Jesus was frustrated

JESUS WAS FRUSTRATED
EDITED BY GLENN PEASE
MATTHEW 17:14-18 14 When they came to the
crowd, a man approachedJesus and knelt before him.
15 “Lord, have mercy on my son,” he said. “He has
seizures and is suffering greatly. He often falls into the
fire or into the water. 16 I brought him to your
disciples, but they couldnot heal him.”
17 “You unbelievingand perverse generation,”Jesus
replied, “how long shall I stay with you? How long
shall I put up with you? Bring the boy here to me.” 18
Jesus rebuked the demon, and it came out of the boy,
and he was healedat that moment.
BIBLEHUB RESOURCESON VERSE 17
Causes OfFailure In Spiritual Power
Matthew 17:16
R. Tuck

I brought him to thy disciples, and they could not cure him. Now, these very
disciples had been able to heal and cure and restore, when on their trial
mission. They had returned to their Lord greatly excited, and saying," Even
the devils are subject to us in thy Name." It does not, however, appear that
they had healing powers when their Masterwas present. True, he was not
present on this particular occasion, but he was only temporarily absent, and
he had left them with no particular commission. It is easyto find excuses for
their failing and their feeling. Jesus does notso much reprove them as mourn
over them. They did not come up to the standard he desired; they did not
grow spiritually. Their failure showedfailure to attain spiritual power. It is
plain that the disciples were not fitted to receive news of the glorious but
mysterious scene ofthe Transfiguration. Our Lord suggeststwo explanations
of the failure of the disciples:they were "faithless and perverse."
I. ONE GREAT CAUSE IS SELF-CENTREDNESS. This is the mood which is
indicated by their question, "Why could not we casthim out?" It really was
not a question of their casting out. It was a question of their Lord's powerto
castout, and of their Lord's gracious willingness to make them his agents in
the casting out. They had come to be interested in what they could do; and,
like the man who walks on a giddy height, they began to turn giddy as soonas
they lookeddown to watchthe goings of their own feet. The greatestsecretof
failure in spiritual poweris still the growing up of self-centredness;the
turning of our eyes in upon ourselves;the supreme interest in what we can be,
or in what we can do. If these disciples had been able to cure, they would have
been proud of their power;and that would have been ruinous to their
Christian standing. Humbling lessons offailure are necessaryto break us off
from dangerous self-centralizing.
II. ANOTHER GREAT CAUSE IS UNBELIEF. But this is not to be takenin
its active form. What is meant here is weakness, ineffectiveness offaith. It was
not there, ready for an emergency. An unexpected demand was made on faith,
and faith was caughtat unawares. It was no question of denying truths. It was
a question of daily reliance, mood of trust, the life of faith, the state of mind
and heart that finds such noble expressionin St. Paul's words, "I can do all
things through him who strengtheneth me." These disciples should have had

an establishedfaith which linked them to the Divine powerof their Master,
and would have given them powerto use his power to heal. - R.T.
Biblical Illustrator
And when they were come to the multitude.
Matthew 17:14, 21
The healing of the lunatic child
Anon.
I. THE DIVINELY APPOINTED ALTERNATIONS OF THE CHRISTIAN
LIFE. (Mark 9:2, 17).
II. SPIRITUAL WORK CAN BE DONE ONLY BY SPIRITUAL MEN
(Mark 9:28, 29; Acts 19:13-16). Correspondencein the workerto the work to
be done is never overlookedin any other department of activity. Who employs
a plague-strickennurse to tend a plague-strickenpatient? Christ's own
argument (Matthew 12:25-28);Satan will not castout Satan.

III. THE WEAKNESS OF THE CHRISTIAN APART FROM CHRIST.
IV. THE ABSOLUTE NECESSITYOF FAITH.
1. The disciples could do nothing without faith.
2. The father of the lunatic child could receive nothing without faith. How this
is to be explained. Faith is more than belief; it is a consequentputting of
ourselves into connectionwith God. The wire must be brought into connection
with the battery before it can be chargedwith electricity. The pitcher must be
placed in connectionwith the fountain before it canbe filled.
V. THE OMNIPOTENCEOF FAITH. By believing we place ourselves in
connectionwith Almighty God. What pool cannot the oceanfill? What earthly
space cannotthe sun illumine? No man, then, who desires to be saved, need
despair. You cannot expel sin from your own heart; but the word of Christ is
omnipotent.
(Anon.)
The contrast
S. D. Thomas.
Life is full of changes and contrast. The best of man's quality and characteris
what he is in, and how he meets these abrupt and broken changes.
I. CHRIST'S LIFE WAS MADE UP OF CONTRASTS. NOT ONE MORE,
MARKED OR EXTREME THAN THIS, AND NOWHERE IS CHRIST SO
FULLY AND TRULY SUPREME AND SUBLIMELY HIMSELF. The
contrastwas painful to Him, painful to all His soul in its love of the beautiful
and true and right. What a descentit was!Every true life has such contrasts,
and in them the true man is revealed. Christ found His lifework, not in His
glory, but in the valley, and was there truly and fully the Messiah. The value
of the vision and glory is but their gift of fitness for work and endurance.

II. THE CONFUSED SCENE WHICHGREETS CHRIST IS A TRUE
PICTURE OF LIFE, INTO WHICH WITH HEALING AND ORDER
MAKING, CHRIST IS EVER ENTERING.
1. A sadpicture of the world to-day. We are perplexed and almost despairful.
2. A sadpicture of our own inner life. the home of so much strife, of so much
unbelief. Our wondering question is often, Why could we not castthem out?
(S. D. Thomas.)
The gracious welcome
H. Bonar, D. D.
"Bring him hither to me."
1. Whose words are these?
2. To whom are they spoken?
3. Concerning whom are they spoken?
4. What do they teachus?(1) Something as to Christ. He is the great Healer,
the sinner's one Physician.(2)Something as to ourselves. Contactwith Him is
health, and life, and warmth. Into this close contactHe invites us to bring
others. And was any "brought one" ever sent away?
(H. Bonar, D. D.)
A grain of faith
J. Vaughan, M. A.
The boundaries of the province of faith.
I. FAITH'S LIMITATIONS.

1. The different ages ofthe Church have called for different kinds of faith.
The faith of a miraculous age would not be the same with the faith of a period
when God workedby ordinary operations. But even in the same period, and
at the same moment, not only the measure, but the characterofthe faith of
different men must vary. A common man at the time of Christ would not have
been reproved as the apostles were for not being able to castout an evil spirit,
because it was an authority only given to the apostles.
3. Faith and its achievements must be as God is pleasedto give it to every one.
It is a pure creationof Godin man's soul.
4. Every man's responsibility is just to use the faith, whateverits measure may
be, which God has given him; he cannotgo beyond it. Nevertheless within this
the state of every man's faith depends upon the condition of his heart, and the
life which he is leading.
II. THE RANGES OF FAITH.
1. It is plain that everything hinges upon faith, that the success offaith does
not depend upon the quantity, but upon the quality — "A grain." You may
not be able to remove material mountains, but you canspiritual mountains of
sin, care, and difficulty. God puts it into a man's mind to believe what He
intends that man to do. But may we not mistake the leadings of faith? Yes:
just as we may mistake the leadings of prayer and providence. The security is,
in a scriptural mind, disciplined to know the still small voices of God.
(J. Vaughan, M. A.)
Mysterious failure
T. Kelly.
I. That the honest efforts of God's servants MAY SOMETIMESEND IN
FAILURE. As Christian workers, we oftenthink we succeedwhenwe in
reality fail, and the reverse. But in this case there could be no mistake.
1. It was a consciousfailure — "Could not."

2. It was a failure without a redeeming feature. In the pulpit we sometimes
partially atone for failure in the end by the goodimpression we made at the
beginning, and the reverse. The demon was only exasperatedto ten-fold fury,
till the "lad" was flung " to the ground, and wallowedfoaming."
3. It was a public failure. It was witnessedby the multitude, and among them
the vindictive, sarcasticscribes.
4. It was a humiliating failure. This devil in the "lad" was too much for nine
men, who were the divinely-credentialed ambassadors ofChrist.
II. That the failure of Christian workers MAY SOMETIMESBE A
MYSTERYTO THEMSELVES — "Why could not we?" Theyhad honestly
tried; had no doubt done the like before; certainly they did it afterward;why
not now? Everything appearedto justify them in looking for success.
1. They were Christ's chosendisciples.
2. They were His recognizedambassadors. He had confirmed their call by
giving them the Divine gift of miracles.
3. They had not put their hands to a work which God designedfor others. The
very terms of their commission specifiedthe work which they had tried to do
and failed — "raise the dead, castout devils."
4. No reasonto believe they used their ownnames instead of Christ's on this
occasion. No wonderthey were humiliated and thunder-struck at such a
failure. There is comfort here for all disappointed workers. The feeling of
disappointment which prompted this question was a hopeful feature in their
case. Whatwe should be most concernedabout is, not success,but downright
honesty in our work.
III. THE FAILURE OF MANY MEN IN THE PULPIT AND OUT OF IT
.NEED BE NO MYSTERY EVEN TO THEMSELVES. Manyof us fail
because we forgetto take aim. Have you tried to " castout devils," and failed?
Tell Jesus aboutit.
(T. Kelly.)

Hope in hopeless cases
C. H. Spurgeon.
I. THE DETAILS OF THE DEPLORABLE CASE BEFORE US. Physical
miracles of Christ typical of spiritual works.
1. The disease appearedevery now and then in overwhelming attacks of
mania, in which the man was utterly beyond his own control. So we have seen
melancholy persons in whom distrust, despair have ragedat times with
unconquerable fury.
2. The patient at such times was filled with a terrible anguish.
3. The evil spirit sought his destruction by hailing him in different directions.
So with distressedsouls;fly to extremes.
4. This child was deaf.
5. He was dumb.
6. He was pining away. Men are a prey to their own unbelief.
7. All this had continued for years.
8. The disciples had failed to castout the devil.
II. THE ONE RESOURCE.
1. Jesus Christis still alive.
2. Jesus lives in the place of authority.
3. Jesus lives in the place of observation, and He graciouslyinterposes still.
4. Jesus expects us to treat Him as the living, powerful, interposing One, and
to confide in Him as such.
III. THE SURE RESULT. The word of Christ was sure;was opposedby the
devil.

