Mark

9:14-29

The journey to God's mountain, 6:1-10:52

3. The new law, 9:14-10:52

i] The healing of a possessed boy

Leaving the majesty of mount transfiguration we are confronted by human misery encapsulated in an epileptic boy. The boy's father is desperate because his child is now suicidal. The disciples, who had remained behind while Peter, James and John went up the mountain with Jesus, were unable to exorcise the evil spirit and so now Jesus takes over and heals the child.

The healing of the possessed boy and the transfiguration have the same feel as Jesus' baptism and temptation. The transfiguration, with its Exodus images (prefiguring the Exodus [release] about to take place on the cross), is set against Satanic attack, struggle and suffering. The story images "the overcoming of cosmic evil in the Christ event", Boring. "This incident brings up back down from the glorious height of the transfiguration experience to the earthly sphere, where the power of evil is confronted and where unbelief is a constant danger", Hurtado.

It is somewhat difficult to draw out the truth that Mark is wanting to make in this passage. Is he, like Matthew, exposing a failure in faith? The disciples had been given the authority to cast out demons, but on this occasion they had failed. Had they doubted the extent of their authority under Jesus? Boring questions whether we have here instruction on "exorcistic technique". He believes that Mark's point is that even with our standing as Christ's disciples we still face a faithless world and powers of darkness and thus "we must continue to depend on the power of God available through faith and prayer." Part of our problem is reflected in the two-level plane of the gospel narrative. As Marcus puts it "on one level the evangelist is telling a story about what happened 'way back when' in Jesus time, but on another level he is telling a story about what is happening now in his own Christian community, and the merging of these two narrative planes contributes to literary incongruities."

It is hard to know the degree to which Mark refers to type (cf. Biblical theology - the kingdom of God) in the formation of his gospel. The use of Sinai images in the account of the transfiguration story are patently obvious, but is the return of Jesus to the gathered crowd below imaging the return of Moses to the gathered people of Israel? Does Jesus visage shimmer as did the face of Moses? Does Jesus come with a law, as did Moses? The weight of this story does not fall on the disciples, but on the father and his impossible situation (impossible even for the disciples). He is part of the "faithless generation", and yet his cry for God's forbearance, mercy for his faltering faith, secures the restoration of his son. Here then is the substance of the law, the key to life. Restoration, freedom, release, ..... life, rests on divine mercy, on grace, appropriated through faith, faith as small as a mustard seed.

elqonteV (ercomai) aor. part. "when they came" - having come [to the disciples]. Variant, "when he came", but the plural reading is more likely. The participle is adverbial, temporal, as NIV. The "they" refers to Jesus and the three disciples who witnessed the transfiguration.

polun adj. "[they saw a] large [crowd]" - many, much. "Great/large crowd".

peri + acc. "around" - about, around [them]. The "them" being the disciples who had remained behind while Jesus, Peter, James and John went up the mountain.

suzhtountaV (suzhtew) pres. part. "[the teachers of the law] arguing" - [the scribes] arguing, questioning. The present tense being durative serves to express ongoing argumentation, probably of the whole crowd rather than just the scribes. This may explain why "scribes" is anarthrous in that they are just one element of the crowd. The participle is functioning as an object complement making a statement about the object "scribes"; they saw "the experts of the law engaged in an argument", Barclay.

euquV "as soon as" - immediately. Often used to heighten dramatic movement in an episode. "Immediately the whole crowd ...... ran forward", Weymouth.

paV "all [the people]" - all [the crowd]. "The whole crowd". The reaction of the "whole" crowd heightens the impact of that reaction.

idonteV (eidon) aor. part. "saw [Jesus]" - having seen [him]. Attendant circumstance participle expressing action accompanying the main verb "overwhelmed with wonder".

