Mateus 17
John MacArthur · Citado em PreceptAustin
Mateus 17
MacArthur commenting on Jesus' power over the demon says "It’s always so matter of fact in the Scripture. No fanfare, just absolute matter of fact simple language describing what He did." (Luke 9:42-43 The Significance of Faith, Part 2) And the demon (daimonion) came out (exerchomai) of him - Mark 9:26+ = "And after crying out and throwing him into terrible convulsions, it came out; and the boy became so much like a corpse that most of them said, “He is dead!”" And the boy (pais) was cured (therapeuo) at once (ESV - instantly) - Mark 9:27+ - "But Jesus took him by the hand and raised him; and he got up." Luke 9:43+ adds that "they were all amazed (ekplesso) at the greatness (megaleiotetos - majesty) of God." MacArthur on demon - Demons have been actively doing Satan’s bidding in the world ever since the fall. They do not usually make their presence known, choosing rather to operate covertly by disguising themselves as angels of light (cf. 2 Cor. 11:14+). During Jesus’ earthly ministry, however, they launched an all-out assault against Him, manifesting themselves more often openly and to some degree more willingly than is their normal practice. But Jesus unmasked them, forcing them to reveal themselves even when they were unwilling to do so. This demon would likely have preferred to have remained undiscovered in the boy. Although his father had discerned that his son’s condition was the result of demonic activity, others may have diagnosed him as having some kind of a mental disorder. (See Mark Commentary) Grant Osborne - Demons possess people not because they wish they had a body but rather to torture and kill those who are made in God’s image. This is a central element in their war against God. The details (convulsions, foaming at the mouth, gnashing of teeth, paralytic rigidity) are descriptive of epileptic seizures. Yet the source of the epilepsy for Mark is demonic. Evil spirits often utilize human illness as part of their wicked repertoire. (Teach the Text - Mark) MacArthur adds that "This seems to be an especially strong demon regarding which MacArthur writes "Evidently demons vary in strength just as humans do. For example in Daniel 10:12-14+, a holy angel sent with a message for Daniel was held up by a stronger fallen angel until Michael the archangel intervened.) Having discerned the strength of the demon inhabiting this boy, the apostles should have sought God’s help in believing prayer (Mark 9:29+). If they had done so with even a tiny amount of faith—“faith the size of a mustard seed” (Matt. 17:20)—they could have handled even extreme difficulties (symbolized by the Lord’s metaphorical statement, “you will say to this mountain, ‘Move from here to there,’ and it will move”). The word had been spoken, the promise given, the will of God made manifest. All the apostles needed to have done was to believe and ask God for the power. Unfortunately, in this instance they did not." (See MacArthur Commentary) (Click here for more on demons) Spurgeon's Commentary - 18. “Jesus rebuked the devil; and he departed.” One word from Christ, and Satan flees. Mark calls this evil spirit “dumb and deaf”, but he heard Jesus, and answered to his voice with a cry; and rending the child terribly, came out of him, never to return. “The child was cured from that very hour”; that is to say, at once and for ever. God grant us faith to bring our boys and girls to the Lord Jesus with confidence in his power to cure them, and cure them for all future life! Even though young people may have become violent in temper, and precocious in vice, the Lord can at once subdue the evil power. There was no need for the boy to wait till he grew up. He was under the power of the devil while a child, and he was cured as a child. Let us seek the salvation of children as children. Rebuked (2008) epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22). Epitimao also conveys the sense of to command or warning which includes an implied threat (Lk 8:24; Mt 16:20)
Mateus 17
MacArthur comments that episkiazo "means “to surround,” “to encompass,” or in a metaphorical sense, “to influence.” The creative influence of the Spirit of God would overshadow Mary to produce a child in her womb."....This was a creative act of the Holy Spirit, not the sort of divine-human cohabitation sometimes seen in pagan mythology.
