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Commentary on Luke 9 verses 37–42
This passage of story in Matthew and Mark follows immediately upon that of Christ's transfiguration, and his discourse with his disciples after it; but here it is said to be on the next day, as they were coming down from the hill, which confirms the conjecture that Christ was transfigured in the night, and, it should seem, though they did not make tabernacles as Peter proposed, yet they found some shelter to repose themselves in all night, for it was not till next day that they came down from the hill, and then he found things in some disorder among his disciples, though not so bad as Moses did when he came down from the mount. When wise and good men are in their beloved retirements, they would do well to consider whether they are not wanted in their public stations.
In this narrative here, observe, 1. How forward the people were to receive Christ at his return to them. Though he had been but a little while absent, much people met him, as, at other times, much people followed him; for so it was foretold concerning him, that to him should the gathering of the people be. 2. How importunate the father of the lunatic child was with Christ for help for him (Luk 9:38): I beseech thee, look upon my son; this is his request, and it is a very modest one; one compassionate look from Christ is enough to set every thing to rights. Let us bring ourselves and our children to Christ, to be looked upon. His plea is, He is my only child. They that have many children may balance their affliction in one with their comfort in the rest; yet, if it be an only child that is a grief, the affliction in that may be balanced with the love of God in giving his only-begotten Son for us. 3. How deplorable the case of the child was, Luk 9:39. He was under the power of an evil spirit, that took him; and diseases of that nature are more frightful than such as arise merely from natural causes: when the fit seized him without any warning given, he suddenly cried out, and many a time his shrieks had pierced the heart of his tender father. This malicious spirit tore him, and bruised him, and departed not from him but with great difficulty, and a deadly gripe at parting. O the afflictions of the afflicted in this world! And what mischief doth Satan do where he gets possession! But happy they that have access to Christ! 4. How defective the disciples were in their faith. Though Christ had given them power over unclean spirits, yet they could not cast out this evil spirit, Luk 9:40. Either they distrusted the power they were to fetch in strength fRom. or the commission given to them, or they did not exert themselves in prayer as they ought; for this Christ reproved them. O faithless and perverse generation. Dr. Clarke understands this as spoken to his disciples: "Will ye be yet so faithless and full of distrust that ye cannot execute the commission I have given you?" 5. How effectual the cure was, which Christ wrought upon this child, Luk 9:42. Christ can do that for us which his disciples cannot: Jesus rebuked the unclean spirit then when he raged most. The devil threw the child down, and tore him, distorted him, as if he would have pulled him to pieces. But one word from Christ healed the child, and made good the damage the devil had done him. And it is here added that he delivered him again to his father. Note, When our children are recovered from sickness, we must receive them as delivered to us again, receive them as life from the dead, and as when we first received them. It is comfortable to receive them from the hand of Christ, to see him delivering them to us again: "Here, take this child, and be thankful; take it, and bring it up for me, for thou hast it again from me. Take it, and do not set thy heart too much upon it." With such cautions as these, parents should receive their children from Christ's hands, and then with comfort put them again into his hands.
(non occ.) It seems indeed to me that this was a wise man. For he said not to the Saviour, "Do this or that," but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to show that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is mine only child. As if to say, There is none other I can expect to be the consolation of my old age. He next enters into the sufferings, that he may move his Hearer to compassion, saying, And, lo, the spirit taketh him. He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought thy disciples to cast him out: and they could not. As if he said, Think not that I have come lightly unto Thee. Marvellous is Thy greatness! I did not intrude upon Thy presence at once, but went first to Thy disciples. Because they failed to work the cure, I am now compelled to approach Thee. Our Lord therefore does not blame him, but the faithless generation; for it follows, And Jesus answering said, O faithless and perverse generation.
He might indeed have healed him by His simple command, but He makes his sufferings public, bringing the weak in faith to the sight of things present. Then the devil, when he perceived our Lord, rends and dashes the child clown; as it follows, And as he was yet a coming, the devil threw him down, and tare him; that so first the sufferings should be made manifest, then the remedy be applied.
