Luke 9:37-43

Master, I beseech Thee, look upon my son

The devil’s last throw

I. OUR HOPES ARE ALL AWAKENED. Here is a poor youth, but bad as he is, terribly possessed as he is, he is coming to Christ. Prayer has been offered for him by his father, and Jesus is near. All looks well! For a hungry man to be coming to a dinner is not enough: he must actually reach the table and eat. For a sick man to be coming to an eminent physician is hopeful, but it is not enough; he must get to that physician, take his medicine, and be restored. That is the point. To be coming to Christ is not enough: you must actually come to Him, and really receive Him; for to such only does He give power to become the sons of God.

II. OUR FEARS ARE AROUSED. “As he was a-coming, the devil threw him down, and tare him.” How does the devil do this? Well, we have seen it done in this way: When the man had almost believed in Christ, but not quite, Satan seemed to multiply his temptations around him, and to bring his whole force to bear upon him. I have known in addition to all this that Satan has stirred up the anxious one’s bad passions. Passions that lay asleep have suddenly been aroused. Moreover, the man has become thoughtful, and from that very fact doubts which he never knew before have come upon him.

III. OUR WONDER IS EXCITED. This cure was perfected at once, and it remained with the youth. The Saviour’s cures endure the test of years. “Enter no more into him” preserved the young man by a life-long word of power. I never dare to preach to anybody a temporary salvation. (C. H.Spurgeon.)

The corner’s conflict with Satan

I. THE DEVIL’S DOINGS. When this child came to Christ to be healed, the devil threw him down and tare him.

1. First of all he does this by perverting the truth of God for the destruction of the soul’s hope and comfort.

2. But Satan is not very scrupulous, and he sometimes throws the coming sinner down and tears him by telling horrible falsehoods. Many a time when the soul is coming to Christ, Satan violently injects infidel thoughts.

3. Then if the devil cannot overcome you there, he tries another method; he takes all the threatening passages out of God’s Word, and says they all apply to you.

II. THE DEVIL’S DESIGN. Why does he throw the coming soul down, and tear it?

1. Because he does not like to lose it.

2. Sometimes, I believe, he has the vile design of inducing poor souls to make away with themselves, before they have faith in Christ.

3. When the soul is coming to Christ he tries, out of spite, to worry that soul.

III. THE DEVIL’S DISCOVERY. I will give the poor sinner a means of detecting Satan, so that he may know whether his convictions are from the Holy Spirit, or merely the bellowing of hell in his ears.

1. In the first place, you may be always sure that that which comes from the devil will make you look at yourselves and not at Christ.

2. You may discern the devil’s insinuations in another way; they generally reflect upon some attribute of God.

IV. Now, in the last place, we have to consider THE DEVIL’S DEFEAT. How was he defeated? Jesus rebuked him. Beloved, there is no other way for us to be saved from the castings down of Satan but the rebuke of Jesus. (C. H.Spurgeon.)

Spiritual power, impaired and restored

I. SPIRITUAL POWER IS NEEDED FOR THE CASTING OUT OF DEVILS. We, weak men, in our own strength cannot successfully grapple with evil in ourselves or others. You may charm the serpent for a little time. You may tame the wild beast. You may put him into a cage and restrain him in many ways. The sweet music of David did charm to rest the evil spirit of Saul. But the grim fact remains that the foul fiend is not cast out. Every generation has witnessed the failure of man in this unequal struggle with evil. All the forces of civilization are called into eager requisition in the conflict--art, and education, and refinement, and philanthropy, and social reform, and the administration of law. The failure is confessed by the deepest and purest spirits of the Grecian culture. In Rome an iron will entered into conflict with evil, but the failure was more conspicuous still than in Athens. In the East the religious instinct, often under the guidance of gloriously gifted men, has laboured to cast out the spirit of evil. But all the centuries and all the generations have sunk in hopeless failure. We are forced to return to the plain, simple teaching of God’s Book, that we need a power not our own, the power of God to overcome.

1. We need this spiritual power to cast evil out of ourselves. You have often tried self-denial. You have tried occupation and work. You have tried religious duties. You have tried the practice of moral precept.

2. But in like manner we need spiritual power to cast the spirit of evil out of others. The early disciples found it so.

II. THERE IS NO TRUE SPIRITUAL POWER WITHOUT FAITH. Let us observe, that in order to lose spiritual power it is not necessary to commit a flagrant sin. Samson committed a flagrant sin and lost his strength. The disciples were guilty only of this, that their faith was not vigorous and growing, yet they stand before the world shorn of their strength as completely as Samson when he shook himself as at other times. Observe, again, that the disciples themselves do not appear to have been conscious beforehand of this departure of power. They come down to the scene of work, and like Samson they wist not that their strength had departed from them. Doubtless in their failure it did not occur to them to suspect themselves. What, then, is the first condition of true spiritual power? It is the possession of a living and growing faith. Who are the men who have wielded great spiritual power in all ages? They are the men of faith. The men of unbelief die and are forgotten, even their gifts and accomplishments only serve to build their tomb or write their cold epitaph. But the men of faith are the heroes of the race and the kings of the Church of God. It is given to them like Israel to be princes, having power with God and with men. It is the men of faith who subdue kingdoms, and work righteousness, and stop the mouths of lions. Faith imparts power because it lays hold of the truth, and it is the truth which purifies. It imparts power because it quickens and inspires all the faculties of the soul. It imparts power because it establishes an alliance between God and man, by which Divine help is given in moments of need. It imparts power by means of its innate courage and invincibility.

