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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.
Let Marcion's Christ stand forth, and exclaim, "O faithless generation! how long shall I be with you? how long shall I suffer you? " He will immediately have to submit to this remonstrance from me: "Whoever you are, O stranger, first tell us who you are, from whom you come, and what right you have over us.
(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 man was thoroughly an unbeliever and perverse, refusing the straight paths, straying from the mark, and wandering from the right ways. Christ does not want to be with those who think this way and have fallen into this wickedness. If one may speak in the manner of people, Christ is tired and weary of them. He teaches us this saying, "How long am I to be with you and bear with you?" The father says that the disciples, who received at Christ's wish power to cast them out, were powerless to cast out evil spirits. He finds fault with the grace itself, rather than with those who received it. It was wicked blasphemy, because if grace is powerless, the fault and blame is not with those who received it but rather with the grace itself. Anyone who wishes may see that the grace that worked in them was Christ's grace.
As if not knowing how to continue in the right beginnings. Now Christ disdains to dwell with those who are thus disposed. Hence He says, How long shall I be with you, and suffer you? Feeling troubled with their company, because of their evil deeds.
But Jesus answering, said: O faithless and perverse generation, how long shall I be with you, and suffer you? Not that the gentle and meek one, who did not open his mouth like a lamb before its shearer (Is. LIII), overcame by weariness, nor did he break out in words of fury; but because in the likeness of a physician, if he sees a sick person acting against his prescriptions, he may say: How long shall I come to your house? How long shall I spend the effort of my art, while I command one thing, and you do another? But he was not angry at the person, but at the vice, and through one man he reproached the Jews for disbelief, so he immediately added:
Bring your son here. And as he was coming, the demon threw him down and convulsed him. For as Jesus approached, the demon convulsed and scattered the boy, because often those who turn to God after sins are attacked by greater and new snares of the old enemy, acting, evidently, either to instill hatred of virtue, or to avenge the injury of his expulsion. Hence (to move from the specific to the general) what great struggles he inflicted on the beginnings of the Church, as he grieved suddenly the losses inflicted on his kingdom.
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
Jesus responds to His disciples' failure to heal a demon-possessed boy with a poignant lament, addressing the pervasive unbelief and spiritual corruption of the generation around Him. This powerful declaration expresses His profound frustration with their spiritual dullness and moral perversity, while simultaneously asserting His divine authority and immediate readiness to act where human efforts have failed, culminating in a direct command to bring the afflicted child to Him.
CONTEXT
Literary Context: This verse immediately follows the dramatic event of the Transfiguration, where Jesus' divine glory was revealed to Peter, James, and John on a high mountain (Luke 9:28-36). Upon descending the mountain, Jesus and His inner circle are met by a large crowd, including a desperate father whose son is severely afflicted by a demon. The disciples, left behind at the base of the mountain, had attempted to cast out the demon but failed (Luke 9:37-40). Jesus' exasperated cry in Luke 9:41 serves as a sharp contrast to the divine glory just witnessed; it highlights the spiritual darkness and unbelief prevalent even among those closest to Him, setting the stage for Jesus to demonstrate His unique power and authority. The subsequent healing of the boy (Luke 9:42-43) further underscores this contrast.
Historical & Cultural Context: First-century Judea was a land steeped in religious tradition, yet simultaneously marked by significant spiritual and moral decay. While the Mosaic Law was revered, its spirit was often overshadowed by rigid legalism and hypocrisy, particularly among religious leaders. The people lived under Roman occupation, fostering a sense of nationalistic longing for a Messiah who would deliver them politically, often missing the spiritual nature of His kingdom. Demon possession was a recognized and feared reality, understood as a manifestation of evil forces, and healers were sought after. Jesus' lament, "O faithless and perverse generation," reflects a deep-seated spiritual malaise—a lack of genuine faith in God's power and a moral corruption that turned people away from true righteousness, despite their proximity to the very presence of God in human form. This spiritual blindness was a profound obstacle to the reception of His message and miracles.