(C. H. Spurgeon.)
Christ's life made up of contrasts
S. D. Thomas.
None of them more marked and extreme than this; and nowhere is Christ so
fully and truly supreme and sublimely Himself. He needs no pause to fittingly
enter the clanging discord of anger, despairing sorrow and rude scorn. He is
alike supreme, touching manhood's apex in the mount, and mingling with
manhood's depravity in ignorance and evil in the valley. And that not because
He lived above and indifferent to each, but because, identifying Himself with
each, He was true and greatenoughto subordinate all to His life's mission.
The contrastwas painful to Him, painful to all His soul in its love of the
beautiful and true and right. From the peace of the Transfiguration glory —
the heart's ecstasytouching heaven; touching God in its fellowship; the glad
satisfactionofan ideal realized, His life's meaning and appointment found, all
Moses promisedand Elijah wrought for consummated — to the discordant
throng of- unhallowed passionand faithless failure. What a descentit was!
And this even in a moment, as abrupt as from dream to waking. The change
and contrastis infinitely sad. Suddenly Christ, from calm vision and peaceful
vow, descending with the glory yet about Him, mantling face and form, is
greetedwith taunt and scorn, and the bitter cry of shame and despair. Hardly
the cross was a sorertrial to the patience, earnestness, andlove of Christ. Yet,
in the midst He stands, all calm and good, all patiently laying aside His own
pain to minister to others — His one concernthe honour of the kingdom of
man and God. Every true life has such contrasts, and in them the true man is
revealed;they compel to the surface that which is most of a man — goodor
bad, weak or strong. In them we have the gauge ofa man's piety and true
devotion. It is easyto serve and worship and to be strong in our moments of
vision and conscious contactwith God, when His Spirit thrills us with joy and
faith. It is possible even to brace ourselves up with ardour and enthusiasm for
some notable and well-defined task;but to find swift following (all discordant)
our vision, a bitter trial, and wake from peacefulresolve to stern reality of

strife, and still be true, needs all our faith. It is possible only to the Christ-like
man, and should be our aim and glory.
(S. D. Thomas.)
The powerof faith
Phillips Brooks, D. D.
When man has faith in God his nature so opens itself to be filled with God,
that God and he make a new unity, different at once from pure heavenly
divinity and from pure earthly humanity, the new unit of man inspired by
God; and by that new unit, that new being, it is that the evil is to be conquered
and the world is to be saved. Can we understand that? Let us take two simple
illustrations which may make it plain. Look at the artist's chisel. Most
certainly it carves the statue. The artist cannot carve without his chisel. And
yet imagine the chisel, conscious thatit was made to carve and that that is its
function, trying to carve alone. It lays itself againstthe hard marble, but it has
neither strength nor skill; it has no force to drive itself in, and if it had it does
not know which way it ought to go. Then we can imagine the chiselfull of
disappointment. "Why cannot I carve?" it cries. And then the artist comes
and seizes it. The chisellays itself into his hand, and is obedient to him. That
obedience is faith. It opens the channels betweenthe sculptor's brain and the
hard steel. Thought, feeling, imagination, skill, flow down from the deep
chambers of the artist's soul to the chisel's edge. The sculptor and the chisel
are not two, but one. It is the unit which they make that carves the statue.
Then again, look at the army and its greatcommander. The army tries to
fight the battle, and is routed. Then its scatteredregiments gather themselves
together, and put themselves into the hands of the great general, and obey him
perfectly, and fight the battle once more and succeed. "Whycould not I
succeed?"the army cries; and the generalanswers, "Becauseofyour unbelief.
Becauseyou had no faith. You separatedyourself from me. You are but half a
power, not a whole power. The powerwhich has wonthe battle now is not you
and is not I; it is made up of you and me together, and the powerwhich made
us a unit was your obedient faith.

(Phillips Brooks, D. D.)
Faith in action
Bishop Harvey Goodwin.
It may be interesting and useful to considerin what way the apostles actually
workedout the lessons whichour Lord gave them concerning faith. The
lessons whichChrist gave them while He was yet with them were, doubtless,
intended to guide them when they were left to themselves;He dropped into
their minds many maxims, and precepts, and seeds ofthought, which He knew
that they would not understand at the time, intending that the things said
should be brought to remembrance by the powerof the Holy Ghost, and
should then be comprehended in all their fulness, and be guides to their feet
and lanterns to their paths. Well, then, how did they deal with the mountains
of difficulty which they had to remove in order to lay the foundations of the
Church? How did they put in practice the precept of their Lord, that they
should command the mountains in faith to be removed? and in what way and
to what degree did they realize the fulfilment of the promise that a command
so given and backedby prayer should be forthwith obeyed, and that nothing
should be impossible? It is plain that you may easilyconceive a very wild and
fanaticalsystem of attempts to propagate the gospelbeing based upon our
Lord's words literally taken. You may conceive, e.g., ofSt. Peteron the Day of
Pentecost, insteadof arguing calmly with the people and declaring the facts
connectedwith the life and death of Jesus ofNazareth, attempting some
striking miracle which would batter down all opposition; or you canconceive
of St. Paul at Ephesus, instead of pleading his cause in the theatre,
commanding the greatTemple of Diana to be removed and castinto the sea;
in fact, you may conceive of a course ofconduct as different as possible from
that which the apostles with one consentand in their corporate capacity
actually adopted. Look at the history contained in the Book ofActs, or at the
incidental living history which comes out in the Epistles, and you will see that
the whole work of the apostles is a combination of faith and prayer with
judgment and calm, quiet, goodsense;they were conspicuouslywhat we

should callgoodmen of business; like all such men, they attended to small
matters as well as great; when difficulties arose, theytook counseltogether,
and discussedthe difficulties at a generalmeeting; they framed rules when
rules were necessary;they never forgotthat in this world prudence is as
necessarywith regard to the kingdom of God as it is with regardto mere
worldly success;this was the way in which the apostles founded and governed
the Church of Christ. And yet the apostles wouldhave been the last men to
put trust in their own wisdom, or their business capacity, or their powers of
organization. At all times of their ministry, in bright days and in dark, in the
council chamber at Jerusalemor in prison for the name of Christ, in
legislating for the churches or in dealing with individual hearts and
consciences, in striving by all manner of means to castout the legion of devils
by which mankind was possessed, they would have in their minds such words
as these.
(Bishop Harvey Goodwin.)
Want of faith the source of weakness
Phillips Brooks.
How the whole story of humankind is like that scene which took place at the
foot of Tabor, while Jesus was being transfigured on the top. You remember
how, in Raphael's greatpainting, the whole story is depicted. Up above Christ
is hovering in glory, lifted from earth and clothedin light and accompaniedon
eachside by His saints. Downbelow, in the same picture, the father holds his
frantic child, and the helpless disciples are gazing in despair at the struggles
which their charms have wholly failed to touch. It is the peace of Divine
strength above; it is the tumult and dismay of human feeblenessbelow. But
what keeps the greatpicture from being a mere painted mockeryis that the
puzzled disciples in the foreground are pointing the distressedparents of the
child up to the mountain where the form of Christ is seen. Theyhave begun to
get hold of the idea that what they could not do He could do. So they are on
the wayto the faith which He described to them when they came to Him with
their perplexity. Let the picture help to interpret them to us, and is not the

meaning of Christ's words to His disciples this? He claims the disciples for
Himself. He tells them that the reasonof their failure is that they have been
trying to do by themselves what they can only do when He is behind them,
when their natures are so open that His strength canfreely flow out through
them. That, I think, is what He means by faith. The man who is so open
Christward that Christ is able to pour His strength out through him upon the
tasks oflife has faith in Christ. The man who is so closedChristward that
nothing but his own strength gets utterance upon the tasks oflife has not faith,
and is weak becauseofhis unbelief.
(Phillips Brooks.)
Reasonoffailure
S. R. Hole, M. A., S. R. Hole, M. A.
Whence comes it that, when assailedby temptation, we so seldomconquer and
so often fail? It is because ofour unbelief — because we are fools, and slow of
heart to believe all that God Himself has told us. We do not go to Him first of
all; we do not take His instructions, do not consult His revealedwill as our
first rule of action. Is it not so as regards that evil spirit whose name is Legion,
whose accursedpowerwe meet everywhere — not only in our streets, but in
some of its manifold influences in our homes and hearts — the spirit of
selfishness andsensuality, lust, intemperance, sarcasm, spite, hypocrisy,
cheating, lying, meanness? We do not say, we have not faith to say, "I
command thee in the name of Jesus Christto come out." We dare not sayto
impotence, "In the name of Jesus Christ of Nazarethrise up and walk." We
have more faith in ourselves;in clever legislation, compulsoryeducation,
commercialprosperity, in what we call "progress," in the discoveries of
science. We will not read, or we forget, history — how all the greatempires of
the Nile, the Euphrates, the Tiber, and the Tigris rose and fell as they realized
that which was true and right hi the religionthey professed;how the golden
glory of Babylon, the silver sheenof Cyrus the Persian, the brazen splendour
which gleamedon the victorious arms of Alexander, the iron strength of
Rome, were ground into powderas the stone fell upon them, the stone which

the builders rejected, but which became the head of the cornerand the
shadow of a greatrock in a weary land — the kingdom of our Lord and of His
Christ; and when in this seasonofdecadence, and in the time of their
visitation, they heard the war-cry of their conquerors, and staggeredfrom the
wine-cup and the harlot's lap to put on the armour which they could hardly
bear, and the swordwhich they could scarcelywield, it was as they askedin
their defeat, "Why could not we castthem out?" that the answercame,
"Because ofyour unbelief; because youhave ceasedto believe in
righteousness, and'righteousness exaltetha nation.'"
(S. R. Hole, M. A.)Had these disciples been not faithless but believing; had
they prayed more frequently and earnestly; had they shown more of that self-
denial which He taught and setbefore them, distrusted themselves and
humbled themselves instead of disputing which should be the greatest, they
would Lave eastout that evil spirit. But he perceived, and prevailed over,
their want of faith. He said, "Jesus I know, but who are ye that utter His
name, but do not believe in its power?" Perhaps the absence ofthe Master
from those nine apostles made them doubtful and fearing among the
unbelieving Jews;just as you and I, when we leave the church, or our place of
prayer at home, or the company of those whom we most revere and who
influence us most for good, are tempted to forgetthe omnipresent God, to be
of the world worldly, and to setour affections upon the things of the earth. So
to lose the power, the only true powerover ourselves and others, which we
have in exactproportion to our faith, our prayers, our self-denial; for they are
inseparable, these three — trinity in unity.
I. It is impossible to believe in our heavenly FatherAND NOT TO GO TO
HIM ALWAYS AS CHILDREN TO REJOICE IN HIS LOVE, to thank Him
for His gifts, to be protected in danger, taught in ignorance, relievedin pain,
and forgiven when we have done wrong.
II. WE CANNOT REALLY BELIEVE IN HIS POWER AND LOVE
WITHOUT GOING TO HIM AND PRAYING TO HIM OFT AND
EARNESTLY;NOT FROM A MERE IMPULSE OF FEAR, in some sudden
terror, in the greatstorm, carried up to heaven and down againto earth, in
the valley of the shadow of death; but always out of a pure heart and faith

