Jesus Expels Demon from Boy and Heals His Deafness and Muteness

Passages Matthew 17:14-20; Mark 9:14-29; Luke 9:37-43a. These three passages are full of lessons for us who believe in expelling demons. Let’s follow Jesus and learn from him on how to do ministry, as we read these passages together.

The lessons are deep and numerous.

The translations are mine. I encourage readers to look up many translations at biblegateway.com. I include the Greek text just so I can learn the nuances. Readers may scroll past it if they wish.

Let’s begin.

Jesus Expels Demon from Boy
Matthew 17:14-20	Mark 9:14-29	Luke 9:37-43a
¹⁴ Now when they came to the crowd, a man approached him, kneeling before him ¹⁵ and saying, “Lord, have mercy on my son because he has seizures and suffers badly, for often he falls into the fire and often into the water! ¹⁶ And I brought him to your disciples, and they could not heal him.” ¹⁷ In reply, Jesus said, “Oh unbelieving and distorted generation! How long will I be with you? How long will I put up with you? Bring him here to me!” ¹⁸ Then Jesus rebuked it, and the demon came out of him, and the boy was healed from that moment. ¹⁹ Then the disciples came up to Jesus privately and said, “Why were we unable to expel it?” ²⁰ He said to them, “Because of your small faith, for I tell you the truth: if you have the faith of a mustard seed, you will say to this mountain, ‘Go over from here to there, and it will go.’ And nothing will be impossible for you.”	¹⁴ And when they came to the disciples, they saw a huge crowd around them and teachers of the law debating with them. ¹⁵ Immediately the entire crowd saw him, were excited, ran up, and greeted him. ¹⁶ He asked the disciples: “What were you debating about with them?” ¹⁷ One from the crowd answered him, “Teacher, I brought my son to you; he has a mute spirit. ¹⁸ And whenever it seizes him, it will throw him down, and he foams at the mouth and grinds his teeth and becomes rigid. I said to your disciples that they should expel it, but they were unable. ¹⁹ In reply, he said, “Unbelieving generation! How long will I be with you? How long will I put up with you? Bring him to me.” ²⁰ They brought the boy to him. When the spirit saw Jesus, he instantly convulsed the boy, who, falling on the ground, rolled around and foamed at the mouth. ²¹ Jesus asked the boy’s father, “About how long has this happened to him?” And he said, “From childhood. ²² And often he throws him in the fire and water in order to destroy him. But if you are able, help us, having pity on us!” ²³ But Jesus replied, “‘If you are able!’ All things are possible to the one who believes!” ²⁴ Immediately the boy’s father cried out and said, “I believe! Help my unbelief!” ²⁵ When Jesus saw the crowd was gathering, he rebuked the unclean spirit, saying to it, “Spirit that causes the boy to be deaf and mute, I order you: Come out of him and no longer enter into him!” ²⁶ Crying out and convulsing him violently, it went out. He appeared dead, so that many said that he died. ²⁷ But Jesus took hold of his hand and lifted him up, and he stood up. ²⁸ And when he went into a house with his disciples by themselves, they asked him, “Why were we unable to expel it?” ²⁹ He said to them, “This kind cannot come out except by prayer.”	³⁷ And it happened on the next day. After they came down from the mountain, a large crowd met him. ³⁸ And look! A man from the crowd shouted, saying, “Teacher, I beg you to look upon my son because he is my only child. ³⁹ And look! A spirit seizes him and suddenly cries out and convulses him–with foam. It hardly leaves him and is destroying him! ⁴⁰ I begged your disciples to expel it, but they were unable!” ⁴¹ In reply, Jesus said, “O unbelieving and crooked generation! How long will I be with you and put up with you? Bring your son here.” ⁴² While he was approaching, the demon threw and convulsed him. But Jesus rebuked the unclean spirit, healed the child, and gave him to his father. ^43a And so everyone was amazed at the greatness of God.