Key Themes: Luke 9:41 powerfully encapsulates several key themes central to Luke's Gospel and Jesus' ministry. Foremost is the Pervasiveness of Unbelief, a recurring lament for Jesus as He encounters resistance and spiritual dullness not only from the crowds but also, implicitly, from His own disciples, who had been given authority to cast out demons (Luke 9:1). This highlights the theme of Human Limitation versus Divine Authority, where human efforts, even those empowered by Christ, fall short without genuine faith, while Jesus' power remains absolute and immediate. The verse also reveals Jesus' Divine Patience and Suffering, as His question "how long shall I be with you, and suffer you?" expresses a profound weariness with spiritual stubbornness, yet His immediate command to "Bring thy son hither" simultaneously demonstrates His enduring compassion and commitment to healing and restoration, even amidst frustration.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 9:41 employs several potent literary devices to convey Jesus' profound emotion and authority. The most prominent is Apostrophe, where Jesus directly addresses an absent or generalized entity, "O faithless and perverse generation." This allows Him to indict the collective spiritual state of the people, including His disciples, rather than just the specific individuals involved in the failed healing. Following this, Jesus uses a Rhetorical Question: "how long shall I be with you, and suffer you?" This question is not posed to elicit an answer but to express His deep weariness, frustration, and long-suffering patience with their spiritual dullness and moral corruption. It amplifies the emotional weight of His lament. Finally, the abrupt shift to the imperative, "Bring thy son hither," demonstrates Juxtaposition, contrasting His emotional lament with His immediate, decisive, and compassionate action, highlighting His ultimate authority and readiness to heal despite the prevailing unbelief.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 9:41 serves as a stark reminder of the pervasive nature of unbelief and its hindering effect on divine power, while simultaneously showcasing Jesus' unwavering authority and compassion. Jesus' lament over the "faithless and perverse generation" resonates with God's long-suffering patience throughout salvation history, as seen in His dealings with ancient Israel, who often turned away from Him despite His miraculous interventions. This passage underscores that true spiritual power is not derived from human effort or even delegated authority alone, but from a genuine, active faith in God's sovereign ability. Even when faced with profound spiritual resistance and the failure of His own disciples, Jesus remains the ultimate source of healing and deliverance, demonstrating that His power transcends all human limitations and spiritual darkness.
REFLECTION AND APPLICATION
Luke 9:41 challenges us to honestly examine the depth and consistency of our own faith. Are there areas in our lives where we exhibit a "faithless" or "perverse" disposition, perhaps through doubt, cynicism, or a stubborn refusal to fully trust God's power and wisdom? Jesus' frustration reminds us that our spiritual apathy or active resistance can grieve the heart of God and hinder the manifestation of His power in and through us. This passage calls us to move beyond mere intellectual assent to a dynamic, active faith that is willing to bring our impossible situations directly to Christ, believing in His supreme authority and compassion. It encourages us to cultivate a spiritual environment of trust and obedience, allowing God's transformative power to flow unhindered, even when our own efforts or the efforts of others have failed.
Questions for Reflection
FAQ
Was Jesus' rebuke in Luke 9:41 directed only at the crowd, or did it include His disciples?
Answer: While Jesus' lament, "O faithless and perverse generation," might seem to be a general indictment of the crowd, the immediate literary context strongly suggests it also implicitly includes His disciples. They had just failed to cast out the demon, despite having been given authority by Jesus to do so earlier in Luke 9:1. Their failure stemmed from a lack of faith, as Jesus later indicates in parallel accounts (e.g., Matthew 17:19-20). Therefore, Jesus' exasperation encompasses both the general spiritual dullness of the people and the specific deficiency in faith demonstrated by His closest followers. His words serve as a powerful challenge to all who claim to follow Him, highlighting the necessity of genuine, active faith.
CHRIST-CENTERED FULFILLMENT
Luke 9:41 profoundly foreshadows the ultimate redemptive work of Christ. Jesus' lament over a "faithless and perverse generation" encapsulates the very reason for His incarnation: to save a world steeped in unbelief and moral corruption. His question, "how long shall I be with you, and suffer you?" speaks not only of His immediate weariness but also of the immense burden He carried, knowing that His mission would culminate in suffering and death for the very people who resisted Him. This divine patience, stretched to its limit, finds its ultimate expression on the cross, where Christ, the Lamb of God, bore the sins of this "faithless and perverse generation" (John 1:29). His command to "Bring thy son hither" is a microcosm of His ongoing invitation to humanity to bring their brokenness, their spiritual afflictions, and their deepest needs to Him, for He alone possesses the power to heal and restore. Through His death and resurrection, Jesus conquered the power of sin and death, offering a new covenant of faith where the Spirit empowers believers to overcome the very "faithlessness" and "perversity" that grieved Him, transforming them into a generation that truly believes and obeys (Romans 5:8 and Ephesians 2:4-5).