Mateus 17
MacArthur explains it this way -- "He denied being Elijah because, although he knew of the prophecy of Luke 1, like Jesus, he realized the question was about a literal, reincarnated Elijah. And, though John did not share Jesus’ omniscience, he doubtlessly also realized that the questioning of the priests and Levites originated from unbelief, not sincere faith. They were not interested in learning the truth but of finding a way to discredit John, just as they would later seek ways to discredit the One Whose way he came to prepare." (Matthew Commentary, 72) So also the Son of Man is going to suffer (3958) pascho) at their hands - So means in the same way. Jesus declares that just as the Jews had killed John the Baptist, they would do the same to the Messiah, the Son of Man. At their hands (literally "under them") lays the responsibility squarely on the Jews, especially the Jewish religious leaders. These men were not innocent spectators but evil perpetrators! John MacArthur adds "Because they rejected the restoration work of Messiah’s Elijah-like precursor and then rejected the Messiah Himself, the messianic kingdom was postponed. In the last days, the Lord will send still another like Elijah, and the Messiah Himself will return, this time to establish His eternal kingdom in power, righteousness, and glory." (See Matthew Commentary - Page 72) Spurgeon's Commentary - “Then the disciples understood”: our Lord’s instructive word opened their understandings. When he teaches, the dullest scholars learn. Now they see that John the Baptist was Elijah redivivus. He was a stern admonisher of kings, and preached repentance to Israel. He had come to restore all things: and so the Messiah had not appeared without being preceded by the true Elias. This was plain enough to them when once their Lord had made them understand. Lord, evermore, not only speak with us, but cause us to comprehend thy word! David
Mateus 17
MacArthur notes the seven striking contrasts between the mountain top experience and that in the valley - The contrasts between the two incidents are striking. (1) One happened on a mountain, the other in a valley. (2) There was glory on the mountain, tragedy in the valley. (3) On the mountain Jesus Christ displayed His glorious majesty, while in the valley Satan displayed his ugly, cruel violence. (4) Two sons are in view, one God-possessed, the other demon-possessed; one in whom His Father was well pleased, the other whose father was tortured with displeasure over his condition. (5) One Son fulfilled the glorious plan of the ages, confirmed by both Old Testament and New Testament saints; the other son was disassociated, disconnected, demented, and chaotic, without purpose or value to anyone. (6) One Son was the destroyer of demons; the other son was destroyed by demons. (7) Both sons were given back to their fathers. The demon-possessed son was delivered and returned to his father; the Son of God was killed, rose from the dead, and ascended back to His Father. (See The MacArthur Commentary) (Numbers in parentheses added) Spurgeon's Commentary - 14–16. Down from communion with saints, and the confirmation of his claims by the Father’s voice, our Lord comes to give battle to the devil. Our Moses descends from the mount, and finds evil exultant in the multitude below. During his absence, the enemy had triumphed over his feeble followers. In the midst of jeering adversaries, the disciples had tried in vain to cast out an evil spirit from a youth who had been rendered lunatic by its horrible possession. The poor disappointed father appeals to the Lord at once most humbly, states the case clearly, and pleads most fittingly. His epileptic son was a lunatic, sore vexed with pain, and in grievous peril through sudden falls. The case was a shocking one to have in one’s presence: the cries and contortions which attend epilepsy are frequently terrible to hear and see. The disciples had evidently done their very best; and as they had on other occasions cast out devils, they were surprised to find themselves defeated; but defeated they were, for the despairing father truthfully cried, “I brought him to thy disciples, and they could not cure him.” Alas, poor man, thou didst but speak as all have done since, when they have trusted in disciples, and not alone in their Master! Wise was it on thy part to hasten to Jesus, kneeling down to him, and saying, “Lord, have mercy on my son.” How often does sin drive men to one extreme or the other! “Ofttimes he falleth into the fire, and oft into the water.” Certain men are moonstruck and pained at one time, yet hard and callous at another; for a season raving with excitement, and soon afterwards dead as a stone. When sin reveals itself in connection with wildness of mind, it is hard to deal with. How often have anxious soul-winners been obliged to confess concerning a certain individual that “they could not cure him”! We have been foiled by a person of a singular temperament, and the passion which possessed him has been peculiarly ungovernable. Possibly he had no link towards better things but an aged parent, whose pleadings piteously held us in deep anxiety for the half-lunatic and altogether depraved young man. Willing as we were to reform and restore the wretched rebel, we were altogether unable to help. It needed in our case that Jesus should come, even as in the narrative before us. Lord, do not leave us; for if apostles could do nothing without thee, poor weaklings are we! Falling on his knees (1120) gonupeteo from gonu = knee + pipto = fall) fall on one's knees, kneel down before someone. Falling down on one’s knees before someone used culturally as an indication of asking for help, acknowledging another’s superiority, or expressing honor for someone. Zodhiates - To fall down on the knees or kneel before another in supplication (Matt. 17:14; Mark 1:40); in reverence (Mark 10:17); in mock homage (Matt. 27:29). To kneel down in prayer or supplication (Luke 22:41; Acts 7:60; 9:40; 20:36; 21:5); in mockery by the soldiers who were crucifying Jesus (Matt. 27:29). In Luke 5:8, the expression, "fell down at Jesus' knees," means embraced them by way of supplication (see also Rom. 11:4; Eph. 3:14; Phil. 2:10). To bend the knee or knees to someone, means to kneel in homage, adoration (Ro 14:11 quoted from Isa. 45:23). 