(Hom. 57. in Matt.) But that this man was much weakened in faith, the writings of the Gospel show us in several places. In that place where he says, Help thou my unbelief; (Mark 9:21, 23.) and, If thou canst. And in that where Christ said, All things are possible to him that believeth, &c.
(ubi sup.) Hence it seems to me more correct to account the father of the demoniac unbelieving, because he also casts reproach upon the holy Apostles, saying that they could not subdue the evil spirits. But it were better to have sought favour from God by honouring Him, for He has respect to them that fear Him. But he who says that those are weak with respect to their power over evil spirits, who have obtained that power from Christ, calumniates rather the grace than those who are adorned with that grace in whom Christ works. Christ is therefore offended with the accusation of the saints, to whom was entrusted the word of holy preaching. Wherefore the Lord rebukes him and those like-minded with him, saying, O faithless and perverse generation. As if He said, Because of your unbelief the grace has not received its accomplishment.
(Hom. 57. in Matt.) Now He does not direct His words to him alone, but to all the Jews, lest He should cause him to doubt. For it must have been that many were offended.
(ubi sup.) Hereby also He shows that His departure was desired by Him, not because the suffering of the cross was grievous, but rather their conversation.
(ubi sup.) The Lord however does this not for display, but for the father's sake, that upon seeing the devil disturbed at the mere summons, he might thus at least be led to the belief of the future miracles; of which it follows, And Jesus rebuked the unclean spirit, and healed the child, and delivered him again unto his father.
And behold, a spirit seizes him, and suddenly he cries out, and it convulses him and scatters him with foam, and scarcely departs tearing him. This demoniac, whom the Lord healed descending from the mountain, Matthew describes as lunatic, Mark as deaf and mute. They signify those of whom it is written: "The fool changes like the moon" (Eccl. XXVII), who never remain in the same state, now changed to these, now to other vices, waxing and waning, mute in not confessing their faith, deaf in not in any way hearing the word of faith.
Certain places accord with certain events. On the Mount our Lord prays, is transfigured, reveals the secrets of His glory to His disciples; as He descends to the lower parts, He is received by a large concourse. As it is said, And it came to pass, that on the next day, when he was come down from the hill, much people met him. Above He makes known the voice of the Father, below He expels the evil spirits. Hence it follows, And, behold, a man of the company cried out, saying, Master, I beseech thee look upon my son.
Not that weariness has overcome His patience, but after the manner of a physician, when he sees a sick man acting contrary to his commands, he says, 'How long shall I come to thy house, when I order one thing, you do another. But to prove that He was not angry with the man, but with the sin, He immediately added, Bring thy son hither.
Now in a mystical manner in proportion to their deserts docs our Lord daily ascend to some men, seeing that the perfect and those whose conversation is in heaven, He glorifies by exalting higher, instructing them in things eternal, and teaching them things which can not be heard by the multitude, but to others he descends, in that He strengthens the earthly and foolish men, teaching and chastening them. Now this demoniac Matthew calls a lunatic; Mark, deaf and dumb. (Matt. 17:15, Mark 9:25.) Matthew signifies those who change as the moon, increasing and decreasing through different vices, Mark those who are dumb in not confessing the faith, deaf in not hearing the very word of faith. While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom. But our Lord rebukes not the boy who suffered violence, but the evil spirit who inflicted it; for he who desires to correct the sinner, ought by reproof and abhorrence to drive away the vice, but to revive the man by gentleness, until he can restore him to the spiritual father of the Church.
(ubi sup.) This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.
By the word perverse, He shows that this wickedness in them was not originally or by nature, for by nature indeed they were upright, being the seed of Abraham, but became perverted through malice.
