Matthew 17:10-21 “How to Live in a Faithless Generation”

Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 09 Dec 2012

Translation

17:10 Then His disciples asked Him saying, “Why then are the scribes saying that it is necessary for Elijah to come first?”

17:11 And in answer, Jesus said to them, “Elijah does come first, and will restore all things,

17:12 yet I’m telling you that Elijah already came and they did not recognize him.
Instead, they did to him whatever they wished.
The Son of Man is also about to suffer in this way under them.”

17:13 Then the disciples put it together that it was concerning John the Baptizer that He spoke to them.

17:14 Now as they came toward the crowd, a man approached Him, kneeling before Him
17:15 and saying, “Lord, have mercy on my son, because he is lunatic and is suffering terribly,

for often He falls into the fire and often into the water,

17:16 so I brought him to your disciples, yet they did not have power to heal him.”

17:17 Then, in response, Jesus said, “O faithless and wayward generation,
how long will I be with y’all? How long will I hold y’all up?
Continue bringing him to me here.”

17:18 And Jesus reprimanded it,
and the demon went out from him, and the boy was healed from that very hour.

17:19 Then the disciples approached Jesus privately saying,
“For what reason did we not have the power to cast it out?”

17:20 And Jesus said to them, “It’s because of y’all’s faithlessness,
for really, I’m telling y’all, if you have faith like a mustard seed,

you will say to that mountain, ‘Move from here to there,’ and it will move,

and nothing will be unempowered for you!

17:21 but this kind doesn’t go out except with a prayer and a fast.”

Introduction

Well, from the heavenly glory of Jesus Christ in His Transfiguration on which we meditated last time we were together, we descend to the pain and confusion of the groaning, sin-sick earth below.

 

The great renaissance artist Raphael captured these extremes in his painting entitled “The Transfiguration” – his last work before he died in April of 1516. In this oil-on-wood painting, Jesus is depicted at the top with lots of light and joy and simplicity, while at the bottom of the stylized mountain are the apostles in confusion over what to do with the demon-possessed boy that has been brought to them, while the scribes chide them for believing in a false messiah, and the poor boy’s father is standing in the middle of it all looking dazed and hopeless, uncertain of what to do next.

 

This is the world we live in. Actually, we as Christians are walking in both worlds, having had a taste of the glory of heaven in what we know about Jesus, and yet living in a fallen world where there is fear and unbelief and suffering all around us. How do we navigate this? How do we live in a “faithless and perverse generation”? What do we do when we see some of that faithlessness and perverseness in our own selves? Let us look at what Jesus taught and at the examples He offers us in the Gospel of Matthew:

Exposition

After having just seen the prophet Elijah on the mountain with Jesus, Peter, James, and John are reminded of Malachi’s prophecy that Elijah would come before the Messiah:

17:10 Then His disciples asked Him saying, “Why then are the scribes saying that it is necessary for Elijah to come first?”

Και επηρωτησαν αυτον ‘οι μαθηται αυτου[1] λεγοντες τι' ουν ‘οι γραμματεις λεγουσιν ‘οτι Ηλιαν δει ελθειν πρωτον;

 

17:11 And in answer, Jesus said to them, “Elijah does come first, and will restore all things,

‘Ο δε [Ιησους[2]] αποκριθεις ειπεν αυτοις[3] Ηλιας μεν ερχεται πρωτον2 και αποκαταστησει παντα

 

17:12 yet I’m telling you that Elijah already came, and they did not recognize him. Instead, they did to him whatever they wished [listedKJV/pleasedESV]. The Son of Man is also about to suffer in this way under them.”

λεγω δε ‘υμιν ‘οτι Ηλιας ηδη ηλθεν και ουκ επεγνωσαν αυτον αλλα εποιησαν εν[8] αυτω ‘οσα ηθελησαν, ‘ουτως και ‘ο ‘υιος του ανθρωπου μελλει πασχειν ‘υπ’ αυτων

17:13 Then the disciples put it together that it was concerning John the Baptizer that He spoke to them.

Τοτε συνηκαν ‘οι μαθηται ‘οτι περι Ιωαννου του βαπτιστου ειπεν αυτοις.

 

17:14 Now as they came toward the crowd, a man approached Him, kneeling before Him

Και ελθοντων [αυτων[13]] προς τον οχλον προσηλθεν αυτω ανθρωπος γονυπετων[14] αυτον

 

17:15 and saying, “Lord, have mercy on my son, because he is lunatic and is suffering terribly, for often He falls into the fire and often into the water,

και λεγων Κυριε ελεησον μου τον ‘υιον ‘οτι σεληνιαζεται και κακως πασχει[16] πολλακις γαρ πιπτει εις το πυρ και πολλακις[17] εις το ‘υδωρ

 

17:16 so I brought him to your disciples, yet they did not have power to heal him.”

