St Matthew Chapter XVII : Verses 14-22
Contents
- Matt. xvii. 14-22. Douay-Rheims text & Latin text (Vulgate).
- Notes on the text.
- Additional Notes: On prayer and fasting.
Matt. xvii. 14-22
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| Healing the possessed boy. J-J Tissot. Brooklyn Museum. |
Et cum venisset ad turbam, accessit ad eum homo genibus provolutus ante eum, dicens : Domine, miserere filio meo, quia lunaticus est, et male patitur : nam sæpe cadit in ignem, et crebro in aquam.
15 And I brought him to thy disciples, and they could not cure him.
Et obtuli eum discipulis tuis, et non potuerunt curare eum.
16 Then Jesus answered and said: O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? bring him hither to me.
Respondens autem Jesus, ait : O generatio incredula, et perversa, quousque ero vobiscum? usquequo patiar vos? Afferte huc illum ad me.
17 And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour.
Et increpavit illum Jesus, et exiit ab eo dæmonium, et curatus est puer ex illa hora.
18 Then came the disciples to Jesus secretly, and said: Why could not we cast him out?
Tunc accesserunt discipuli ad Jesum secreto, et dixerunt : Quare nos non potuimus ejicere illum?
19 Jesus said to them: Because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain, Remove from hence hither, and it shall remove; and nothing shall be impossible to you.
Dixit illis Jesus : Propter incredulitatem vestram. Amen quippe dico vobis, si habueritis fidem sicut granum sinapis, dicetis monti huic : Transi hinc illuc, et transibit, et nihil impossibile erit vobis.
20 But this kind is not cast out but by prayer and fasting.
Hoc autem genus non ejicitur nisi per orationem et jejunium.
21 And when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men:
Conversantibus autem eis in Galilæa, dixit illis Jesus : Filius hominis tradendus est in manus hominum :
22 And they shall kill him, and the third day he shall rise again. And they were troubled exceedingly.
et occident eum, et tertia die resurget. Et contristati sunt vehementer.
Notes
14. when he was come to the multitude. This was on the morning of the day following (St Luke). This seems to indicate that the Transfiguration took place during the night. St Mark explains why the multitude had gathered together. And coming to his disciples, he saw a great multitude about them, and the scribes disputing with them. And presently all the people seeing Jesus, was astonished and struck with fear ; and running to him, they saluted him.
The Scribes hoped to overcome the disciples, now that Jesus was absent. Probably they denied that the apostles could work miracles, even as they denied that Christ had that power.
The terror of the multitude on seeing Jesus might arise from several causes.
(а) They did not expect to see Him appear so opportunely.
(b) Something of the glory of the Transfiguration may still have shone on His face, as the face of Moses shone when he came down from Mount Sinai.
there came to him a man. From the parallel passages we learn further that-
(a) The man was among the crowd.
(b) He cried out to our Lord.
(c) He brought his only son, having a dumb spirit and begged Jesus to look upon his afflicted child.
(d) Our Lord inquired : What do you question about among you ? (St Mark).
he is a lunatic. The father connected the boy’s convulsions with the changes of the moon.
suffereth much. The other Synoptists give more details ; And lo, a spirit seizeth him, and he suddenly crieth out, and he throweth him down, and teareth him so that he foameth, ayid bruising him, he hardly departeth from him (St Luke). St Mark adds that he ... . gnasheth with the teeth, and pineth away. These are the ordinary symptoms of epilepsy, which the demon probably aggravated, since the boy was possessed by a dumb spirit. St Luke tells us he suddenly crieth out (ix. 39), whence we may conclude the boy could not utter articulate sounds.
15. to thy disciples. The man had evidently heard of miracles worked by the apostles.
they could not cure him. He attributes the failure to want of power, not to lack of good-will. The apostles had tried to cast out the devil, but had failed signally. All the Synoptists note their failure.
16. O unhelieving and perverse, etc. A rebuke to the Jewish nation in general, “Per unum hominem, Judæos arguit infidelitatis” (St Bede); a rebuke both to the father of the child and to the nine apostles.
how long shall I he with you ? To bear with and to teach you.
