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Matthew 17:14-27

On a high mountain, Jesus had been transfigured in the presence of some of His disciples - Peter, James and
John.

The disciples saw the Son of Man, coming in His kingdom, along with Moses and Elijah - two OT saints,
who will one day be subjects, in that kingdom. All three appeared in glorified bodies, with the face of the
Son of Man shining like the sun, in radiant splendor.

Afterwards, Jesus told these disciples not to tell anyone about the vision, until He had risen from the dead.
The work of His first coming must be accomplished, before sharing this revelation of the Son of Man in
His second coming. But for these disciples, this vision would one day encourage them to look past the
death of Jesus, to the glory that lay beyond.

As Jesus and His three disciples came down from the mountain, they sought to rejoin the other nine
disciples. But when they found these disciples, they were surrounded by a great crowd.

We continue in verse 14.

17:14-18 With his typical shorthand, Matthew has given us only scant details, concerning this occasion.
Both Mark and Luke also record this episode, and we’ll borrow from their accounts so that we can
understand it a little better.

This occurred the day after Jesus was transfigured on the mountain (Lk 9:37). In other words, Jesus - with
Peter, James and John - came down the mountain a day after they had gone up it, and upon returning they
found this scene.

The scene suggests that this took place in Galilee; Mark indicates there were scribes present (Mk 9:14); and
immediately afterwards, Matthew’s account indicates that Jesus and His disciples were staying in Galilee
(v. 22).

So it was a crowd of Jews that Jesus and the other three disciples encountered, when they came down from
the mountain. Mark says that when the crowd saw Jesus, they came running to Him, and greeted Him (Mk
9:5).

But the attention of Jesus was drawn to the scribes who were present. Mark indicates that these scribes
were disputing with the disciples (Mk 9:14) - questioning them - the nine who had not accompanied Jesus,
up the mountain.

Jesus inquired of these scribes, as to what they were discussing with the disciples - His disciples. There is a
strong protective note in this, on the part of Jesus with His disciples.

The scribes in Galilee had entrenched themselves in opposition against Jesus. When Jesus had forgiven a
man his sins, the scribes judged it to be blasphemy (9:3). They demanded a sign that would prove to them
who Jesus was (12:38). And Jesus had publicly denounced the scribes, with the Pharisees, as hypocrites,
whose hearts were far from the LORD (15:7-9).

So these scribes, who opposed Jesus, were disputing with His disciples; and when Jesus inquired what the
discussion was about, Mark does not record any answer from the scribes.
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It seems they did not wish to relate to Jesus just what they were contending with the disciples about. It
isn’t too difficult to see that the scribes perceived an opportunity, on this occasion, with these disciples of
Jesus - to undermine Jesus, and His ministry. This opportunity presented itself through the failure of the
disciples to effect a healing.

This was made evident to Jesus by a man who came to Him through the crowd, prostrating himself in
reverence toward Jesus, to make an earnest entreaty to Him as Lord - likely intending more than just a
measure of respect, with his address. By this time, the renown of Jesus as a miraculous healer was well-
established in Galilee, and wherever He went, the crowds brought their loved ones to Jesus, to be made
well.

We can take it that this man had heard that Jesus was back in Galilee, and endeavored to bring his son to
Him, hoping for him to be healed; but when the man arrived, he learned that Jesus was not there; only some
of His disciples. Yet the man desperately held out hope that the disciples might be able to heal his son;
perhaps the man had heard also that the disciples manifested the same power as their Master.

This man was desperate indeed. Matthew’s account describes his son as an epileptic, who suffered
severely.

Now, when we hear that term - epileptic - we think of the physical disease of epilepsy. But it turns out that
this word was not used at this time to mean epilepsy, the physical disease. In the ancient world, genuine
epilepsy was understood to have a physical cause, and it was physically treated.

The word that Matthew uses here described was a kind of demon possession that resulted in fits similar to
those seen in epilepsy. Matthew, Mark and Luke all qualify the affliction as demon-possession. So to be
clear, this was not epilepsy, which is a physical disease; this is demon-possession.

Matthew’s account gives us a sense of the severe suffering, caused by the demon. The resultant convulsions
would cause the body to be thrown to the ground, sometimes into a dangerous situation - into fire or water.

