The Healing of the Demoniac Boy. This story is told in greater detail by Mk. than by Mt. or Lk., who omit the conversation between Jesus and the boy's father (Mark 9:20-24). Perhaps they wished to avoid representing Jesus as asking a question for information (Mark 9:21). In any case, they lose genuine and valuable material (especially Mark 9:23 f.). Possibly AV is right in giving us the singular, he came, in Mark 9:14, instead of RV, they came. If so, the story may not originally have followed the Transfiguration, and Mk. may have designed the contrast which is reproduced in Raphael's picture. The references to the scribes and their discussion with the disciples in Mark 9:14-16 seem to have little to do with the demoniac boy. The apparent irrelevance of these details is probably a sign of their historical accuracy (cf. Mark 4:36 *). The amazement of the crowd at the sight of Jesus (Mark 9:15) has been traced to the influence of Exodus 34:29 f. or to the sudden and opportune character of His intervention. J. Weiss seems to be justified in citing Mark 10:32 as the best parallel. Throughout this section, the very presence of Jesus evokes awe and wonder. Men are conscious of His dedication unto death. The expectation of the end also prompts or colours the exclamation in Mark 9:19. Loisy sees in this an artificial rebuke to Jews and Judaizers, inserted by the evangelist. Weiss, with more insight, regards it as one of the most impressive sayings of Jesus which we possess. It suggests how lonely Jesus felt Himself to be in His faith in God, and how He longed to be set free from the apparent failure of His preaching in Galilee (cf. Luke 12:50). As Mk. records it the miracle is accomplished in two stages (cf. Mark 8:22 f.). The closing stage (Mark 9:26 f.) recalls the story of Jairas-' daughter. It is not necessarily suggested by it. The query of the disciples in Mark 9:28 (follow AV or RVm, not RV text) forms a natural sequel. The answer of Jesus (Mark 9:29) is perhaps better reported in Matthew 17:20. Prayer plays no part in the previous story. Possibly the saying reflects the experience of the early Church, which found prayer and fasting necessary for some kinds of exorcism.
Mark 9:23. RV is here more correct and more vivid than AV.
Mark 9:25. The reference to the coming together of the crowd is not expected. Mk. has not told us that Jesus had taken the man aside. Mk.'s references to the crowd seem sometimes confused (cf. Mark 8:34).
Mark 9:29. There is good authority for retaining the word fasting in this verse. If it is not the true reading, it is the true experience.