13. St. Matthew.
Why had they failed? For the same reason, that they had not been taken into the Mount
of Transfiguration - because they were 'faithless,' because of their 'unbelief.' They had
that outward faith of the 'probatum est' ('it is proved'); they believed because, and what,
they had seen; and they were drawn closer to Christ - at least almost all of them, though
in varying measure - as to Him Who, and Who alone, spake 'the words of eternal life,'
which, with wondrous power, had swayed their souls, or laid them to heaven's rest. But
that deeper, truer faith, which consisted in the spiritual view of that which was the
unseen i n Christ, and that higher power, which flows from such apprehension, they had
not. In such faith as they had, they spake, repeated forms of exorcism, tried to imitate
their Master. But they signally failed, as did those seven Jewish Priest-sons at Ephesus.
And it was intended that they should fail, that so to them and to us the higher meaning
of faith as contrasted with power, the inward as contrasted with the merely outward
qualification, might appear. In that hour of crisis, in the presence of questioning Scribes
and a wondering populace, and in the absence of the Christ, only one power could
prevail, that of spiritual faith; and 'that kind' could 'not come out but by prayer.'14
14. The addition of the word 'fasting' in St. Mark is probably spurious. It reads like a later
gloss. It is not unlikely that St. Matt. xvii. 21 is merely a spurious insertion from St. Mark.
However, see Meyer on this point.
It is this lesson, viewed also in organic connection with all that had happened since the
great temptation at Dalmanutha, which furnishes the explanation of the whole history.
For one moment we have a glimpse into the Saviour's soul: the poignant sorrow of His
disappointment at the unbelief of the 'faithless and perverse generation,'15 with which
He had so long borne; the infinite patience and condescension, the Divine 'need be' of
His having thus to bear even with His own, together with the deep humiliation and keen
pang which it involved; and the almost home-longing, as one has called it,16 of His soul.
These are mysteries to adore. The next moment Jesus turns Him to the father. At His
command the lunatick is brought to Him. In the Presence of Jesus, and in view of the
coming contest between Light and Darkness, one of those paroxysms of demoniac
operation ensue s, such as we have witnessed on all similar occasions. This was
allowed to pass in view of all. But both this, and the question as to the length of time the
lunatick had been afflicted, together with the answer, and the description of the dangers
involved, which it elicited, were evidently intended to point the lesson of the need of a
higher faith. To the father, however, who knew not the mode of treatment by the
Heavenly Physician, they seemed like the questions of an earthly healer who must
consider the s ymptoms before he could attempt to cure. 'If Thou canst do anything,
have compassion on us, and help us.'
15. The expression 'generation' although embracing in its reproof all the people, is
specially addressed to the disciples.
16. Godet .
It was but natural - and yet it was the turning -point in this whole history, alike as
regarded the healing of the lunatick, the better leading of his father, the teaching of the