Bring him hither to me. The father obeyed, but as the child was being brought the devil threw him down and tore him (St Luke), and the lunatic rolled about foaming (St Mark). The devils often troubled their victims thus when in the presence of Jesus.
St Mark relates more fully the conversation between Christ and the afflicted father. And he asked his father : How long time is it since this hath happened unto him ? But he said: From his infancy : And oftentimes hath he cast him into the fire and into waters, to destroy him. But if thou canst do anything, help us, having compassion on us. And Jesus saith to him: If thou canst believe, all things are possible to him that believeth. And immediately the father of the boy crying out, with tears said: I do believe, Lord; help my unbelief (ix. 20-23).
Our Lord’s question had for object to —
(a) Shew His compassion.
(b) Elicit faith.
(c) Call attention to the gravity of the boy’s condition.
17. Jesus rebuked him. Cf. When Jesus saw the multitude running together, he threatened the unclean spirit, saying to him : deaf and dumb spirit, I command thee, go out of him : and enter not any more into him (St Mark).
the devil went out. Cf. And crying out, and greatly tearing him, he went out of him, and he became as dead, so that many said : He is dead (Ibid.). The devil shewed his impotent rage at being forced to relinquish his prey ; and since Jesus forbade the devil to enter any more, the child was preserved from future possession by this same spirit.
the child was cured. Jesus then restored him to the father. In all the cases of healing, as in that of raising from the dead an only child, Jesus restored the child to the parents. This is an example of a cure obtained by the intercession of the parent, and it is a double miracle of casting out a devil and of healing. St Mark relates that Jesus taking him by the hand, lifted him up, and he arose.
Examples of miracles worked for an only child
(а) The raising of the widow’s son.
(b) The raising of the daughter of Jairus.
(c) The cure of the lunatic boy.
18. came the disciples to Jesus secretly. They waited till Jesus was come into the house (St Mark). Naturally they felt the humiliation of having failed to cast out the evil spirit, especially as their failure was witnessed by the Scribes, yet they knew not to what it was to be attributed, since hitherto the devils had been subject to them. Only nine of the apostles asked this question.
19. if you have faith as, etc. This passage is peculiar to St Matthew’s gospel. By this, commentators understand that the smallest amount of real faith would suffice to obtain a miracle from God, just as a spark can set fire to a vast forest.
to this mountain. Evidently our Lord pointed to the mountain of the Transfiguration. On these words St John Chrysostom writes : “Now, if you say, ‘ Where did they remove a mountain ? ’ I would make this answer, that they did far greater things, having raised up innumerable dead. For it is not at all the same thing to remove a mountain and to remove death from a body. And certain saints after them, far inferior to them, are said actually to have removed mountains when necessity called for it. Whereby we see that these also would have done the same, had it been necessary ” (Hom., lvii. 4).
Note — Verse 20 is missing in some MSS., but it is found in a sufficient number to authorize us in retaining it. The words occur in St Mark ix. 28 with the same restriction.
20. this kind. Particular kind of demon. As there are angels of different degrees of power and glory, so there are some demons who surpass their companions in wickedness, strength, and intelligence.
prayer and fasting. Fasting was required to add intensity to prayer, and Origen says it should be practised both by the one possessed and by the exorcist. “ The demoniac living luxuriously cannot be delivered from such madness” (St Jn. Chrysostom). The exorcist should fast that he may first conquer his own inordinate passions before attacking God’s enemies, the devils. Prayer and fasting predispose man to receive graces from God.
21. when they abode together. (Lat. “ conversantibus.’’) The Greek verb signifies literally “going to and fro” (ἀναστρεφομέυων). As Jesus was on His last journey to Jerusalem, He had no settled abode, but it seems probable that He travelled along unfrequented roads, so as to be alone with His disciples, and thus have leisure to instruct them. Cf. And departing from thence they passed through Galilee., and he would not that any man should know it (St Mark). This was the last year of their training ; and as the time of the Passion drew near, Jesus frequently instructed His apostles privately.