¹⁴ Καὶ ἐλθόντων πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν ¹⁵ καὶ λέγων· κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει· πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ. ¹⁶ καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. ¹⁷ ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε μεθ’ ὑμῶν ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. ¹⁸ καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς καὶ ἐξῆλθεν ἀπ’ αὐτοῦ τὸ δαιμόνιον καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. ¹⁹ Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατ’ ἰδίαν εἶπον· διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; ²⁰ ὁ δὲ λέγει αὐτοῖς· διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ· μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν	¹⁴ Καὶ ἐλθόντες πρὸς τοὺς μαθητὰς εἶδον ὄχλον πολὺν περὶ αὐτοὺς καὶ γραμματεῖς συζητοῦντας πρὸς αὐτούς. ¹⁵ καὶ εὐθὺς πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν καὶ προστρέχοντες ἠσπάζοντο αὐτόν. ¹⁶ καὶ ἐπηρώτησεν αὐτούς· τί συζητεῖτε πρὸς αὐτούς; ¹⁷ Καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ ὄχλου· διδάσκαλε, ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον· ¹⁸ καὶ ὅπου ἐὰν αὐτὸν καταλάβῃ ῥήσσει αὐτόν, καὶ ἀφρίζει καὶ τρίζει τοὺς ὀδόντας καὶ ξηραίνεται· καὶ εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ ἴσχυσαν. ¹⁹ ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει· ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με. ²⁰ καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο ἀφρίζων. ²¹ καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ· πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν· ἐκ παιδιόθεν· ²² καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλ’ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφ’ ἡμᾶς. ²³ ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ· τὸ εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι. ²⁴ εὐθὺς κράξας ὁ πατὴρ τοῦ παιδίου ἔλεγεν· πιστεύω· βοήθει μου τῇ ἀπιστίᾳ. ²⁵ Ἰδὼν δὲ ὁ Ἰησοῦς ὅτι ἐπισυντρέχει ὄχλος, ἐπετίμησεν τῷ πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ· τὸ ἄλαλον καὶ κωφὸν πνεῦμα, ἐγὼ ἐπιτάσσω σοι, ἔξελθε ἐξ αὐτοῦ καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν. ²⁶ καὶ κράξας καὶ πολλὰ σπαράξας ἐξῆλθεν· καὶ ἐγένετο ὡσεὶ νεκρός, ὥστε τοὺς πολλοὺς λέγειν ὅτι ἀπέθανεν. ²⁷ ὁ δὲ Ἰησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτόν, καὶ ἀνέστη. ²⁸ Καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατ’ ἰδίαν ἐπηρώτων αὐτόν· ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; ²⁹ καὶ εἶπεν αὐτοῖς· τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ.	³⁷ Ἐγένετο δὲ τῇ ἑξῆς ἡμέρᾳ κατελθόντων αὐτῶν ἀπὸ τοῦ ὄρους συνήντησεν αὐτῷ ὄχλος πολύς. ³⁸ καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ἐβόησεν λέγων· διδάσκαλε, δέομαί σου ἐπιβλέψαι ἐπὶ τὸν υἱόν μου, ὅτι μονογενής μοί ἐστιν, ³⁹ καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτὸν καὶ ἐξαίφνης κράζει καὶ σπαράσσει αὐτὸν μετὰ ἀφροῦ καὶ μόγις ἀποχωρεῖ ἀπ’ αὐτοῦ συντρῖβον αὐτόν· ⁴⁰ καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ἐκβάλωσιν αὐτό, καὶ οὐκ ἠδυνήθησαν. ⁴¹ ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ὧδε τὸν υἱόν σου. ⁴² ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ καὶ ἰάσατο τὸν παῖδα καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ. ^43a ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ.

Comments:

I have nicknamed Matthew “the Trimmer” because often (though not always) he trims out many details, and so it is here. Yet it looks like Luke also trims out the details except this one: Luke’s Gospel says the boy was the only child, adding poignancy to the scene.