exeqambhqhsan (ekqambew) aor. pas. "were overwhelmed with wonder" - were alarmed, astounded, astonished, amazed. This is one of a group of key words in the gospel which express amazement. Amazement/awe is a proper initial response to Jesus, but a response which inevitably moves on to either belief, or unbelief. The word is a strong word and made stronger by the prefix ek producing an awe/amazement/wonder of extreme emotional distress and wonderment, reinforced by a perfective aspect, ie. the action is complete in itself. One wonders why the crowd reacts so strongly at the sight of Jesus. Is Mark suggesting that Jesus is still radiant after the transfiguration, in much the same way as Moses' visage was radiant after his meeting with God on Mount Sinai, ie. is Jesus showing "the lingering affects of his transfiguration", Guelich? We should remember that the people of Israel were so fearful that they were unable to look at the face of Moses after he came down from the mountain. Cranfield is not convinced as he thinks the reaction is due to Jesus' "unexpected and opportune arrival." "They were alarmed", BAGD; "greatly amazed", Torrey.

prostreconteV (prostrecw) pres. part. "ran" - running to, up to. Further emphasizing the reaction of the crowd to Jesus.

hspazonto (aspazomai) imperf. "to greet [him]" - they were greeting, welcoming. The imperfect is durative, a normal tense for multiple greetings, but possibly iterative, expressing repeated greetings; "they hailed Jesus one after another", Gundry.

suzhteite (suzhtew) pres. "[what] are you arguing ... about" - [and he enquired of them, what] are you arguing.

proV + acc. "with [them]" - to, toward. Here expressing association, so "with" as NIV. Who are the "them"? In the Gk. Mark states that Jesus "enquired of them" and then Jesus refers to "you" plural, arguing with "them". There are numerous options, but most commentators take the view that Jesus address the crowd ("them") asking what they ("you") are arguing about with the disciples ("them"). This seems the best option because in v17 it is the father, a member of the crowd, who answers Jesus' question. Some commentators differentiate between the crowd and the scribes, but as already noted, the scribes are probably just one element of an agitated whole. Of course, the scribes wouldn't be passive onlookers, but obviously intent on stirring the pot.

eiJV "a man" - [and answered him] one [from the crowd]. Here instead of tiV, "a certain one / somebody", TH, so NIV.

didaskale (oV) voc. "teacher" - Standing for the Aramaic "Rabbi" and indicating a limited understanding of Jesus' person.

econta (ecw) pres. part. "who is possessed" - having. The participle is probably adverbial, causal, "I brought my son to you because he has a speechless spirit".

pneuma (a atoV) "by a spirit" - a spirit. Here obviously "evil spirit".

alalon adj. "that has robbed him of speech" - [a] speechless [spirit]. The adjective limits "spirit", but in what sense? Presumably the sense is that a dumb/speechless spirit, having possessed someone, makes that person speechless, ie. the person takes on the characteristics of the evil spirit. Best expressed "because he has a spirit which makes him dumb", Barclay, or adjusted for the PC police, "keeps him from talking", CEV.

The symptoms are now described indicating that the boy is an epileptic (explicitly stated in Matthew 17:15) - thrown to the ground, foaming at the mouth, gnashing of teeth, and becoming stiff. For Mark, the problem is demonic, not medical, and this because Mark is alluding to a struggle with dark powers that will find its climax at the cross in a victory of faith.

oJpou ean + subj. "whenever" - This construction normally forms an indefinite local clause (adverbial), so "wherever it comes upon him", Weymouth, although most translations opt for a temporal clause, as NIV. Either way, the evil spirit is powerful and can take hold of the boy at will.

katalabh/ (katalambanw) aor. subj. "it seizes" - takes, overtakes. In the sense "take hold of with hostile intent", TH, so "takes possession of".

eipa (eipon) aor. "I asked [your disciples]" - I said [to your disciples]. "I talked to your followers about casting out this demon", Junkins.

iJna + subj. "-" - that [may you cast it out]. Introducing a dependent statement, object clause, stating what he said/asked, although possibly forming a purpose clause, "I asked/told your disciples in order that they may cast it out."

ouk iscusan (iscuw) aor. "they could not" - they were not strong. A stark statement underlining the disciples lack of strength, lessoned somewhat by the variant reading "to cast it out" - an obvious addition. "But they could not do a thing", Junkins.