unfeigned. And this true prayer does not begin when we kneel, nor cease when
we rise. God has not only given us a voice to pray with, but a mind with which
to think about our prayers, and capacities,and means, and time, and money,
with which we may fulfil them. True prayer is prayer in action. Duty is
prayer, and work is worship.
III. So IT IS IMPOSSIBLE TO BELIEVE REALLY IN CHRIST, AND NOT
TO PRACTISE SELF-DENIAL. To believe is to love, and to love is to obey.
(S. R. Hole, M. A.)
Spiritual failure -- its cause and cure
W. T. Darison, M. A.
NOTHING CAN BE BETTERTHAN TO BEING OUR SPIRITUAL
FAILURES TO CHRIST HIMSELF, AS DID THE DISCIPLES. "Whycould
not we casthim out?" So askedthe baffled, eagerdisciples ofold, and got
their answer. So let us ask, and hear what Christ will say to us.
I. CAUSE OF SPIRITUAL FAILURE.
1. Whateverthe peculiar characterofthe malady, the disciples had bad power
given them to healit (Matthew 10:8), which they had already freely and
successfullyput forth (Luke 10:17). This power was not unconditionally
exercised. Some ofthe conditions of successdependedupon the sufferers,
some upon themselves. The cause offailure lay, not in forms or methods, etc.,
the mischief lay deeper down — "unbelief."
2. Are there none possessedwith evil spirits within our ken? Do we not in this
description recognize phenomena of our own life?
3. There are fair excuses enough;undue dwelling upon the evil to be cured;
mere reasoning on the causesofevil; reserve and fastidiousness in dealing
with religious topics; perfunctory methods of using the gospelmeans.

II. CHRIST'S CURE. There is no unnecessaryupbraiding in our Lord's
answer, no dwelling on the merely negative side of truth. From the mention of
unbelief He passes atonce to the powerof faith.
1. Faith needs to be cultivated. In the RevisedVersion Christ's answerreads,
"Because ofyour little faith." You may trust doubt to spring up readily and
flourish easily, but the power to discern the invisible, and hold fastamidst a
thousand discouragements our confidence in an unseen God, an unseen
Saviour, and in the power of truth which as yet far from prevailing must
receive due cultivation if it is to conquer.
2. Let it be clearlyunderstood that while God's powerin Christ works the
miracle, our faith in that power is a condition of its operationand success.
3. This is no question of fervid enunciation, excitedgestures, display of
emotion. Faith may be small at first.
4. Our Lord's addition to this main answerto the disciples'query has an
importance of its own. Faith in all casesneeds to be sustained, but in special
casesit needs to be speciallysustained by
(1)prayer;
(2)fasting — self-denial.
(W. T. Darison, M. A.)
The influence of earnestfaith upon men
And so for the most part it is not abstracttruth that wins men. I canread
abstracttruth at home and go to sleepover it; argue it out by myself and
never be moved to alter my course one jot. What moves me is the sight of a
man who is himself moved by the truth of what he proclaims, and in this high
regionof religious truth a man adequately moved in proportion to the
importance of the truth he announces. A true herald of Christ is one who, not
in the mere announcing of doctrine, but who in mien, gesture, tone, life, shows

that lie believes the God-in-Christ doctrine of the salvation of the worst of
men who are willing to yield and obey. Such a herald of the gospelis
everywhere a quickening power, a kindling flame.
Faith not emotion or formalism
Those who would castout devils in Christ's name are not like paganexorcists
to work themselves into a fever of excitement and imagine that obstacleswill
disappear before them because they shout and gesticulate. A man's manner
may be as quiet or as impetuous as you please, but it should be the natural
expressionof the truth which animates all the powers of his being. There is
electricityenough in nature, and at certaintimes the air is burdened with it,
but a goodconductoris needed if its energyis to be gatheredand transmitted.
And in this case the force is to be gathered, not that it may be dissipatedin the
earth, but that it may rend rocks and overturn mountains. A greatproblem of
the day is the storage and use of electricity; but who is fit for a work like this,
to be in any degree a vehicle of the Divine power to save men? Not the noisy
assertorofself who reminds you of his own personality and agencyat every
turn. Notthe formalist, the mechanicalutterer of pious phrases, nor the mere
excited rhapsodist; but only the man of single eye and pure heart, whose soul
is inter-penetrated with the truth as it is in Jesus, and who believes with all his
mind, and soul, and strength in its might and efficacy.
The secrets ofvictory
Christ's power, first, last, middle; our faith in that powerunhesitating,
unshrinking, unwavering; earnestprayer to Him whose earattends the softest

prayer, accompaniedby that self-discipline which the holiest saint knows he
needs, and the humblest Christian should be the lastto disdain, these are the
secrets ofvictory. Constantine, before the greatbattle of the Milvian bridge, is
said to have beheld in the skya flaming cross, with the words. "BY THIS
CONQUER."Only by the power of the Cross canthe world be surbdued; but
only by the faith of its followers canthe powerof the Cross reachthe world's
heart and free it from the tyranny of the legion of evil spirits that now rule
and riot there. Onward Christian soldiers, and by your faith help to win a
world for Christ!
The spirit of worldliness rebuked
S. Robins, M. A.
I. THE EVIL. The efforts of Satan have been different at different times.
Persecution;heresy; fashions of Men; worldliness. If. THE REMEDY. Faith.
By prayer faith is increased, also we shall be given less to luxury.
(S. Robins, M. A.)
A man wholly consecratedto Christ
It is said that shortly before Mr. Moody beganthose labours which were so
marvellously blessed, he was greatly impressedby the remark made by s
Christian friend: "It remains for the world to see what the Lord cando with a
man wholly consecratedto Christ."
The secretofpower
Dr. A. Maclaren.
Considerthe principles which flow from this text.

I. WE HAVE AN UNVARYING POWER. A gospelwhichnever cangrow
old. An abiding spirit. An unchanging Lord.
II. THE CONDITION OF EXERCISING,THIS POWER IS FAITH. The
Church to-day is asking the same question as the disciples. What is to blame?
.Notour modes of worship, etc. While leaving full scope for all improvements
in subordinate conditions, the main thing which makes us strong for our
Christian work is the grasp of living faith, which holds fast the strength of
God. Faith has a natural operation on ourselves which tends to fit us for
casting out the evil spirits. Faith has powerover men who see it.
III. OUR FAITH IS EVER THREATENED BYSUBTLE UNBELIEF. All
our activity tends to become mechanical, and to lose its connectionwith the
motive which originated it. The atmosphere of scornful disbelief which
surrounded the disciples made their faith falter. So with us.
IV. OUR FAITH CAN ONLY BE MAINTAINED BY CONSTANT
DEVOTION AND RIGID SELF-DENIAL.
(Dr. A. Maclaren.)
The secretofChristian failure and success
S. D. Thomas.
They were justified in undertaking to castthe demon out, and ought to have
succeeded. It was the right and privilege of their discipleship, and they were
guilty of the harmfulness of their failure. And so with us, our demons and the
world's demons have been subjectedto us. Our duty and privilege is to master
and exorcise them. And to the measure of our opportunity we are guilty of the
world's evilness and our heart's weakness.It should not be Christ's direct act.
Thank God it will be that if we fail, they shall at last be eastout; but it should
be ours through the Christ-life and power with us. He has committed the
work and responsibility of evil's overthrow to us, and sternly and awfully He
will require at our hands the lives marred and wreckedby our failure. Our
greatneed is faith in this power of ours. We want to know and feelwe are not

helplesslyin sin's grip, nor weak though despisedbefore evil's array and
seeming sovereigntyin the world. The world is ours as we are Christ's — ours
to be conqueredand won.
(S. D. Thomas.)
Easternepilepsy and mania
Dr. Thomson.
In Sidon there are cases ofepileptic fits which, in external manifestation,
closelyresemble that mentioned in this verse. These fits have seizeda young
man in my house repeatedly; "And, lo! the spirit taketh him, and he suddenly
crieth out, and foameth at the mouth, and gnashethwith his teeth," and is east
down wherever he may be seized, and pineth awayuntil you would think he
was actually dead. Matthew calls him a lunatic, but, according to Mark, it was
a dumb spirit. And there are casesin which the disease referredto
accompanies,and in others it obviously occasions,dumbness. I will not say
that such unfortunate creatures are tormented by an evil spirit, but I am sure
that no cavilling sceptic can prove that they are not.
(Dr. Thomson.)
Explanation of devil possessions
George Macdonald.
Many think that in the cases recordedwe have but the symptoms of well-
known diseaseswhich, from their exceptionallypainful character, involving
loss of reason, involuntary or convulsive motions, and other abnormal
phenomena, the imaginative and unscientific Easterns attributed, as the
easiestmode of accounting for them, to a foreign power taking possessionof
the body and mind of the man. They say there is no occasionwhateverto
resortto an explanation involving an agencyof which we know nothing from
any experience of our own; that, as our Lord did not come to rectify men's

psychologicalorphysiologicaltheories, He adopted the mode of speech
common among them, but eastout the evil spirits simply by healing the
diseasesattributed to their influences. There seems to me nothing unchristian
in this interpretation. But I have no difficulty in receiving the old Jewishbelief
concerning possession;and I think it better explains the phenomena recorded
than the growing modern opinion.
(George Macdonald.)
Prayer for a wickedson
Spener's prayer for his son: — Philip James Spener had a son of eminent
talents, but perverse and extremely vicious. All means of love and persuasion
were without success. The father could only pray, which he continued to do,
that the Lord might yet be pleasedto save his son at some time, and in some
way. The son fell sick, and while lying on his bed in greatdistress of mind,
nearly past the powerof speechor motion, he suddenly startedup, claspedhis
hands, and exclaimed, "My father's prayers, like mountains, surround me."
Soonafter, his anxiety ceased, a sweetpeacespreadoverhis face, his malady
came to a crisis, and the sonwas savedin body and soul. He became another
man.
A pitiable sight
George Macdonald.
Whoeverhas held in his arms his child in delirium, calling to his father for aid
as if he were distant far, and beating the air in wild and aimless defence, will
be able to enter a little into the trouble of this man's soul. To have the child,
and yet see him tormented in some regioninaccessible;to hold him to the
heart, and yet be unable to reach the thick-coming fancies which distract him;
to find himself with a greatabyss betweenhim and his child, across whichthe
cry of the child comes, but back across whichno answering voice canreach
the consciousness ofthe sufferer — is terror and misery indeed. But imagine

