29<\/strong>. This kind<\/em> ] In His reply to their question our Lord impresses upon them a twofold lesson: (i) The omnipotence of a perfect faith (see Mat 17:20-21<\/span>); (ii) that, as there is order and gradation in the hierarchy of blessed spirits, so is it with the spirits of evil (see Eph 6:12<\/span>). There are degrees of spiritual and moral wickedness so intense and malignant that they can be exorcised by nothing save by prayer and fasting, and the austerest rules of rigour and self-denial. These last words and fasting<\/em> are wanting in the Sinaitic MS. and some Versions.<\/p>\n Verse 29. Prayer and fasting.<\/B><\/I>] See Clarke on <\/span>Mt 17:21<\/span><\/span>.<\/P> <\/P> This demon may be considered as an emblem<\/I> of deeply rooted<\/I> vices, and inveterate habits<\/I>, over which the conquest is not generally obtained, but through extraordinary humiliations.<\/P> <\/P> This case is related by both Matthew and Luke, but it is greatly amplified in Mark’s account, and many new<\/I> circumstances related. Another proof that Mark did not abridge<\/I> Matthew.<\/P><\/p>\n 29. And he said unto them, This kindcan come forth by nothing but by prayer and fasting<\/B>that is, asnearly all good interpreters are agreed, “this kind of evilspirits cannot be expelled,” or “so desperate a case ofdemoniacal possession cannot be cured, but by prayer and fasting.”But since the Lord Himself says that His disciples could not fastwhile He was with them, perhaps this was designed, as ALFORDhints, for their after-guidanceunless we take it as but a definiteway of expressing the general truth, that great and difficult dutiesrequire special preparation and self-denial. But the answer to theirquestion, as given in Mat 17:20<\/span>;Mat 17:21<\/span> is fuller: “AndJesus said unto them, Because of your unbelief. For verily I say untoyou, If ye have faith as a grain of mustard seed, ye shall say untothis mountain, Remove hence to yonder place, and it shall remove; andnothing shall be impossible unto you” (Mt17:20<\/span>). See on Mr 11:23<\/span>.”Howbeit this kind goeth not out but by prayer and fasting”(Mt 17:21<\/span>), that is, thoughnothing is impossible to faith, yet such a height of faith as isrequisite for such triumphs is not to be reached either in a momentor without efforteither with God in prayer or with ourselves inself-denying exercises. Luke (Lu9:43<\/span>) adds, “And they were all amazed at the mighty power ofGod””at the majesty” or “mightiness of God,”in this last miracle, in the Transfiguration, c. or, at the divinegrandeur<\/I> of Christ rising upon them daily. <\/P> Second Explicit Announcement ofHis Approaching Death and Resurrection<\/I> (Mr9:30-32<\/span>).<\/P><\/p>\n And he said unto them<\/strong>,…. Matthew, besides the following reason, assigns another, as given by our Lord, why they could not cast out the foul spirit, which was their unbelief; of which they were guilty in some sort, as well as the Jews, and the father of the child; but Mark omits it, and only relates this as the reason;<\/p>\n this kind can come forth by nothing, but by prayer and fasting<\/strong>; which they had not observed; [See comments on Mt 17:21]<\/span>.<\/p>\n Save by prayer <\/B> ( <\/SPAN><\/span>). The addition of “and of fasting” does not appear in the two best Greek manuscripts (Aleph and B). It is clearly a late addition to help explain the failure. But it is needless and also untrue. Prayer is what the nine had failed to use. They were powerless because they were prayerless. Their self-complacency spelled defeat. Mt 17:20<\/span> has “because of your little faith” (<\/SPAN><\/span>). That is true also. They had too much faith in themselves, too little in Christ. “They had trusted to the semi-magical power with which they thought themselves invested” (Swete). “Spirits of such malignity were quick to discern the lack of moral power and would yield to no other” (ibid<\/I>.). <\/P> <\/p>\n 1) “And He said unto them,”<\/strong> (kai eipen autois) “And He said to all of them,” to the disciples, the nine who had tarried during the transfiguration event, Mar 9:2-8<\/span>.<\/p>\n 2) “This kind can come forth<\/strong> by nothing,” <\/strong>(touto to genos en oudeni dunatai ekselthein) “This kind can be caused to come out, by nothing at all,” is not able to occur unless,<\/p>\n 3) ”But by<\/strong> prayer and fasting.” <\/strong>(ei me en proseuche) ”Except (it be) by prayer,’ and some ancient versions add “fasting,” absent from the Sinaitic manuscript; The prayer must be a prayer of faith, and in faith, through an appeal that it come from almighty God, Mat 17:21<\/span>; Mat 19:26<\/span>, Mar 10:27<\/span>.<\/p>\n (29) But by prayer and fasting.