“unclean”: the spirit was of course unclean, so the meaning here is that the boy was made unclean. It was not a “good” daimōn (pronounced dye-moan), as some pagans thought of these minor deities. The Gospel writers have to clear up any potential confusion among some of his readers.

There are two main ways in the Greek NT to express demonic attacks to varying degrees, from full possession to just attacks: “have a demon” and “demonized.” The latter term is used often in Matthew: 4:24; 8:16, 28, 35; 9:32; 12:22; 15:22, but only once in Luke (8:36), and Mark four times (1:32; 5:15, 16, 18). John uses the term once (10:21). In Luke 8:26-39, Luke uses both “have a demon” and “demonized,” so he sees the terms synonymously. “Demonized” comes from the verb daimonizomai (pronounced dy-mo-nee-zo-my), which just adds the suffix –iz- to the noun daimōn (pronounced dy-moan). It is a very convenient quality about Greek (English has this ability too: modern to modernize). Just add this suffix to a noun, and it turns into a verb. So it looks like “have a demon” and “be demonized” are synonyms. The context determines how severe the possession was.

Then the father cried out with very comforting words, that must have stuck in Peter’s mind when he was preaching his stories about Jesus, and Mark was recording them. “I believe! Help my unbelief!” the father said. This cry is a perfect description of the dilemma that people—you and I—face when we see a great need and want to have faith in God, but our desperation and unbelief get in the way. Yes, God responds to desperation, as Jesus is doing here, but sooner or later the mind has to settle down and trust and believe. That’s the point Jesus was making. “All things are possible to them who believe!”

Desperation ≠ Faith

One good way to leave behind your desperation is to read up on Scriptures that talk about who God is, how much he loves you. Study Scriptures that promise healing.

In Luke’s Gospel: “threw”: it could be translated literally as “tore.” It is the verb rhēgnumi (pronounced rhayg-noo-mee), and it is onomatopoeic (spelled and sounds like the action that the verb describes). “Rip” is an example in English. “Rrrrriiippp!” One translation has “knocked him to the ground.” But I like the verb “threw.”

In Luke’s Gospel: “healed”: this verb is iaomai (pronounced ee-ah-oh-my), and it means, unsurprisingly, “healed, cure, restore.” The noun, incidentally, is iasis (pronounced ee-ah-seess), and it means “healing, cure.” The noun is used three times: Luke 13:22; Acts 4:22, 30. In other words, only Luke uses the noun. The verb is a synonym of therapeuō (Matthew’s Gospel).

But it is curious why the verbs for “heal” appears here. Why did the boy need healing? after a demon expulsion? It should be noted that Mark’s version says the boy was mute and deaf. He got his healing and deliverance.

Application for Ministry

We can learn practical truths from Jesus about how we should do our own ministry practice. Let’s learn from him. I number my points in this section for clarity and order.

1.. As for the crowd, Jesus was very popular. I wonder how you or I could handle so much popularity? Let’s pray for the grace and wisdom to handle so much fame and influence. It seems to me that the important thing to maintain sanity is to remain focused on the mission—Jerusalem and death for Jesus and preaching and healing and exorcizing on the road to Jerusalem. We may not die young and in Jerusalem, but we shall all one day die or he shall come back at any day, and we shall stand before God at judgment. Let’s remember that!

Everyone Shall Be Judged by Their Works and Words

2.. The father describes the condition and power that the demon exercises over his son. Here the demon is fighting against the boy and against health. Demons are awful beasts that hate humanity. Luke 9:39 also says the boy foamed and ground his teeth. Matthew says the boy is an epileptic (Matt. 17:15), but this was caused by a demon, not a strictly natural cause. In other words, all diseases hit the body naturally and has natural causes, but a few of the diseases also have a demonic cause—both natural and demonic. A demon causes it, but it manifests in the body. It takes discernment to figure out how to pray. Let the Holy Spirit guide you.

