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Texts -- Mark 9:14-29 (NET)

Context
The Disciples’ Failure to Heal
9:14 When they came to the disciples , they saw a large crowd around them and experts in the law arguing with them . 9:15 When the whole crowd saw him , they were amazed and ran at once and greeted him . 9:16 He asked them , “What are you arguing about with them ?” 9:17 A member of the crowd said to him , “Teacher , I brought you my son , who is possessed by a spirit that makes him mute . 9:18 Whenever it seizes him , it throws him down , and he foams at the mouth , grinds his teeth , and becomes rigid . I asked your disciples to cast it out , but they were not able to do so.” 9:19 He answered answered them , “You unbelieving generation ! How much longer must I be with you ? How much longer must I endure you ? Bring him to me .” 9:20 So they brought the boy to him . When the spirit saw him , it immediately threw the boy into a convulsion. He fell on the ground and rolled around , foaming at the mouth . 9:21 Jesus asked his father , “How long has this been happening to him ?” And he said , “From childhood . 9:22 It has often thrown him into fire or water to destroy him . But if you are able to do anything, have compassion on us and help us .” 9:23 Then Jesus said to him , “‘If you are able ?’ All things are possible for the one who believes .” 9:24 Immediately the father of the boy cried out and said , “I believe ; help my unbelief !” 9:25 Now when Jesus saw that a crowd was quickly gathering , he rebuked the unclean spirit , saying to it , “Mute and deaf spirit , I command you , come out of him and never enter him again.” 9:26 It shrieked , threw him into terrible convulsions , and came out . The boy looked so much like a corpse that many said , “He is dead !” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up . 9:28 Then , after he went into the house , his disciples asked him privately , “Why couldn’t we cast it out ?” 9:29 He told them , “This kind can come out only by prayer .”

Pericope

NET

Bible Dictionary

  • MARK, THE GOSPEL ACCORDING TO, 2

    [isbe] MARK, THE GOSPEL ACCORDING TO, 2 - VI. Sources and Integrity. We have seen that, according to the testimony of the Fathers, Peter's preaching and teaching are at least the main source, and that many features of the Gospel su...

  • MARK, THE GOSPEL ACCORDING TO, 1

    [isbe] MARK, THE GOSPEL ACCORDING TO, 1 - || I. OUR SECOND GOSPEL II. CONTENTS AND GENERAL CHARACTERISTICS 1. Scope 2. Material Peculiar to Mark 3. Quotations 4. A Book of Mighty Works 5. The Worker Is Also a Teacher 6. A Book of G...

  • JESUS CHRIST, 4C2

    [isbe] JESUS CHRIST, 4C2 - Second Period--After the Mission of the Twelve till the Departure from Galilee I. From the Death of the Baptist till the Discourse on Bread of Life. 1. The Murder of the Baptist and Herod's Alarms: (Matth...

  • HELP

    [isbe] HELP - With the sense of that which brings aid, support, or deliverance, "help" (noun and vb.) represents a large variety of words in Hebrew and Greek (noun 7, verb 16). A principal Hebrew word is `azar, "to help," with the ...

  • GOOD

    [isbe] GOOD - good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible. (1) In the Old Testament the commonest word is Tobh, occurring very f...

  • GNASH

    [ebd] Heb. harak, meaning "to grate the teeth", (Job 16:9; Ps. 112:10; Lam. 2:16), denotes rage or sorrow. (See also Acts 7:54; Mark 9:18.)
    [isbe] GNASH - nash (charaq; brugmos): "Gnash" is used of grinding or striking together the teeth in rage, pain or misery of disappointment. In the Old Testament it is the translation of charak, a mimetic word, and represents for t...

  • GEHENNA

    [isbe] GEHENNA - ga-hen'-a (geenna (see Grimm-Thayer, under the word)): Gehenna is a transliteration from the Aramaic form of the Hebrew ge-hinnom, "valley of Hinnom." This latter form, however, is rare in the Old Testament, the pr...

  • FOUL

    [isbe] FOUL - foul (raphas; akdthartos): The verb "to foul" (defile) occurs as the translation of raphas, "to trample" or "muddle" (streams) (Ezek 32:2; 34:18); of chalmar, "to burn," "to be red" (Job 16:16, "My face is foul with w...

  • FOAM

    [isbe] FOAM - fom (qetseph (Hos 10:7); aphros (Lk 9:39), aphrizo (Mk 9:18,20), epaphrizo (Jude 1:13)): Qetseph from qatsaph, "to break to pieces," or "to break forth into anger," "to be angry," occurs often in the sense of "wrath" ...

  • FAITHLESS

    [isbe] FAITHLESS - fath'-les: The translation of apistos, "without faith," having the sense of "unbelieving," "disbelieving." Jesus upbraids the people, "O faithless and perverse generation!" (Mt 17:17; Mk 9:19; Lk 9:41); He says t...