III. THERE IS NO LIVING FAITH WITHOUT EARNEST PRAYER. The sequence of spiritual ideas is simple and beautiful. The evil spirit could not be cast out without special spiritual power. Power could not co-exist with unbelief. And now unbelief can be extinguished only by prayer. This kind goeth not out but by prayer and fasting. In these practical and bustling days there is abundant recognition of the value of what is called a working Christianity. Why could not we cast him out? The weeping mother feels the bitterness of this question as she witnesses her wayward boy disregarding her counsels and rejecting her reproof. Why could not I tame the evil passion and guide the wandering feet? Or the sabbath-school teacher wails out the despairing confession of failure at the end of years of busy work with his class. O think, what conquests lie before us if in Christ’s name we be endued with new power from on high. (S. Prenter, M. A.)

Fasting

Here was a demon of extraordinary strength, and he could be vanquished only by extraordinary prayer and fasting. Fasting is connected with extraordinary spiritual attainments and achievements. These disciples lacked the higher form of prayer, and its profounder spirit. There is a faith which removes mountains; a prayer that unlocks heaven, and vanquishes the powers of hell. But Christ here shows that they are connected with fasting. I would, then, observe that--

I. WE FIND THIS PRINCIPLE CONFIRMED BY THE WHOLE HISTORY OF FASTING, IN THE SCRIPTURES, AND IN THE CHURCH, FROM THE CHRISTIAN ERA DOWNWARD.

1. We turn, first, to the Jewish Church. It is not affirmed whether the patriarchs knew anything of fasting as a religious service; but Moses, in entering into the Mount, to commune with God concerning the foundation of the Old Testament Church, for forty days abstained from food--of course by Divine direction, and by miraculous aid. It is quite remarkable that the three persons who appeared on the Mount of Transfiguration had all performed this extraordinary fast of forty days--Moses, Elijah, and Christ. If, now, we look at the several occasions on which it was employed by the devout members and eminent leaders of the Jewish Church, we shall receive a strong impression that it has some connection with the higher exercises, attainments, and achievements, of piety, or with cases of especial appeal to the Most High. When Saul was buried, having been the first King of Israel, and having been slain ingloriously, the people assembled to recover his insulted corpse, and decently inter it. Then they fasted seven days. When David’s child was dangerously ill, he lay on his face, and mourned, with fasting and prayer. The psalmist, speaking of the afflictions brought on him by his enemies, says, “I humbled my soul with fasting.” The great day of atonement, when the people brought their sins particularly to mind, was a day of fasting. Another use of it was to prepare the mind for specially intimate communion with God, or for very important service to the Church. Ezra’s fasts had reference, too, to great reformations; and, in 1 Samuel 7:6, we find a fast to have been the first stage in one of those glorious revivals which refreshed and preserved the ancient Chinch. Another occasion was the looking to God for especial help. When the eleven tribes were driven to the necessity of punishing Benjamin, almost to extermination, they “went up, and came unto the house of God, and wept, and sat there before the Lord, and fasted that day until even.” So, when Haman had procured the terrible decree that was to annihilate the Jewish people, Esther, with her maids of honour, gave themselves to fasting and prayer for the deliverance of their people; and with what success, you remember.

2. If we now follow the history of fasting into the times of Christ, the apostles, and the early Christian Church, we see it having the same solemn import and connections. We begin with the Great Exemplar. Jesus did many things as a Jew, or a worshipper under the old theocracy, because that system was not yet abolished. In such matters He is not an example, only so far as the spirit of obedience and order is concerned. But this fasting was not Jewish. It obeyed no law of Moses. It was human. It was spiritual in the highest degree, and a most fitting opening to His glorious ministry, and His wondrous life as the Saviour of men. After the apostolic times, the Church preserved fasting; and, at length, when aiming to fix a uniform observance of sacred seasons, she set apart the time supposed to be the same as that of our Saviour’s fast and temptation in the wilderness, to be solemnized with the anniversary exercise of abstinence. And I believe all her eminent men, of every communion, have been distinguished for this exercise. I do not remember any of any age who considered it as obsolete or useless. Down to the time of the Reformation, no true Christian any more thought of neglecting fasting than prayer. After the Reformation we find two classes: those who chose to confound the Romish abuse with the institution itself, and so despised it; and those who practised it in primitive simplicity. And I repeat my impression that the men most eminent for piety, in every blanch of the Protestant Church, used this means of grace. What, then, is--

II. THE NATURE OF FASTING AS A RELIGIOUS EXERCISE?

1. It is a spiritual service. “Is this the fasting or day for soul-humbling that I have chosen; the mere bowing down of the head like a bulrush, and spreading sackcloth and ashes under him?” No. He says: I require you to fast in spirit; to cease from your injustice and cruelty. So that the abstinence from food, more or less rigid, is but a means to a spiritual end. It may often, indeed, be bodily beneficial to omit a meal, even in good health; but that is not a religious service, it is a medical regimen.

