---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 614 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/614/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 614. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/614/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 614. Mark · 12 of 21

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/614/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/614/#p-N

[¶0] Bring him unto me--The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presence of his Divine Tormentor, and expecting to be made to quit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp.

[¶1] 20. And they brought him unto him: and when he saw him, straightway the spirit tare him--Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" ([Mr 5:6]), so this demon, when he saw Him, immediately "tare him." The feeling of terror and rage was the same in both cases.

[¶2] and he fell on the ground, and wallowed foaming--Still Jesus does nothing, but keeps conversing with the father about the case--partly to have its desperate features told out by him who knew them best, in the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the by-standers for what He was to do.

[¶3] 21. And he asked his father, How long is it ago since this came unto him? And he said, Of a child, &c.--Having told briefly the affecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure the boy, and by the dignity with which He had ordered him to be brought to Him--in this mixed state of mind, he closes his description of the case with these touching words:

[¶4] 22. but if thou canst do anything, have compassion on us, and help us--"us," says the father; for it was a sore family affliction. Compare the language of the Syrophoenician woman regarding her daughter, "Lord, help me." Still nothing is done: the man is but struggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The man had said to Him, "If Thou canst do."

[¶5] 23. Jesus said unto him, If thou canst believe--The man had said, "If Thou canst do anything." Jesus replies.

[¶6] all things are possible to him that believeth--"My doing all depends on thy believing." To impress this still more, He redoubles upon the believing: "If thou canst believe, all things are possible to him that believeth." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore travail, it comes to the birth, as Trench, borrowing from Olshausen, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faith, the man becomes immediately conscious of conflicting principles, and rises into one of the noblest utterances on record.

[¶7] 24. And straightway the father of the child cried out, and said with tears, Lord, I believe: help thou mine unbelief--that is, "It is useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very remarkable here: First, The felt and owned presence of unbelief, which only the strength of the man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for help against his felt unbelief--a feature in the case quite unparalleled, and showing, more than all protestations could have done, the insight he had attained into the existence of a power in Christ more glorious them any he had besought for his poor child. The work was done; and as the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits, gives the word of command to the dumb and deaf spirit to be gone, never again to return to his victim.

[¶8] 26. 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--The malignant, cruel spirit, now conscious that his time was come, gathers up his whole strength, with intent by a last stroke to kill his victim, and had nearly succeeded. But the Lord of life was there; the Healer of all maladies, the Friend of sinners, the Seed of the woman, "the Stronger than the strong man armed," was there. The very faith which Christ declared to be enough for everything being now found, it was not possible that the serpent should prevail. Fearfully is he permitted to bruise the heel, as in this case; but his own head shall go for it--his works shall be destroyed ([1Jo 3:8]).

[¶9] 27. But Jesus took him by the hand, and lifted him up; and he arose.

[¶10] 28. Why could not we cast him out?

[¶11] 29. And he said unto them, This kind can come forth by nothing but by prayer and fasting--that is, as nearly all good interpreters are agreed, "this kind of evil spirits cannot be expelled," or "so desperate a case of demoniacal possession cannot be cured, but by prayer and fasting." But since the Lord Himself says that His disciples could not fast while He was with them, perhaps this was designed, as Alford hints, for their after-guidance--unless we take it as but a definite way of expressing the general truth, that great and difficult duties require special preparation and self-denial. But the answer to their question, as given in [Mt 17:20], is fuller: "And Jesus said unto them, Because of your unbelief. For verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you" ([Mt 17:20]). See on [Mr 11:23]. "Howbeit this kind goeth not out but by prayer and fasting" ([Mt 17:21]), that is, though nothing is impossible to faith, yet such a height of faith as is requisite for such triumphs is not to be reached either in a moment or without effort--either with God in prayer or with ourselves in self-denying exercises. Luke ([Lu 9:43]) adds, "And they were all amazed at the mighty power of God"--"at the majesty" or "mightiness of God," in this last miracle, in the Transfiguration, &c.; or, at the divine grandeur of Christ rising upon them daily.

[¶12] Second Explicit Announcement of His Approaching Death and Resurrection ([Mr 9:30-32]).

[¶13] 30. And they departed thence, and passed--were passing along.

[¶14] through Galilee; and he would not that any man should know it--By comparing [Mt 17:22], and [Lu 9:43], with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on this occasion was to reiterate to them the announcement which had so shocked them at the first mention of it, and thus familiarize them with it by little and little, so this was His reason for enjoining silence upon them as to their present movements.

[¶15] 31. For he taught his disciples, and said unto them--"Let these sayings sink down into your ears" ([Lu 9:44]); not what had been passing between them as to His grandeur, but what He was now to utter.

[¶16] The Son of man is delivered--The use of the present tense expresses how near at hand He would have them to consider it. As Bengel says, steps were already in course of being taken to bring it about.

[¶17] into the hands of men--This remarkable antithesis, "the Son of man shall be delivered into the hands of men," it is worthy of notice, is in all the three Evangelists.

[¶18] and they shall kill him--that is, "Be not carried off your feet by all that grandeur of Mine which ye have lately witnessed, but bear in mind what I have already told you and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom."

[¶19] and after he is killed, he shall rise the third day.

[¶20] 32. But they understood not that saying--"and it was hid from them, [so] that they preceived it not" ([Lu 9:45]).

