Matthew 17:19

The disciples had received from the Lord the power over unclean spirits, and when they could not heal the daemoniac thus brought to them, they seem to have had misgivings lest they had forfeited the grace once given to them; hence their question. And they ask it apart, not out of shame, but because of the unspeakable matter of which they were to ask. "Jesus said unto them, Because of your unbelief."

The Apostles had believed, yet their faith was imperfect; while the Lord tarried in the mount, and they abode below with the multitude, their faith had become stagnant.

Whence it is plain that the disciples" faith was grown weak, yet not all, for those pillars were there, Peter, and James, and John.

This is what the Lord says in another place, "Whatsoever ye shall ask in my name believing, ye shall receive." [Matt 21:22, John 16:23] Therefore when we receive not, it is not the weakness of Him that gives, but the fault of them that ask.

But it is to be known, that, as ofttimes the faith of him that draweth near to receive supplies the miraculous virtue, so ofttimes the power of those that work the miracle is sufficient even without the faith of those who sought to receive. Cornelius and his household, by their faith, attracted to them the grace of the Holy Spirit [Acts 10:4]; but the dead man who was cast into the sepulchre was revived solely by virtue of the holy body. [2 Ki 13:21] It happened that the disciples were then weak in faith; for indeed they were but in an imperfect condition before the cross; wherefore He here tells them, that faith is the mean of miracles, "Verily I say unto you, if ye shall have faith as a grain of mustard-seed, ye shall say to this mountain, Remove hence, and it shall remove."

Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, "If I shall have such faith that I could remove mountains." [1 Cor 13:2] The faith therefore which is compared to a grain of mustard-seed is a great faith.

The mustard-seed, unless it be bruised, does not give out its qualities, so if persecution fall upon a holy man, straightway what had seemed weak and contemptible in him is roused into the heat and fervour of virtue.

Or, all faith is likened to a grain of mustard-seed, because faith is looked on with contempt by men, and shews as something poor and mean; but when a seed of this kind lights upon a good heart as its soil, it becomes a great tree. The weakness of this lunatic's faith is yet so great, and Christ is so strong to heal him amidst all his evils, that He likens it to a mountain which cannot be cast out but by the whole faith of him who desires to heal afflictions of this sort.

So He not only promises the removal of mountains, but goes beyond, saying, "And nothing shall be impossible to you."

For faith gives our minds such a capacity for the heavenly gifts, that whatsoever we will we may easily obtain from a faithful Master.

If you shall ask, Where did the Apostles remove mountains! I answer, that they did greater things, bringing many dead to life. It is told also of some saints, who came after the Apostles, that they have in urgent necessity removed mountains. [ed. note: St. Augustine says, that he had never read or heard of a mountain being transported into the sea by faith. Sp. et lit. n. 62. St. Chrys ostom appears to refer to the occurrence recorded in the history of Gregory of Neo-Caesarea, called Thaumaturgus, A.D. 260, whose miracles are reported to us by his namesake of Nyssa. Nyssen, however, speaks only of his moving a stone, (vol. ii. p. 982.) Pope Gregory, Dial. i. 7. calls it a rock, or even a mountain. He mentions it while relating the like miracle in the history of St. Benedict. In volcanic countries, changes in mountains and rivers occur even from natural causes, much more might prayer cause them. But St. Augustine "s remark shews that there is very little evidence for the fact.] But if mountains were not removed in the Apostles" time, this was not because they could not, but because they would not, there being no pressing occasion. And the Lord said not that they should do this thing, but that they should have power to do it. Yet it is likely that they did do this, but that it is not written, for indeed not all the miracles that they wrought are written.

Or; the mountain is not said of that which we see with the eyes of the body, but signified that spirit which was removed by the Lord out of the lunatic, who is said by the Prophet to be the corrupter of the whole earth

interlin.: So that the sense then is, "Ye shall say to this mountain," that is to the proud devil, "Remove hence," that is from the possessed body into the sea, that is into the depths of hell, "and it shall remove, and nothing shall be impossible to you," that is, no sickness shall be incurable."

Otherwise; That the disciples in working their miracles should not be lifted up with pride, they are warned rather by the humbleness of their faith, as by a grain of mustard-seed, to take care that they remove all pride of earth, which is signified by the mountain in this place.

