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Commentary on Luke 9 verses 37–42
This passage of story in Matthew and Mark follows immediately upon that of Christ's transfiguration, and his discourse with his disciples after it; but here it is said to be on the next day, as they were coming down from the hill, which confirms the conjecture that Christ was transfigured in the night, and, it should seem, though they did not make tabernacles as Peter proposed, yet they found some shelter to repose themselves in all night, for it was not till next day that they came down from the hill, and then he found things in some disorder among his disciples, though not so bad as Moses did when he came down from the mount. When wise and good men are in their beloved retirements, they would do well to consider whether they are not wanted in their public stations.
In this narrative here, observe, 1. How forward the people were to receive Christ at his return to them. Though he had been but a little while absent, much people met him, as, at other times, much people followed him; for so it was foretold concerning him, that to him should the gathering of the people be. 2. How importunate the father of the lunatic child was with Christ for help for him (Luk 9:38): I beseech thee, look upon my son; this is his request, and it is a very modest one; one compassionate look from Christ is enough to set every thing to rights. Let us bring ourselves and our children to Christ, to be looked upon. His plea is, He is my only child. They that have many children may balance their affliction in one with their comfort in the rest; yet, if it be an only child that is a grief, the affliction in that may be balanced with the love of God in giving his only-begotten Son for us. 3. How deplorable the case of the child was, Luk 9:39. He was under the power of an evil spirit, that took him; and diseases of that nature are more frightful than such as arise merely from natural causes: when the fit seized him without any warning given, he suddenly cried out, and many a time his shrieks had pierced the heart of his tender father. This malicious spirit tore him, and bruised him, and departed not from him but with great difficulty, and a deadly gripe at parting. O the afflictions of the afflicted in this world! And what mischief doth Satan do where he gets possession! But happy they that have access to Christ! 4. How defective the disciples were in their faith. Though Christ had given them power over unclean spirits, yet they could not cast out this evil spirit, Luk 9:40. Either they distrusted the power they were to fetch in strength fRom. or the commission given to them, or they did not exert themselves in prayer as they ought; for this Christ reproved them. O faithless and perverse generation. Dr. Clarke understands this as spoken to his disciples: "Will ye be yet so faithless and full of distrust that ye cannot execute the commission I have given you?" 5. How effectual the cure was, which Christ wrought upon this child, Luk 9:42. Christ can do that for us which his disciples cannot: Jesus rebuked the unclean spirit then when he raged most. The devil threw the child down, and tore him, distorted him, as if he would have pulled him to pieces. But one word from Christ healed the child, and made good the damage the devil had done him. And it is here added that he delivered him again to his father. Note, When our children are recovered from sickness, we must receive them as delivered to us again, receive them as life from the dead, and as when we first received them. It is comfortable to receive them from the hand of Christ, to see him delivering them to us again: "Here, take this child, and be thankful; take it, and bring it up for me, for thou hast it again from me. Take it, and do not set thy heart too much upon it." With such cautions as these, parents should receive their children from Christ's hands, and then with comfort put them again into his hands.
(non occ.) It seems indeed to me that this was a wise man. For he said not to the Saviour, "Do this or that," but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to show that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is mine only child. As if to say, There is none other I can expect to be the consolation of my old age. He next enters into the sufferings, that he may move his Hearer to compassion, saying, And, lo, the spirit taketh him. He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought thy disciples to cast him out: and they could not. As if he said, Think not that I have come lightly unto Thee. Marvellous is Thy greatness! I did not intrude upon Thy presence at once, but went first to Thy disciples. Because they failed to work the cure, I am now compelled to approach Thee. Our Lord therefore does not blame him, but the faithless generation; for it follows, And Jesus answering said, O faithless and perverse generation.
He might indeed have healed him by His simple command, but He makes his sufferings public, bringing the weak in faith to the sight of things present. Then the devil, when he perceived our Lord, rends and dashes the child clown; as it follows, And as he was yet a coming, the devil threw him down, and tare him; that so first the sufferings should be made manifest, then the remedy be applied.
(Hom. 57. in Matt.) But that this man was much weakened in faith, the writings of the Gospel show us in several places. In that place where he says, Help thou my unbelief; (Mark 9:21, 23.) and, If thou canst. And in that where Christ said, All things are possible to him that believeth, &c.