7. Gifts of the Spirit: Discernings of Spirits

3.. As soon as the demon saw Jesus, it convulsed the boy, who fell on the ground and rolled around and foamed at the mouth. This is called a demonic manifestation. Don’t be afraid when it happens. Know that Jesus is with you and will back up his name and his love for oppressed people. He may not back up your reputation, but he will set the captives free to receive the glory.

4.. All three versions use the verb “rebuked.” It is the verb epitimaō (pronounced eh-pea-tee-mah-oh), and it means “rebuke, censure, warn,” and even “punish” (see Jude 9). In exorcisms it may have developed a specialized meaning, so one should use it, as Jesus did, not as the exocists did (and do). Be authoritative. In any case, he has given us authority to tread on the devil (Matt. 10:8; Luke 9:1 and 10:19). But Jesus was not an exorcist, who used formulas and incantations. He was a demon expeller.

5.. Jesus had to ask the question of the father about how long he had the demon (v. 21). (I simplified what the Greek says: “How long is this that this has happened to him?”) And the father answered “from childhood.” I don’t know how this demon took root. It may have been a combination of a brain malfunction (epilepsy) and a demon that took advantage of him. Sometimes you have to interview the patient before you pray.

6.. Jesus named the spirit. But it’s not as if the spirit was deaf and mute, because it will cry out (v. 26). Instead, it causes the malady in the boy. In v. 29 he will say “this kind.” It is good to get the prayer on target. Get specific information. Ask a few questions of the relatives who brought the victim, even while the demonized person is convulsing.

7.. Jesus ordered or commanded the spirit. Command the demons, like a stray dog. “Come out!” Jesus also added that the demon should never reenter the boy again. This command shut the door on another possession.

8.. As for the command not to reenter the boy, commentator France correctly writes of Mark’s and Matthew’s versions:

Mt. 12:43-45 envisages the possibility of the return of an expelled demon, and the request of Legion’s demons for an alternative home (5:12) indicates the problem of homelessness for an evicted demon, a problem which an exorcist had to take into account, hence this specific command not to return. For the father it is a much-needed reassurance that a condition which has persisted [from childhood] is now at an end.

9.. Mountain is a symbol of insurmountable obstacles in our lives. We speak to the mountain, and God removes it. However, we need to be careful about taking it literally, as if we can move Mt. Everest by our speaking.

10.. Once we have faith the size of a mustard seed, nothing shall be impossible for us. This too is a general statement. We need to be careful of over-applying it, so we believe we can jump from the temple in Jerusalem or spend money carelessly, put ourselves in massive debts, and demand God to bail us out. If he did bail you out without your learning how to manage your household budget, you may plunge yourself in debt again. The miracle would happen when you improve your godly skill in handling money. With that said, I have heard many stories, for example, about genuine miracles of provision and angelic protection when lives were about to be lost. God can work miracles for those who genuinely need them!

11.. So how does Jesus answer their request and instruct them to build their faith? In effect he tells them they don’t need to increase their faith by working it up and following a formula. All they need is a very small degree of faith, and then miracles will happen. This answer implies that the apostles sometimes had faith because they saw healings and demon expulsion (Matt. 10:8; Luke 9:1; 10:17). So just have even a little bit of faith. Don’t worry about putting it on steroids. God and the Word and constant prayer will cause it to grow.

In the context of miracles, faith is a gift:

3. Gifts of the Spirit: Faith

12.. The nine disciples asked him privately why they were unable to expel it. As noted, Mark describes in several verses how deeply the demon gripped the boy. So “this kind” means extra-vicious and deeply rooted demons. Jesus answered that this kind comes out by nothing but prayer. Some manuscripts add: “fasting.” Whether by prayer or by prayer and fasting, you have to be prepared. I know of one balanced pastor-healer who used to say that all he did before going to his meeting is to drink a bottle of soda and turn off the TV and go downstairs to begin ministry. In other words, his gifting came from Jesus, not his worked-up prayer time. But this is rare. It is better to pray before ministry time. I follow Jesus.