But while He teaches the Apostles how the daemon ought to be cast out, He instructs all in regulation of life; that we may all know that all the heavier afflictions, whether of unclean spirits, or temptations of men, may be removed by fasts and prayers; and that the wrath also of the Lord may be appeased by this remedy alone; whence he adds, "Howbeit this kind is not cast out but by prayer and fasting."

And this He says not of lunatics in particular, but of the whole class of daemons. For fast endues with great wisdom, makes a man as an Angel from heaven, and beats down the unseen powers of evil. But there is need of prayer as even still more important. And who prays as he ought, and fasts, had need of little more, and so is not covetous, but ready to almsgiving. For he who fasts, is light and active, and prays wakefully, and quenches his evil lusts, makes God propitious, and humbles his proud stomach. And he who prays with his fasting, has two wings, lighter than the winds themselves. For he is not heavy and wandering in his prayers, (as is the case with many,) but his zeal is as the warmth of fire, and his constancy as the firmness of the earth. Such an one is most able to contend with daemons, for there is nothing more powerful than a man who prays properly. But if your health be too weak for strict fast, yet is it not for prayer, and if you cannot fast, you can abstain from indulgences. And this is not a little, and not very different from fast.

If then we shall ever be required to be employed in the healing of those who are suffering any thing of this sort, we shall not adjure them, nor ask them questions, nor even speak, as though the unclean spirit could hear us, but by our fasting and our prayers drive away the evil spirits.

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

Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, "Pray without ceasing." [1 Thess. 5:17]

But the knowledge of those who think themselves wise, whether the barbarian sects or the philosophers among the Greeks, according to the apostle, “puffeth up.” But that knowledge, which is the scientific demonstration of what is delivered according to the true philosophy, is founded on faith. Now, we may say that it is that process of reason which, from what is admitted, procures faith in what is disputed. Now, faith being twofold, the faith of knowledge and that of opinion, nothing prevents us from calling demonstration twofold, the one resting on knowledge, the other on opinion; since also knowledge and foreknowledge are designated as twofold, that which is essentially accurate, that which is defective. …

For, in fine, the agreement and harmony of the faith of both contribute to one end, salvation. We have in the apostle an unerring witness: “For I desire to see you, that I may impart unto you some spiritual gift, in order that ye may be strengthened; that is, that I may be comforted in you, by the mutual faith of you and me.” And further on again he adds, “The righteousness of God is revealed from faith to faith.” The apostle, then, manifestly announces a twofold faith, or rather one which admits of growth and perfection; for the common faith lies beneath as a foundation. To those, therefore, who desire to be healed, and are moved by faith, He added, “Thy faith hath saved thee.” But that which is excellently built upon is consummated in the believer, and is again perfected by the faith which results from instruction and the word, in order to the performance of the commandments. …

In Genesis: “And Abraham believed God, and it was counted unto him for righteousness.” Also in Isaiah: “And if ye do not believe, neither shall ye understand.” Also in the Gospel according to Matthew: “O thou of little faith, wherefore didst thou doubt?” Also in the same place: “If you have faith as a grain of mustard seed, ye shall say to this mountain, Pass over from here to that place, and it shall pass over; and nothing shall be impossible unto you.” Also according to Mark: “All things whatsoever ye pray and ask for, believe that ye shall receive them, and they shall be yours.” Also in the same place: “All things are possible to him that believeth.” In Habakkuk: “But the righteous liveth by my faith.” Also in Daniel: “Ananias, Azarias, and Misael, trusting in God, were delivered from the fiery flame.”

Following this you may see, “ He did not there many mighty works because of their unbelief. ” We are taught by these things that powers were found in those who believed, since “to every one that hath shall be given and he shall have abundance,” but among unbelievers not only did the powers not work, but as Mark wrote, “They could not work.” For attend to the words, “He could not there do any mighty works,” for it is not said, “He would not,” but “He could not; ”as if there came to the power when working co-operation from the faith of him on whom the power was working, but this co-operation was hindered in its exercise by unbelief. …

Now the father of the epileptic, perhaps the angel to whom he had been allotted, if we are to say that every human soul is put in subjection to some angel, prays the Physician of souls for his son that He may heal him who could not be healed from his disorder by the inferior word which was in the disciples. But the dumb and deaf spirit, who was cast out by the Word, must be figuratively understood as the irrational impulses, even towards that which seems to be good, so that, what things any man once did by irrational impulse which seemed to onlookers to be good, he may do no longer irrationally but according to the reason of the teaching of Jesus. …