in the case before us the intervals as well — the stupidity, the vacantgaze, the
hanging lip, the pale flaccidcountenance and bloodshot eyes, idiocy alternated
with madness — no voice of human speech, only the animal babble of the
uneducated dumb — the misery of his falling down anywhere, now in the fire,
now in the water, and the Divine shines out as nowhere else — for the father
loves his ownchild even to agony. What was there in such a child to love?
Everything. The human was there, else whence the torture of that which was
not human? whence the pathos of those eyes, hardly up to the dog's in
intelligence, yet omnipotent over the father's heart? God was there. The
misery was that the devil was there too. Hence came the crying and tears.
"Rescuethe Divine; send the devil to the deep," was the unformed prayer in
the father's soul.
(George Macdonald.)
"This mountain" as Hermon
Dr. J. L. Porter.
There cannot be a doubt that the "high mountain apart" was one of the peaks
of Hermon, which towers over Caesarea. Oncoming down again from the
mountain the lunatic boy was healed; and in such a position the force of
Christ's rebuke to His disciples could be fully comprehended. "If ye have faith
as a grain of mustard seed, ye shall sayunto this mountain [Hermen], Remove
hence to yonder place [pointing down, perhaps, into the deep valley of the
Jordan which lay below], and it shall remove."
(Dr. J. L. Porter.)
Faith removing mountains
E. Polhill.

A grain of faith canremove spiritual mountains; mountains of guilt from the
conscience, mountains of hardness from the will, mountains of earthliness
from the affections.
(E. Polhill.)
Faith that works wonders
Almoni Peloni.
All the marvels, all the apparent impossibilities, which men have wrought,
have been wrought by the energy of faith. It is by his faith in the laws of
nature, and in his interpretation of them, that the man of science has achieved
the marvels which have altered the whole form and tone of modern life. It is
by his faith both in the courage ofhis soldiers, and in his own power of
handling them, that is, his system of tactics, that every greatcaptain has won
his victories, oftensnatching them from the very mouth of defeat. It is by his
faith in men, and in his reading of the laws of socialand political science, that
every greatstatesmanlearns how to take occasionby the hand, and to make
the bounds of freedom broader yet. It is by his faith in greatreligious
principles and truths that every successful reformer of the Church, e.g.,
Luther, has purged the Church from its accretions oferror and superstition,
elevatedand liberalized at once her creed, her ritual, and her morality, in the
teeth of both priestly and imperial power. By faith the early Church put a new
heart into the decrepit Romanempire. By faith the reformers put a new heart
into the northern kingdoms of Europe, and suppressedsome, at least, ofthe
most flagrant vices and superstitions even of the southern kingdoms who
rejectedtheir teaching.
(Almoni Peloni.)
Powerin a mustard seed
Almoni Peloni.

The mustard seedis one of the tiniest of seeds, althoughin the fierce heat of
the Jordanvalley it will grow up into a herb as high as a man on horseback,
and throw out sprays on which the birds of the air perch and feed, attracted
by its pungent fruit. Take such a seedinto your hand and considerit, and you
will find it hard, round, dry, and apparently dead and inert. Pat it under a
microscope and dissectit; and, small as it is, you will find that it contains a
germ far smallerthan itself in which its whole potency is summed up. Born in
the air, nourished by the sunshine and the dew, it yet cannot live and
appropriate their virtues while it remains in them, so long as it lies in the pod,
or continues above the ground. But bury it in the soil, and soona process of
dissolution and disintegrationsets in which is also a process ofvitality and
growth. Its main bulk rots, but rots only that it may feedthe tiny germ of
quickened life which resides within it, for even a seedmust lose itself to find
itself, must die that it may live. Through death it rises into a new life, pushes
its way through what, compared to itself in size and weight, are whole
mountains of obstruction and resistance,piercing clod after clod, and
compelling eachto yield its virtues, and to minister to its needs; until, at last,
it rises into that fellowshipwith the air and the sunshine and the dew for
which it yearned and was designed. "The mountains of the earth are dead in
comparisonwith its life." Hence it commands them to be removed, and they
obey. So astonishing is the vital energyof eventhe smallestseeds that "
mushroom spores, whichsingly are almost invisible," have been known to lift
large paving stones an inch or two from the earth in the course of a single
night.
(Almoni Peloni.)
The powerof faith
G. T. Horton.
I. The text speaks To THOSE WHO HAVE NO FAITH. The disciples had
failed through lack of faith. If we could but believe we should see difficulties
vanish.

1. The sphere of faith. Faith has relation to man's spiritual needs;temporal
needs not overlooked. The boundaries of faith are to be lookedfor in the
promises.
2. How faith operates. Bylaying hold on God's power. To make His work
serviceable to us it must be done in some way through our instrumentality.
But the excellencyof the poweris His.
3. Its necessity. God's work cannotbe done without our faith, He has so
appointed.
II. OF COMFORT TO THOSE OF LITTLE FAITH.
1. It may be little in two senses:in its object, or in its intensity.
2. Weak faith is faith. It lays hold on God like a thin wire touching a strong
battery.
3. It can remove mountains. God will honour faith as such and not because of
its strength merely.
(G. T. Horton.)
Powerthrough faith
G. T. Horton.
That power is put forth according to our faith. You have, perhaps, seena
steam-hammer, or clipper, which is most mighty to crush or cut thick iron like
shavings. The force applied is steam, which seems almostomnipotent. But
how is it applied? By a simple tube of connexion and a common valve, by
which the steamis let in upon the ponderous apparatus. An infant could turn
the tap. So faith simply turns on to any work we have to do the whole power
of deity; yet He hath appointed us fellow-workers withHim, by entrusting to
us this prerogative of faith.
(G. T. Horton.)

COMMENTARIES
Ellicott's Commentary for English Readers
(17) O faithless and perverse generation.—Thewords were obviously
addressedboth to the scribes and the disciples. Both had shown their want of
the faith which utters itself in prayer to the Father; both were alike
“perverse,” in finding in the misery brought before them only an occasionof
wrangling and debate. This was not the wayto obtain the powerto heal, and
the formulae of exorcismwere but as an idle charm, without the faith of which
they were meant to be the expression.
How long shall I suffer you?—The words are significant as suggesting the
thought that our Lord’s whole life was one long tolerance of the waywardness
and perversity of men.
Bring him hither to me.—St. Mark, whose recordis here by far the fullest,
relates that at this moment “the spirit tare him,” and that he “wallowed
foaming,” in the paroxysm of a fresh convulsion; that our Lord then asked,
“How long is it ago since this came unto him?” and was told that he had
suffered from his childhood; that the father appealed, half-despairing, to our
Lord’s pity, “If thou canstdo anything, have compassionon us, and help us;”
and was told that it depended on his own faith, “If thou canstbelieve; all
things are possible to him that believeth;” and then burst out into the cry of a
faith struggling with his despair, “Lord, I believe; help Thou my unbelief;”
and that that faith, weak as it was, was acceptedas sufficient.
Matthew Henry's Concise Commentary
17:14-21 The case ofafflicted children should be presented to God by faithful
and fervent prayer. Christ cured the child. Though the people were perverse,
and Christ was provoked, yet care was takenof the child. When all other
helps and succours fail, we are welcome to Christ, may trust in him, and in his
powerand goodness. Seehere an emblem of Christ's undertaking as our

Redeemer. It encourages parents to bring children to Christ, whose souls are
under Satan's power; he is able to heal them, and as willing as he is able. Not
only bring them to Christ by prayer, but bring them to the word of Christ; to
means by which Satan's strong-holds in the soul are beatendown. It is good
for us to distrust ourselves and our own strength; but it is displeasing to
Christ when we distrust any powerderived from him, or granted by him.
There was also something in the malady which rendered the cure difficult.
The extraordinary power of Satan must not discourage our faith, but quicken
us to more earnestnessin praying to God for the increase ofit. Do we wonder
to see Satan's bodily possessionofthis young man from a child, when we see
his spiritual possessionof every sonof Adam from the fall!
Barnes'Notes on the Bible
Then Jesus answeredand said, O faithless and perverse generation! - Perverse
means that which is twisted or turned from the proper direction; and is often
used of the eyes, when one or both are turned from their natural position.
Applied to a generationor race of people, it means that they hold opinions
turned or perverted from the truth, and that they were wickedin their
conduct. Jesus applied this, probably, to the Jews, andnot to his realdisciples.
How long shall I suffer you? - That is, how long shall I bear with you? How
long is it necessaryto show such patience and forbearance with your unbelief
and perversity? This was not so much an expressionof impatience or
complaint as a reproof for their being so slow to believe that he was the
Messiah, notwithstanding his miracles.
Mark adds Mark 9:20-22 that when he that was possessedwas brought, the
spirit, by a last desperate struggle, threw him down and tore him, and left him
apparently dead. He adds further, that the case had existedduring the whole
life of his son, from a child. This was a case of uncommon obstinacy. The
affliction was fixed and lasting. The disciples, seeing the obstinacyof the case -
seeing that he was a deaf-mute, wastedaway, torn, and foaming - despaired of
being able to cure him. They lackedthe faith which was necessary;doubted
whether they could cure him, and therefore could not.