13.. Next, Jesus says to speak out the order or command. So Jesus tells them, “speak!” or “say!” It is not merely “you say” or “you speak.” No. Just do it. Just speak it out. No, don’t boss God around. “Lord, I command thee to do what I want and when I want it!” Instead, just say, “Lord, I pray over my life what the Scriptures teach!” And then be specific, by the Word, which may support your godly desire or oppose your selfish desire. Be open to have your desires transformed. James 4:7 says to surrender or submit to God, and then resist the devil, and he will flee. Gal. 2:20 and 5:24 speak of crucifying our flesh. Your selfish desire will flee, too, so that it does not dominate you.

14.. Commanding the mountain—and no doubt the mountain they had just climbed was visible in the background—is a visual image of a spiritual truth. It’s a metaphor. Any deeply and stubbornly rooted thing in your life that is an obstacle to your growth and God accomplishing his promise in your life can be removed with prayer. Speak to it to go over there, from here to there. Then watch God remove it.

15.. Renewalists love verses like this one because they love to confess out loud and speak out and pray out loud. This is solid teaching. Nothing shall be impossible to us. Personally, my prayer life is done with an open voice, when I take my prayer walks.

16.. Lord, give me even a small amount of faith. Let’s never forget that faith rests on the will of God. We Renewalists must be very careful about commanding God or things in nature to happen because we want them to. Even Jesus said he does what he sees the Father doing: Jesus “can do only what he sees his Father doing, because whatever the Father does the Son does also” (John 5:19). Extra-super-confident Word-of-Faith teachers say they read the Word and understand what the will of God is, so they can command things. Part of that is true because of what Jesus just said in v. 20, but partly certain excessive Word-of-Faith teachers often misinterpret Scriptures which seem to indicate they can boss God around, like humans calling things into existence. (They base this on Rom. 4:17, but the verse clearly says God is the one who calls things into existence.)

17.. However, faith-filled and Spirit-filled Christians must get a personal word from God. They must abide in Christ and his words abide in him so that they can hear from God about each individual and unique case. “If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you (John 15:7). They must not launch out on their own and believe that God shall and must heal everyone, and if he didn’t, then the sick persons must not have had enough faith or spoken the right confession out loud. Somehow it’s their fault. No.

18.. As I write in all the healing posts:

To build on the previous point, let it be noted that Jesus never went in for “decree and declare.” Name one time he used such verbiage during his prayer for the sick. Nor did the disciples use those formulaic words in Acts.

Instead, God the Father through his Son who was anointed by the Spirit performed miracles of healing. Jesus clarified that he does only what he sees his Father doing (John 5:19). He lives because of the Father (John 6:57). He speaks only what the Father taught him (John 8:28). He does what he sees the Father do (John 10:37). What Jesus says is just what the Father told him to say (John 12:49-50, 57). Perhaps the most important verse about miracles: “Many good works I have shown you from My Father” (John 10:32). (In John’s Gospel, “good works” = miracles, at a minimum.)

And so the Father through his Son who was anointed by the Spirit, performed all miracles during his Son’s ministry (Acts 10:38). The Son obeyed and followed his Father and also did the healings by the Spirit. The Trinity was working together.

19.. We too should develop life in the Spirit (Gal. 5), so we can hear from the Father through the Spirit, in Jesus’s name and authority granted to us. We will never heal as Jesus did, because he is the Anointed One without limits (John 3:34). But after the cross and the Son’s ascension, the Spirit can distribute the gifts of healings (plural) as he determines (1 Cor. 12:11), not as we “name and claim” or “decree and declare.” Let the Spirit work, and you listen and obey, and then rebuke a disease (not the person) or pray for healing.

4. Gifts of the Spirit: Gifts of Healings

Kenneth Copeland Gets a Pacemaker

Is ‘Decreeing’ Biblical for Christians?

What Is Biblical Confession?

To see fuller commentary on these passages, please click on the chapters:

Matthew 17

Mark 9

Luke 9

Scroll down to the right verses.

See my posts on Satan and demons and a more developed theology about them:

Bible Basics about Satan and Demons and Victory Over Them

Satan and Demons: Personal