Just think about that a moment; the boy would be burning in a fire, and couldn’t remove himself from it.
And he fell often into the water - not surprising, near the Sea of Galilee. He would be drowning, until the
demon released his body from the convulsion - after all, it wouldn’t quite want him to die, for then the
demon would lose its home.

Mark records the father’s description of his son more extensively. We’ll turn to Mark chapter 9, to take a
look at this. We’ll take it from the beginning of Mark’s account, in verse 14.

[Mark 9:14-27]

9:14-18 The father describes the demon as a mute spirit; and later, Jesus would describe it as deaf and
dumb; that is, the son was unable to hear or to speak. Luke indicates that when the demon manifested its
power over the boy, he would suddenly cry out, before it convulsed his body; and that when the demon
released his grip, it would bruise him; not to mention all the bruising from the falls (Lk 9:39). How
horrible, for this boy! And what anguish, to the father’s heart.

We then read a similar reaction of Jesus, to what the father said - which we’ll discuss shortly - and the
request that the son be brought to Him.
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9:19-20 Notice what Mark wrote here: “When he saw Him” - when the boy saw Jesus - it was the eyes of
the boy, but it was the demon that was taking it all in, wasn’t it? And what did the demon do, when it saw
Jesus, through the eyes of the boy? It convulsed the boy’s body, and he fell to the ground, rolling about
uncontrollably, his mouth foaming.

It was as if this demon, having been brought to the attention of Jesus, was flaunting its power, over the
boy’s body - a kind of rebellious display meant to shock; to throw off guard - perhaps even to challenge -
like throwing down the gauntlet. Can you imagine how terrifying it would be, to witness a demon
manifesting itself this way?

But the demon did not generate any shock or terror in Jesus; instead, Jesus was moved with compassion, in
seeing the boy, in possession of this demon. And He inquires of the father about it.

9:21 This demon had possessed his son from the time he was just a little child. And Luke tells us this was
his only child (Lk 9:38).

The father indicated that the disciples could not cast out the demon; they could not cure his son; that is to
say, they were unable to do it. It was this statement, on the part of the father, which then provoked the
response of Jesus that we read in verse 19 here, which we find in similar form in Mathew and Luke.

Jesus responded to the father, but of whom was he speaking? Not of the father, individually. But of a
faithless generation; faithless and perverse.

Jesus gazed at this father, who was focused on the failure of His disciples; and Jesus took in the scribes,
who were determined to use the failure to undermine Him; and He looked at the crowd, who were seeking
yet another sensational display of power from Jesus; and all around Him, Jesus saw unbelief - the sustained
unbelief of the nation of Israel - His own people.

In this moment, the longsuffering of Jesus yielded to a righteous outrage - at a people who were so
privileged by God, to be sent their Messiah - yet were so hard of heart; unwilling to believe Him; to receive
Him. He would not be with them much longer; but for that short time more, Jesus would endure, in order to
save those whom He could, from that perverse, perishing generation.

The father continued to describe how the demon afflicted his son, and then asked Jesus for His help.

9:22 The father’s words here are very telling: “If You can do anything”. Is this essentially a statement of
faith, or of unbelief? Unbelief; if you can do it; if you have the power, the ability. The father doubts that
Jesus can do it. That’s a lack of faith; unbelief.

Now, faith is our right response, to God; to believe Him, for what He has done - is doing - or will do, as
here. This father did not have faith, that Jesus can cast the demon out of his son.

Could Jesus cast the demon out of his son? Of course; God is omnipotent; He can do absolutely anything
He wills. The Creator has complete power and authority over His creation - including the angelic creation -
spirit beings; including demonic beings.

Did the father have to have faith, in order for Jesus to cast out the demon? No; faith was not required, for
Jesus to act.
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We have seen the evidence of this in Matthew’s gospel, for instance when Jesus cast out demons from two
possessed men (Mt 8:28-34). Jesus wasn’t acting then through anyone’s faith; He simply did it. And there
are many occasions in the gospel accounts, where there is no evidence of faith being a factor, in the miracle
(eg, Mt 8:14-15, 8:26-27, 9:32-33).

The power of God is not “unleashed” by faith - as if God is some passive factor, in a formula; as if God is
some genie in a bottle. Again, God can do anything that He wills.

But it is God’s will - His good pleasure - to act through faith - faith in Him. Think of Jesus’ pleased
response, to the Syro-Phoenician woman’s faith. In fact, without faith, it is impossible to please God - for
he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him
(Heb 11:6).

