Mat 17:17-25, Luk 23:15-23 | Barnes | STEP | Verse 17. Then Jesus answered and 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 the natural position. Applied to a generation , or race of men, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. He applied this probably to the Jews, and not to his real disciples. How long shall I suffer you ? That is, how long shall I bear with you? How long is it necessary to show such patience and forbearance with your unbelief and perversity? This was not an expression of impatience or complaint, so much as a proof that they were so slow to believe that he was the Messiah, notwithstanding his miracles, and that even his disciples so slowly learned to put the proper trust in him. Mark adds, ( ,) that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down, and tore him, and left him apparently dead. He adds farther, that the case had existed during 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 obstinacy of the case--seeing him dumb, wasted away, torn, and foaming--despaired of being able to cure him. They lacked the faith which was necessary; doubted whether they could cure him, and therefore could not. Jesus said to the father, "If thou canst believe, all things are possible to him that believeth." That is, this cure shall be effected if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favour. In this way, and in this only, are all things possible to believers. The man had faith, . 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," ( ). This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing.

Matthew 17:17-25

Verse 17. Then Jesus answered and 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 the natural position. Applied to a generation, or race of men, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. He applied this probably to the Jews, and not to his real disciples.

How long shall I suffer you? That is, how long shall I bear with you? How long is it necessary to show such patience and forbearance with your unbelief and perversity? This was not an expression of impatience or complaint, so much as a proof that they were so slow to believe that he was the Messiah, notwithstanding his miracles, and that even his disciples so slowly learned to put the proper trust in him.

Mark adds, (Mk 9:20-22,) that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down, and tore him, and left him apparently dead. He adds farther, that the case had existed during 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 obstinacy of the case--seeing him dumb, wasted away, torn, and foaming--despaired of being able to cure him. They lacked the faith which was necessary; doubted whether they could cure him, and therefore could not.

Jesus said to the father, Mk 9:23 "If thou canst believe, all things are possible to him that believeth." That is, this cure shall be effected if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favour. In this way, and in this only, are all things possible to believers. The man had faith, Mk 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," (Mk 9:24). This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing. Verse 18. And Jesus rebuked the devil. The word rebuke has the combined force of reproving and commanding. He reproved him for having afflicted the child, and he commanded him to come out of him. Mk 9:25 has recorded the words which he used--words implying reproof and command: "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him." And the spirit cried, and with a mighty convulsion came out, leaving him apparently dead. Jesus lifted him up by the hand, (Mark,) and gave him to his father, (Luke.) Verse 19. Then came the disciples, etc. This inquiry was made in some house to which they retired near the place where the miracle was performed, (Mark) Jesus told them, in reply, that it was because of their unbelief that they had not been able to cast him out. They were appalled by the difficulty of the case, and the obstinacy of the disease. Their faith would not have made it more easy for God to work this miracle, but such was his will; such the way in which he worked miracles, that he required faith in those who were the instruments. Verse 20. As a grain of mustard seed. Mt 13:31,32. The mustard seed was the smallest of all Seeds. It has been supposed by some, therefore, that he meant to say, if ye have the smallest or feeblest faith that is genuine, ye can do all things. The mustard seed produced the largest of all herbs. It has been supposed by others, therefore, to mean, If you have increasing, expanding, enlarged faith, growing and strengthening from small beginnings, you can perform the most difficult undertaking. There is a principle of vitality in the grain of seed, stretching forward to great results, which illustrates the nature of faith. Your faith should be like that. This is probably the true meaning.

Ye shall say unto this mountain, etc. Probably he pointed to a mountain near, to assure them, if they had such faith, they might accomplish the most difficult undertakings--things that at first would appear impossible.

(q) "unbelief" Heb 3:9 (r) "if ye have" Mt 21:21, Mk 11:23, Lk 17:6, 1Cor 13:2 Verse 21. Howbeit this kind, etc. This kind means this kind of devils; this species of possession. Where they have had long possession; where they produce such painful, and fixed, and alarming effects, they can be expelled only in connexion with prayer and fasting.

Goeth not out but by prayer and fasting. That is, in order to work miracles of this kind, to cast out devils in cases so obstinate and dreadful as this, faith of the highest kind is necessary. That faith is produced and kept vigorous only by much prayer, and by such abstinence from food as fits the mind for the highest exercises of religion, and leaves it free to hold communion with God. Verses 22,23. See also Mk 9:30-33, Lk 9:43-45. And while they abode in Galilee. Galilee, the northern part of Palestine. Mt 2:22.

The Son of man shall be betrayed, etc. To betray, means to deliver up in a treacherous manner. This was done by Judas Iscariot, called for that the traitor, Mt 26:14-16,47-50. A traitor, or betrayer, is one who makes use of confidence reposed in him for the purpose of delivering him up, who puts that confidence in him to the hands of enemies.

