“You unbelieving and perverse generation, how long shall I be with you and bear with you?”

“You unbelieving and perverse generation, how long shall I be with you and bear with you?”

 

 

 

 

  

 

“On the next day, when they came down from the mountain, a great crowd met Him.  And behold, a man from the crowd cried out, saying, ‘Teacher, I beg You to look upon my son, for he is my only child.  And behold, a spirit seizes him, and suddenly he cries out; it throws him into convulsions so that he foams at the mouth, and it scarcely leaves him after bruising him severely.  I begged Your disciples to cast it out, but they could not.’ Jesus answered and said, ‘You unbelieving and perverse generation, how long shall I be with you and bear with you?  Bring your son here.’ While he was coming, the demon threw him down and caused him to convulse violently.  But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.  And all were astonished at the majesty of God.  But while they were all marveling at everything He was doing, Jesus said to His disciples, ‘Let these words sink into your ears: the Son of Man is about to be delivered into the hands of men.’  But they did not understand this saying; it was concealed from them so that they might not perceive it, and they were afraid to ask Him about this saying” (Luke 9:37–45).

 

 

 

(1)    Today, as I meditate on the passage of Luke 9:37–45, I wish to receive the lessons given through it together with its parallel passages, Matthew 17:14–23 and Mark 9:14–32.

 

(a)    First, immediately after the Transfiguration, Jesus came down from the mountain.  When a great crowd met Him, a man from the crowd came to Jesus, knelt down, and pleaded, saying, “Lord, have mercy on my son,” asking Him to take care of his only son who was possessed by a mute demon.  He explained that the demon seized his son, suddenly made him cry out, threw him into convulsions so that he fell down and foamed at the mouth, and only left him after severely injuring him.  He told Jesus that he had begged His disciples to cast out the demon, but they were not able to heal him (Lk. 9:37–40; Mt. 17:14–16; Mk. 9:17–18)

 

(i)                 As I meditate on the event of Jesus healing the demon-possessed boy (vv. 37–43) immediately following the Transfiguration (Lk. 9:28–36), I believe that these two events are connected.  I find this connection in the statement that they spoke of what Jesus was about to accomplish in Jerusalem—His “departure” (v. 31).  More specifically, I see the connection between the Transfiguration and the healing of the demon-possessed boy in Jesus’ “departure.”

 

·            As we have already reflected, the Greek word translated “departure” is ἔξοδον (exodon). The meaning of this word as used in Luke 9:31 is as follows (Internet):

 

-          At the Transfiguration, Moses and Elijah appeared in glory and spoke with Jesus about what He was about to accomplish in Jerusalem—namely, His death.  Here, Moses represents the first Exodus, and Elijah represents prophetic expectation.  Their conversation with Jesus unites the Law and the Prophets, showing that the cross and resurrection are the climactic Exodus.  Jerusalem, the place of sacrifice, becomes the starting point of salvation for all humanity. Therefore, believers regard Golgotha as the decisive place of liberation from sin and death.

 

n   This climactic Exodus—Jesus’ death on the cross in Jerusalem (“departure”)—results in our deliverance from sin and death.  This is connected to the healing of the demon-possessed boy in that the boy experienced an “exodus” (deliverance) from the demon.  For this reason, I believe Luke intentionally recorded the healing of the demon-possessed boy immediately after the Transfiguration.

 

(ii)               When I reflect on the fact that, as Jesus came down from the mountain and was met by a great crowd, the father of the demon-possessed boy came to Him, knelt down, and pleaded, “Lord, have mercy on my son,” asking Him to look after his only son possessed by a mute demon, I find myself considering the heart and emotional state of this father.

 

·            The father gave Jesus a detailed and desperate explanation of how the demon seized his son, suddenly caused him to cry out, threw him into convulsions so that he fell down, foamed at the mouth, and was left severely injured before the demon finally departed.  He even mentioned that he had already begged Jesus’ disciples to cast out the demon.  From this, I believe he desperately longed for his only son—who was suffering greatly because of the demon—to be healed and freed from that suffering.

 

-          For that to happen, someone had to cast out the demon that dominated his son.  Although he pleaded with Jesus’ disciples, they were unable to cast it out.  Therefore, he pushed through the large crowd following Jesus, came to Him, knelt down, and begged, “Lord, have mercy on my son” (Mt. 17:15), asking Him to take care of his only son possessed by a mute demon (Mk. 9:17; Lk. 9:38).

 

·            The father pleaded with Jesus, saying, “Lord, have mercy on my son” (Mt. 17:15).  The Greek word for “have mercy,” ἐλέησον (eleēson), means “have mercy” and is a desperate plea that confesses one’s weakness before God, asking Him to save and help through His mercy and compassion (Internet).