This man had come to Jesus, hoping He could heal his son - but he doubted that Jesus could really do it.
Maybe it was the failure of the disciples, to cast out the demon. Maybe it was because the demon seemed
so entrenched in his son - it had such a hold on the boy, and for most of his life. It made the man doubt that
it was possible, to cast out the demon. But the response of Jesus rose up to meet this unbelief - with a
strong encouragement, for the father to believe.

9:23-24 Notice how Jesus mirrors the words of the father: “If you can do anything” - “If you can believe”.
God can do anything that He wills. It is His good pleasure to act through faith in Him, and to reward that
faith. All things are possible, within the will of God, to those who have faith in Him.

And it was the will of God that this man’s son should be freed of the demon that possessed him - freeing
him would be to the glory of God. But in this case, Jesus required that this man believe Him for it -
because He knew that the man was capable of having the faith for this; his faith just needed
encouragement, from Jesus.

The response of the father is curious. “Lord, I believe; help my unbelief”. Do you think he was
contradicting himself, in his anguish? I don’t think so.

The man did believe that Jesus was a great healer. He had heard Jesus could cast out demons, and the man
did believe that, too. He just didn’t believe Jesus could cast out this demon.

So the man begged Jesus to help him; to help his unbelief. Did Jesus do that? He did. Did Jesus give the
man faith, to believe He’d save his son? No; faith is a choice on men’s part; it’s the response that God
desires, from them. Jesus did not help the father by giving him faith; He helped the father to believe in Him
by going ahead, and healing his son - as we shall see.

9:25-27 So within the sight of the entire crowd, Jesus commanded the demon to come out of the man’s son
- and to stay out. Did the demon do so? Immediately; but it would seem that the demon gave the boy one
last and terrible fit, as it departed from his body.

The boy appeared dead. But then Jesus lifted him up by the hand, and the boy was seen to be alive - and
well. The demon was powerful; but Jesus was far more powerful, casting it out with just His word. Luke
says that Jesus then gave the boy back to his father (Lk 9:42). How they must have rejoiced!

We can see the compassion of Jesus, for both father and son. Jesus healed the son, presumably without the
father first believing; there’s no evidence that the father first believed.
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But Jesus knew that the man would believe in Him when he saw that the demon had been cast out of his
son. Jesus was willing to let the father first see, and then believe. Sometimes the Lord will do that. We
think of the apostle Thomas - who said he wouldn’t believe Jesus rose from the dead until he examined the
resurrected body, itself. And the Lord allowed that (Jn 20:24-29).

Grace is like that, isn’t it? Grace gives what one does not deserve. And meanwhile, in this case, Jesus was
glorified before the people - and the scribes - and the disciples - as well as the man and his completely well
son. Not to say that all believed in Jesus, after seeing; but it’s safe to say that father and son certainly did.

Let’s return to Matthew’s account.

[Matthew 17]

Both Matthew and Mark record a discussion that Jesus had with His disciples, after Jesus had healed the
boy. We find this beginning in verse 19.

17:19-20 Mark indicates that the disciples had gone back to a house with Jesus, and it was there that they
raised this issue with Him - a place where they could have a discussion, away from the crowd.

It is evident from verse 19 that the disciples were surprised that they could not cast out this demon; that
they were unable to do it. Remember this is Matthew’s account, and he was one of those present who was
unable to cast out the demon - this is a first-hand account, of the discussion, of the event. He was one of
those surprised disciples.

Now, why would they be surprised that they couldn’t cast out the demon? Because less than a year ago,
Jesus had imparted to the twelve apostles the power to heal, and gave them power and authority over all
demons.(Lk 9:1). Then Jesus had sent the apostles out on a short-term mission throughout Galilee, in
which they preached the gospel and healed by this very power which was manifest in Jesus.

And we know from Mark’s record that the disciples did in fact cast out many demons (Mk 6:13). They
expected to be able to cast this demon out; and they were unable to do it.

So what was the problem? Was God not available, at that time, to cast out the demon? Was there a power
failure? No! Jesus made it absolutely clear what the problem was; it was their unbelief.

But what is the nature of this unbelief? Did the apostles believe that Jesus is the Messiah? Of course. That
Jesus had the power to heal and cast out demons? Certainly. And that they had this same power given to
them, as well? They had about a year of seeing that this was so.

