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O faithless and perverse generation! - These and the following words may be considered as spoken:

1. To the disciples, because of their unbelief, Matthew 17:20.

See Kypke.

Perverse, διεστραμμενη, signifies -

1. Such as are influenced by perverse opinions, which hinder them from receiving the truth: and,

Kypke. This last expression could not have been addressed to the disciples, who were certainly saved from the corruption of the world, and whose minds had been lately divinely illuminated by what passed at and after the transfiguration: but at all times the expression was applicable to the Jewish people.

Then Jesus answered and said, O faithless and perverse generation! - Perverse means that which is twisted or turned from the proper direction; and is often used of the eyes, when one or both are turned from their natural position. Applied to a generation or race of people, it means that they hold opinions turned or perverted from the truth, and that they were wicked in their conduct. Jesus applied this, probably, to the Jews, and not to his real disciples.

How long shall I suffer you? - That is, how long shall I bear with you? How long is it necessary to show such patience and forbearance with your unbelief and perversity? This was not so much an expression of impatience or complaint as a reproof for their being so slow to believe that he was the Messiah, notwithstanding his miracles.

Mark adds Mark 9:20-22 that when he that was possessed was brought, the spirit, by a last desperate struggle, threw him down and tore him, and left him apparently dead. He adds further, that the case had existed during the whole life of his son, from a child. This was a case of uncommon obstinacy. The affliction was fixed and lasting. The disciples, seeing the obstinacy of the case - seeing that he was a deaf-mute, wasted away, torn, and foaming - despaired of being able to cure him. They lacked the faith which was necessary; doubted whether they could cure him, and therefore could not.

The father of the child said Mark 9:22, “If thou canst do anything, have compassion on us and help us;” an expression implying a weak faith, a lingering doubt whether he could restore him. Jesus replied to this, “If thou canst believe, all things are possible to him that believeth” Mark 9:23; implying that the difficulty in the case was not that he could not heal him, but that he had not the proper kind and degree of faith with which to come to him. That is, this cure shall be effected if you have faith. Not that his faith would give Jesus the power to heal him, but it would render it proper that he should exert that power in his favor. In this way, and in this only, are all things possible to believers.

The man had faith, Mark 9:24. The father came, as a father should do, weeping, and praying that his faith might be increased, so as to make it proper that Jesus should interpose in his behalf, and save his child.

Help my unbelief, Mark 9:24. This was an expression of humility. If my faith is defective, supply what is lacking. Help me to overcome my unbelief. Let not the defect of my faith be in the way of this blessing.

This chapter is based on Matthew 17:9-21; Mark 9:9-29; Luke 9:37-45.

The entire night had been passed in the mountain; and as the sun arose, Jesus and His disciples descended to the plain. Absorbed in thought, the disciples were awed and silent. Even Peter had not a word to say. Gladly would they have lingered in that holy place which had been touched with the light of heaven, and where the Son of God had manifested His glory; but there was work to be done for the people, who were already searching far and near for Jesus. DA 426.1

As the people on the plain caught sight of Jesus, they ran to meet Him, greeting Him with expressions of reverence and joy. Yet His quick eye discerned that they were in great perplexity. The disciples appeared troubled. A circumstance had just occurred that had caused them bitter disappointment and humiliation. DA 427.1

While they were waiting at the foot of the mountain, a father had brought to them his son, to be delivered from a dumb spirit that tormented him. Authority over unclean spirits, to cast them out, had been conferred on the disciples when Jesus sent out the twelve to preach through Galilee. As they went forth strong in faith, the evil spirits had obeyed their word. Now in the name of Christ they commanded the torturing spirit to leave his victim; but the demon only mocked them by a fresh display of his power. The disciples, unable to account for their defeat, felt that they were bringing dishonor upon themselves and their Master. And in the crowd there were scribes who made the most of this opportunity to humiliate them. Pressing around the disciples, they plied them with questions, seeking to prove that they and their Master were deceivers. Here, the rabbis triumphantly declared, was an evil spirit that neither the disciples nor Christ Himself could conquer. The people were inclined to side with the scribes, and a feeling of contempt and scorn pervaded the crowd. DA 427.2

But suddenly the accusations ceased. Jesus and the three disciples were seen approaching, and with a quick revulsion of feeling the people turned to meet them. The night of communion with the heavenly glory had left its trace upon the Saviour and His companions. Upon their countenances was a light that awed the beholders. The scribes drew back in fear, while the people welcomed Jesus. DA 427.3

But the purposes of Christ were not thwarted. He allowed the evil spirits to destroy the herd of swine as a rebuke to those Jews who were raising these unclean beasts for the sake of gain. Had not Christ restrained the demons, they would have plunged into the sea, not only the swine, but also their keepers and owners. The preservation of both the keepers and the owners was due alone to His power, mercifully exercised for their deliverance. Furthermore, this event was permitted to take place that the disciples might witness the cruel power of Satan upon both man and beast. The Saviour desired His followers to have a knowledge of the foe whom they were to meet, that they might not be deceived and overcome by his devices. It was also His will that the people of that region should behold His power to break the bondage of Satan and release his captives. And though Jesus Himself departed, the men so marvelously delivered, remained to declare the mercy of their Benefactor. GC 515.1

Other instances of a similar nature are recorded in the Scriptures. The daughter of the Syrophoenician woman was grievously vexed with a devil, whom Jesus cast out by His word. (Mark 7:26-30). “One possessed with a devil, blind, and dumb” (Matthew 12:22); a youth who had a dumb spirit, that ofttimes “cast him into the fire, and into the waters, to destroy him” (Mark 9:17-27); the maniac who, tormented by “a spirit of an unclean devil” (Luke 4:33-36), disturbed the Sabbath quiet of the synagogue at Capernaum—all were healed by the compassionate Saviour. In nearly every instance, Christ addressed the demon as an intelligent entity, commanding him to come out of his victim and to torment him no more. The worshipers at Capernaum, beholding His mighty power, “were all amazed, and spake among themselves, saying, What a word is this! for with authority and power He commandeth the unclean spirits, and they come out.” Luke 4:36. GC 515.2

Those possessed with devils are usually represented as being in a condition of great suffering; yet there were exceptions to this rule. For the sake of obtaining supernatural power, some welcomed the satanic influence. These of course had no conflict with the demons. Of this class were those who possessed the spirit of divination,—Simon Magus, Elymas the sorcerer, and the damsel who followed Paul and Silas at Philippi. GC 516.1