This is the Greek word from which comes our “catalepsy,” the active form of “ epi- lepsy.” It teareth him (Sfoce.). This is doubtless the literal m g. But there ig much evidence to show that it means here “it striketh or throweth him down” Thig is the rendering of the Peshito Syriac, and of the Vulgate. The same interpretation is also given by Hesychius as one of the meanings of the word. St. Luke (ix. 39) describes the symptoms thus: “A spirit taketh him, and he suddenly crieth out, and it teareth him (emapdoce: abrdy) that he foameth (47d apped), and it hardly departeth from him, bruising him sorely.” This it will be remembered is the record of one who was himself a physician. He grindeth his teeth, and pineth away (Enpalyera:), as though the springs of his life were dried up. The father of the boy is here minutely describing the symptoms when the fit was upon him. He seems here to express the stiffness and rigidity of the body in the approaches of the malady. AndI spake to thy disciples that they should cast it out; and they were not able. They had tried and failed. This failure is attributed by our Lord (see Matt. xvii. 20) to their want of faith; or rather to their “little faith (8:a thy éAryomerlay Spar)”
Ver. 19.—0 faithless generation. These words were no doubt intended primarily as a rebuke to the Jews and their scribes; though not without a glance at the weakness of faith of hisown disciples. The words are the complaint of one w of the unbelief of the masses and of the weakness of faith in even hisown. Bring him unto me (pédpere); literally, Bring ye him to me.
Ver. 20.—And they brought him unto him. The father, it would seem, was not able of himself to bring him, so fierce and violent were the paroxysms of the disorder. And when he saw him, straightway the spirit tare him (cuvecrdpatey)—it might be ren- dered, convulsed him—grievously. Observe the Greek construction (al iid» avrdy vd mvedua), masculine participle with neuter noun. The sight of Obrist stirred the evil spirit dwelling in the child. He was irri- tated by the presence of Christ ; for he knew his power, and feared lest he should be cast out. "Then came the last and most viclent convulsion. He wallowed foaming. The word “to wallow” is probably from the Latin volvo. He rolled about in his agony. Bt Gregory, quoted by Trench (‘ Miracles,’ p. 397), shows how true all this is to nature; and that “the expulsion of a deadly evil from our spiritual being is not accomplished without o terrible struggle, followed in some cases by extreme prostration.”
Vers. 21, 22.—Our Lord asks the father, not the sufferer, which in this caze would
6 THE GOSPEL ACCORDING TO ST. MARK,
(on. rx. 1—50.
have been useless—he was but a lad, and he was dumb. Our Lord’s question, How long time is it since this hath come unto him? was intended, not of course for his own information, but to inspire the father with hope and confidence. The father briefly answers, From a child; and then re- turns t« a description of the perils to which his child was cendaey exposed through these paroxysms. And then, half doubting, half in despair, he says, If thou canst do anything, have compassion on us, and help us. It is as though he said, “ Thy disciples have failed, perhaps thy power may be greater.”
Vers. 28, 24.—The most approved reading here is, not El Stvacu, mioredom, but simply EY divacai. So that the English rendering is, If thoucanst! All things are possible to him that believeth. Our Lord takes up the father’s words. It is as though he said, “Thou sayest to me, ‘If thou canst do any- thing!’ Ah, that ‘If thou canst!’ All things are possible to him that believeth.” In other words, our Lord said to him, “ Believe in me, and your child shall be healed.” It was right that Christ should demand faith in himself; for it was not fitting that he should confer his special benefits on those who disbelieved or doubted about him—that he should thrust his bless- ings on those who were unworthy of them. The answer of the father is touching and beautiful. Greatly agitated, he cried out and said (we might well suppose (ueta daxpiwy), “with tears,” although the weight of evi- dence is against this addition being retained in the text), I believe; help thou mine unbe- lief. It is as though he said, “I do believe; but my faith is weak. Do thou, therefore, increase and strengthen it; so that whatever there is in me of doubt or remaining unbelief may be taken away, and I may be counted worthy to obtain from thee this blessing for my son.” Nor can we doubt that Christ heard a prayer so humble and so fervent, and took away from him the last remains of doubt and unbelief.
Vers, 25—29.—The multitude had been much excited by the dispute between the scribes and our Lord’s disciples. And now, when they noticed that he had taken the father apart, as no doubt he had done, to ques- tion him, they came running together (the word is émovyrpéxei, an unusual word, mean- ing “ they ran together to the place’’) where he was, crowding upon him. Then he came forward, and with a voice of sublime authority he said, Thou dumb and deaf spirit, I command thee, come out of him, and enter no more into him. The rest of the narrative shows how malignant and power- ful this evil spirit was, who dared so to resist and defy Christ that, in his departure
out of the afflicted bey, he almost robbed him of life. “ Most unwillingly,” says Arch- bishop Trench, “ does the evil spirit depart, seeking to destroy that which he can no longer retain.” And he quotes Fuller, who says that he is “like an outgoing tenant, that cares not what mischief he does to the house that he is quitting.” Some have sup- posed that this was an evil spirit possessed of more than ordinary power as well as malignity, and that this was the reason why our Lord’s disciples could not cast him out; - so that this expulsion needed the mighty arm of One stronger than the strong. The words in the Greek are powerful, severe, and authoritative: “ He rebuked (éxerlunce) the unclean spirit, ... Thou dumb and deaf spirit (rd mvevna Td GAaAoy Kal kwpdyv), I com- mand thee (¢yé sa émitdoow), come out of him, and enter no more into him.” This explains our Lord’s words when the disciples remarked afterwards, We could not cast it out. ... This kind can come out by nothing, save by prayer; that is, this particular kind of malicious spirit. For there are different degrees of malice and energy in evil spirits as in evil men. The words “and fasting” are added in many ancient authorities.