(s) "And while" Mt 16:21, 20:17, Mk 8:31, 9:30,31, 10:33, Lk 9:22,44 Lk 18:31, 24:6,26,46 Verse 23. And they shall kill him, and the third day he shall be raised again, See Mt 12:40. Mark and Luke add, that they understood not that saying, and it was hid from them, and they were afraid to ask him. The reasons of this may have been:

(1.) They were strongly attached to him, and were exceedingly sorry (Matthew) at any intimation that the was soon to leave them. They learned with great slowness and reluctance, therefore, that he was to be treated in this manner.

(2.) They were not willing to believe it. They knew he was the Messiah. But they supposed that he was to be a distinguished Prince, and was to restore the kingdom to Israel, Acts 1:6. But to be betrayed into the hands of his enemies, and be put to death, appeared to them to be frustrating all these expectations.

(3.) Though what he said was plain enough, yet they did not understand it; they could not see how he could be the Messiah, and yet be put to death in this manner. Nor did they understand it fully till after the resurrection. Verses 24-27. And when they were come to Capernaum. Mt 4:13.

They that received tribute. In the original this is, they who received the two drachms. The drachm was a Grecian coin, worth about 12 1/2 cents [about 7d.] of our money. This tribute, consisting of these two drachms, was not paid to the Roman government, but to the Jewish collectors, for the use of the temple service. It was permitted in the law of Moses, (see Ex 30:11-16,) that in numbering the people, half a shekel should be received of each man for the services of religion. This was in addition to the tithes paid by the whole nation, and seems to have been considered as a voluntary offering. It was devoted to the purchase of animals for the daily sacrifice; wood, flour, salt, incense, etc., for the use of the temple. Two drachms were about equal to half a shekel.

Doth not your master pay tribute? This tribute was voluntary; and they therefore asked him whether he was in the habit of paying taxes for the support of the temple. Peter replied, that it was his custom to pay all the usual taxes of the nation.

(1) "tribute money" "Didrachma, in value about 15d. Ex 38:26 Verse 25. Jesus prevented him. That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies, that though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said. Prevent here means, to go before, or precede. It does not mean, as now with us, to hinder, or obstruct. See the same use of the word in Ps 59:10, 79:8, 88:13, 119:148, 1Thes 4:15.

Of whom do the kings of the earth, etc. That is, earthly kings.

Their own brethren. Their sons; the members of the family.

Or of strangers? The word strangers does not mean foreigners, but those who were not their own sons, or members of their family. Peter replied, that tribute was collected of those out of their own family. Jesus answered, then are the children, or sons of the kings, free; i.e., taxes are not required of them. The meaning of this may be thus expressed: "Kings do not tax their own sons. This tribute money is taken up for the temple-service; i.e., the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute."

Luke 23:15-23

Verse 15. Nothing worthy of death is done unto him. Deserving of death. The charges are not proved against him. They had had every opportunity of proving them, first before Pilate and then before Herod, unjustly subjecting him to trial before two men in succession, and thus giving them a double opportunity of condemning him, and yet, after all, he was declared by both to be innocent. There could be no better evidence that he was innocent. Verse 16. I will therefore chastise him. The word chastise here means to scourge or to whip. This was usually done before capital punishment, to increase the sufferings of the man condemned. It is not easy to see the reason why, if Pilate supposed Jesus to be innocent, he should propose publicly to scourge him. It was as really unjust to do that as it was to crucify him. But probably he expected by this to conciliate the minds of his accusers; to show them that he was willing to gratify them if it could be done with propriety; and perhaps he expected that by seeing him whipped and disgraced, and condemned to ridicule, to contempt, and to suffering, they would be satisfied. It is farther remarked that among the Romans it was competent for a magistrate to inflict a slight punishment on a man when a charge of gross offence was not fully made out, or where there was not sufficient testimony to substantiate the precise charge alleged. All this shows,

1st. the palpable injustice of our Lord's condemnation;

2nd. the persevering malice and obstinacy of the Jews; and,

3rd. the want of firmness in Pilate. He should have released him at once; but the love of popularity led him to the murder of the Son of God. Man should do his duty in all situations; and he that, like Pilate, seeks only for public favour and popularity, will assuredly be led into crime.

(s) "chastise" Is 53:5 Verse 17. Mt 27:15 Verses 18-23. Mt 27:20, also Mt 27:21-23 Verse 19.

(t) "for murder" Acts 3:14 Verses 23-25. Mt 27:26

(u) "were instant" Ps 22:12, Lk 23:5