But when the Saviour said, “ O faithfulness and perverse generation, ” He signifies that wickedness, which is contrary to nature, stealthily enters in from perversity, and makes us perverted. But of the whole race of men on earth, I think, being oppressed by reason of their wickedness and His tarrying with them, the Saviour said, “How long shall I be with you?” We have already, then, spoken in part of the words, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain,” etc.; but nevertheless also we shall speak in this place the things that appear to us fitted to increase perspicuity. The mountains here spoken of, in my opinion, are the hostile powers that have their being in a flood of great wickedness, such as are settled down, so to speak, in some souls of men. …

116. Matthew goes on in the following terms: “And when He was come to the multitude, there came to Him a certain man, kneeling down before Him, and saying, Lord, have mercy on my son; for he is lunatic, and sore vexed;” and so on, down to the words, “Howbeit this kind is not cast out but by prayer and fasting.” Both Mark and Luke record this incident, and that, too, in the same order, without any suspicion of a want of harmony.

1. Our Lord Jesus Christ reproved unbelief even in His own disciples, as we heard just now when the Gospel was being read. For when they had said, “Why could not we cast him out?” He answered, “Because of your unbelief.” If the Apostles were unbelievers, who is a believer? What must the lambs do, if the rams totter? Yet the mercy of the Lord did not disdain them in their unbelief; but reproved, nourished, perfected, crowned them. For they themselves, as mindful of their own weakness, said to Him, as we read in a certain place in the Gospel, “Lord, increase our faith. Lord,” say they, “increase our faith.” The knowing that they had a deficiency, was the first advantage; a greater happiness still, to know who it was of whom they were asking. …

3. Wherefore, see how the Lord in this passage exhorted His disciples to prayer, when He said, “Ye could not cast out this devil because of your unbelief.” For then exhorting them to prayer He ended thus; “this kind is not cast out but by prayer and fasting.” If a man must pray, to cast out devils from another, how much more to cast out his own covetousness? how much more to cast out his own drunkenness? how much more to cast out his own luxuriousness? how much more to cast out his own uncleanness? How many things in a man are there, which if they are persevered in, allow of no admission into the kingdom of heaven! Consider, Brethren, how a physician is entreated for the preservation of temporal health, how, if any one is desperately ill, is he ashamed or slow to throw himself at a man’s feet? to bathe in tears the footsteps of any very able chief physician? And what if the physician say …

8. “Then said the Lord to those Jews who believed on Him, If ye continue in my word.” “Continue,” I say, for you are now initiated and have begun to be there. “If ye continue,” that is, in the faith which is now begun in you who believe, to what will you attain? See the nature of the beginning, and whither it leads. You have loved the foundation, give heed to the summit, and out of this low condition seek that other elevation. For faith has humility, but knowledge and immortality and eternity possess not lowliness, but loftiness; that is, upraising, all-sufficiency, eternal stability, full freedom from hostile assault, from fear of failure. That which has its beginning in faith is great, but is despised. In a building also the foundation is usually of little account with the unskilled. A large trench is made, and stones are thrown in every way and everywhere. …

5. See what tranquillity: “Therefore will not we fear when the earth shall be confounded, and the mountains shall be carried into the heart of the sea.” Then we shall find not fear. Let us seek mountains carried, and if we can find, it is manifest that this is our security. The Lord truly said to His disciples, “If ye have faith as a grain of mustard seed, ye shall say to this mountain, Be Thou removed, and be Thou cast into the sea, and it shall be done.” Haply “to this mountain,” He said of Himself; for He is called a Mountain: “It shall come to pass in the last days, that the mountain of the Lord shall be manifest.” But this Mountain is placed above other mountains; because the Apostles also are mountains, supporting this Mountain. …

“And to another, faith:” not meaning by this faith the faith of doctrines, but the faith of miracles; concerning which Christ saith, “If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove.” (S. Matt. xvii. 20 .) And the Apostles too concerning this besought Him, saying, “Increase our faith:” (S. Luke xvii. 5 .) for this is the mother of the miracles. But to possess the power of working miracles and gifts of healing, is not the same thing: for he that had a gift of healing used only to do cures: but he that possessed powers for working miracles used to punish also. For a miracle is not the healing only, but the punishing also: even as Paul inflicted blindness: as Peter slew.