[¶21] and were afraid to ask him--Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions. But "they were exceeding sorry" ([Mt 17:23]). While the other Evangelists, as Webster and Wilkinson remark, notice their ignorance and their fear, Matthew, who was one of them, retains a vivid recollection of their sorrow.

### Mr 9:33-50. Strife among the Twelve Who Should Be Greatest in the Kingdom of Heaven, with Relative Teaching--Incidental Rebuke of John for Exclusiveness. ( = Mt 18:1-9; Lu 9:46-50)

[¶23] Strife among the Twelve, with Relative Teaching ([Mr 9:33-37]).

[¶24] 33. What was it that ye disputed among yourselves by the way?--From this we gather that after the painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation!

[¶25] 34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest--From [Mt 18:1] we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should be greatest. Perhaps one or two of them first referred the matter to Jesus, who put them off till they should all be assembled together at Capernaum. He had all the while "perceived the thought of their heart" ([Lu 9:47]); but now that they were all together "in the house," He questions them about it, and they are put to the blush, conscious of the temper towards each other which it had kindled. This raised the whole question afresh, and at this point our Evangelist takes it up. The subject was suggested by the recent announcement of the Kingdom ([Mt 16:19-28]), the transfiguration of their Master, and especially the preference given to three of them at that scene.

[¶26] 35. If any man desire to be first, the same shall be last of all, and servant of all--that is, "let him be" such: he must be prepared to take the last and lowest place. See on [Mr 10:42-45].

[¶27] 36. And he took a child--"a little child" ([Mt 18:2]); but the word is the same in both places, as also in [Lu 9:47].

[¶28] and set him in the midst of them: and when he had taken him in his arms--This beautiful trait is mentioned by out Evangelist alone.

[¶29] he said unto them--Here we must go to Matthew ([Mt 18:3], ) for the first of this answer: "Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:" that is, "Conversion must be thorough; not only must the heart be turned to God in general, and from earthly to heavenly things, but in particular, except ye be converted from that carnal ambition which still rankles within you, into that freedom from all such feelings which ye see in this child, ye have neither part nor lot in the kingdom at all; and he who in this feature has most of the child, is highest there." Whosoever, therefore, shall "humble himself as this little child, the same is greatest in the kingdom of heaven": "for he that is [willing to be] least among you all, the same shall be great" ([Lu 9:48]).

[¶30] 37. Whosoever shall receive one of such children--so manifesting the spirit unconsciously displayed by this child.

[¶31] in my name--from love to Me.

[¶32] receiveth me; and whosoever shall receive me, receiveth not me, but Him that sent me--(See on [Mt 10:40]).

[¶33] Incidental Rebuke of John for Exclusiveness ([Mr 9:38-41]).

[¶34] 38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbade him, because he followeth not us--The link of connection here with the foregoing context lies, we apprehend, in the emphatic words which our Lord had just uttered, "in My name." "Oh," interposes John--young, warm, but not sufficiently apprehending Christ's teaching in these matters--"that reminds me of something that we have just done, and we should like to know if we did right. We saw one casting out devils "in Thy name," and we forbade him, because he followeth not us. Were we right, or were we wrong?" Answer--"Ye were wrong." "But we did it because he followeth not us." "No matter."

[¶35] 39. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me--soon, that is, readily "speak evil of me."

[¶36] 40. For he that is not against us is on our part--Two principles of immense importance are here laid down: "First, No one will readily speak evil of Me who has the faith to do a miracle in My name; and second, If such a person cannot be supposed to be against us, ye are to consider him for us." Let it be carefully observed that our Lord does not say this man should not have "followed them," nor yet that it was indifferent whether he did or not; but simply teaches how such a person was to be regarded, although he did not--namely, as a reverer of His name and a promoter of His cause.

[¶37] 41. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward--(See on [Mt 10:42]).

[¶38] Continuation of Teaching Suggested by the Disciples' Strife ([Mr 9:42-50]).

[¶39] What follows appears to have no connection with the incidental reproof of John immediately preceding. As that had interrupted some important teaching, our Lord hastens back from it, as if no such interruption had occurred.

[¶40] 42. For whosoever shall offend one of these little ones that believe in me--or, shall cause them to stumble; referring probably to the effect which such unsavory disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they were no better than others.

[¶41] it is better for him that a millstone were hanged about his neck--The word here is simply "millstone," without expressing of which kind. But in [Mt 18:6] it is the "ass-turned" kind, far heavier than the small hand-mill turned by female slaves, as in [Lu 17:35]. It is of course the same which is meant here.

[¶42] and he were cast into the sea--meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here follows a striking verse in [Mt 18:7], "Woe unto the world because of offences!" (There will be stumblings and falls and loss of souls enough from the world's treatment of disciples, without any addition from you: dreadful will be its doom in consequence; see that ye share not in it). "For it must needs be that offences come; but woe to that man by whom the offence cometh!" (The struggle between light and darkness will inevitably cause stumblings, but not less guilty is he who wilfully makes any to stumble).

[¶43] 43. And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell--See [Mt 5:29], . The only difference between the words there and here is that there they refer to impure inclinations; here, to an ambitious disposition, an irascible or quarrelsome temper, and the like: and the injunction is to strike at the root of such dispositions and cut off the occasions of them.

[¶44] 47. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire--On the words "hell" and "hell-fire," or "the hell of fire," see on [Mt 5:22].