de "-" - but, and. Probably adversative here introducing an adverse reaction by Jesus, "but".

apistoV adj. "[O] unbelieving [generation]" - disbelieving. Possibly "unfaithful", but better "faithless / unbelieving / disbelieving". Who is Jesus addressing? Is it the father, the Sadducees, the crowd, the disciples, or everyone? Cranfield argues that Jesus' words can apply to everyone there, but they particularly apply to the disciples since it is their lack of faith that is at issue; "the disciples not the least", Swete, so Marcus. Not all commentators agree, cf. Gundry, Taylor, Evans, "he differentiates himself from unbelieving humanity as such", Boring. Edwards argues that Jesus excludes the disciples from the "faithless generation". Cranfield goes on to suggest that the disciples' problem lay in taking their previous success for granted, but this is not the point that Mark makes.

oJ de apokriqeiV autoiV legei "Jesus replied" - and he having answered to them says. A typical long winded introduction with the participle treated as virtually redundant, as NIV.

eJwV pote "how long" - until when. "How long", as NIV.

esomai (eimi) fut. "shall I stay" - will I be. "How long must the Son of Man strive with the disbelief of humanity?"

proV "with" - to. Here the preposition expresses association, "with / in company with".

anexomai (anecomai) fut. "shall I put up with" - will I bear, put up with, endure. As a verb of emotion it takes the genitive of "you", although not in classical Gk.

ferete (ferw) pres. imp. "Bring [the boy to me]" - bring, carry [him to me]. "Bring that boy to Me", Junkins.

idwn (eidon) aor. part. "when [the spirit] saw [Jesus]" - having seen [him the spirit immediately]. The participle is adverbial, temporal, as NIV. The NIV is probably right in its translation, although both the subject and the object are unclear, eg. "when Jesus saw the boy, the spirit ...", "when the boy saw Jesus, the spirit ...." As Gundry notes, the nominative case of "having seen" requires that it modify the neuter subject "the spirit", ad sensum. Of course, we then have to recognize a change in subject with "he fell to the ground", ie. "the boy fell to the ground", but then there is often a subject interchange between a demoniac and their demon.

sunesparaxen (susoarassw) aor. "threw [the boy] into a convulsion - he convulsed, he pulled about. The prefix may serve to strengthen the verb ("to convulse completely"), but as it is only found here and in Luke there is no agreement as to the intention of the prefix.

peswn (piptw) aor. part. "he fell [to the ground]" - having fallen [upon the ground]. As with "foaming at the mouth", both are attendant circumstance participles expressing action accompanying the main verb "he was rolling around".

wJV (af oJu) "-" - [how much time is it] while/when [this has happened to him]. Here functioning as a temporal conjunction; "since", Cranfield.

ek paidioqen "from childhood" - "Ever since he was a child", CEV.

"The father's words leave a vivid impression", Taylor.

pollakiV adv. "[it has] often" - often, many times.

iJna + subj. "to [kill him]" - that. Here obviously forming a purpose clause, "in order to destroy him."

alla "but" - but. Adversative. The evil spirit is powerful, but Jesus is surely more powerful, so "nevertheless, if you are able ....", Gundry.

ei + ind. "if" - Introducing a conditional clause, 1st. class, where the condition is assumed to be true, "if, as is the case, .... then ...."

dunh/ (dunamai) pres. pas. "you can do" - you are able. The complementary infinitive poiein, "to do" is assumed, so "you are able to do." The issue is one of ability, not willingness. Due to the disciples' failure, they being representatives of Jesus, the father is unsure whether Jesus "is able" to perform the exorcism.

ti acc. "anything" - a certain thing / anything. Object of the assumed infinitive.

splagcnisqeiV (splagcnizomai) aor. pas. part. "take pity" - having compassion, pity, mercy. Attendant circumstance participle expressing action accompanying the imperative verb "help [us]", therefore imperatival, although in the terms of a petition rather than a command; "do help us, do have pity on us", Moffatt.

hJmaV "us" - Taylor notes that by the use of the plural the father has identified himself with the child's condition.