  • EXORCISM; EXORCIST

    [isbe] EXORCISM; EXORCIST - ek'-sor-siz'-m, ek'-sor-sist (Exorkistes, from exorkizo, "to adjure" (Mt 26:63)): 1. Definition: One who expels demons by the use of magical formulas. In the strict etymological sense there is no exorcis...

  • ESCHATOLOGY OF THE NEW TESTAMENT, VI-X

    [isbe] ESCHATOLOGY OF THE NEW TESTAMENT, VI-X - VI. The Resurrection. The resurrection coincides with the parousia and the arrival of the future neon (Lk 20:35; Jn 6:40; 1 Thess 4:16). From 1 Thess 3:13; 4:16 it has been inferred t...

  • Daemoniac

    [ebd] one "possessed with a devil." In the days of our Lord and his apostles, evil spirits, "daemons," were mysteriously permitted by God to exercise an influence both over the souls and bodies of men, inflicting dumbness (Matt. 9...

  • DUMB

    [isbe] DUMB - dum (alam, 'illem, literally, "tied in the tongue"; kophos): Used either as expressing the physical condition of speechlessness, generally associated with deafness, or figuratively as meaning the silence produced by t...

  • DEMON; DEMONIAC; DEMONOLOGY

    [isbe] DEMON; DEMONIAC; DEMONOLOGY - dem'-mon, de-mo'-ni-ak, de-mon-ol'-o-ji (daimonion, earlier form daimon = pneuma akatharton, poneron, "demon," "unclean or evil spirit," incorrectly rendered "devil" in the King James Version): ...

  • DEAF

    [isbe] DEAF - def (cheresh; kophos): Used either in the physical sense, or figuratively as expressing unwillingness to hear the Divine message (Ps 58:4), or incapacity to understand it for want of spirituality (Ps 38:13). The proph...

  • CUT; CUTTING

    [isbe] CUT; CUTTING - (karath, gadha`, kachadh, nathach; apokopto, ekkopto): Many Hebrew words are translated "cut." Of these karath, "to cut down, out, off," is the most frequent. As "cut off" it is used in the sense of laying or ...

  • CORRUPTION

    [isbe] CORRUPTION - ko-rup'-shun: The Hebrew words mishchath, mashchath, mashchith, and their Greek equivalents, phthora, and diaphthora, with numerous derivatives and cognate verbs, imply primarily physical degeneration and decay ...

  • CHILD; CHILDREN

    [isbe] CHILD; CHILDREN - child, chil'-dren (ben, "son," yeledh, "child" na`ar, "lad"; teknon, paidion): The Hebrews regarded the presence of children in the family as a mark of Divine favor and greatly to be desired (Gen 15:2; 30:1...

  • ABSTINENCE

    [isbe] ABSTINENCE - abs'-ti-nens: Abstinence as a form of asceticism reaches back into remote antiquity, and is found among most ancient peoples. It may be defined as a self-discipline which consists in the habitual renunciation, i...

Arts

Hymns

(Note: In "active" or "on" condition, the hymns music will be played automatically when mouse hover on a hymns title)
  • [Mar 9:23] My Sins Have Taken Such A Hold On Me
  • [Mar 9:24] Lord, I Believe
  • [Mar 9:24] Lord, Believe, Thy Power I Own
  • [Mar 9:24] Savior, I Have Need Of Thee

Questions

  • Curtis Mitchell's article in Bibliotheca Sacra, Vol 147 #588 Oct 1990 answers this question well. The Practice of Fasting in the New Testament Is religious fasting a legitimate practice for today? If it is, how and wh...

Sermon Illustrations

Expulsion of demons; General; Mark 9:23; Jesus’ Incarnation; Philippians 2:2-11; Hebrews 11:1-6; Tears

Resources/Books

Expository Notes on the Bible (Constable)