και προσηνεγκα αυτον τοις μαθηταις σου και ουκ ηδυνηθησαν αυτον[18] θεραπευσαι

 

17:17 Then, in response, Jesus said, “O faithless and wayward generation, how long will I be with y’all? How long will I hold y’all up? Continue bringing him to me here.”

Αποκριθεις δε ‘ο Ιησους ειπεν Ω γενεα απιστος και διεστραμμενη, ‘εως ποτε εσομαι μεθ’ ‘υμων, ‘εως ποτε ανεξομαι ‘υμων; Φερετε μοι αυτον ‘ωδε.

 

17:18 And Jesus reprimanded it, and the demon went out from him, and the boy was healed from that very hour.

Και επετιμησεν αυτω ο Ιησους και εξηλθεν απ’ αυτου το δαιμονιον και εθεραπευθη ‘ο παις απο της ‘ωρας εκεινης.

 

17:19 Then the disciples approached Jesus privately saying, “For what reason did we not have the power to cast it out?”

Τοτε προσελθοντες ‘οι μαθηται τω Ιησου κατ’ ιδιαν ειπον Δια τι' ‘ημεις ουκ ηδυνηθημεν εκβαλειν αυτο;

 

17:20 And Jesus said to them, “It’s because of y’all’s faithlessness, for really, I’m telling y’all, if you have faith like a mustard seed, you will say to that mountain, ‘Move from here to there,’ and it will move, and nothing will be unempowered for you!

‘Ο δε λεγει[26] [Ιησους[27]] αυτοις δια την απιστιαν[28] ‘υμων, αμην γαρ λεγω ‘υμιν εαν εχητε[29] πιστιν ‘ως κοκκον σιναπεως ερειτε τω ορει τουτω μεταβηθι εντευθεν[30] εκει και μεταβησεται και ουδεν αδυνατησει ‘υμιν,

 

17:21 but this kind doesn’t go out except with a prayer and a fast.”

τουτο δε το γενος ουκ εκπορευεται ει μη εν προσευχη και νηστεια.[33]

Conclusion

There are a lot of lessons to be learned from this passage in how to live as followers of the glorious Christ in the midst of a fallen world; let me review three of them: Endure, Entreat, and Expect:

  1. ENDURE suffering for the glory of God.
    1. Not that we should bring needless suffering upon ourselves, just don’t expect perpetual comfort.
    2. Godly people throughout the Bible suffered: John the Baptizer suffered, Jesus suffered, the Apostles suffered. It is just a part of following Christ and dying to yourself.
    3. Sometimes God allows us to suffer in order to draw us closer to him. As Matthew Henry put it, “Sometimes He keeps the cistern empty that He may bring us to Himself, the Fountain.”
    4. We can bear any suffering with the knowledge that our Lord is near, that Jesus suffered all of God’s wrath for us, and that we will enjoy eternal life without suffering when our earthly mission is accomplished.
  2. ENTREAT - Take your problems to Jesus.
    1. The disciples took their theological puzzle about Elijah to Jesus. Likewise if you ever find it hard to figure out a Bible passage, pray for God to open your understanding and patiently wait for Him to lead you into all truth.
    2. The dad took his sick son to Jesus. Likewise we should pray to God concerning our health problems – and also bring the needs of our children (and our parents) before the Lord in prayer to see what He will do. Jesus loves to answer prayer!
    3. And, by the way, fasting from time to time is a good discipline to help us “put an edge” on our prayers. (Matthew Henry’s Commentary on the Whole Bible, p.1072c)
  3. EXPECT - Trust Jesus to bring Transformation
    1. Realize, O Christian, that the problem is not God, it is your own lack of faith. Are you having a bad day? It is because of your lack of faith! Do you have needs? It is because of your lack of faith! Please understand, I’m not saying that you’ll one day become a Super-christian that can command Little Debbie cakes to fall from the sky whenever you want a snack, but as you mature in faith, you will see more and more how your own faithless attitudes turn good days into bad days, and you will be quicker to take things to the Lord in prayer, and you’ll know what to pray for.
    2. “[T]he first foundation of faith is to embrace the infinite power of God… so that we are firmly convinced that our praying will not be in vain… [I]t is not the Lord’s fault if a great abundance of blessings does not flow from Him to us, but it must be imputed to the narrowness of our faith, that it only comes drop by drop – sometimes, indeed we do not feel even a drop, because unbelief blocks up our hearts… Now, nowhere is there a perfect faith, and therefore it follows that we are partly unbelievers. Yet in His kindness God pardons us and reckons us as believers in account of our small portion of faith… God will never fail us so long as we open the gate to His grace.” ~Calvin
    3. What is the “mountain” that you see needs to be moved? Maybe it’s not a mountain, maybe it’s something else, but if it would truly bring glory to God, then trust God to bring transformation in that area and act with expectation!