"The issue posed hopefully, but tentatively by the father, is whether Jesus is able to do anything. With divine indignation, Jesus rejects the inquiry as a non-question - the one who represents the power of God cannot be questioned about his ability", Boring.

de "-" - but, and. Adversative, introducing a counter point, even surprise, "`if you can do anything', retorted Jesus", Phillips.

to "-" - The neuter article is commonly used in classical Gk. to introduce direct speech, or a quote. It is omitted in some texts.

panta adj. "everything" - all things. Adjective used as a noun.

dunata adj. "is possible" - [are] able. Again the infinitive "to do" is assumed, so "all things are able to be done".

tw/ pisteuonti (pisteuw) dat. pres. part. "for him who believes" - to the one believing. This rather bald statement is often removed from its context and used to support wishful thinking. Cranfield lists the usual suspects, opting for "a man who has faith will not set any limit to what I (Jesus) (or perhaps God?) can do". Effective faith entails reliance on the revealed will of God in Christ, a reliance that God will do what he says he will do.

The father's response causes no end of trouble. Calvin observes the contradiction of claiming to believe, but at the same time asking for help to overcome unbelief. "As our faith is never perfect, it follows that we are partly unbelievers". Calving suggests that the father is asking forbearance for his "little" / wavering faith. On the other hand, the father may wrongly think that the issue is quantitative? "Sir I do have faith - if it is not enough do help me (ie. help me to increase it)", Hunter. Of course, we do well to remember that faith is not quantitative since faith as small as a mustard seed can move a mountain and this because God does the moving. It is also possible that the father "believes but does not have faith as a possession to which he can appeal, and he knows he must pray (an expression of faith) for faith (which he does not claim to have)", Boring. Calvin's approach seems best. So, the father's words remind us that "true faith is always aware how small and inadequate it is", Edwards. The father does indeed believe, since he brought his child to be healed, but he is also part of the faithless generation - simil justus et peccator, "at once righteous and a sinner", Luther.

euquV "immediately" - Expressing again dramatic movement.

kraxaV (krazw) aor. part. "exclaimed" - having cried out. The participle is probably temporal; at once the father of the boy cried out", Moffatt.

bohqei (bohqew) pres. imp. "help" - help, assist. Note the move from the aorist (punctiliar) "help", v22, to the present (durative) "help" here, expressing ongoing help for a lingering state of unbelief - a state common to humanity. As noted above, the father asks for forbearance.

th/ apistia/ "[my] unbelief" - faithlessness.

Jesus continues to maintaining the messianic secret by moving to complete the exorcism before the crowd can reform / increase. It is unclear what is happening with regard the crowd. Had Jesus moved away from the crowd to deal personally with the boy and his father, or is the crowd rapidly expanding, or is this a different crowd? It is likely that what we have is a crowd moving from one point to another. Initially gathered around the disciples, it moves, with some running, to meet Jesus as he comes down the mountain, reforming around him.

idwn (eidon) aor. part. "when Jesus saw" - having seen. The Participle is adverbial, probably temporal, as NIV, possibly causal. "As Jesus saw that .....", Moffatt.

oJti "that" - that [a crowd is gathering]. Here introducing a dependent statement of perception expressing what Jesus became aware of; "Jesus noticed that a mob was collecting", Berkeley.

episuntrecei (episuntrecw) pres. "was running to the scene" - The word is strengthened by its prefixes and may express "hostile intent", TH. "The crowd closed in upon them", Manson.

epetimhsen (epitimaw) aor. "he rebuked" - rebuked, commanded. Here obviously with the sense "command", a command with an implied threat. "It is I who order you", Barclay.

tw/ pneumati tw/ akaqartw/ "the evil spirit" - the unclean spirit. An example of the canon of Apollonius where two dependent nouns either both take an article, as here, or both lack it. We are now told that the "spirit" is "unclean", ie. of an evil force which makes a person ritually unclean and thus apart from the people of God; "a contaminating spirit".