4x in NT - falling on his knees before(2), knees before(2), knelt before(1), knelt down(1). Matt. 17:14; Matt. 27:29; Mk. 1:40; Mk. 10:17. No uses in the Septuagint. Lawrence Richards - They could not heal him” Matt. 17:14–21. borrow The 365 day devotional commentary page 664 When Jesus returned to the valley, He found the nine disciples left behind had tried to heal an epileptic boy and failed. Jesus healed the boy, and rebuked His disciples for their “little faith” (v. 20). The Greek word, oligopistia, is better understood as poor or defective faith. A number of failures of the disciples’ faith are mentioned in this section of Matthew (14:26–31; 15:16, 23, 33; 16:5, 22; 17:4, 10–11). It was not the size of the faith, but a flaw in the faith that was to blame. How do we know this? Because immediately Jesus said that “faith as small as a mustard seed” can move mountains! (v. 20) What then was the flaw? Here the flaw was in the object of the disciples’ faith: “Why couldn’t we drive it out?" The disciples had begun to trust the power Jesus had earlier given them, and to think of it as their own. Actually any power they had, flowed from Jesus, and Him alone. This is actually an encouraging story for us. Often we hesitate to reach out to help others, dreadfully aware of our inadequacies. It’s then we need to remember that our faith is in Jesus, not in our own strengths or resources. The flawed faith of the disciples serves as a reminder that even mustard-seed sized faith in Christ is enough to work miracles! Down From The Mountain When they had come down from the mountain, . . . a great multitude met Him. —Luke 9:37 Years ago our family lived in Switzerland. I’ll never forget one idyllic afternoon I spent on a mountaintop. The only thing I heard was the sound of silence. The air was clean and sweet. As I lay on the grass, I became still and sensed God’s presence in a special way. It was good, even glorious, being there away from people and alone with Him. I longed to cling to this experience and resisted going back down to civilization. I recalled Peter’s similar reaction on another mountain when Jesus was transfigured before his eyes. No wonder Peter wanted to stay there. Although his mountaintop experience far exceeded mine, I knew what my response needed to be. Like Peter, I needed to come down from the mountain and return, refreshed, to a multitude of needy people. I once heard a preacher say, “Great experiences must bring us back to everyday life. They must be related to the heartbreaks of people. Mountaintops don’t mean anything without the valleys.” If you’re weary from your labors in the valley, the Lord may be saying to you, “Come aside . . . and rest a while” (Mk. 6:31). But if you’re on a mountaintop, don’t stay there. God wants to work through you in other people’s lives. By Joanie Yoder Go up to the mountain of blessing and share Alone with your Savior and Master in prayer, Then go to the work in the valley below, Your face with the love-light of Jesus aglow. —Anon. The closer you are to God, the more you'll have a heart for people. True Greatness Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him. —Luke 9:37 On the 50th anniversary of Sir Edmund Hillary’s historic ascent of Mt. Everest, a television newsman said that much of Hillary’s status as a hero in Nepal was “not about what he did when he stood on top of the world, but what he did when he came back down.” After conquering the world’s highest mountain with his climbing companion Tenzing Norgay in 1953, Edmund spent the next five decades helping to build schools, hospitals, and bridges for the Sherpa community. The contrast between Edmund Hillary’s moment on the mountain and his service in the valley brought to mind Jesus’ experience on the Mount of Transfiguration (Luke 9:28-36). It was a pinnacle of blessing when our Lord’s appearance became radiant and the Father said, “This is My beloved Son. Hear Him!” (v.35). But Jesus didn’t stay on the mountain. He came down to the crowd, where He freed a boy from an evil spirit. He was determined to go to Jerusalem and fulfill His mission, where He would willingly die on the cross for our sins. Jesus told His disciples, “He who is least among you all will be great” (v.48). Our Lord’s life shows us that true greatness is found in humbly serving God and others in the valley of need.By David C. McCasland Whether on the mountaintop Or the valley down below, True greatness is in serving Wherever we may go. —D. De Haan In God's eyes, true greatness is serving others. Matthew 17:15 “Lord, have mercy on my son, for he is a lunatic and is very ill; for he often falls into the fire and often into the water. KJV Matthew 17:14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15 Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. BGT Matthew 17:15 καὶ λέγων· κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει· πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ. NET Matthew 17:15 and said, "Lord, have mercy on my son, because he has seizures and suffers terribly, for he often falls into the fire and into the water. CSB Matthew 17:15 "Lord," he said, "have mercy on my son, because he has seizures and suffers severely. He often falls into the fire and often into the water. ESV Matthew 17:15 said, "Lord, have mercy on my son, for he is an epileptic and he suffers terribly. For often he falls into the fire, and often into the water. NIV Matthew 17:15 "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. NLT Matthew 17:15 "Lord, have mercy on my son. He has seizures and suffers terribly. He often falls into the fire or into the water. NRS Matthew 17:15 and said, "Lord, have mercy on my son, for he is an epileptic and he suffers terribly; he often falls into the fire and often into the water. have: Mt 15:22 Mk 5:22,23 9:22 Lu 9:38-42 Jn 4:46,47 for: Mt 4:24 Mk 9:17,18,20-22 for often into the water: Mt 8:31,32 Job 1:10-19 2:7 Mk 5:4,5 Related Passages: Mark 9:18+ and whenever it seizes him, it dashes him to the ground and he foams at the mouth, and grinds his teeth, and stiffens out. And I told Your disciples to cast it out, and they could not do it.” Luke 9:39-40+ and behold (idou), a spirit seizes (lambano) him, and he suddenly (exaiphnes) screams (krazo) , and it throws him into a convulsion (sparasso) with foaming at the mouth, and as