Jesus rebuked the devil. — Better, demon, as elsewhere in these cases of possession.
The child was cured. — Better, the boy. Mark 9:21 implies, as indeed the Greek does here, that the sufferer had passed beyond the age of childhood. St. Mark gives the words of the rebuke, “Thou dumb and deaf spirit, I command thee, come out from him, and enter no more into him.” This was followed by a great cry and another convulsion; then he fell down, “as it were, dead,” and many cried out, “He is dead.” Then Jesus took him by the hand, and raised him up, and the work of healing was accomplished. Calmness, and peace, and self-possession were seen instead of the convulsive agony. The spiritual power of the Healer had overcome the force, whether morbid or demoniac, which was the cause of his sufferings. Our Lord’s words, it need hardly be said, assume it to have been the latter; and those who deny the reality of the possession must, in their turn, assume either that He shared the belief of the people, or accepted it because they were not able to receive any other explanation of the mysterious sufferings which they had witnessed. Each hypothesis presents difficulties of its own, and we may well be content to confess our inability to solve them. (See Note on Matthew 8:28.) Speaking generally, the language of the New Testament seems to recognise, if not in all diseases, yet at least in all that disturb the moral equilibrium of man’s nature, an infraction of the divine order, and therefore rightly sees in them the work, directly or indirectly, of the great antagonist of that order. All our Lord’s works of mercy are summed up by St. Peter in the words that “He went about doing good, and healing all that were oppressed of the devil” (Acts 10:38), and on this supposition the particular phenomena of each case were logically ascribed to demoniac forces.