to alalon kai kwfon pneuma "you deaf and mute spirit" - mute and deaf spirit. Again more information is supplied in that this spirit is deaf and thus by implication makes the possessed person deaf.

mhketi eiselqhV (eisercomai) aor. subj. "never enter again" - no more may you enter [into him]. A prohibitive subjunctive, Wallace p469.

kraxaV (krazw) aor. part. "the spirit shrieked" - having cried out. Both this participle and "having convulsed him" are attendant circumstance expressing action accompanying the main verb "came out".

polla adv. "[convulsed him] violently" - many, much. Probably referring to frequency, so "repeatedly", Gundry.

egeneto (ginomai) aor. "the boy looked" - he became [as if dead].

wJse "that" - so that. Introducing a consecutive clause, "with the result that many said".

pollouV adj. "many [said]" - many, much. Probably "most of the crowd", even "all the crowd", BAGD, "all who were present", Cranfield. Gundry argues that the crowd demonstrates by this statement, a statement which expresses the victory of the evil powers, that it is indeed the faithless generation. Boring, on the other hand, argues that Mark is simply emphasizing the boy's death-like state, as opposed to his being raised up, "to point to the Christ event as a whole and communicate resurrection faith".

oJti "-" - introducing direct speech, what the crowd said.

krathsaV (kratew) aor. part. "took [him by the hand]" - having grasped [the hand of him]. Attendant circumstance participle expressing action accompanying the main verb "lifted/raised up"; "grasped his hand and helped him up". "Hand" is genitive following a verb of touch / taking hold of.

anesth (anisthmi) aor. "he stood up" - he arose, stood up, got up. Note, also used of resurrection, ie. "lived again, came to life" after having died. Probably the sense is that the boy, having been helped to his feet by Jesus, is able to stand by himself "demonstrating his restoration to health", Guelich.

eiselqontoV (eisercomai) gen. aor. part. "after [Jesus] had gone" - having entered. The genitive absolute participle forms a temporal clause, as NIV. Noted as a typical loose use of the genitive absolute reflecting Aramaic usage, cf. Zerwick #49.

autou gen. "Jesus" - he. "He" = "Jesus", genitive, in agreement with the participle.

eiV oikon "indoors" - into a house. Usually translated "indoors".

ephrwtwn (ephrwtaw) imperf. "asked" - were enquiring. Imperfect is probably progressive / descriptive expressing action that is in progress.

kat idian "[asked him] privately" - according to ones own. "Apart / privately", Zerwick.

oJti "-" - Usually classed as the interrogative use of hoti = oJ + ti, ie. introducing a question, as NIV.

ekbalein (ekballw) aor. inf. "drive [it] out" - [were not able] to cast out [it]. The infinitive is complementary, completing the sense of the negated verb "were able".

en nhsteia/ "and fasting" - This variant is rejected by most commentators and translations.

In Matthew's gospel Jesus answers the disciples' question with the words "because of your little faith", but Mark's point is quite different. "This kind/type" of unclean spirit, a powerful kind (Mark has made this point in his description of the boy's symptoms), necessitates prayer. Seeing Jesus didn't pray, it is usually argued that the need for pray applies to the disciples. They needed to put the exorcism into divine hands, given its difficulty, rather than rely on their own abilities (this, of course, indirectly becomes a matter of faith; "prayer is faith turned to God", Grundmann). Yet, this ignores the fact that the story rests on the prayer of the father. He asks Jesus for forbearance and his prayer is anwered. The point is, the powers of darkness have enslaved us and we do not have the power to secure our own release. Our only hope lies in the cry for divine mercy.

touto to genoV "this kind" - this sort, type. The kind of unclean spirit that is powerful.

exelqein (exercomai) aor. inf. "[can] come out" - [is not able] to come out. The infinitive of the verb, "to come out / go out", in this context, stands for the passive of exelqein, "to be cast out", cf. Swete. The infinitive is complementary, completing the sense of the negated verb "is able".

ei mh "only" - except. Expressing an exception.

en "by" - in, by [prayer]. Here taking an instrumental sense, "by means of".

Mark Introduction

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