The father of the child said Mark 9:22, "If thou canst do anything, have
compassiononus and help us;" an expressionimplying a weak faith, a
lingering doubt whether he could restore him. Jesus replied to this, "If thou
canstbelieve, all things are possible to him that believeth" Mark 9:23;
implying that the difficulty in the case was notthat he could not heal him, but
that he had not the proper kind and degree offaith with which to come to
him. That is, this cure shall be effectedif you have faith. Notthat his faith
would give Jesus the power to heal him, but it would render it proper that he
should exert that powerin his favor. In this way, and in this only, are all
things possible to believers.
The man had faith, Mark 9:24. The father came, as a father should do,
weeping, and praying that his faith might be increased, so as to make it
proper that Jesus should interpose in his behalf, and save his child.
Help my unbelief, Mark 9:24. This was an expressionof humility. If my faith
is defective, supply what is lacking. Help me to overcome my unbelief. Let not
the defectof my faith be in the way of this blessing.
Jamieson-Fausset-BrownBible Commentary
Mt 17:14-23. Healing ofa Demoniac Boy—SecondExplicit Announcement by
Our Lord of His Approaching Death and Resurrection. (= Mr 9:14-32;Lu
9:37-45).
The time of this sectionis sufficiently denoted by the events which all the
narratives show to have immediately precededit—the first explicit
announcement of His death, and the transfiguration—both being betweenHis
third and His fourth and last Passover.
Healing of the Demoniac and Lunatic Boy (Mt 17:14-21).
For the exposition of this portion, see on [1322]Mr9:14-32.
SecondAnnouncement of His Death(Mt 17:22, 23).
Matthew Poole's Commentary
See Poole on"Matthew 17:18".

Gill's Exposition of the Entire Bible
Then Jesus answeredand said,.... Notto the disciples, but to the father of the
child; see Mark 9:19 and those that were with him, and the Scribes that were
present, disputing with the disciples, upbraiding them with their weakness,
and triumphing over them: "O faithless and perverse generation";a way of
speaking, whichis never used of the disciples, and indeed could not be
properly said of them; for though they often appearedto be men of little faith,
yet not faithless;nor were they so rebellious, stubborn, and perverse, as here
represented, though there was a greatdeal of perversenessin them: but the
characters bettersuit the body of the Jewishnation, who, on accountof the
incredulity of this man, and those that were present, being of the same temper
with them, are exclaimed againstin words, which were long ago spokenof
their ancestors,Deuteronomy32:5 and from whence they seemto be taken.
How long shall I be with you? how long shall I suffer you? Upbraiding them
with the length of time he had been with them, in which so many wonderful
works had been done among them, and yet they remained unbelieving and
incorrigible; and intimating, that his patience and longsuffering would not
always continue; and that in a short time, he should be gone from them, and
they should no longerenjoy the benefit of his ministry and miracles, but
wrath should come upon them to the uttermost: but however, whilst he was
with them, notwithstanding all their unbelief and obstinacy, he should go on
to do good;and therefore says,
bring him hither to me, meaning the lunatic child. These words also are
directed, not unto the disciples, but to the father of the child; for so it is saidin
Luke 9:41 "bring thy son hither"; and so the Syriac renders it here "bring
thou him"; though, as expressedin the plural number, may very well be
thought to intend him, and his friends.
Geneva Study Bible
Then Jesus answeredand said, O faithless and perverse generation, how long
shall I be with you? how long shall I suffer you? bring him hither to me.
EXEGETICAL(ORIGINAL LANGUAGES)

Meyer's NT Commentary
Matthew 17:17. O unbelieving and perverse generation!Comp. Php 2:15. By
this Jesus does not mean the scribes (Calvin), but is aiming at His disciples,
who are expected to apply the exclamationto themselves, in consequenceof
their not being able to cure the lad of his disease. In no sparing fashion, but
filled with painful emotion, He ranks them, owing to their want of an
energetic faith, in the categoryofthe unbelieving generation, and hence it is
that He addresses it. Bengelfitly observes:“severo elencho discipuli
accensenturturbae.” That the disciples are intended (Fritzsche, Baumgarten-
Crusius, Steinmeyer, Volkmar), is likewise evident from Matthew 17:20. They
wanted the requisite amount of confidence in the miraculous powers
conferredupon them by Christ. The strong terms ἄπιστος κ. διεστραμμ.
(Deuteronomy 32:5; Php 2:5; Php 2:15), are to be explained from the deep
emotion of Jesus. Norcan the people be meant, who are not concernedat all,
any more than the father of the sufferer, who, in fact, invoked the help of
Jesus becausehe had faith in Him. The words are consequentlyto be referred
neither to all who were present (Paulus, Kuinoel, Olshausen, Krabbe, Bleek,
Ewald), nor to the father (Chrysostom, Theophylact, Euth. Zigabenus,
Grotius), nor to him and the people (Keim), in which latter case many go the
length of holding that the disciples are exculpated, and the blame of the
failure imputed to the father himself (οὐ τῆς ἐκείνων ἀσθενείας τοσοῦτοντὸ
πταῖσμα, ὅσοντῆς σῆς ἀπιστίας, Theophylact). In oppositionto the context
(Matthew 17:16; Matthew 17:20). Neander and de Wette explain the words in
the sense ofJohn 4:48, as though Jesus were reflecting upon those who as yet
have not knownwhat it is to come to Him under a sense oftheir deepest
wants, and so on.
ἕως πότε κ.τ.λ.]a passing touch of impatience in the excitement of the
moment: How long is the time going to last during which I must be amongst
you and bearwith your weaknessoffaith, want of receptivity, and so on?

φέρετε] like what precedes, is addressedto the disciples; it was to them that
the lunatic had been brought, Matthew 17:16. This in answerto Fritzsche,
who thinks that Jesus “generatimloquens” refers to the father.
Expositor's Greek Testament
Matthew 17:17. ὦ γενεὰ: exclamationof impatience and disappointment, as if
of one wearyin well-doing, or averse to such work just then. Who are referred
to we canonly conjecture, and the guessesare various. Probably more or less
all present: parent, disciples, scribes (Mark 9:14). Jesus was far awayin spirit
from all, lonely, worn out, and longing for the end, as the question following
(ἕως πότε, etc.)shows. It is the utterance of a fine-strung nature, wearyof the
dulness, stupidity, spiritual insusceptibility (ἄπιστος), not to speak ofthe
moral perversity (διεστραμμένη)all around Him. But we must be careful not
to read into it peevishness orungraciousness.Jesus hadnot really grown tired
of doing good, or lostpatience with the bruised reed and smoking taper. The
tone of His voice, gently reproachful, would show that. Perhaps the complaint
was spokenin an undertone, just audible to those near, and then, aloud:
φέρετέ μοι:bring him to me, said to the crowdgenerally, therefore plural.
Cambridge Bible for Schools andColleges
17. O faithless and perverse generation]addressedto the scribes and the
multitude thronging round, as representing the whole nation. The disciples, if
not speciallyaddressed, are by no means excluded from the rebuke.
Bengel's Gnomen
Matthew 17:17. Ἄπιστος, κ.τ.λ.,, faithless, etc.)By a severe rebuke the
disciples are reckonedas a part of the multitude.—ἕως πότε, how long) After
Jesus had receivedan accessionofstrength on the Mount, a more grievous
instance of human unbelief and misery demanded and obtained His succour;
cf. Exodus 32:19.[791]—ἔσομαι, κ.τ.λ.,shallI be, etc.) He was in haste to
return to the Father; yet He knew that He could not effectHis departure until
He had conducted His disciples to a state of faith. Their slowness waspainful
to Him; see John 14:9; John 16:31.—μεθʼὑμῶν, with you) Jesus was notof

this world.—ἀνέξομαι, shallI suffer) An instance of Metonymia
Consequentis.[792]The life of Jesus was a continued actof toleration.
[791]The transfiguration may have probably been the most delightful, and
the case ofthe lunatic the most painful, of the events which befell Jesus whilst
sojourning on the earth.—V. g.
[792]See explanation of technicalterms in Appendix.—(I. B.)
Here, the substitution of the consequentfor the antecedent. Jesus puts His
tolerationof them (the consequent)insteadof His sojourning with them (the
antecedentof the former).—ED.
Pulpit Commentary
Verse 17. - Jesus answered. Jesus did not directly respond to the father's
appeal, nor repel the Pharisees'scoffs.In sorrow and indignation he goes at
once to the root of the evil. O faithless and perverse generation!He seems to
include in this denunciation all who were present - the father, scribes, people,
apostles, especiallythe nine. Want of faith appertained to all. He often refers
to the generalbody of his bearers by the term generation(comp. Matthew
11:16;Matthew 12:29, etc.). Perverse. The wordis used by Moses in his great
song (Deuteronomy 32:5, Septuagint) in reference to those who dealt
corruptly; here it applies to persons who took a distorted view of Christ's
work and teaching, and againstlight and knowledge obstinatelypersistedin
their infidelity. How long shall I be with you?... suffer you? The sad question
is not that of one who wants his work finished and his time of departure
hastened;rather, it shows his sorrow and regretat the slowness offaith, the
hardness of heart, which yet, notwithstanding all his teaching and his
miracles, had not been overcome. How much longerwas this to continue? Was
this forgetfulness ofthe past, this dulness of comprehension, to last forever?
Did they wish to wearout his long suffering, to exhaust his condescension?

With Divine impatience at man's obduracy, he makes this mournful inquiry.
Bring (φέρετε, bring ye) him hither to me. He speaks to the attendants or the
crowd, and bids them bring the boy to him, not to the disciples. The prophet's
staff in Gehazi's hand could not awake the dead; Elisha himself must
undertake the work (2 Kings 4:31); so if the desired miracle had to he
performed, Christ himself must do it. In spite of his grief and disappointment,
he does not withhold relief, in the midst of wrath he remembers mercy.
Vincent's Word Studies
Perverse (διεστραμμένη)
Wyc., wayward. Tynd., crooked;διά, throughout ; στερέφω, to twist. Warped.
Matthew 17:17
Then Jesus answeredand said
Not to the disciples, but to the father of the child; see ( Mark 9:19 ) and those
that were with him, and the Scribes that were present, disputing with the
disciples, upbraiding them with their weakness,and triumphing over them:
"O faithless and perverse generation";a way of speaking, whichis never used
of the disciples, and indeed could not be properly said of them; for though
they often appearedto be men of little faith, yet not faithless;nor were they so
rebellious, stubborn, and perverse, as here represented, though there was a
greatdeal of perverseness in them: but the characters bettersuit the body of
the Jewishnation, who, on accountof the incredulity of this man, and those
that were present, being of the same temper with them, are exclaimedagainst
in words, which were long ago spokenoftheir ancestors, (Deuteronomy 32:5 )
and from whence they seemto be taken.
How long shall I be with you? how long shall I suffer you?