it mauls him, it scarcely leaves him. 40 “And I begged Your disciples to cast it out, and they could not.” DESPERATE FATHER'S DERANGED SON Lord (kurios), have mercy (eleeo - aorist imperative) on my son - Lord (kurios) in this context has more of the sense of "Master," one who is full control of things. Note that the desperate father gives Jesus a command in the aorist imperative meaning in essence "Just do it!" When it is used in the context of a prayer request, the imperative conveys earnestness, urgency, fervor or intensity in appealing to God (e.g., Mt 6:11 "Deliver us from evil" in aorist imperative) . In such cases, it does not imply commanding God but reflects the deep dependence and confidence of the person praying. While the imperative cry from this desperate father may sound like a command, in it is actually a humble expression of his reliance on God and acknowledgment of His sovereignty over the demons. One is reminded of the tax collector's humble appeal "God, be merciful (hilaskomai - aorist imperative) to me, the sinner!’ (Lk 18:13+) At the transfiguration, fallen men were in holy wonder; in this story, there was a fallen son in unholy horror. -- John MacArthur For he is a lunatic (seleniazomai) and is very ill (kakos); for (term of explanation) he often falls (pipto) into the fire (pur) and often into the water (hudor) - In place of lunatic most of the versions render it either "he has seizures" or "he is an epileptic." Mark 9:18+ gives more detail, the father explaining that "whenever (ANY TIME, ANY PLACE) it (DEMON - NOT MENTIONED IN MATTHEW BY FATHER - Mark notes that the demon had made the boy deaf and mute Mk 9:17, 25+, and that it had afflicted him since he was a child Mk 9:21+) seizes (katalambano) him, it dashes (rhegnumi) him to the ground and he foams at the mouth, and grinds (trizō) his teeth, and stiffens out (xeraino)." As a physician my medical diagnosis would have been an epileptic seizure. In this case the seizures are initiated in some way by a demon in possession of his son's body. It is important to note that most seizures have a medical cause and are not demonically related as in this case. Doctor Luke's record of the father's description gives some additional detail noting "behold, a spirit seizes (lambano) him, and he suddenly (exaiphnes) screams (krazo), and it throws him into a convulsion (sparasso ) with foaming (aphros) at the mouth, and as it mauls (suntribo) him, it scarcely leaves him." (Lk 9:39+) Use your imagination at the pain this scene must have caused this father! This scene had apparently transpired before the 9 disciples and they were powerless to relieve the boy's suffering. John MacArthur notes that "How, why or at what age his son had became demon possessed is not revealed, so it is futile to speculate. God ultimately permitted it to happen, as He did in the case of the man born blind (John 9:1-3+), for His glory in demonstrating Christ’s power. The boy’s condition also illustrates the reality that everyone who is outside the kingdom of God is under the power of Satan (Eph. 2:2+). It is only a question of degree." (See MacArthur Commentary) POSB notes that as the story unfolds "The man lacked personal knowledge and faith in Jesus’ power, but He cried for the compassion of Jesus—if Jesus really did have the power to help. There was no way Jesus would turn away from the man’s cry for mercy (see Lu. 18:13).....It is not so much our faith as it is our cry for mercy and compassion that arouses God to help us." (See The Preacher's Outline & Sermon Bible) THOUGHT - Beloved, is not this story a picture of the effect of the Evil One on the lives of so many people today who are caught in the grips of the power of the demons, especially in the drug culture where drugs open their minds to demonic oppression if not even overt possession. The answer for this boy was Jesus and He is still the answer for all men caught in the grips of sin, Satan and self. Are you boldly speaking forth the Gospel, telling men and women about the Great Physician? He is their only Hope for deliverance! (Play this great song by Rich Mullins My Deliverer and pray it for any of your loved ones ensnared in the devil's deceptive drugs! I have 4 children, and my 2 youngest were ensnared by the devil's drugs for over 20 years each. I cannot count the times I was on my face crying out for My Deliverer to set them free. And Praise His Holy Name, I am now 78 and My Deliverer has mercifully answered my often very weak cries and set them both free from drugs. And He kept both of them alive including my Aderall addicted daughter's slashing her throat and foaming at the mouth as we kept pressure on the bleeding and called 911. I pray now for any reading this note that Jesus the Great Deliverer will intervene in your loved one's life and set them free and when the Son sets them free, they will be free indeed! Amen!) NET NOTES - Greek “he is moonstruck,” possibly meaning “lunatic” (so NAB, NASB), although now the term is generally regarded as referring to some sort of seizure disorder such as epilepsy (σεληνιάζομαι). Daniel Akin - There is an old hymn entitled Just When I Need Him Most.”....The disciples have a ways to go before they learn this lesson. A father with a suffering son, on the other hand, is about to plumb the depths of this marvelous truth Just when I need Him, Jesus is near, Just when I falter, just when I fear; Ready to help me, ready to cheer, Just when I need Him most. Refrain: Just when I need Him most, Just when I need Him most, Jesus is near to comfort and cheer, Just when I need Him most. Just when I need Him, Jesus is true, Never forsaking, all the way through; Giving for burdens pleasures anew, Just when I need Him most. Just when I need Him, Jesus is strong, Bearing my burdens all the day long; For all my sorrow giving a song, Just when I need Him most. Just when I need Him, He is my all, Answering when upon Him I call; Tenderly watching lest I should fall, Just when I need Him most. Lord (2962)(kurios) primarily means the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing, the same word used by the Syrophoenician woman in Mk 7:28+. Lunatic (4583) seleniazomai (selene = moon) means to be moonstruck, especially to be epileptic supposedly influenced by the moon, the symptoms becoming more aggravated during certain lunar