(ubi sup.) Hence it seems to me more correct to account the father of the demoniac unbelieving, because he also casts reproach upon the holy Apostles, saying that they could not subdue the evil spirits. But it were better to have sought favour from God by honouring Him, for He has respect to them that fear Him. But he who says that those are weak with respect to their power over evil spirits, who have obtained that power from Christ, calumniates rather the grace than those who are adorned with that grace in whom Christ works. Christ is therefore offended with the accusation of the saints, to whom was entrusted the word of holy preaching. Wherefore the Lord rebukes him and those like-minded with him, saying, O faithless and perverse generation. As if He said, Because of your unbelief the grace has not received its accomplishment.
(Hom. 57. in Matt.) Now He does not direct His words to him alone, but to all the Jews, lest He should cause him to doubt. For it must have been that many were offended.
(ubi sup.) Hereby also He shows that His departure was desired by Him, not because the suffering of the cross was grievous, but rather their conversation.
(ubi sup.) The Lord however does this not for display, but for the father's sake, that upon seeing the devil disturbed at the mere summons, he might thus at least be led to the belief of the future miracles; of which it follows, And Jesus rebuked the unclean spirit, and healed the child, and delivered him again unto his father.
The father of the demoniac was rude and not courteous. He did not simply ask for the healing of the child, and in so doing crown the healer with praises. On the contrary, he spoke disrespectfully of the disciples and found fault with the grace given them. "I brought him," he says, "to your disciples, and they could not cast it out." It was owing to your lack of faith that the grace did not help. Do you not understand that you were the cause that the child was not delivered from his severe illness?
And I asked your disciples to cast him out, and they could not. In this saying he secretly accuses the apostles, for the impossibility of healing is sometimes attributed not to the weakness of the healers, but to the faith of those who are to be healed, the Lord saying: "Let it be done to you according to your faith."
Certain places accord with certain events. On the Mount our Lord prays, is transfigured, reveals the secrets of His glory to His disciples; as He descends to the lower parts, He is received by a large concourse. As it is said, And it came to pass, that on the next day, when he was come down from the hill, much people met him. Above He makes known the voice of the Father, below He expels the evil spirits. Hence it follows, And, behold, a man of the company cried out, saying, Master, I beseech thee look upon my son.
Not that weariness has overcome His patience, but after the manner of a physician, when he sees a sick man acting contrary to his commands, he says, 'How long shall I come to thy house, when I order one thing, you do another. But to prove that He was not angry with the man, but with the sin, He immediately added, Bring thy son hither.
Now in a mystical manner in proportion to their deserts docs our Lord daily ascend to some men, seeing that the perfect and those whose conversation is in heaven, He glorifies by exalting higher, instructing them in things eternal, and teaching them things which can not be heard by the multitude, but to others he descends, in that He strengthens the earthly and foolish men, teaching and chastening them. Now this demoniac Matthew calls a lunatic; Mark, deaf and dumb. (Matt. 17:15, Mark 9:25.) Matthew signifies those who change as the moon, increasing and decreasing through different vices, Mark those who are dumb in not confessing the faith, deaf in not hearing the very word of faith. While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom. But our Lord rebukes not the boy who suffered violence, but the evil spirit who inflicted it; for he who desires to correct the sinner, ought by reproof and abhorrence to drive away the vice, but to revive the man by gentleness, until he can restore him to the spiritual father of the Church.
(ubi sup.) This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.
By the word perverse, He shows that this wickedness in them was not originally or by nature, for by nature indeed they were upright, being the seed of Abraham, but became perverted through malice.
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SUMMARY
Luke 9:40 captures a poignant moment of failure for Jesus' disciples, highlighting the limitations of human spiritual authority when disconnected from its divine source. A desperate father, whose son is afflicted by a demon, recounts his plea to the disciples for deliverance and their subsequent inability to cast out the evil spirit. This verse sets the immediate stage for Jesus' powerful intervention, underscoring His unique and ultimate authority over all spiritual forces, and serving as a crucial prelude to His teaching on the nature of faith and dependence on God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Contrast is immediately evident, juxtaposing the glorious, powerful scene of the Transfiguration on the mountain with the grim reality of spiritual impotence and human suffering in the valley below. This contrast highlights the chasm between divine power and limited human capability. There is also a degree of Irony, as the disciples had previously been commissioned and empowered by Jesus to cast out demons (Luke 9:1), yet they fail in this critical moment. This unexpected failure serves to underscore the conditional nature of their power and their dependence on Christ. Furthermore, the disciples' inability serves as a form of Foreshadowing, pointing to the unique and unparalleled authority of Jesus over all spiritual forces, making His subsequent successful exorcism even more profound and demonstrating that ultimate power resides in Him alone.