 

Twenty-five years ago, after reading this same passage of scripture, I wrote a prayer in my journal that I would like to use as a closing prayer now. Let us pray: “Lord… let me have the attitude toward You that the dad had who fell on his knees and said, ‘Have mercy!’ You are so awesome that I must be utterly humble before you, and I don’t deserve anything good, so when I ask, I am truly asking for You mercy! And, Lord, give me a strong faith so that by your power, nothing will be impossible. As You work through me, give me, by Your mercy and grace, the faith to change the world!”[34]



[1] This word is omitted in Critical editions, but is found in the Majority of Greek manuscripts, including B, C, D, and f13, and thus is in the Byzantine (Byz.) and Textus Receptus (T.R.) editions of the Greek New Testament (GNT). The context strongly enough implies it, so its absence does not change the meaning.

[2] Although these words are in the majority of Greek manuscripts (and in the Byz. and T.R. editions of the GNT), there are a number of manuscripts (א, B, D, L, W, Z, f1, and majority of early Latin translations) which do not include these words, but rather imply them, not changing the meaning, and thus is the reading of the Critical editions of the GNT (Substitute Θ for L on “prwton”).

[3] Although the majority of Greek manuscripts contain this word, the Critical editions do not include it. Nestle-Aland gives no explanation for this. Once again, it is implied in the context, so the meaning is not changed.

[4] Matthew 12:13 Then He said to the man, “Start stretching out your hand,” and He stretched it out, and it was restored – as healthy as the other! (NAW)

[5] 2 Samuel 9:7 And David said to him, Fear not, for I will surely deal mercifully with thee for the sake of Jonathan thy father, and I will restore to thee all the land of Saul the father of thy father; and thou shalt eat bread at my table continually. (cf. Gen. 40:21)

[6] Jer. 16:15 but, The Lord lives, who brought up the house of Israel from the land of the north, and from all countries whither they were thrust out: and I will restore them to their own land, which I gave to their fathers. (cf. Ezk. 17:23)

[7] Chrysostom argued that the actual Elijah will come before Jesus’ second coming. Intriguing.

[8] This word is in the Majority, Byz., T.R., and Critical editions of the GNT, but there are a few ancient manuscripts in which it is not found (א, D, W, f13). The omission doesn’t change the meaning because dative case of “him” implies the preposition “in” already.

[9] John 1:21-23 They asked him, "What then? Are you Elijah?" And he *said, "I am not." "Are you the Prophet?" And he answered, "No." Then they said to him, "Who are you, so that we may give an answer to those who sent us? What do you say about yourself?" He said, "I am A VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE STRAIGHT THE WAY OF THE LORD,' as Isaiah the prophet said." (NASB)

[10] Matt. 11:13-14 For all the prophets and the law prophesied up until John, and if y’all are willing to accept [this], he is Elijah, the one who was about to come. (NAW)

[11] Luke 1:13-17 But the angel said to him, “Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John… And he will turn many of the sons of Israel back to the Lord their God. It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” (NASB)

[12] Mark’s parallel passage (9:12)reads, “it is written of the Son of Man, that He should suffer many things and be rejected as a nobody (εξουδενηθη).”

[13] Although this word is in the Majority of manuscripts (and in the Byz. and T.R. editions), it is not found in the Critical editions due to its nonpresence in א, B, D, f1, f13, and the early Latin versions.

[14] This word, a compound of “knee” and fall/piptw only appears three other places in the Bible – all in the Gospels (Matt. 27:29; Mark 1:40; 10:17). The wording concerning the leper’s approach to Jesus in Mk. 1:40 is almost identical to this.

[15] Present Participles for “kneeling9” and “saying” modifying the Aorist Indicative “he approached.”

[16] א, B, L, Z, and Θ apparently read εχει (“he has”), but curiously, the Critical editions have decided the follow the Majority text here.

[17] A few manuscripts (D, Θ, f1 – and a few ancient translations into Middle Egyptian and Italian) read ενιοτε “sometimes,” which doesn’t occur in the Bible and appears to be obviously spurious.

[18] This may also be intentional emphatic placement of a pronoun, as if to say, “Your disciples were able to heal some people that came to them, but they weren’t able to cure him.”