  • Students of David's lament over Saul and Jonathan's deaths have called it the Song of the Bow (cf. v. 22).10Many people in Judah learned and sang it (v. 18). The Book of Jasher (v. 18) is no longer extant (cf. Josh. 10:13)."H...
  • The exorcism of an epileptic boy67817:14-21 (cf. Mark 9:14-29; Luke 9:37-43a)
    "The contrast between the glory of the Transfiguration and Jesus' disciples' tawdry unbelief (see v. 17) is part of the mounting tension that magnifies Jesus' uniqueness as he moves closer to his passion and resurrection."679...
  • I. Introduction 1:1-13A. The title of the book 1:1B. Jesus' preparation for ministry 1:2-131. The ministry of John the Baptist 1:2-82. The baptism of Jesus 1:9-113. The temptation of Jesus 1:12-13II. The Servant's early Galil...
  • Mark omitted Jesus' year of early Judean ministry (John 1:15-4:42), as did the other Synoptic evangelists. He began his account of Jesus' ministry of service in Galilee, northern Israel (1:14-6:6a). Because of increasing oppo...
  • Many unique features of Mark's narrative indicate that it came from an eyewitness account, probably Peter. These include mention of "that day"(v. 35), "as He [Jesus] was"and the other boats (v. 36), the stern and the cushion ...
  • Jesus continued His response to the critics by focusing on the particular practice that they had objected to (v. 5). The question of what constituted defilement was very important. The Jews had wandered far from God's will in...
  • Having comprehended Jesus' true identity the disciples next turned south with Jesus and headed from Caesarea Philippi toward Jerusalem. This section of the Gospel traces that journey and stresses Jesus' preparation of His dis...
  • In this section, Mark recorded Jesus' first clear prediction of His passion (8:31), the disciples' reaction to it (8:32-33), and several lessons on discipleship (8:34-9:29)....
  • This is the last exorcism that Mark recorded. His narration of this story includes more detail than either Matthew's or Luke's. The disciples' lack of glory in this story contrasts with Jesus' glory in the Transfiguration.9:1...
  • For a second time, Jesus told His disciples of His coming death and resurrection (cf. 8:31). Again they failed to understand what He meant (cf. 8:32-33). Jesus responded by teaching them additional lessons on discipleship (cf...
  • The simple trust in Jesus that the children in this pericope demonstrated contrasts with the hostility of the Pharisees in the previous paragraph.10:13-14 Mark's account of this incident is very similar to Matthew's. However,...
  • Jesus used the incident just past to teach His disciples about riches. Matthew's account is the fullest.10:23 The case of this unbeliever had important significance for Jesus' believing disciples. Rather than being a preview ...
  • Mark probably included this incident in his Gospel because it illustrates how Jesus would open the spiritual eyes of His disciples that were still shut (cf. 8:22-26). This is the last healing miracle that Mark recorded."This ...
  • 13:1 This discourse evidently followed Jesus' departure from the temple on Wednesday with His disciples. The stones that caught the disciple's eye were probably those above the floor of the temple courtyard. Herod the Great h...
  • Several themes peak in this section. Here we have the clearest evidence that Jesus was the Messiah and the Son of God (cf. 1:1; 8:29). Here, too, Jesus' conflict with the religious leaders, His foes, came to a head (cf. 3:1, ...
  • Evidently Jesus made this prediction in the upper room before the institution of the Lord's Supper. Mark probably inserted it here in his narrative because of its logical connection with Jesus' arrest in Gethsemane.14:27-28 W...
  • This incident contrasts Jesus' humility and dependence on the Father with Peter's self-confidence (vv. 27-31). It is a remarkable revelation of the humanity of Jesus."So far from sailing serenely through his trials like some ...
  • The effect of Luke's omission of the conversation Jesus had with the disciples about Elijah is clear. This healing appears as the work of the Son of God whom the Transfiguration presented."It is the Jesus who has been transfi...
  • John began his Gospel by locating Jesus before the beginning of His ministry, before His virgin birth, and even before Creation. He identified Jesus as co-existent with God the Father and the Father's agent in providing creat...
  • 2:37 The Holy Spirit used Peter's sermon to bring conviction, as Jesus had predicted (John 16:8-11). He convicted Peter's hearers of the truth of what he said and of their guilt in rejecting Jesus. Their question arose from t...
  • 4:23-28 After hearing the apostle's report, the Christians sought the Lord (Gr. Despota, sovereign ruler) in prayer."Three movements may be discerned in this prayer of the early church: (1) God is sovereign (v. 24). (2) God's...
  • 14:8 Like Antioch of Pisidia, Lystra (modern Zoldera) was a Roman colony.580It was the most eastern of the fortified cities of Galatia. Lystra was about 20 miles south of Iconium.581Luke did not mention synagogue evangelism h...
  • Luke devoted more space to Paul's evangelizing in Philippi than he did to the apostle's activities in any other city on the second and third journeys even though Paul was there only briefly. It was the first European city in ...

Expositions Of Holy Scripture (Maclaren)

  • Mark 1-9
  • He answereth him and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? '--Mark 9:19.THERE is a very evident, and, I think, intentional contrast between the two scenes, of the Transfigur...
  • Jesus said unto him, If thou canst believe, all things are possible to him that believeth.'--Mark 9:23.THE necessity and power of faith is the prominent lesson of this narrative of the healing of a demoniac boy, especially as...
  • And straightway the father of the child cried out, and said with tears, Lord, I believe; help Thou mine unbelief.'--Mark 9:24.WE owe to Mark's Gospel the fullest account of the pathetic incident of the healing of the demoniac...
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