The disciples expected that they could cast out this demon, just as they always had. But it would seem that
they didn’t notice how this demon had garnered their attention, with the exhibition of its ferocious power,
over the boy. It would seem that without realizing it, the disciples had begun to focus on the demon, and its
power; and they had lost their focus on God - the One by whose power alone they could cast out that
demon.

Drawn away to minding the things below, they had ceased to mind the things above - and had begun to fear
or to doubt - until they lacked faith in this situation - even as tiny as a mustard seed - which would have
been enough to move a mountain. Distracted and caught up by what they saw and heard with the demon,
they had absolutely no faith at all, to effect the healing - and so they failed to cast out the demon; there was
no power at all to challenge the demon’s hold, on the boy.
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This cause for their unbelief is supported by two aspects, of the account. Remember in Mark’s account that
the demon attempted to distract Jesus, as well, with a display of its power, over the boy. Of course, Jesus
could not be distracted; His undivided attention was set on fulfilling the will of His Father, in the matter.

The other aspect that reflects distraction at the root of the disciples’ unbelief is found in the next verse.

17:21 First, a word about this verse. It does not appear in the oldest manuscripts of Matthew’s gospel, and
seems to have been added later, to Matthew’s account. We find a similar saying of Jesus in Mark’s account;
but that verse also has what appears to be an addition. It seems that the original in Mark just said, “This
kind can come out by nothing but prayer” (Mk 9:29).

This still leaves us with Jesus speaking a word to His disciples at the end about this particular demon.
First, that it was a certain kind of demon.

We know from elsewhere in Scripture that there are orders of angelic beings - for instance, Paul speaks of
them as principalities, and powers, and rulers of the darkness of this age, and spiritual hosts of wickedness
in the heavenly places (Eph 6:12).

Here in Matthew, Jesus was referring to a particular kind of demon - clearly one that was very powerful and
deceptive; and it was of a different kind than the disciples had ever encountered.

Assuming the statement about prayer is truly original, at least in Mark’s gospel, Jesus was saying that for
the disciples - for men - prayer was necessary, in order to cast out this kind of demon.

What did Jesus mean? Was there some kind of magical incantation, to remove this demon? That wouldn’t
be so! The idea is that prayer directs men’s spirit of being heavenward, to God, and fixes it there.

With the spirit firmly focused on God, the disciples would not be deceived or distracted by this kind of
demon, and God could then work through their faith to effect the healing. For though God will sometimes
heal in the absence of faith, God does expect faith in those who would be His instruments.

Notice that Jesus did not rebuke His disciples, for their lack of faith in this situation. The disciples were
learning, and this was something they had never encountered, before.

As we continue in Matthew’s account, we find that Jesus once again speaks of His death and resurrection,
to His disciples.

17:22-23 This is the second occasion when Jesus details His mission, to His disciples. The first occasion
was back in chapter 16, verse 21, after Peter had confessed Jesus to be the Messiah. It was the turning
point in His ministry - as Jesus turns from His ministry in Galilee, and turns toward Jerusalem, to fulfill His
Father’s will.

Jesus added something significant, to what He had said before - do you see it? Jesus said He is about to be
betrayed.

A betrayal involves the abuse of trust which one has placed in another, so as to deliver that one over to an
enemy. A traitor, then, must be in a position of trust, with the one whom he betrays. For Jesus, it was His
twelve disciples who were in that position of trust.
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Did the disciples have any sense when they heard this that Jesus was saying it was one of them - and
further, that He must already know which one? It’s unlikely they considered it, at this time; they were still
unable to absorb the thought that Jesus would be killed.

Mark says they didn’t understand Jesus, and were afraid to ask Him (Mk 9:32); Luke says that the meaning
was hidden from them (Lk 9:45) - no doubt, hidden by their own misconception about Messiah, as well as
their great affection for Jesus. At least, for eleven of them.

Matthew next records an incident that occurred while Jesus was still in Galilee, before He began His
journey to Jerusalem.

17:24-25a Remember that the town of Capernaum was the base of Jesus’ ministry in Galilee. Jesus and
His disciples are at a house - presumably, the house they usually stay at, when in Capernaum. This may
have been Peter’s house, since he is the one approached, in this case.

And who approaches Peter? “Those who received the tax”. Tax collectors! Matthew would have known
all about them. These tax collectors were Jews, who collected the temple tax. Although the word “temple”
is in italics, indicating it was added by the translators, it is intended, which we know because of the amount
of money they were seeking.

