Matthew 17:21

(ord.) Or; This class of dæmons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast.

But this kind of demons (the word this does not indicate only the kind of lunatic demon, but every kind of demon) is not cast out but by prayer and fasting. Chrysostom says that the more the soul is elevated, the more terrible it is …

Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto …

This kind of devils - goeth not out but by prayer and fasting - What a testimony is here of the efficacy of fasting, when added to fervent prayer! Some kinds of devils the apostles had cast out before this, without fasting.

"This kind of faith (which removeth mountains) doth not proceed, is not obtained, from God, nor is it carried up to its full growth, nor drawn out into act and exercise, but by earnest prayer." [3.] Fasting and prayer are proper means for the bringing down of Satan's power against us, and the fetching in of divine power to our assistance.

Howbeit, this kind goeth not out,....

Howbeit, this kind ... - This kind means this kind of devils - this species of possession. Where they have had long possession where they produce such painful, fixed, and alarming effects, they can be expelled only in connection with prayer and fasting. Goeth not out but by prayer and fasting - That is, in order to work miracles of this kind to cast out devils in cases so obstinate and dreadful as this, faith of the highest kind is necessary.

We read in this passage another of our Lord’s great miracles. He heals a young man lunatic and possessed with a devil. The first thing we see in these verses is a lively emblem of the awful influence sometimes exercised by Satan over the young. We are told of a certain man’s son, who was “lunatic and sore vexed.” We are told of the evil spirit pressing him on to the destruction of body and soul: “Oftimes he falleth into the fire and oft into the water.”

I put these two texts together for this reason. Those of you who are acquainted with the Revised Version know that the 21st verse in the 17th chapter of Matthew is left out. There seems to be little doubt that it was inserted in certain copies by persons who thought that it ought to be there because it was in Mark's narrative. It is put in the margin of the Revised Version, but it is left out of the text.

THE NARRATIVE, of which our text forms a part, describes a scene which took place immediately after the transfiguration of our Lord. Not to divorce it therefore from its connection, let us glance at the antecedents of the case, that nothing may be lost by negligence, or that peradventure we may gain something by meditation. How great the difference between Moses and Christ!

THE NARRATIVE, of which our text forms a part, describes a scene which took place immediately after the transfiguration of our Lord. Not to divorce it therefore from its connection, let us glance at the antecedents of the case, that nothing may be lost by negligence, or that peradventure we may gain something by meditation. How great the difference between Moses and Christ! When Moses had been forty days upon the mountaintop, he underwent a kind of transfiguration, so that his face shone with exceeding brightness when he came down among the people, and he was obliged to put a veil over his face; for they could not bear to look upon his glory. Not so our Saviour! He had been really transfigured with a greater glory than Moses could ever know, and yet, as he came down from the mount, whatever radiance shone upon his face, it is not written that the people could not look upon him, but rather they were amazed, and running to him, they saluted him. The glory of the law repelled; for the majesty of holiness and justice, drive the awed spirits away from God. But the greater glory of Jesus attracts; though he is holy, and just, and righteous too, yet blended with these there is so much of truth and grace that sinners run to Jesus, amazed at his goodness, attracted by the charming fascination of his love, and they salute him, become his disciples, and take him to be their Lord and Master. Some of you may be just now blinded by the dazzling brightness of the law of God. You feel its claims on your conscience, but you cannot keep it in your life. It is too high; you cannot attain to it. Not that you find fault with the law; on the contrary, it commands your profoundest esteem.

I put these two texts together for this reason. Those of you who are acquainted with the Revised Version know that the 21st verse in the 17th chapter of Matthew is left out. There seems to be little doubt that it was inserted in certain copies by persons who thought that it ought to be there because it was in Mark's narrative. It is put in the margin of the Revised Version, but it is left out of the text. It is, therefore, very satisfactory to find that the omission from Matthew's account makes no real difference because we have the words in the 29th verse of the 9th of Mark, "This kind can come forth by nothing but by prayer and fasting." Only there is this fact to be noticed—in the Revised Version this verse runs, according to Mark, "This kind can come out by nothing, save by prayer." Whether the fasting was originally there, or not, I cannot tell, but putting together the two accounts in Matthew and Mark, we believe we have a full and true report of what the Master did actually say on this occasion. I. Observe then, dear Friends, at the outset, without any further preface, that WE MAY BE THE SERVANTS OF GOD AND YET WE MAY OCCASIONALLY BE DEFEATED. Those nine disciples who remained at the foot of the mountain when the Savior took the other three to behold His Transfiguration, had, each of them, a true commission from the Lord Jesus Christ. They were nine of His chosen Apostles. He had elected them in His own good pleasure and there was no doubt about their being really called to the Apostleship. They were not only elected, but they were also qualified, for on former occasions they had healed the sick, they had cast out devils and they had preached the Word of Christ with great power.

We read in this passage another of our Lord’s great miracles. He heals a young man lunatic and possessed with a devil. The first thing we see in these verses is a lively emblem of the awful influence sometimes exercised by Satan over the young. We are told of a certain man’s son, who was “lunatic and sore vexed.” We are told of the evil spirit pressing him on to the destruction of body and soul: “Oftimes he falleth into the fire and oft into the water.” It was one of those cases of Satanic possession which, however common in our Lord’s times, in our own day is rarely seen; but we can easily imagine that, when they did occur, they must have been peculiarly distressing to the relations of the afflicted. It is painful enough to see the bodies of those we love wracked by disease: how much more painful must it have been to see body and mind completely under the influence of the devil! “Out of hell,” says Bishop Hall, “there could not be greater misery.” But we must not forget that there are many instances of Satan’s spiritual dominion over young people which are quite as painful, in their way, as the case described in this passage. There are thousands of young men who seem to have wholly given themselves up to Satan’s temptations, and to be led “captive at his will” (2 Timothy ). They cast off all fear of God, and all respect for his commandments; they serve divers lusts and pleasures; they run wildly into every excess of riot; they refuse to listen to the advice of parents, teachers or ministers; they fling aside all regard for health, character or worldly respectability. They do all that lies in their power to ruin themselves, body and soul, for time and eternity: they are willing bond-slaves of Satan. Who has not seen such young men? They are to be seen in town and in country; they are to be found among rich and among poor.

This kind goeth not out but by prayer, etc. - Τουτο το γενος, this kind, some apply to the faith which should be exercised on the occasion, which goeth not out, doth not exert itself, but by prayer and fasting; but this interpretation is, in my opinion, far from solid. However, there is great difficulty in the text. The whole verse is wanting in the famous Vatican MS., one of the most ancient and most authentic perhaps in the world; and in another one of Colbert’s, written in the 11th or 12th century. It is wanting also in the Coptic, Ethiopic, Syriac, Hieros., and in one copy of the Itala. But all the MSS. acknowledge it in the parallel place, Mar 9:29, only the Vatican MS. leaves out νηϚεια, fasting. I strongly suspect it to be an interpolation; but, if it be, it is very ancient, as Origen, Chrysostom, and others of the primitive fathers, acknowledged it. But while candour obliges me to acknowledge that I cannot account for the fact here alleged, that a certain class or genus of demons cannot be expelled but by prayer and fasting, while others may be ejected without them, I can give a sense to the passage which all my readers will easily understand: viz. that there are certain evil propensities, in some persons, which pampering the flesh tends to nourish and strengthen; and that self-denial and fasting, accompanied by prayer to God, are the most likely means, not only to mortify such propensities, but also to destroy them. For other remarkable circumstances relative to this case, see the notes on Mar 9:17, etc.