periods. This disease in the NT and elsewhere is ascribed to the influence of unclean spirits or demons. Only found in Mt 4:24 and Mt 17:15. A common ancient belief linked certain phases of the moon with various irrational actions and central nervous system disorders including epilepsy. Gilbrant - In Matthew 4:24 selēniazomai occurs in a list of four different kinds of sick people healed or delivered by Jesus during His great Galilean ministry. Included in the list are: (1) those who suffered from “divers diseases and torments”; (2) those who were “possessed with devils”; (3) those who were “lunatic” (selēniazomai); and (4) those “that had the palsy.” Here the word selēniazomai is especially distinguished from daimonizomai , “demon possessed.” By this distinction Matthew clearly showed that epilepsy and demonic possession are not one and the same. Although similar convulsions may be manifested in each, the cause is definitely different. Selēniazomai is a purely physical disorder, while daimonizomai finds its source in demons. The other New Testament occurrence of selēniazomai is in Matthew 17:15. It is obvious in this passage that the boy who was brought to Jesus and said to be selēniazomai, “lunatic,” was in reality demon possessed (cf. Matthew 17:18). Matthew did not try to correct the mistake by using the word daimonizomai but simply quoted the boy’s father, who used the word selēniazomai. Although the father of the boy did not understand the difference between selēniazomai and daimonizomai, Jesus certainly did. In the parallel passages Mark 9:14-27 provides an accurate picture of “idiopathic epilepsy,” while Luke 9:37-42 employs the term sparassō, “convulse,” a technical medical term employed by Hippocrates and others (Harrison, “Epilepsy,” Interpreter’s Dictionary of the Bible, 2:123). (Complete Biblical Library) QUESTION - Is epilepsy mentioned in the Bible? ANSWER - An account of a boy with epileptic-like seizures is recorded in three of the four Gospels (Matthew 17:14–18; Mark 9:14–29; Luke 9:38–42). Only in Matthew’s account (in the ESV and NKJV) is the word epileptic used to describe the boy; the NASB and KJV say “lunatic,” based on the original Greek word’s meaning of “moonstruck.” The NIV says, “He has seizures.” In Mark and Luke, the father of the boy states that his son is “possessed by a spirit” and “a spirit seizes him.” Comparing the three accounts in the Gospels, the boy’s symptoms included sudden screaming, foaming at the mouth, lack of speech, falling, rigidity, and self-harm. Matthew 17:14–18 says, “When they came to the crowd, a man came up to him and, kneeling before him, said, ‘Lord, have mercy on my son, for he is an epileptic and he suffers terribly. For often he falls into the fire, and often into the water. And I brought him to your disciples, and they could not heal him.’ And Jesus answered, ‘O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.’ And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly” (ESV). It is important to note that epilepsy was the father’s assessment of his son’s situation. Jesus, Matthew, Mark, and Luke all call it a demon, and Jesus cast it out as He did other demons. The seeming discrepancy in the three biblical accounts is probably due to the fact that the father said a lot of things in trying to get Jesus’ attention. He was distraught, desperate for help, and at a loss to describe what was happening to his son. The fact that the father speaks of epilepsy in Matthew’s account and calls it a “spirit” in the other two Gospels does not create an irreconcilable difference. The father could easily have said all of the above as he described his son’s condition. He did not know what was wrong. He only knew that he needed help. The term epileptic is used only twice in the New Testament, in Matthew 17:15 and Matthew 4:24. The word translated “epileptic” comes from the Greek word for “lunatic.” In those days, the term could be applied to any type of seizures or behavior that resembled insanity. In New Testament times, people had no way to differentiate between brain disorders and demonic possession. Little was known about the causes or treatment of epilepsy, traumatic brain injury, or dementia, so it is understandable that the father in Matthew 17 would describe his son’s behavior as epilepsy. But we know from Jesus’ treatment of this boy that the child was in fact demon possessed (Mark 9:26). However, the Bible does mention epilepsy as a condition separate from demon possession. Matthew 4:24 says, “So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, epileptics, and paralytics, and he healed them” (emphasis added). Here epilepsy is listed with other physical ailments, indicating that epilepsy is a medical condition that can cause symptoms similar to demonic possession. Jesus healed epileptics, and He also cast out demons. The two conditions were not synonymous. Although many inexplicable behaviors that affect the personality can be attributed to demonic oppression, we should never rush to judgment. Demons are still active and can possess and oppress people. Prayer and spiritual warfare can enable us to help those who are oppressed (2 Corinthians 10:4; Ephesians 6:12–17). But brain abnormalities or injury can also affect human behavior and can respond to medical treatment. Jesus always treated the individual, and He rarely healed the same disease in the same way. This shows us that we should also respond to individuals with sensitivity and discernment, using everything at our disposal to help and heal any way we can. QUESTION - Can a Christian today perform an exorcism? WATCH VIDEO ANSWER - Exorcism (commanding demons to leave other people) was practiced by various people in the Gospels and the Book of Acts—the disciples as part of Christ’s instructions (Matthew 10); others using Christ’s name (Mark 9:38); the children of the Pharisees (Luke 11:18-19); Paul (Acts 16); and certain exorcists (Acts 19:11-16). It appears that the purpose of Jesus’ disciples performing exorcisms was to show Christ’s dominion over the demons (Luke 10:17) and to verify that the disciples were acting in His name and by His authority. It also revealed their faith or lack of faith (Matthew 17:14-21). It was obvious that this act of casting out demons was important to the ministry of the disciples. However, it is