2. Fasting is in no way a meritorious service, nor a magical instrument.

3. It is the expression of an earnest religious purpose. The heart of him who fasts aright is, at the time, peculiarly concentrated. The heart is fixed on one great object, with peculiar earnestness of desire. Moses did not fast for the sake of laying up a store of merit for himself, or for some other person. The founding of God’s Church; the promulgation of Jehovah’s law; the opening of a new stage in the work of redemption; these were the mighty charges lying on his soul. And he fasted, as a natural means of aiding his self-abasement and his spirituality of mind. This earnestness of purpose is seen not only in being fixed on a definite object; but also in the consecration of time and person to that specific object. That is an eminent advantage. Our life is wasted with vague intentions and scattered labours; OUT consciences are cheated with good resolutions that we never find time to execute. By making the object definite, the mind is concentrated, clear, calm, and strong. By fixing the purpose, the character is rendered firm. By executing it, the conscience assumes its proper ascendency, and something definite is attained and accomplished. There is gain in another direction by this setting apart time to accomplish a definite object. Hindrances are removed.

4. It is consonant with peculiar degrees of repentance. Repentance includes a distinct contemplation of our personal sins. To that, such a season is very favourable. It includes sorrow for sin. Indeed, the natural effect of sorrow is to diminish the appetite for food. There is also in repentance a congeniality with fasting, because both express a kind of holy revenge against sin.

5. Fasting accords with a season set apart for peculiar efforts to attain to personal holiness.

6. Fasting agrees, too, with the peculiar exercise of love to Christ. He peculiarly desires that we remember His sufferings. “Do this in remembrance of Me.” His fasting was a part of His suffering, and a part in which we can imitate and share with Him.

7. A peculiar fitness in making a fast to accompany our peculiar onsets on Satan’s kingdom. The first thing we need, in waging the battles of the

Lord, is to believe that there are any battles to fight; that Satan and his demons are realities. Then we need to know that they are too formidable for us; and yet that they are not invincible. This kind can be driven forth, but it must be “by fasting and prayer.” We can become the organs of the Spirit of God by fasting and prayer. We must look to God in our attacks on Satan. And religious fasting is an acceptable service. He accepted it of Moses and Nehemiah, of Jesus and of the apostles. We see how the Church is to become efficient. (E. N. Kirk.)

The devil throwing down

1. Satan endeavours thus to throw down by suggesting perplexing considerations regarding the supposed magnitude of the worldly sacrifices that must be made by the returning sinner.

2. The devil endeavours to throw down the Sinner that is awakened and a-coming to Christ, by false representations of the life of godliness, as if, through imaginary moroseness and austerity, it were adverse to happiness.

3. The devil also endeavours at times to throw down the awakening sinner, by raising doubts in his mind, whether his sins are not too many and aggravated to leave him in hope of their being forgiven. (J. Allan.)

Satan’s rage

Satan hates the slightest approach to Jesus. An old writer says, that Satan, whenever he knows his time is short, exercises his power all the more fiercely; “like an outgoing tenant that cares not what mischief he does” before leaving the house. So with Satan here. Rather than give up the soul, he will tear it, throw it down, make it wallow and foam, insomuch that it is “rent sore,” and “he was as one dead; insomuch that many said, He is dead.” (F. Whitfield, M. A.)

Inability through not believing

It is said that Admiral Dupont was explaining to Admiral Farragut the reasons why he failed to enter Charleston harbour with his fleet of ironclads. He gave this and that and the other reason. Farragut remained silent till he had ended, and then said, “Ah, Dupont! there is one reason more.” “What is that?” “You did not believe you could do it.” A Church not believing the world’s conversion possible will fail to accomplish it. To win victories for Christ the heart must be hopeful. That which kept Livingstone undaunted, and bore him on through numberless perils, until he died kneeling, with his hands clasped in prayer, was the thought “Africa for Christ!”

Bring thy son hither

I. JESUS INVITES MEN TO BRING ALL THEIR TROUBLES AND BURDENS TO HIM.

II. HE ENCOURAGES US TO BRING TO HIM NOT ONLY OUR OWN INFIRMITIES, BUT THOSE ALSO OF OUR DEAR ONES.

III. HE SYMPATHIZES WITH US IN, AND IS ABLE TO SAVE US FROM, NOT SPIRITUAL TROUBLES ONLY, BUT THOSE ALSO WHICH ARE PHYSICAL AND TEMPORAL. (Anon.)