THEOLOGICAL AND THEMATIC CONNECTIONS
The disciples' inability to cast out the demon in Luke 9:40 serves as a profound theological lesson on the source and nature of spiritual power. It underscores that spiritual authority is not an inherent possession but a derived gift, entirely dependent on a living, active connection with Jesus Christ. Their failure reveals the limitations of human effort and even divinely delegated authority when faith falters or when the spiritual battle requires a deeper reliance on God's unique power. This incident reminds believers that true effectiveness in ministry, especially in the realm of spiritual warfare, is rooted in humble dependence on Christ's sovereignty, rather than on personal strength or past successes. It teaches that some spiritual strongholds demand a level of faith and spiritual discipline that transcends mere instruction or initial empowerment.
REFLECTION AND APPLICATION
Luke 9:40 offers a humbling yet vital lesson for all believers engaged in spiritual service and facing life's formidable challenges. It reminds us that while God graciously empowers His followers for ministry, our effectiveness is never a result of our own inherent strength, experience, or past successes, but remains utterly dependent on our continuous reliance upon Christ. When we encounter situations that seem insurmountable, or when our efforts fall short despite our best intentions, this verse calls us to a deeper posture of humility and dependence. It is an invitation to examine the source of our power, to cultivate a more profound faith, and to recognize that true spiritual authority flows from an intimate, abiding relationship with the Lord. Our moments of inability are not necessarily signs of ultimate failure, but rather divine opportunities to redirect our gaze from our own capabilities to the infinite power of God, pressing into prayer and seeking His face for the strength and wisdom needed to overcome.
Questions for Reflection
FAQ
Why were the disciples unable to cast out the demon, despite having been empowered by Jesus earlier?
Answer: While Luke 9:40 simply states "they could not," the parallel accounts in Matthew 17:19-20 and Mark 9:28-29 provide Jesus' explanation. In Matthew, He attributes their failure to their "little faith," emphasizing that faith, even as small as a mustard seed, can accomplish great things. In Mark, Jesus adds that "this kind cannot be driven out by anything but prayer and fasting." This suggests that while they had been given general authority, this particular case required a deeper level of spiritual discipline, sustained prayer, and unwavering faith, which they lacked at that moment. It wasn't a loss of power, but a failure to access it through the necessary spiritual means.
What does this incident teach us about faith and spiritual power today?
Answer: This incident profoundly teaches that spiritual power is not a static endowment but a dynamic outflow of one's relationship with God. It underscores that genuine faith is not merely intellectual assent but an active, dependent trust in God's ability and willingness to act. When facing particularly stubborn spiritual opposition or seemingly impossible situations, believers are called to cultivate a deeper, more intentional reliance on God through prayer, potentially fasting, and unwavering confidence in His power. It reminds us that our effectiveness in ministry is always contingent upon our connection to Christ, as He states in John 15:5, "Apart from me you can do nothing."
CHRIST-CENTERED FULFILLMENT
The disciples' striking failure in Luke 9:40, immediately contrasted with Jesus' effortless and authoritative expulsion of the demon, powerfully points to the unique and ultimate supremacy of Christ. While the disciples, as mere men, could falter and be limited by their faith or spiritual discipline, Jesus stands as the embodiment of divine authority and power. He is the one who truly has all authority in heaven and on earth (Matthew 28:18), the one who has disarmed the powers and authorities and triumphed over them (Colossians 2:15). The father's desperate plea, met with human inability, finds its perfect fulfillment in Christ, the ultimate Deliverer who came to destroy the works of the devil (1 John 3:8) and free those held in bondage (Hebrews 2:14-15). This incident, therefore, magnifies Jesus as the one true King whose dominion over all spiritual forces is absolute, and through whom believers are enabled to participate in His victory, not by their own might, but by His indwelling Spirit (Philippians 4:13).