast out the demon: the disciples themselves say, we, Mar 9:28 [Why could not we cast him out?]. This illustrates the great power of the Lord. The spirit was only the more exasperated to fury by the inability of the disciples.-, no more any longer) Those who in the beginning of life have undergone continued adversities, sometimes receive, as it were, a greater privilege as to the rest of their life.-, enter into) The spirit would have wished to enter again into him.<\/p>\n he rebuked: Mar 1:25-27, Mar 5:7, Mar 5:8, Zec 3:2, Mat 17:18, Luk 4:35, Luk 4:41, Luk 9:42, Jud 1:9 <\/p>\n thou: If this had been only a natural disease, as some have contended, could our Lord with any propriety have thus addressed it? If the demoniacal possession had been false, or merely a vulgar error, would our Lord, the Revealer of truth, have thus established falsehood, sanctioned error, or encouraged deception, by teaching men to ascribe effects to the malice and power of evil spirits, which they had no agency in producing? Impossible! Such conduct is utterly unworthy the sacred character of the Redeemer. Isa 35:5, Isa 35:6, Mat 9:32, Mat 9:33, Mat 12:22, Luk 11:14 <\/p>\n I charge: Luk 8:29, Act 16:18 <\/p>\n Reciprocal: Psa 44:4 – command Mat 8:3 – I will Mat 8:16 – and he Mat 11:5 – the deaf Mar 1:23 – a man Mar 4:39 – rebuked Mar 9:17 – a dumb Mar 10:17 – running Luk 11:24 – I will Act 9:40 – put<\/p>\n 5<\/p>\n Jesus did not want the commotion to become too great so he did his work promptly. The devils are intelligent beings is the reason the Lord could command them.<\/p>\n Mar 9:25. A multitude came running together. Our Lora would avoid too great publicity (comp, Mar 9:30); the fathers faith had been sufficiently tested, hence the command to the evil spirit was now uttered. The words are preserved by Mark only: I (emphatic, I although my disciples could not cast thee out) command (authoritatively) thee.<\/p>\n Enter no more into him. These unusual words show the unusual malignity of this kind of a spirit (Mar 9:29).<\/p>\n Jesus acted quickly to avoid greater publicity.<\/p>\n ". . . the accumulation of the vocabulary of death and resurrection in Mar 9:26-27, and the parallelism with the narrative of the raising of Jairus’ daughter [Mar 5:39-42], suggest that Mark wished to allude to a death and resurrection. The dethroning of Satan is always a reversal of death and an affirmation of life." [Note: Lane, p. 334.] <\/span><\/p>\n When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, [Thou] dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 25. I charge thee ] Notice the words of majestic command, I charge thee, I, whom thou darest not to … Continue reading “Exegetical and Hermeneutical Commentary of Mark 9:25”<\/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-24550","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24550","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=24550"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24550\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24550"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24550"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24550"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the 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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
A DEAF AND DUMB SPIRIT CAST OUT<\/strong><\/p>\n
[Here was a youth afflicted with an epilepsy, or falling-sickness [Note: Mat 17:15<\/span>.]. This affliction was greatly increased by his being a lunatic [Note: Mat 17:15<\/span>.]: to complete his misery, he was possessed by an evil spirit [Note: Luk 9:39<\/span>.]. This evil spirit took advantage of his natural infirmities, and impelled him, on the returns of his disorder, to rush into the fire, or into the water [Note: ver. 22]: he moreover tare and rent the youth with most excruciating agonies [Note: ver. 18.], and deprived him of the powers of speech and hearing [Note: ver. 25.]. Thus had Satan tormented him even from his very childhood [Note: ver. 21.]: so that, in the very bloom of life, the youth pined and languished in the extremest misery [Note: ver. 18.].]<\/p>\n