[19] Deut. 32:5 “They have sinned, not pleasing him… a froward and perverse generation.” (Brenton)

[20] Num. 15:39 And it shall be on your fringes, and ye shall look on them, and ye shall remember all the commands of the Lord, and do them: and ye shall not turn back after your imaginations… (Brenton)
Num. 32:7And why do ye pervert the minds of the children of Israel, that they should not cross over into the land, which the Lord gives them? (Brenton) (Re the Reubenite tribe’s desire to settle on the east side of the Jordan before crossing into the Promised Land.)
1Kings 18:17-18 And it came to pass when [Ahab] saw [Elijah], that [Ahab] said to [Elijah], Art thou he that perverts Israel? And [Elijah] said, I do not pervert Israel; but it is thou and thy father's house, in that ye forsake the Lord your God, and thou hast gone after Baalim. (Brenton)
Ezekiel 13:22 Because ye have perverted the heart of the righteous, whereas I perverted him not, and that in order to strengthen the hands of the wicked, that he should not at all turn from his evil way and live: (Brenton)
Acts 13:8 But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith. (NASB)

[21] Genesis 45:1 And Joseph could not refrain himself… he made himself known to his brethren. (Brenton)
Isaiah 46:4 I am he; and until ye shall have grown old, I am he: I bear you, I have made, and I will relieve, I will take up and save you. (Brenton)

[22] Job 6:11 For what is my strength, that I continue? what is my time, that my soul endures? (Brenton)
1 Corinthians 4:12 and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; (NASB)
2 Thess. 1:4 …perseverance and faith in the midst of all your persecutions and afflictions which you endure. (NASB)

[23] Isaiah 1:13 Though ye bring fine flour, it is vain; incense is an abomination to me; I cannot bear your new moons, and your sabbaths, and the great day; (Brenton)
Acts 18:14 But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrong or of vicious crime, O Jews, it would be reasonable for me to put up with you; (NASB)
2 Cor. 11:1 I wish that you would bear with me in a little foolishness; but indeed you are bearing with me. (NASB)
2 Corinthians 11:19 For you, being so wise, tolerate the foolish gladly. (NASB)
Ephesians 4:2 with all humility and gentleness, with patience, showing tolerance for one another in love, (NASB)
Colossians 3:13 bearing with one another, and forgiving each other... (NASB)
2 Timothy 4:3 For the time will come when they will not endure sound doctrine… (NASB)
Hebrews 13:22 But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly. (NASB)

[24] Hendricksen expressed it best of them all to me by saying, “He was evidently deeply dissatisfied with his contemporaries: with the father, who lacked sufficient faith in Christ’s healing power (Mark 9:22-24); with the scribes, who, instead of showing any pity, were in all probability gloating over the disciples’ impotence (Mark 9:14); with the crowd in general, which is pictured in the Gospels as being generally far more concerned about itself than about others (John 6:26); and, last but not least, with the nine disciples , because of their failure to exercise their faith by putting their whole heart into persevering prayer (Mark 9:29). To a greater or lesser extend all were faithless, lacking in the exercise of true, warm, enduring faith, a faith operating effectively.” Most of this is conjecture, however likely it may be.

[25] 1 John 3:8b …Into this [situation of sin] the son of God was revealed in order that He might destroy the works of the devil.

[26] The Byz. and T.R. follow the majority of Greek manuscripts by rendering this word in the Aorist (Past) tense; above is the reading of the Critical editions which follow א, B, D, Θ, f1, f13, and several pre-Vulgate Latin translations.

[27] In the Byz, and T.R. editions, but not the Critical editions, because not found in א, B, D, Θ, or f13.

[28] I went with the Majority reading, agreeing with the Byz. and T.R. editions (and Vulgate and other Latin versions), but several ancient Greek manuscripts (א, B, Θ, f1, f13 – also attested by Origen) read the less-severe ολιγοπιστιαν “little-faith,” and the Critical editions follow that.

[29] The Greek grammar of the sentence (ean + subjunctive protasis) indicates a genuine “if” where the disciples might fall either way in having even that modicum of faith.

[30] This is the reading of the Byz, Maj, and T.R. Critical editions have shortened forms of this word and the previous one (no difference in meaning, just alternate spellings - μεταβα ενθεν), following the Sinaiticus, Vaticanus, and family 1 of minuscule, with partial support from D, Θ, and f13 which contain one of the two words in shortened form.

[31] Isaiah 40:3-5 A voice is calling, "Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God. "Let every valley be lifted up, And every mountain and hill be made low; And let the rough ground become a plain, And the rugged terrain a broad valley; Then the glory of the LORD will be revealed, And all flesh will see it together; For the mouth of the LORD has spoken." (NASB)

[32] I have run across this story on a couple of different occasions, but I’m sorry, I cannot remember its source. I suspect it is in the writings of some early church fathers.

[33] Three out of the thousands of ancient Greek manuscripts (Sinaiticus, Vaticanus, and Koridethi) omit this verse, so the Critical editions of the GNT also omit this verse, but it is in the Byz, Maj., and T.R. editions and is attested by Origen, Hilary, Basil, Ambrose, Chrysostom, Augustine and the Diatessaron, as well as in the majority of Old Latin and Vulgate translations, and in some (although not all) ancient Egyptian, Syriac, Ethiopic, Georgian, Armenian versions.

[34] Dated October 24, 1987.