unclear what part casting out demons actually played in the discipleship process. Interestingly, there seems to be a shift in the latter part of the New Testament regarding demonic warfare. The teaching portions of the New Testament (Romans through Jude) refer to demonic activity, yet do not discuss the actions of casting them out, nor are believers exhorted to do so. We are told to put on the armor to stand against them (Ephesians 6:10-18). We are told to resist the devil (James 4:7), be careful of him (1 Peter 5:8), and not give him room in our lives (Ephesians 4:27). However, we are not told how to cast him or his demons out of others, or that we should even consider doing so. The book of Ephesians gives clear instructions on how we are to have victory in our lives in the battle against the forces of evil. The first step is placing our faith in Christ (Eph 2:8-9), which breaks the rule of “the prince of the power of the air” (Eph 2:2). We are then to choose, again by God’s grace, to put off ungodly habits and to put on godly habits (Eph 4:17-24). This does not involve casting out demons, but rather renewing our minds (Eph 4:23). After several practical instructions on how to obey God as His children, we are reminded that there is a spiritual battle. It is fought with certain armor that allows us to stand against—not cast out—the trickery of the demonic world (6:10). We stand with truth, righteousness, the gospel, faith, salvation, the Word of God, and prayer (Eph 6:10-18). It appears that as the Word of God was completed, the Christians had more weapons with which to battle the spirit world than the early Christians did. The role of casting out demons was replaced, for the most part, with evangelism and discipleship through the Word of God. Since the methods of spiritual warfare in the New Testament do not involve casting out demons, it is difficult to determine instructions on how to do such a thing. If necessary at all, it seems that it is through exposing the individual to the truth of the Word of God and the name of Jesus Christ. Related Resources: Can a Christian be demon possessed? How are Catholics able to perform exorcisms if many of their beliefs are unbiblical? Can demons attach themselves to non-living/inanimate objects? What are unclean spirits? Are unclean spirits demons? What does the Bible say about demonic oppression? What does the Bible say about demon possession / demonic possession? How do we distinguish a psychological disorder from demon possession? What does it mean that the name of the demon was Legion? Who were the seven sons of Sceva? How much emphasis should be given to demonic deliverance in the Christian life? Whatever our needs and however strong the enemy, we know that our Heavenly Father is even more powerful. Even if we face death itself, we know that our mighty Savior went to the cross and was victorious over sin and death there. In our great need, we can lay hold of God’s mighty power through faith. If this distraught father had not had this problem with his son, he might never have trusted in the Lord Jesus. While the problem was not pleasant, it was the means that God used to deliver the man from that unbelieving and perverted generation. If you let your problems drive you to Christ, you also will be delivered from this unbelieving and perverted generation. We are needy people, but Christ is a mighty Savior! - Steven J. Cole Matthew 17:16 “I brought him to Your disciples, and they could not cure him.” they could not cure him: Mt 17:19,20 2Ki 4:29-31 Lu 9:40 Ac 3:16 19:15,16 Related Passages: Mark 9:18+ and whenever it seizes him, it dashes him to the ground and he foams at the mouth, and grinds his teeth, and stiffens out. And I told Your disciples to cast it out, and they could not do it.” 20 And they brought the boy to Him. And when he saw Him, immediately the spirit threw him into a convulsion, and falling to the ground, he began rolling about and foaming at the mouth. 2 And He asked his father, “How long has this been happening to him?” And he said, “From childhood. 22 “And it has often thrown him both into the fire and into the water to destroy him. But if You can do anything, take pity on us and help us!” 23 And Jesus said to him, “‘If You can!’ All things are possible to him who believes.” 24 Immediately the boy’s father cried out and began saying, “I do believe; help my unbelief. THE DISCIPLES' FAITH FAILED TO CURE THE BOY I brought him to Your disciples (mathetes), and they could (dunamai) (ou - absolutely) not cure (therapeuo) him - Lk 9:40+ adds that the father even "begged (deomai)" the disciples. Recall that in Mt 10:1+ says "Jesus summoned His twelve disciples and gave them authority (exousia = the right and the might) over unclean spirits, to cast them out (Mk 3:15+), and to heal every kind of disease and every kind of sickness." This divine authority is reiterated in Mt 10:7-8+ when Jesus declared to the 12 disciples "as you go, preach, saying, ‘The kingdom of heaven is at hand.’ “Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely you received, freely give." And they had experienced previous success casting out demons (Mk 6:13+) As the drama unfolds we see that the disciples had a "faith failure" and that the disciples’ lack of ability would highlight Jesus’ greater ability. In 2 Kings 4:31 Gehazi's failure to bring about a miracle in a child's life, set the stage for Elisha's miracle much like the nine disciples' failure in the "Demon Casting Out Test" set the stage for Jesus to once again demonstrate His supreme authority over the spiritual forces of wickedness in heavenly places and in people. (Lk 9:42+) And as we soon learn that the reason they could not cast the demon out was a deficiency of their faith (Mt 17:19-20). Mark adds there was also a shortage of prayer (Mk 9:28-29+). I wonder sometimes when I pray if I truly believe God hears and can answer the prayer. We are all more like these first disciples than we would like to admit. John MacArthur points out that "Jesus was not present when the incident began, so the disciples were challenged to walk by faith, not by sight—and failed miserably. They were a work in progress, characterized by lack of understanding and shallow faith. In Mark 8:17+ Jesus had chided them, “Do you not yet see or understand? Do you have a hardened heart?” and reiterated in Mk 8:21+, “Do you not yet understand?” (See MacArthur Commentary)