[We have reason to rejoice that his power over mens bodies is now greatly contracted, if not wholly destroyed. What a miserable world would this be, if the malice of that fiend were not restrained! but his power over the souls of men is as extensive as ever [Note: 1Pe 5:8<\/span>.]. He still takes advantage of our constitutional propensities [Note: Some he stimulates to the pursuit of vain amusements, others to the gratification of grosser lusts and pleasures.]; and impels us to the commission of of the most self-destructive acts [Note: Act 13:10<\/span>.]. Doubtless much of our wickedness must be ascribed to our depraved appetites; but our malicious adversary concurs with them, and actuates us by them [Note: Compare Joh 12:6<\/span>. with Luk 22:3-5<\/span>.];. While we continue to walk after the course of this world, and of those who are of the same age and station with ourselves, we are altogether his vassals [Note: Eph 2:2<\/span>.]; and the whole world, if viewed in a spiritual light, exhibits little else than such wretched spectacles as that before us [Note: 2Ti 2:26<\/span>.].]<\/p>\n
[The Disciples had been endued with power to cast out devils [Note: Mat 10:8<\/span>.]; but in this instance they were foiled in their attempt to exercise that power. This disappointment afforded to the unbelieving Scribes much occasion for malicious triumph [Note: ver. 14.]. Our Lord, being asked afterwards by his Disciples in private, assigned the reasons of their failure. They had not made the attempt in the full exercise of faith [Note: Mat 17:20<\/span>.]. Had they truly believed, nothing should have been impossible to them. They had moreover neglected to use extraordinary means on this extraordinary occasion. They should have had recourse to God in fasting and prayer [Note: Mat 17:21<\/span>. It seems from hence that some of the evil spirits have more power and malignity than others. See also Mat 12:45<\/span>.]. From these circumstances we may gather much useful instruction. Our Lord has promised us the victory over all the powers of darkness [Note: Rom 16:20<\/span>.]; but we must have our strength renewed by fasting and prayer [Note: Eph 6:18<\/span>.] and must put it forth in a believing dependence on his word [Note: Eph 6:16<\/span>.]: nor can we hope to succeed but in the use of these appointed means.]<\/p>\n
[Kneeling with deepest humility, he implored the mercy which he needed [Note: Mat 17:14<\/span>.]; but manifested that the disappointment he had experienced had shaken his faith even in Jesus himself [Note: ver. 22.].Our Lord gently reproves him for his unbelief, and bids him be more concerned about the increase of his own faith than about the ability of the person to whom he was applying [Note: ver. 23.] The father instantly with tears confesses the justice of the reproof [Note: ver. 24.], and entreats the Lord to increase and confirm his faith. (How amiable was this concern for his child, and this contrition for his fault!) And should we<\/em> be less earnest in interceding for our unconverted relatives? Like him, when human powers have failed, we are ready to question the sufficiency of God himself: but we should be careful never to limit the almighty power of Jesus; and should deeply bewail the sad remains of unbelief that are within us! Let us then labour more to imitate this afflicted parent, and in every application to Jesus offer that suitable petition [Note: ver. 24.].]<\/p>\n
[Jesus ordered the young man to be brought unto him. Satan, enraged at the prospect of his own disgrace, assaulted him with greater fury than ever, nor left him, till he had made one more effort to destroy his life [Note: ver. 26.]. Satan exerted himself thus to defeat our Lords purpose. Our Lord permitted him thus to act for the more abundant display of his own power. It is in this very manner that Satan still acts towards us; he cannot endure that any soul should come to Jesus for help; he usually makes his fiercest assaults upon us, when he is fearful of losing his dominion over us [Note: Some he discourages by inward suggestions, (you are not elect, your sins are too great, you have committed the sin against the Holy Ghost, &c.) and some by opposition from without.]. Yea, not infrequently does he reduce us almost to a despair of life, just before our perfect deliverance is about to be effected.]<\/p>\n
[Jesus raised up the youth, who lay, to all appearance, dead, and delivered him in perfect health to his astonished father [Note: Luk 9:42<\/span>.]. Thus shall also the grace of Jesus finally prevail in his peoples hearts. In vain shall be the renewed attacks of their great adversary: however fiercely they be assaulted, they shall be more than conquerors over every enemy [Note: Rom 8:37<\/span>.] And the malice of Satan shall only render them more distinguished monuments of their Redeemers power.]<\/p>\n<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/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: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New 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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"