Upbraiding them with the length of time he had been with them, in which so
many wonderful works had been done among them, and yet they remained
unbelieving and incorrigible; and intimating, that his patience and
longsuffering would not always continue; and that in a short time, he should
be gone from them, and they should no longerenjoy the benefit of his ministry
and miracles, but wrath should come upon them to the uttermost: but
however, whilst he was with them, notwithstanding all their unbelief and
obstinacy, he should go on to do good; and therefore says,
bring him hither to me,
meaning the lunatic child. These words also are directed, not unto the
disciples, but to the father of the child; for so it is said in ( Luke 9:41 ) "bring
thy sonhither"; and so the Syriac renders it here (whyta) , "bring thou him";
though, as expressedin the plural number, may very well be thought to intend
him, and his friends.
https://www.biblestudytools.com/commentaries/gills-exposition-of-the-
bible/matthew-17-17.html
STUDYLIGHT RESOURCES
Other Authors
Range Specific
BirdgewayBible Commentary
Box's Commentaries on SelectedBooks
Lapide's Commentary
Constable's ExpositoryNotes

Meyer's Commentary
Golden Chain Commentary
Godbey's NT Commentary
Everett's Study Notes
Broadus on Matthew
Commentary Critical and Explanatory - Unabridged
The People's Bible
Kretzmann's Popular Commentary of the Bible
Lange's Commentary on the Holy Scriptures
Henry's Complete
Henry's Concise
Peake'sBible Commentary
Preacher's HomileticalCommentary
Hawker's PoorMan's Commentary
Benson's Commentary
Ryle's Exposiory Thougths
Biblical Illustrator
Expositor's Bible
The Gospels Compared
Chapter Specific
Adam Clarke Commentary
O faithless and perverse generation! - These and the following words may be
consideredas spoken:

To the disciples, because oftheir unbelief, Matthew 17:20.
To the father of the possessed, who should have brought his son to Christ.
To the whole multitude, who were slow of heart to believe in him as the
Messiah, notwithstanding the miracles which he wrought.
See Kypke.
Perverse, διεστραμμενη,signifies -
Such as are influenced by perverse opinions, which hinder them from
receiving the truth: and,
Such as are profligate in their manners.
Kypke. This last expressioncould not have been addressedto the disciples,
who were certainly savedfrom the corruption of the world, and whose minds
had been lately divinely illuminated by what passedat and after the
transfiguration: but at all times the expressionwas applicable to the Jewish
people.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 17:17". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
17.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible

Then Jesus answeredand said, O faithless and perverse generation! - Perverse
means that which is twisted or turned from the proper direction; and is often
used of the eyes, when one or both are turned from their natural position.
Applied to a generationor race of people, it means that they hold opinions
turned or perverted from the truth, and that they were wickedin their
conduct. Jesus applied this, probably, to the Jews, andnot to his realdisciples.
How long shall I suffer you? - That is, how long shall I bear with you? How
long is it necessaryto show such patience and forbearance with your unbelief
and perversity? This was not so much an expressionof impatience or
complaint as a reproof for their being so slow to believe that he was the
Messiah, notwithstanding his miracles.
Mark adds Mark 9:20-22 that when he that was possessedwas brought, the
spirit, by a last desperate struggle, threw him down and tore him, and left him
apparently dead. He adds further, that the case had existedduring the whole
life of his son, from a child. This was a case ofuncommon obstinacy. The
affliction was fixed and lasting. The disciples, seeing the obstinacyof the case -
seeing that he was a deaf-mute, wastedaway, torn, and foaming - despaired of
being able to cure him. They lackedthe faith which was necessary;doubted
whether they could cure him, and therefore could not.
The father of the child said Mark 9:22, “If thou canst do anything, have
compassiononus and help us;” an expressionimplying a weak faith, a
lingering doubt whether he could restore him. Jesus replied to this, “If thou
canstbelieve, all things are possible to him that believeth” Mark 9:23;
implying that the difficulty in the case was notthat he could not heal him, but
that he had not the proper kind and degree offaith with which to come to
him. That is, this cure shall be effectedif you have faith. Notthat his faith
would give Jesus the power to heal him, but it would render it proper that he
should exert that powerin his favor. In this way, and in this only, are all
things possible to believers.
The man had faith, Mark 9:24. The father came, as a father should do,
weeping, and praying that his faith might be increased, so as to make it
proper that Jesus should interpose in his behalf, and save his child.

Help my unbelief, Mark 9:24. This was an expressionof humility. If my faith
is defective, supply what is lacking. Help me to overcome my unbelief. Let not
the defectof my faith be in the way of this blessing.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Matthew 17:17". "Barnes'Notesonthe
Whole Bible". https:https://www.studylight.org/commentaries/bnb/matthew-
17.html. 1870.
Coffman's Commentaries on the Bible
And Jesus answeredand said, O faithless and perverse generation, how long
shall I be with you? how long shall I bear with you? bring him hither to me.
This blanket indictment of all present, including the Twelve, especiallythe
nine who had failed, gives an insight into the frustration which threatened the
Master's heaven-bornmission to men. How long was this to continue? Had all
the miracles and wonders gone for nothing? Instead of growing in faith, the
apostles were obviouslyweakening under the withering climate induced by
Pharisaicaloppositionto the Masterand the waning of his popularity that
resulted from the campaignof his foes in Jerusalem. Nevertheless,he did not
lose patience with them but prepared to perform another mighty wonder
before their eyes.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.

Bibliography
Coffman, James Burton. "Commentary on Matthew 17:17". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-17.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Then Jesus answeredand said,.... Notto the disciples, but to the father of the
child; see Mark 9:19 and those that were with him, and the Scribes that were
present, disputing with the disciples, upbraiding them with their weakness,
and triumphing over them: "O faithless and perverse generation";a way of
speaking, whichis never used of the disciples, and indeed could not be
properly said of them; for though they often appearedto be men of little faith,
yet not faithless;nor were they so rebellious, stubborn, and perverse, as here
represented, though there was a greatdeal of perversenessin them: but the
characters bettersuit the body of the Jewishnation, who, on accountof the
incredulity of this man, and those that were present, being of the same temper
with them, are exclaimed againstin words, which were long ago spokenof
their ancestors,Deuteronomy32:5 and from whence they seemto be taken.
How long shall I be with you? how long shall I suffer you? Upbraiding them
with the length of time he had been with them, in which so many wonderful
works had been done among them, and yet they remained unbelieving and
incorrigible; and intimating, that his patience and longsuffering would not
always continue; and that in a short time, he should be gone from them, and
they should no longerenjoy the benefit of his ministry and miracles, but
wrath should come upon them to the uttermost: but however, whilst he was
with them, notwithstanding all their unbelief and obstinacy, he should go on
to do good;and therefore says,
bring him hither to me, meaning the lunatic child. These words also are
directed, not unto the disciples, but to the father of the child; for so it is saidin
Luke 9:41 "bring thy son hither"; and so the Syriac renders it here ‫,והיתא‬

"bring thou him"; though, as expressedin the plural number, may very well
be thought to intend him, and his friends.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 17:17". "The New JohnGill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-17.html. 1999.
John Lightfoot's Commentary on the Gospels
17. Then Jesus answeredand said, O faithless and perverse generation, how
long shall I be with you? how long shall I suffer you? bring him hither to me.
[O faithless and perverse generation, &c.]The edge of these words is levelled
especiallyagainstthe scribes (see Mark 9:14); and yet the disciples escaped
not altogetheruntouched.
Christ and his three prime disciples being absent, this child is brought to the
rest to be healed: they cannot healhim, partly, because the devil was really in
him; partly, because this evil had adhered to him from his very birth. Upon
this the scribes insult and scoffat them and their master. A faithless and
perverse generation, which is neither overcome by miracles, when they are
done, and vilify, when they are not done! The faith of the disciples (v 20)
waveredby the plain difficulty of the thing, which seemedimpossible to be
overcome, whenso many evils were digestedinto one, deafness, dumbness,
phrensy, and possessionofthe devil: and all these from the cradle.

Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Lightfoot, John. "Commentary on Matthew 17:17". "JohnLightfoot
Commentary on the Gospels".
https:https://www.studylight.org/commentaries/jlc/matthew-17.html. 1675.
People's New Testament
O faithless and perverse generation. Intended especiallyfor the disciples who
had failed in the cure from weakness offaith.
How long shall I suffer you? Bearwith your shortcomings.
Bring him hither to me. The emphasis is upon {me}. This act of mercy could
have been done by his disciples had they been devout, prayerful and believing.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography

Johnson, BartonW. "Commentary on Matthew 17:17". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/matthew-
17.html. 1891.
Robertson's WordPictures in the New Testament
Perverse (διεστραμμενη — diestrammenē). Distorted, twistedin two, corrupt.
Perfectpassive participle of διαστρεπω — diastrephō f0).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 17:17". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-17.html.
Broadman Press 1932,33.Renewal1960.
Vincent's Word Studies
Perverse ( διεστραμμένη )
Wyc., wayward. Tynd., crooked;διά , throughout; στερέφω , to twist.
Warped.
Copyright Statement
The text of this work is public domain.
Bibliography

Vincent, Marvin R. DD. "Commentaryon Matthew 17:17". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/matthew-17.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
O unbelieving and perverse generation — Our Lord speaks principally this to
his disciples.
How long shall I be with you? — Before you steadfastlybelieve?
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Matthew 17:17". "JohnWesley's
Explanatory Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/matthew-17.html. 1765.
Abbott's Illustrated New Testament
Suffer you; bear with you.
Copyright Statement

Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Matthew 17:17".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/matthew-17.html. 1878.
Calvin's Commentary on the Bible
Matthew 17:17.O unbelieving and rebellious nation. Though Christ appears to
direct his discourse to the father of the lunatic, yet there can be no doubt that
he refers to the scribes, as I have lately explained; for it is certainthat the
reproof is directed, not againstignorant and weak persons, but againstthose
who, through inveterate malice, obstinately resistGod. This is the reasonwhy
Christ declares thatthey are no longer worthy to be endured, and threatens
that ere long he will separate from them. But nothing worse could happen to
them than that Christ should leave them, and it was no light reproachthat
they rejectedso disdainfully the grace oftheir visitation. We must also
observe here, that we ought to treat men in various ways, eachaccording to
his natural disposition. For, while our Lord attracts to him the teachable by
the utmost mildness, supports the weak, andgently arouses eventhe sluggish,
he does not spare those crookedserpents, onwhom he perceives that no
remedies can effecta cure.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 17:17". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
17.html. 1840-57.