Mateus 17
MacArthur - O unbelieving generation,” was aimed primarily at the disciples (ED: IN HIS LUKE COMMENTARY HE SAYS ""encompassed the entire nation of Israel, whom He denounced on other occasions"). It reveals that the cause of their inability to cast out the demon was their failure to believe. The interjection O expresses emotion on Jesus’ part (cf. Luke 13:34; 24:25), revealing that the disciples’ weak faith was painful to Him. His rebuke was harsh; Luke 9:41 adds that He also called them a “perverted generation” (cf. Mark 8:38; Deut. 32:5, 20). After all the time they had spent with Him, such lack of trust was inexcusable. (See Mark Commentary) Hiebert -feels that Jesus' declaration "seems to embrace the crowd as a whole, including all the faithless elements represented. But the nine disciples (ED: Peter, James and John get a pass on this one since they were on the mount of transfiguration!) seem to be specifically in view, since it was their lack of faith that had caused the painful situation. It showed that they too must be ranked as belonging to that faithless generation among which He found Himself. The historical present saith takes the reader to the very scene as Jesus uttered His lament. In Greek the O is seldom used with direct addresses; its use here points to His deep emotion. (Gospel of Mark - An Expositional Commentary) NET NOTES - The rebuke for lack of faith has OT roots: Nu 14:27; Deut 32:5, 30; Isa 59:8. William Hendriksen calls our attention to the striking contrast "between The Twelve (the three plus the nine), on the one hand; and Jesus, on the other: As to The Twelve, on the mountain we found the slumbering three (Luke 9:32a); and now, in the valley we see the bumbling nine. Meanwhile on the mountain Jesus was fully awake, steadfast, and loyal; and now, in the valley He is signally alert, strong, and loving. Let us therefore heed Heb. 4:14-16+. (Borrow Exposition of the Gospel of Luke ) In the OT we read a similar rebuke of the nation of Israel in the Song of Moses (Dt 32:1-43) for her lack of faith... Deuteronomy 32:5+ “They have acted corruptly toward Him, They are not His children, because of their defect; But are a perverse and crooked generation. Deuteronomy 32:20+ “Then He said, ‘I will hide My face from them, I will see what their end shall be; For they are a perverse generation, Sons in whom is no faithfulness (Lxx uses pistis = faith, faithfulness and modifies it with the Greek adverb "ouk" signifying strong negation)
Mateus 17
MacArthur comments - Jesus did not usually call for faith in those He healed. In this case, however, He intended to use this man as an illustration for the apostles of what even imperfect faith in Him can accomplish. In brutal honesty “the boy’s father cried out and said, ‘I do believe; help my unbelief’” (v. 24). Desperately, he pleaded for Jesus to give him whatever was lacking in his faith....“All things are possible to him who believes,” is the lesson Jesus intended to teach. This was not the first time He had spoken of the importance of faith (cf. Mark 5:34-36; 6:5-6), nor would it be the last (cf. Mark 10:27; 11:22-24). The lesson that faith is essential to access the power of God applied to all the unbelieving crowd, the father, who was struggling to believe, as well as to the disciples, whose faith was weak and wavering. The disciples especially needed to learn this lesson, since after Christ’s death, they would need to access divine power through believing prayer (Matt. 7:7-8; 21:22; Luke 11:9-10; John 14:13-14; 15:7; 16:24; 1 John 3:22; 5:14-15). (See The MacArthur New Testament Commentary) Like a seed, faith grows as it is watered with Scripture, Faith the size of a mustard seed: That is, as Bishop Pearce well remarks, a thriving and increasing faith, like a grain of mustard seed, which, from being the least of seeds, becomes the greatest of all herbs. A mustard seed-sized faith works because it rests in God’s infinite power, not human effort. Ron Dunn on faith and mountains - In the Bible, mountains are used to symbolize barriers and hindrances. They represent immovable objects, insurmountable problems that block the path of God's people, making progress impossible. For instance, Isaiah the prophet speaks of the time when the people will be released from their captivity and return to their homeland. But standing between them and their destination are mountains, towering barricades shouting like Amalek, "This is as far as you go." Speaking through the prophet, God says, "I will make all My mountains a road" (Isa. 49:11). God promises to turn the mountains into a freeway; in other words, the mountains will be cast into the sea, leaving the path open and clear. A mountain is anything that threatens to halt or hinder our God-appointed journey. It is anything that prevents us from doing what God has commanded, or becoming what God has promised. Jesus is telling us that if we can believe, there is nothing that can keep us from doing what God has commanded us to do or becoming what God has saved us to be. And that, dear friend, is good news. An Amazing Promise: "All Things Are Possible" To the questioning father of the demon-possessed boy, Jesus said, "All things are possible to him who believes" (Mark 9:23). Whatever obstacle stands between us and the will of God can be uprooted by the command of faith. Just think of it. There is nothing, absolutely nothing, that can keep us from doing the will of God—if we believe. Behind the will of God is thrown the power of God. When God commands us to be or do something, he places at our disposal all the resources of heaven. And faith is the key that releases those resources into our situation. If I know God's will in a given circumstance, I can be assured that he stands ready to supply whatever is needed to accomplish that will. Spurgeon's Commentary - 20 -Want of faith is the great cause of failure among disciples, both as to themselves and their work for others. There may be other specific maladies in certain cases, but this is the great and main cause of all failure: “Because of your unbelief.” If there had been true faith, of the real and living kind, the disciples could have wrought any miracle, even to the moving of a mountain. Whatever faith we may have, we