The Greek word for “temple tax” is actually a monetary amount: the didrachmon, the double drachma; this
was equal to the average pay for two days’ work. The didrachmon was equivalent to the Jewish half-
shekel, which was an annual tax collected for the upkeep of the temple.

The origin of this tax comes from the time when the LORD commanded Moses to take a half-shekel from all
the male Jews as their redemption price, which was to be used for the service of the Tabernacle (Ex 30:11-
16). This was never encoded as part of the Law of Moses. In Jesus’ day, it was considered a voluntary tax;
but it was viewed as a measure of one’s loyalty to the nation.

Notice that these tax men did not necessarily come to collect the temple tax; they were just inquiring
whether Jesus intended to pay it. Why do you suppose they might do that? They’re wondering where His
loyalties lie; is Jesus a good Jew, or not? They saw it as a kind of indicator of patriotic duty, you could say.

Well, Peter was a good Jew; and he knew Jesus was, too. So he indicated that yes, Jesus would pay the tax.
But after Peter thought about it a little more, he wasn’t so sure. Maybe he was thinking of how Jesus had
said “In this place there is One greater than the temple” (Mt 12:6). Maybe Jesus didn’t think much of the
temple. He better check.

17:25b-27 So before Peter could get a word out of his mouth, Jesus preemptively responded, knowing
what Peter was pondering. Did Jesus hear the dialog with the tax collectors? Or was it Omniscience that
informed Him? We can’t be sure. But Jesus used it as an occasion to teach Peter something important.

“What do you think, Simon?” Jesus was asking Peter for his opinion. The example that Jesus draws upon
is earthly kings. They collect customs and taxes for the upkeep of their palaces from the subjects of their
kingdom - but not from their own sons; their own families. As members of the ruling family, the sons are
exempt. And Peter easily comes to that conclusion: the sons are free.

So what was the parallel to the temple, in this case - that Jesus intended Peter to grasp? A palace is the
house of a king. A temple is the house of - who? Of God. And who would be God’s subjects? The Jews.
They are the ones who should pay for the temple’s upkeep; not God’s Son - Jesus.
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But Jesus spoke, not of just Himself, in the singular. What did He say, in verse 26? The sons - plural - are
free. Jesus is extending the dignity and privilege of sonship to Peter here - and to all others, who have
believed into Jesus as the Messiah. They are the children of God - adopted sons - sharing the rights and
privileges of the begotten Son.

The sons are free. This temple tax was a long-distance derivation of the redemption price for the ancient
sons of Israel; it was not a command of God for all Jews. Nor is this tax an obligation of the civil
government of the Romans. So the sons are free, not to pay this tax, because they are part of the ruling
family.

But then what does Jesus indicate? Let’s go ahead and pay it. Why? So as not to cause offense. And here
is perhaps the most important lesson, for Peter.

When it is an issue of doctrine, Jesus will not be moved; right is right. But when it is an issue of custom,
and is not contrary to the will of God, Jesus is perfectly willing to accommodate the custom, so as not to
cause offense.

Jesus truly is a “good Jew”; He is the Righteous One - always right, with God and man. By not offending
these tax collectors, Jesus left the way open - for them to come to Him, believing.

And what a remarkable end, to the account. There’s a certain fish, that Jesus knows, which will have in its
mouth a piece of money - a stater, in the Greek, which is equivalent to a shekel - exactly the right amount
of money to pay the temple tax for two - and it will be the first fish that Peter catches.

We wish our taxes could be paid so easily! But what it really suggests is that the disciples didn’t have the
amount available, to pay the tax at this time. They had to go fishing, to get it.

It would be good for us to learn Peter’s lesson, here. Too often, the church has caused offense to the world
over issues of customs: hemlines, haircuts, music.

And yet too often, the church has compromised with the world on essential doctrine: that there is a Creator;
that there is a real heaven, and that believing in Jesus is the only way to enter it; that there is a real hell, and
everyone who does not believe in Jesus will go there; that there is objective truth - God’s truth; and that the
Bible is the inerrant word of God - His revelation of His truth, to man.

So God give us the grace to yield over matters of custom; and the strength to stand in the truth; and the
discernment to know the difference.

As we continue next time, we will move deeper into a time of intensive teaching by Jesus of His disciples.

Reading: Matthew 18:1-14; Mk 9:33-48; Lk 9:46-50