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SUMMARY
Luke 9:39 offers a harrowing depiction of a young boy's torment under the oppressive grip of a demonic spirit, encountered by the disciples immediately following Jesus' Transfiguration. The verse vividly portrays the spirit's violent manifestations—sudden cries, convulsive tearing, foaming at the mouth, and severe bruising—culminating in its difficult and reluctant departure, underscoring the intense suffering inflicted and the formidable nature of the spiritual battle at hand.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 9:39 employs several powerful literary devices to convey the intense suffering and the formidable nature of the demonic affliction. Vivid Imagery is paramount, as the description of the boy's "suddenly crieth out," "teareth him," "foameth again," and "bruising him" creates a graphic and disturbing mental picture of his torment. This sensory detail immerses the reader in the horrific reality of the situation. The use of Pathos is strong, as the detailed account of the boy's suffering evokes deep pity and sympathy from the audience, highlighting the tragic consequences of spiritual bondage. Furthermore, the passage uses Personification by attributing deliberate, violent actions ("taketh," "teareth," "bruising," "departeth") to the "spirit," emphasizing its malevolent agency and intelligent will rather than simply describing an impersonal force. The phrase "hardly departeth from him" also suggests a Struggle or Conflict, personifying the spirit's reluctance to release its victim, thereby underscoring the spiritual battle at play.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 9:39 is a stark reminder of the reality and destructive power of evil in the world, manifesting not only spiritually but also with tangible physical and emotional consequences. It underscores the biblical truth that humanity is vulnerable to spiritual forces of darkness, which seek to oppress and destroy. This verse sets the stage for the demonstration of Christ's unparalleled authority over all such powers, highlighting that true deliverance comes only through Him. It calls believers to acknowledge the spiritual dimension of suffering and to rely fully on the sovereign power of God, who alone can overcome the works of the enemy. The inability of the disciples to cast out this spirit, as seen in the subsequent verses, serves to magnify Christ's unique dominion and the necessity of His direct intervention.
REFLECTION AND APPLICATION
Luke 9:39 confronts us with the raw reality of spiritual warfare and the profound suffering it can inflict. In a world that often seeks purely naturalistic explanations for all phenomena, this passage challenges us to consider the spiritual dimension of human experience, including affliction. It reminds us that not all suffering is merely physical or psychological; some may indeed have spiritual roots, requiring spiritual solutions. For believers, this verse serves as a powerful call to humility and dependence on Christ. Just as the disciples found themselves powerless in the face of this particular evil, we too will encounter situations beyond our own strength or understanding. It compels us to cultivate a deeper faith, to rely not on our own abilities or methods, but on the supreme authority of Jesus Christ, who has already triumphed over all the powers of darkness. Our response to such overwhelming challenges should be to turn to Him in fervent prayer and unwavering trust, knowing that He alone possesses the power to deliver and heal.
Questions for Reflection
FAQ
Was the boy in Luke 9:39 suffering from epilepsy or demonic possession?
Answer: While the symptoms described in Luke 9:39—convulsions, foaming at the mouth, sudden cries, and bruising—are consistent with what modern medicine would diagnose as epileptic seizures, the biblical narrative explicitly attributes the affliction to a "spirit" (Greek: pneûma), which is clearly understood as a malevolent, demonic entity. In the ancient world, there was no sharp distinction between physical illness and spiritual oppression; many conditions were seen as the direct result of demonic activity. The text presents this as a case of genuine demonic possession, where a spiritual entity was causing physical manifestations. Jesus' subsequent interaction confirms this, as He commands the spirit to leave, not merely healing a physical ailment. This highlights the comprehensive nature of Christ's power, extending over both physical infirmity and spiritual bondage.
CHRIST-CENTERED FULFILLMENT
Luke 9:39, with its stark portrayal of demonic oppression, powerfully sets the stage for the ultimate display of Christ's redemptive work. The boy's torment—the sudden cries, the violent tearing, the foaming, and the bruising—is a visceral illustration of the devastating effects of sin and the dominion of Satan over humanity. In this context, Jesus' intervention (though detailed in subsequent verses) is not merely a miraculous healing but a profound demonstration of His messianic authority. He is the one who has come to destroy the works of the devil, to liberate those held captive by the enemy. The Cross, though not explicitly mentioned here, is the ultimate fulfillment of this power, where Christ, through His death and resurrection, disarmed and triumphed over all spiritual principalities and powers, making a public spectacle of them (as seen in Colossians 2:15). He became flesh and blood so that through death He might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery (Hebrews 2:14-15). Thus, the deliverance of the boy in Luke 9:39 foreshadows the complete and final victory of Christ over all evil, offering hope and freedom to all who are oppressed by the powers of darkness.