shall not work a miracle, for this is not the age of prodigies. Is our faith therefore limited in its sphere? Far from it. We can now by faith accomplish that which is fit and right without miracles. Our faith may be small “as a grain of mustard seed,” but if it be living and true it links us with the Omnipotent One. Still is it true, “Ye shall say unto this mountain, Remove hence to yonder place; and it shall remove.” Mountains shall move before our faith by means as sure as if they were miraculous; by means even more wonderful than if the course of nature had been changed. Comparatively speaking, the suspension of natural law is a coarse expedient; but for the Lord to work the same result without violating any of his laws is an achievement not less divine than a miracle. This is what faith obtains of the Lord at the present hour: her prayer is heard, and things impossible to herself are wrought by divine power. Spiritually and symbolically, the mountain is removed. Literally, at this hour the mountain stands, but faith finds a way round it, through it, or over it; and so in effect removes it. In the mission field, mountains of exclusiveness which shut out missionaries have been removed. In ordinary life, insurmountable difficulties are graciously dissolved. In a variety of ways, before real faith hindrances disappear, according to the word of the Lord Jesus—“Nothing shall be impossible unto you.” Littleness of faith (3640) oligopistia from oligos = little + pistis = faith. Oligopistia occurs only in Christian writings (Bauer) and in the NT only in Matthew 17:20. (cf oligopistos - Mt. 6:30; 8:26; 14:31; 16:8; Lk 12:28 always with reference to the disciples) Despite the etymology of the word, it probably does not refer so much to the littleness of their faith as to its poverty (Bonnard) What Does It Mean to Have Mustard Seed Faith? Faith is so vital to the Christian life that Scripture tells us without it, it is impossible to please God (Hebrews 11:6). And yet faith is such a powerful gift from God (Ephesians 2:8–9) that with just a tiny measure of it, the size of a mustard seed, Christ told His disciples they could move mountains. So, what does it mean to have “mustard seed faith”? We see the reference to “mustard seed faith” twice in Scripture. First, in Matthew 17:14–20, we see Christ’s disciples unable to exorcise a demon from a young boy, even though Jesus had previously given them the authority to do this very thing (Matthew 10:1). When they inquired of Jesus why they were not able to drive the demon out, the Master replied, “Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‘move from here to there’ and it will move; Nothing will be impossible for you” (Matthew 17:14–20). Next, in Luke 17:6, Jesus tells His disciples: “If you have faith as small as a mustard seed, you can say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it will obey you.” By using the uncommonly small mustard seed as an example, Jesus is speaking figuratively about the incalculable power of God when unleashed in the lives of those with true faith. We know that this statement about moving mountains and uprooting trees by faith is not to be taken literally. The key to understanding the passages is the nature of faith, which is a gift from God. The power of faith reflects the omnipotent nature of the God who bestows faith on His own. The mustard seed is one of the tiniest seeds found in the Middle East, so the conclusion is that the amount of faith needed to do great things is very small indeed. Just as in the parable of the mustard seed (Matthew 13:31–32), Jesus uses rhetorical hyperbole to make the point that little is much when it comes from God. The mustard seed in the parable grows to be a huge tree, representing the tiny beginnings of Christianity when just a few disciples began to preach and teach the gospel. Eventually, the kingdom grew to huge proportions, encompassing the entire world and spreading over centuries. So, too, does the tiniest bit of faith, when it is true faith from God, grow to immense proportions in the lives of believers and spreading out to influence all they come into contact with. One has only to read histories ILLUSTRATIONS - The Small Key that Opens the Door: A tiny key can open a massive door, granting access to something much larger and more significant than the key itself. Faith, even as small as a mustard seed, unlocks the power of God to accomplish things far beyond human ability. The Unstoppable Snowball -- A small snowball, when rolled down a snowy hill, gathers momentum and grows into something much larger than it began. Faith starts small, but as it is exercised and nurtured, it grows and can have a far greater impact than we expect. The Power of Yeast: In baking, a small amount of yeast causes an entire lump of dough to rise. Like the mustard seed, small faith can produce significant results, transforming circumstances beyond what seems possible. The Light in the Darkness: A single candle may seem insignificant in a large, dark room, but its light can push back the darkness and guide others. A small faith can make a big difference, shining in difficult times and showing the way to others. The Domino Effect: A single domino can topple another, larger domino. With the right alignment, this small push can set off a chain reaction that moves massive objects. Even a little faith, like a mustard seed, can set in motion events far greater than we can imagine, as God amplifies its impact and receives the glory. (cf Eph 3:20) The Seed that Grows Against Odds: A tiny seed falls into a crack in the pavement. Despite its size and seemingly impossible circumstances, it grows into a strong plant, even breaking through the concrete. Faith, no matter how small, can thrive and overcome impossible obstacles when rooted in God’s word and promises. The Tiny Spark that Starts a Blaze: A single matchstick can ignite a massive forest fire, even though the spark is small. Like the tiny mustard seed, even a small amount of faith has the potential to grow and accomplish great things when God is involved. (This reminds me of the old song "Go Light Your World.") These illustrations emphasize that the size of our faith isn’t as important as the object of our faith—God Himself. Even a small faith placed in a great God can achieve miraculous results. C H