<\/strong>The better MSS. omit the last two words. It is possible that they may have been added, like the tears of Mar. 9:24<\/span>, to strengthen the words actually spoken, by bringing in what had been found to bring with it a new intensity of spiritual volition, and therefore of power to rescue human souls from the frenzy and despair into which they had been plunged by the unclean spirits that possessed them. A like addition of fasting to prayer, apparently from a like ascetic tendency, is found in 1Co. 7:5<\/span>, where see Note. In St. Matthew both words are found, but some of the most ancient MSS. omit the whole verse. On the whole, however, there is a balance of evidence in their favour; and, as shown in the Note on Mat. 17:21<\/span>, what they teach is in harmony with other portions of the teaching both of our Lord and His Apostles.<\/p>\n 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 29. But by prayer and fasting<\/strong> ] The cause why they could not cure the child, was unbelief; the cure of unbelief is sought and wrought by fasting and prayer. <\/p>\n 29.<\/strong> ] The answer is given more at length in Mat 17:20<\/span> , and the Lord there distinctly includes the disciples<\/em> in the , by telling them <\/strong> . The assurance also occurs there, which was repeated Mat 21:21<\/span> , where see notes.<\/p>\n <\/strong> ] That there are kinds<\/em> , more and less malicious, of evil spirits, we find from Mat 12:45 and the pertinacity and cruelty of this one shewed him to belong to the worst kind. The Lord’s saying here (if the doubtful words are to stand) is rather for their after<\/em> guidance, than their present; for they could not fast while He was with them<\/em> , ch. Mar 2:19<\/span> .<\/p>\n Mar 9:29<\/span> . , etc.: This is one of the texts which very soon became misunderstood, the ascetic addition, , being at once a proof and a cause of misunderstanding. The traditional idea has been that Jesus here prescribes a certain discipline by which the exorcist could gain power to cope successfully with the most obstinate cases of possession, a course of prayer and fasting. This idea continues to dominate the mind even when the ascetic addition to the text has come to be regarded as doubtful; witness this remark: “The authorisation, however (for omitting .), is not sufficient. But even if it were overwhelming, fasting<\/em> would, in its essence<\/em> , be implied” (Morison on Mark). What Jesus said doubtless was: “This kind can go out in (on the ground of) nothing except prayer,” and His meaning that there was no hope of success except through a believing (of course faith is implied) appeal to the almighty power of God. It was a thought of the same kind as that in Mat 19:26<\/span> (Mar 10:27<\/span> ): the impossible for man is possible for God. Of course in the view of Christ, prayer, faith ( vide<\/em> Mat 17:20<\/span> ), both in healer and in healed, was needful in all cases, but He recognised that there were certain aggravated types of disease (the present, one of them) in which the sense of dependence and trust was very specially required. In the case of the epileptic boy this had been lacking both in the father and in the disciples. Neither he nor they were hopeful of cure.<\/p>\n This kind. Showing that there are different kinds of spirits. <\/p>\n by. Greek. en. App-104. <\/p>\n and fasting. Omitted by LT [Tr. ] A WH R; not by the Syriac. <\/p>\n 29.] The answer is given more at length in Mat 17:20, and the Lord there distinctly includes the disciples in the , by telling them . The assurance also occurs there, which was repeated Mat 21:21, where see notes.<\/p>\n ] That there are kinds, more and less malicious, of evil spirits, we find from Mat 12:45-and the pertinacity and cruelty of this one shewed him to belong to the worst kind. The Lords saying here (if the doubtful words are to stand) is rather for their after guidance, than their present; for they could not fast while He was with them, ch. Mar 2:19.<\/p>\n Mar 9:29. , can) That is, by no means can you cast out this class of enemies, save with the accompaniment of prayer and fasting.<\/p>\n This <\/p>\n See, 1Ki 18:42-45; Act 13:2 The two best MSS. omit “and fasting.” Cf. Mat 17:21 <\/p>\n This: Mat 12:45, Luk 11:26 <\/p>\n by prayer: 1Ki 17:20-22, 2Ki 4:33, 2Ki 4:34, Mat 17:21, Act 9:40, Act 9:41, 2Co 12:8, Eph 6:18, Jam 5:15 <\/p>\n fasting: Dan 9:3, Act 14:23, 1Co 9:27, 2Co 6:5, 2Co 11:27 <\/p>\n Reciprocal: 2Ki 20:10 – General Mar 9:18 – and they<\/p>\n THE LENTEN FAST<\/p>\n This kind can come forth by nothing, but by prayer and fasting.