John Trapp Complete Commentary
17 Then Jesus answeredand said, O faithless and perverse generation, how
long shall I be with you? how long shall I suffer you? bring him hither to me.
Ver. 17. O faithless and perverse generation]He reproves the nine disciples,
but rejects them not. Christ in the very dunghill of unbelief and sinfulness can
find out his own part of faith and holiness, as we see in Sarah, Genesis 18:12.
That whole speechof hers was vile and profane (besides that for want of faith
she laughed at the unlikelihood, and was therefore checkedby the angel). One
thing only was praise worthy in that sinful sentence, that she calledher
husband Lord: this God hath taken notice of, and recordedto her eternal
commendation and others’imitation, 1 Peter 3:6.
And perverse generation]Depraved, distorted, dislocated, διεστραμμενη.
Homo est inversus decalogus.Mannow stands acrossto all goodness, is born
with his back towards heaven, a perverse and crookedcreature, Deuteronomy
32:5, having his upper lip standing where his nether lip should, Proverbs 19:1,
and all parts else out of frame and joint. Romans 3:10-18
How long shall I suffer you? As they do, that willingly bear a burden and are
content to continue under it. Christ bears with our evil manners, Acts 13:18,
as a loving husband bears with a froward wife {a} but yet he is sufficiently
sensible, and therefore complains of the pressure, Amos 2:13, and once cried
out under the importable weight of it, "My God, my God, why hastthou
forsakenme?" The earth could not bear Korah and his company, but clave
under and swallowedthem up: as it soonafter spewedout the Canaanites,
who had filled it with filthiness from corner to corner, Ezra 9:11. Consider,
how often thou hast straggledoverthe mouth of the bottomless pit, and art

not yet fallen into the boiling caldron, that fiery furnace. Oh stand and
wonder at God’s patience, and be abrupt in thy repentance, lestabused mercy
turn into fury.
{a} Ut qui volentes onus subeunt, et sub eo perdurant. Beza. ετροποφορησεν.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Matthew 17:17". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
17.html. 1865-1868.
Expository Notes with PracticalObservations onthe New Testament
These words are a severe rebuke given by Chrsit to his own disciples.
Where, observe, The personupbraided, his discples:and the sin upbraided
with, unbelief. O faithless generation!Yet was it not the total want of faith,
but the weaknessandimperfection of faith, that they were upbraided with
and reproved for.
Hence learn, 1. That secretunbelief may lie hid and undiscerned in a person's
heart, which neither others nor himself may take notice of, until some trial
doth discoverit. The disciples were not sensible of that unbelief which lay hid
in them, till this occasiondid discoverit.
Learn, 2. That the great obstacle andobstruction of all blessings, both
spiritual and temporal, coming to us, is our unbelief: O faithless generation!

Others conceive that these words were not spokento the disciples but to the
Scribes, which Mark 9. says, at this time were disputing with Christ's
disciples, and perhaps insulting over them, as having found out a distemper
which could not be cured by Christ's name and power; and these he called
now, as he had done heretofore, a generationof vipers.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Matthew 17:17". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/matthew-17.html. 1700-
1703.
Greek TestamentCriticalExegeticalCommentary
17.]Bengelremarks, “severo elencho discipuliaccensenturturbæ.” Compare
the διὰ τὴν ὀλιγοπιστίανὑμῶν, Matthew 17:20, which howeverdoes not make
this so certain, linked as it is to ὦ γενεὰ ἄ πιστος, as in the rec(145).text: see
digest. μεθʼ ὑμῶν = πρὸς ὑμᾶς Luke.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 17:17". Greek TestamentCritical
ExegeticalCommentary.

https:https://www.studylight.org/commentaries/hac/matthew-17.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 17:17. O unbelieving and perverse generation!Comp. Philippians
2:15. By this Jesus does not mean the scribes (Calvin), but is aiming at His
disciples, who are expectedto apply the exclamationto themselves, in
consequence oftheir not being able to cure the lad of his disease. In no sparing
fashion, but filled with painful emotion, He ranks them, owing to their want of
an energetic faith, in the categoryofthe unbelieving generation, and hence it
is that He addresses it. Bengelfitly observes:“severo elencho discipuli
accensenturturbae.” That the disciples are intended (Fritzsche, Baumgarten-
Crusius, Steinmeyer, Volkmar), is likewise evident from Matthew 17:20. They
wanted the requisite amount of confidence in the miraculous powers
conferredupon them by Christ. The strong terms ἄπιστος κ. διεστραμμ.
(Deuteronomy 32:5; Philippians 2:5; Philippians 2:15), are to be explained
from the deep emotion of Jesus. Norcanthe people be meant, who are not
concernedat all, any more than the father of the sufferer, who, in fact,
invoked the help of Jesus becausehe had faith in Him. The words are
consequentlyto be referred neither to all who were present (Paulus, Kuinoel,
Olshausen, Krabbe, Bleek, Ewald), nor to the father (Chrysostom,
Theophylact, Euth. Zigabenus, Grotius), nor to him and the people (Keim), in
which latter case many go the length of holding that the disciples are
exculpated, and the blame of the failure imputed to the father himself ( οὐ τῆς
ἐκείνων ἀσθενείας τοσοῦτοντὸ πταῖσμα, ὅσοντῆς σῆς ἀπιστίας, Theophylact).
In opposition to the context (Matthew 17:16;Matthew 17:20). Neanderand de
Wette explain the words in the sense ofJohn 4:48, as though Jesus were
reflecting upon those who as yet have not known what it is to come to Him
under a sense of their deepestwants, and so on.
ἕως πότε κ. τ. λ.] a passing touch of impatience in the excitement of the
moment: How long is the time going to last during which I must be amongst
you and bearwith your weaknessoffaith, want of receptivity, and so on?

φέρετε] like what precedes, is addressedto the disciples; it was to them that
the lunatic had been brought, Matthew 17:16. This in answerto Fritzsche,
who thinks that Jesus “generatimloquens” refers to the father.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 17:17". Heinrich Meyer's
Critical and ExegeticalCommentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-17.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 17:17. ἄπιστος, κ. τ. λ.,, faithless, etc.)By a severe rebuke the
disciples are reckonedas a part of the multitude.— ἕως πότε, how long) After
Jesus had receivedan accessionofstrength on the Mount, a more grievous
instance of human unbelief and misery demanded and obtained His succour;
cf. Exodus 32:19.(791)— ἔσομαι, κ. τ. λ., shall I be, etc.) He was in haste to
return to the Father; yet He knew that He could not effectHis departure until
He had conducted His disciples to a state of faith. Their slowness waspainful
to Him; see John 14:9; John 16:31.— μεθʼ ὑμῶν, with you) Jesus was notof
this world.— ἀνέξομαι, shall I suffer) An instance of Metonymia
Consequentis.(792)The life of Jesus was a continued actof toleration.
Here, the substitution of the consequentfor the antecedent. Jesus puts His
tolerationof them (the consequent)insteadof His sojourning with them (the
antecedentof the former).—ED.
Copyright Statement

Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 17:17". Johann
Albrecht Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-17.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Matthew 17:18".
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 17:17". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-17.html. 1685.
Justin Edwards' Family Bible New Testament
Suffer you; endure your perverseness andunbelief.
Copyright Statement

Bibliography
Edwards, Justin. "Commentary on Matthew 17:17". "FamilyBible New
Testament". https:https://www.studylight.org/commentaries/fam/matthew-
17.html. American TractSociety. 1851.
Cambridge Greek Testamentfor Schools andColleges
17. ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, addressedto the scribes and the
multitude thronging round, as representing the whole nation. The disciples, if
not speciallyaddressed, are by no means excluded from the rebuke. For this
moral sense of διαστρέφω cp. Luke 23:2, τοῦτονεὕρομενδιαστρέφοντα τὸ
ἔθνος, Philippians 2:15 (Deuteronomy32:5), γενεᾶς σκολιᾶς καὶ
διεστραμμένης, and Polyb. VIII. 24. 3, διεστρέφετο ὑπὸ κόλακος.
Copyright Statement
Bibliography
"Commentary on Matthew 17:17". "Cambridge Greek Testamentfor Schools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
17.html. 1896.
Whedon's Commentary on the Bible
17. Faithless and perverse generation— The scribes, who stoodby cavilling at
the failure; the people, who had brought the devil into such power over
themselves and children by their sins; and the disciples, whose weak faith
subjectedthe cause ofGod to ridicule, are all a part of this faithless and
perverse generation, and all have a share in this rebuke of our Lord. He had
just come from the celestialtransfigurationon the mount; and how terrible

was the transition to the company of devils, demoniacs, depraved unbelievers
and weak disciples. Sufferyou — Moses, in Numbers 22:10, complained, and
he was therein sinful; for no sinner may thus rebuke his fellow. But with
Christ the pure, not merely the gainsayings of the wicked, but the short
comings of humanity, were a true source of profound suffering.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 17:17". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
17.html. 1874-1909.
PeterPett's Commentary on the Bible
‘And Jesus answeredand said, “O faithless and perverse generation, how long
shall I be with you? How long shall I bear with you? Bring him here to me.” ’
Nevertheless Jesus was concernedabouttheir failure, because of what it
revealedabout them. It meant that they were still only marginally better in
themselves than others in their generation. Theywere lacking in what He
desired to see in them. ForHe saw the whole generationof that time as
lacking in faith, as unreliable, and as constantly disobedient and wayward
(compare Matthew 12:39), and the disciples as being only a little better. They
too were lacking in full faith and were perverse (constantly turning from the
right path). Note how the two go together. The root cause ofunbelief is the
disobedient heart. For the ideas compare Deuteronomy 32:5. And because of
this their failure was such that it causedJesus greatdistress. He had hoped for
so much more from them. In His view they should not have failed. Their faith

should have been true. But it appearedthat as soonas He left them to
themselves they beganto fail again.
‘How long shall I be with you? How long shall I bear with you?’ This brings
out something of the trial that it was for Jesus to walk on earth in the midst of
unbelief and failure which was so foreign to His own being. Had we been
among them we would have been amazed at the greatness oftheir faith. But to
Jesus it was very different. Their very attitude tore at His heart. Why was it
that they were unable to understand and believe? He found it very hard to
bear when He knew how faithful their Fatherwas, and how He loved them.
‘Generation.’ The one generationthat had less excuse than any other, for it
was the generationthat had had Jesus among them, and had proved itself for
what it was (compare Matthew 12:41-42).
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 17:17". "PeterPett's Commentaryon
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
17.html. 2013.
Schaff's Popular Commentary on the New Testament
Matthew 17:17. Unbelieving and perverse generation. The failure to cure, the
catechizing of the scribes, and the effect produced on the people, proved that
all present were unbelieving and liable to be led astray. But the term
‘generation’requires a still wider reference to the race and generation, whom
this company represented.