The son of man, etc. This is the second solemn prediction of the Passion, and the parallel passage explains why our Lord spoke of His Passion thus; And all were astonished at the mighty power of God: hut while all wondered at all the things he did, he said to his disciples : Lay you up in your hearts these words, for it shall come to pass that the son of man shall he delivered into the hands of men (St Luke). There is a strange contrast here. While the multitude are full of vain dreams of a reign of temporal greatness, Jesus continually reiterates to His apostles His statements concerning His Passion. Note the expression — Christ the Son of man betrayed into the hands of men.
betrayed into the hands of men. This was an expression signifying some great misfortune ; thus David chose the pestilence, saying it is better for me to fall into the hands of the Lord, for his mercies are many, than into the hands of men (1 Par. xxi. 13).
“ He was delivered up by His Father, who gave Him over to their power. He delivered up Himself voluntarily. He was betrayed into the hands of men by Judas, who handed Him over to the Scribes and chief priests ; these delivered Him to Pilate, and Pilate to the soldiers” (MacEvilly, Commentary). This is the first mention of the betrayal.
22. they shall kill him. Notice the continual repetition of this prediction. He wished to prepare them gradually for His death.
he shall rise again. Christ’s Resurrection is here very clearly stated, yet the disciples still “ understood not the word.” St Mark gives the time — he shall rise again the third day.
were troubled exceedingly. All the Synoptists relate the effect of Christ’s words on His disciples : —
(a) They were troubled exceedingly (St Matt.).
(b) They understood not the word (St Mark, St Luke).
(c) They were afraid to ask him (St Mark, St Luke).
St Luke adds, it was hid from them so that they perceived it not (ix. 45)
These words shew the mental state of the disciples. The meaning was like a hidden thing which they could not find. St Peter, however, does not again reject the idea with impetuosity. It was their false preconceptions about the Messias which prevented them from grasping our Lord’s meaning.
This made them afraid to ask him, lest they should hear the worst — doubt left room for a certain hope.
Additional Notes
On prayer and fasting. The utility of fasting as a preparation for spiritual graces is shewn by the following examples ; —
(a) It was when St Peter was “ praying and fasting ” that a vision was granted to him.
“ Peter went up to the higher parts of the house to pray, about the sixth hour. And being hungry, he was desirous to taste somewhat. And as they were preparing, there came upon him an ecstasy of mind ” (Acts X. 9, 10).
(b) It was while “ ministering to the Lord and fasting ” that the Holy Ghost enlightened the apostles regarding the mission of Saul and Barnabas.
“And as they were ministering to the Lord, and fasting, the Holy Ghost said to them : Separate me Saul and Barnabas, for the work whereunto I have taken them. Then they, fasting and praying, and imposing their hands upon them, sent them away ” (Acts xiii. 2, 3).
(c) St Paul speaks of himself as frequently praying and fasting :
“In much watchings, in hunger and thirst, in fastings often” (2 Cor. xi. 27), and these penitential works rendered his mission more fruitful.
Many examples of fasting might be cited from the Old Testament, e.g. Moses, Elias, David, etc. Maldonatus says :
“ Faith expels the enemy by believing, prayer by petitioning, fasting by tormenting and starving him: as an enemy is driven out of a fortress, not only by force, but by starving him.”
The doctrine here formulated by our Lord concerning “prayer and fasting” is not contradictory to the answer He made concerning fasting, when questioned by the Pharisees as to why the disciples did not fast. “ Why do the disciples of John and of the Pharisees fast ; but thy disciples do not fast ? ” (St Mark ii. 18). His answer in that case, “ as long as they have the bridegroom with them, they cannot fast,” referred to fasting of supererogation, which was unseasonable while He was with them. We know that both Jesus and His disciples observed the fasts imposed by the law of Moses, since He fulfilled the Law to an iota, but He did not observe the extra fasts prescribed by the Pharisees, nor imitate the rigorous abstinence of St John the Baptist.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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