<\/p>\n Mar 9:29<\/p>\n Here we have set before us a very striking and significant contrast: the contrast between the spiritual power of Jesus fresh from the Mount of Transfiguration, and the want of such power in His disciples, who represent to us the common life of the multitude and the plain. It is in our religious life just as in everything elsespiritual carelessness or neglect must mean spiritual weakness.<\/p>\n I. The great surrender.Do we desire to cast any evil influence or any weakness out of our life? Do we ask despairingly how it is that we have not been able to cast it out? Our Lords answer comes to us in these emphatic wordsThis kind can come forth by nothing, but by prayer. In other words, if we really desire that our soul shall be cleansed and strengthened, we must surrender it to Him in prayer and self-denial, in spiritual exercises and communion, that He may cure it of its sin or its weakness, and inspire us with new life.<\/p>\n II. Christs example.Christs own practice corresponds with His warnings and injunctions. These withdrawals of Jesus into the solitude of the desert or the mountain, these hours in which He was alone with the Father, are but another name for those exercises of prayer, fasting, meditation, communion with God, without which it is not possible to eradicate from the soul those influences of sin which destroy its harmony and undermine its strength.<\/p>\n III. The Lenten Fast.Let us not fancy that we can allow such seasons as Lent to come and go, year by year, giving them no thought or attention, without some corresponding loss. The voice of humanity, and the experience of centuries, the practice of holy men, and the example and the words of Christ Himself, have all testified to the need there is for the spiritual observance of such times, if men are to keep their soul alive in themand who are we that we should venture to set ourselves against such overpowering testimony?<\/p>\n Bishop Percival.<\/p>\n Illustrations<\/p>\n (1) In prayer and fasting let us strive<\/p>\n To keep our bodies down,<\/p>\n To save our precious souls alive,<\/p>\n And win a glorious crown.<\/p>\n (2) Matthew (Mat 17:21) gives our Lords answer more fully. His first words are, Because of your unbelief. In this, the latter part of His answer, He takes the Apostles yet farther back, namely to the cause of their want of faith. They lacked faith, because they had been slack in those spiritual exercises which keep faith bright and strong. We may note that prayer and fasting are as blessed in gaining the Holy Spirit as they are in expelling the evil one (Act 13:3; Act 14:23).<\/p>\n 9<\/p>\n The account that Mark gives is very brief. For a fuller treatment of the subject see the text and my comments at Mat 17:20-21..<\/p>\n Mar 9:29. Matthews account is fuller, but the answer here given is to be omitted there.<\/p>\n This kind. Probably evil spirits in general. The disciples had cast out evil spirits before, their failure in this case of remarkable malignity was for their admonition.<\/p>\n By prayer. On the part of those who would exorcise the demon. The words and fasting are to be omitted. Even if retained, they cannot refer, as the sermon on the mount shows, to stated or ceremonial observances, but to proper spiritual discipline, in which fasting (private and personal) holds an important place. Of course nothing is implied about the power to cast out evil spirits and work miracles in later times. The prayer and fasting would not work the miracle, but were necessary to sustain the faith which would successfully call upon Christs power in such a case.<\/p>\n Verse 29 <\/p>\n This kind; this kind of evil spirits.<\/p>\n And he said unto them, This kind can come forth by nothing, but by prayer and fasting. 29. This kind ] In His reply to their question our Lord impresses upon them a twofold lesson: (i) The omnipotence of a perfect faith (see Mat 17:20-21); (ii) that, as there is order and gradation in the … Continue reading “Exegetical and Hermeneutical Commentary of Mark 9:29”<\/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-24554","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24554","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=24554"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24554\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24554"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24554"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24554"}],"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: 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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (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: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/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","protected":false},"excerpt":{"rendered":"