How long shall I be with you? An expressionof displeasure. He would not long
remain on earth and bear with their unbelief and perversity. Less probably, it
means that the disciples sooncould not have Him to come thus personally to
supply their lack of faith and power.
To me, emphasizing His power, despite the failure of the disciples. Mark
(Mark 9:20-25)narrates a fearful paroxysm in the lad when brought to Jesus;
a description of his case from the father with a new entreaty; the challenge
given by our Lord to his faith, and his humble, tearful answer;the movement
of the crowdexcited by the previous failure and controversy; the language
addressedto the evil spirit.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Matthew 17:17". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-17.html. 1879-
90.
The Expositor's Greek Testament
Matthew 17:17. ὦ γενεὰ: exclamationof impatience and disappointment, as if
of one wearyin well-doing, or averse to such work just then. Who are referred
to we canonly conjecture, and the guessesare various. Probably more or less
all present: parent, disciples, scribes (Mark 9:14). Jesus was far awayin spirit
from all, lonely, worn out, and longing for the end, as the question following (

ἕως πότε, etc.)shows. It is the utterance of a fine-strung nature, wearyof the
dulness, stupidity, spiritual insusceptibility ( ἄπιστος), not to speak of the
moral perversity ( διεστραμμένη)all around Him. But we must be careful not
to read into it peevishness orungraciousness.Jesus hadnot really grown tired
of doing good, or lostpatience with the bruised reed and smoking taper. The
tone of His voice, gently reproachful, would show that. Perhaps the complaint
was spokenin an undertone, just audible to those near, and then, aloud:
φέρετέ μοι:bring him to me, said to the crowdgenerally, therefore plural.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 17:17". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/matthew-17.html. 1897-
1910.
E.W. Bullinger's Companion Bible Notes
faithless = unbelieving.
perverse = perverted.
generation. See note on Matthew 11:16.
how long . . . ? = until when . . . ? Figures of speechErotesis and Ecphonesis.
App-6.
suffer = put up with.
Copyright Statement

Bibliography
Bullinger, Ethelbert William. "Commentary on Matthew 17:17". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/matthew-17.html. 1909-
1922.
The Bible Study New Testament
How unbelieving and wrong you people are. This rebuke is aimed at the
disciples who could not cure this boy. How long? Jesus expects more rapid
progress from them. [Compare Hebrews 5:11-14.]Bring the boy here to me.
He will do what they should have been able to do.
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Matthew 17:17". "The Bible Study New
Testament". https:https://www.studylight.org/commentaries/ice/matthew-
17.html. College Press, Joplin, MO. 1974.
Ellicott's Commentary for English Readers
(17) O faithless and perverse generation.—Thewords were obviously
addressedboth to the scribes and the disciples. Both had shown their want of
the faith which utters itself in prayer to the Father; both were alike
“perverse,” in finding in the misery brought before them only an occasionof
wrangling and debate. This was not the wayto obtain the powerto heal, and

the formulae of exorcismwere but as an idle charm, without the faith of which
they were meant to be the expression.
How long shall I suffer you?—The words are significant as suggesting the
thought that our Lord’s whole life was one long tolerance of the waywardness
and perversity of men.
Bring him hither to me.—St. Mark, whose recordis here by far the fullest,
relates that at this moment “the spirit tare him,” and that he “wallowed
foaming,” in the paroxysm of a fresh convulsion; that our Lord then asked,
“How long is it ago since this came unto him?” and was told that he had
suffered from his childhood; that the father appealed, half-despairing, to our
Lord’s pity, “If thou canstdo anything, have compassionon us, and help us;”
and was told that it depended on his own faith, “If thou canstbelieve; all
things are possible to him that believeth;” and then burst out into the cry of a
faith struggling with his despair, “Lord, I believe; help Thou my unbelief;”
and that that faith, weak as it was, was acceptedas sufficient.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on Matthew 17:17". "Ellicott's
Commentary for English Readers".
https:https://www.studylight.org/commentaries/ebc/matthew-17.html. 1905.
Treasuryof Scripture Knowledge

O faithless
6:30; 8:26; 13:58; 16:8; Mark 9:19; 16:14; Luke 9:41; 24:25;John 20:27;
Hebrews 3:16-19
how long shall I be
Exodus 10:3; 16:28;Numbers 14:11,27;Psalms 95:10;Proverbs 1:22; 6:9;
Jeremiah4:14; Acts 13:18
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Matthew 17:17". "The Treasuryof Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/matthew-
17.html.
E.M. Zerr's Commentary on SelectedBooksofthe New Testament
This criticism concerning the lack of faith was meant for the disciples as we
shall see at verse20. How long, etc., was an expressionof displeasure at the
amount of long-suffering he was calledupon to show towards them. Then
addressing the father of the child he told him to bring the afflicted one to him.
PRECEPTAUSTIN RESOURCES

GREG ALLEN
"Bring Him Here to Me"
Matthew 17:14-21
Theme: We are unable to do anything for Jesus apart from an utterly
dependent faith in Jesus.
(Delivered Sunday, August 19, 2007 atBethany Bible Church. Unless
otherwise noted, all Scripture references are takenfrom The Holy Bible, New
King James Version; copyright 1982, Thomas Nelson, Inc.)
This morning, we come to a very remarkable passage.It's one of those rare
passagesin which we find the Sonof God—if I may saythis with all
reverence—frustratedwith His followers!
I suspectthat many of us provide our Lord with sufficient opportunities to
express frustration if He wished to. And speaking formyself, I am
particularly grateful that He is abundantly patient. But here, in this morning's
passage, we are shownan occasionin which Jesus clearlylet some of His
followers know that He had run out of patience with them. He let's them know
that He's "had it" with them.
And that ought to cause us to pause and take notice. I suggestthat, if the Holy
Spirit has seenfit to include a story in the Bible of the Lord Jesus getting
frustrated at some of His followers, it would be wise for us to pay careful
attention to that story—and learn the reasons why.
* * * * * * * * * *
This particular story occurredin the contextof another remarkable event.
Jesus had takenthree of His closestapostles—Peter, Jamesand John—and
led them up a high mountain. And it was there that “the Transfiguration"
occurred. Jesus gave those three apostles a glimpse of His divine glory; and
allowedthem to, as it were, have a 'preview' of the majesty with which He

would one day return to this earth and reign as King of kings and Lord of
lords.
We're told that "His face shownlike the sun, and His clothes became as white
as the light" (Matthew 17:2). We're told that the two greatrepresentative
figures of the Old Testamentappearedand spoke with Him about the death
He would soonaccomplishon the cross—Moses,representing the Law; and
Elisha, representing the prophets (v. 3). We're told that a cloud of glory
coveredthe three trembling disciples;and that the voice of the heavenly
Father spoke to them, saying, "This is My beloved Son, in whom I am well
pleased. Hear Him!" (v. 5). And then, when it was all over—afterthe cloud
had lifted away—we're toldthat He came to them and touched them, and told
them "Arise, and do not be afraid" (v. 6). When they lifted up their eyes, they
saw no one but Jesus only (v. 7).
As I pointed out to you a few weeks ago, this story isn't meant to be received
by us as a mere "legend". It's meant to be acceptedby us as a real historic
event—something that truly happened on earth in actual time/space human
experience. That's how the apostle Petertreated it. He was an eyewitness to it;
and he urged us to believe it whole-heartedly. Nearthe end of his life, just
before he was put to death for his faith in Jesus, he wrote to other persecuted
believers and encouragedthem by saying;
For we did not follow cunningly devised fables when we made known to you
the powerand coming of our Lord Jesus Christ, but were eyewitnessesofHis
majesty. ForHe receivedfrom God the Father honor and glory when such a
voice came to Him from the ExcellentGlory: “This is My beloved Son, in
whom I am well pleased.” And we heard this voice which came from heaven
when we were with Him on the holy mountain. And so we have the prophetic
word confirmed, which you do well to heed as a light that shines in a dark
place, until the day dawns and the morning star rises in your hearts . . . (2
Peter1:16-19).
Peter, James and John were descending from the mountain with our Lord
after having experiencedthis amazing, life-changing event. Jesus' divine glory
had been revealedto them. It was the original 'mountain-top experience'!

But as is so often true with 'mountain-top' experiences, you eventually have to
come down to the world below. And so they did; only to find a large crowdin
bewilderment—and the other nine disciples in the situation that causedthe
Lord to express His profound frustration with them.
The story is found in Matthew 17:14-21;where we read,
And when they had come to the multitude, a man came to Him, kneeling down
to Him and saying, “Lord, have mercy on my son, for he is an epileptic and
suffers severely;for he often falls into the fire and often into the water. So I
brought him to Your disciples, but they could not cure him.” Then Jesus
answeredand said, “O faithless and perverse generation, how long shall I be
with you? How long shall I bear with you? Bring him here to Me.” And Jesus
rebuked the demon, and it came out of him; and the child was cured from that
very hour. Then the disciples came to Jesus privately and said, “Why could we
not castit out?” So Jesus saidto them, “Becauseofyour unbelief; for
assuredly, I say to you, if you have faith as a mustard seed, you will sayto this
mountain, ‘Move from here to there,’ and it will move; and nothing will be
impossible for you. However, this kind does not go out exceptby prayer and
fasting" (Matthew 17:14-21).
* * * * * * * * * *
To truly appreciate this passageand the lessonit has for us, I need to let you
know that—in the original language—aparticular word is repeatedin it three
times in it.
You see the first occurrence ofit when the father brought his need to Jesus—
complaining that the disciples "couldnot cure" his son. He used a Greek word
that some of you may be familiar with—dunamai. We getour English word
'dynamic' from the noun form of this word word (dunamis). We also derive
the word "dynamite" from it. The word dunamai means 'to be able' in the
sense ofpossessing the ability to do or accomplishsomething. In verse 15, the
man uses this word, and literally says that the disciples "were not able" to
heal his son.

Jesus was frustrated

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was frustrated

Similar to Jesus was frustrated (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was frustrated