 

-          This verb was used in the Septuagint to translate the Hebrew words רִחַם (racham, to show compassion) and חָנַן (chanan, to show grace), and it is connected with covenantal love.  Moreover, this verb carries the weight of God’s steadfast commitment to rescue His people despite their unworthiness (Internet).

n  In the Synoptic Gospels, not only the father of the demon-possessed boy in Luke 9:38–42, but also blind men, lepers, a Canaanite woman, and Bartimaeus all cried out, “Son of David, have mercy on us” (Matt. 9:27; 15:22; 17:15; 20:30–31; Mark 10:47–48). Their petitions teach the following: (1) recognition of Jesus’ messianic authority (“Son of David”), (2) confidence in His compassionate character, and (3) the appropriateness of persistent and public appeal.  None of them were turned away, and every plea was answered with healing or deliverance. This demonstrates that mercy is not merely sentiment, but saving power (Internet).

 

·            The father of the demon-possessed boy also pleaded with Jesus, saying, “Teacher, I beg You to look upon my son, for he is my only child” (Lk. 9:38).  The Greek word translated “look upon” or “take care of,” ἐπιβλέψαι (epiblepsai), is a compound of ἐπὶ (epi, “upon”) and βλέπω (blepō, “to see”).  It is a medical term meaning to examine a patient carefully (a distinctive expression of Luke that reflects his background as a physician) (Hochma).  Its meanings include “to look down upon,” “to pay close attention to,” “to look upon with compassion,” or “to care for” (Ref.: Internet).

 

-          Thus, in Luke 9:38, the father of the demon-possessed boy is pleading with Jesus for help and mercy, asking Him to “look upon” or “take care of” his son (Ref.: Internet).

 

(iii)             The father of the demon-possessed boy told Jesus that he had already begged His disciples to cast out the demon, but “they were not able” to do so (Lk. 9:40).  The Greek phrase translated “were not able” is ἠδυνήθησαν (ēdynēthēsan), the aorist passive indicative third-person plural of δύναμαι (“to be able,” “to have power”), meaning “they could not” or “they were not able.”  It is commonly used to indicate a lack of ability or an impossible situation in the past (Internet).

 

·            This shows that the disciples’ failure was not merely an isolated incident, but a limitation of their ability itself (and at the same time highlights the absolute necessity of the Lord’s infinite power).  This forms the background for Jesus’ rebuke of their lack of faith in Luke 9:41 (Ref.: Internet).

 

(b)    Second, Jesus answered the father of the demon-possessed only son and said, “O unbelieving and perverse generation, how long shall I be with you, and how long shall I bear with you? Bring your son here.”  As the boy was coming, the demon saw Jesus and immediately threw the child down and caused him to convulse violently.  The boy fell to the ground, rolled around, and began to foam at the mouth.  Then Jesus asked the father, “How long has this been happening to him?” And the father said, “From childhood.  The demon has often thrown him into fire and into water to destroy him.  But if You can do anything, have compassion on us and help us.”  Jesus said to him, “‘If You can’?  All things are possible to the one who believes.”  Immediately the boy’s father cried out loudly, “I believe; help my unbelief!”  Then Jesus rebuked the unclean spirit, saying, “You mute and deaf spirit, I command you, come out of him and never enter him again!”  And after crying out and causing the child to convulse violently, the spirit came out.  The child became like a dead person, so that many said, “He is dead.” But Jesus took him by the hand and raised him up, and he stood up at once.  After Jesus healed the child and gave him back to his father, all the people were amazed at the majesty of God (Lk. 9:41–43; Mt. 17:17–18; Mk. 9:19–27).

 

(i)                 Here Jesus said, “O unbelieving and perverse generation, how long shall I be with you, and how long shall I bear with you …” (Lk. 9:41; Mt. 17:17; Mk. 9:19).  It is clear that this rebuke was directed not only at the faithless disciples but also at all the people gathered there.

 

·            It was an appropriate rebuke for the scribes, who were despising those with different viewpoints by exploiting the suffering of a child, and for the crowds who were merely indulging their curiosity about miracles without genuine concern for the child’s suffering.

 

-             Ultimately, the disciples, lacking faith, were unable to demonstrate any power, and the perverse crowd could do nothing more than intensify the suffering of the child and his father (Hochma).

 

·            The main meanings of this statement (Lk. 9:41; Mt. 17:17; Mk. 9:19) are as follows (Internet):

 

-          Contrast with spiritual ignorance: Jesus had just descended from the Mount of Transfiguration, where He directly witnessed God’s glory.  This holiness stands in stark contrast to the spiritual darkness of the world, which could not even resolve the immediate problem before it—the demon-possessed child.  According to the Korean Bible Society Commentary, “perverse” means “twisted,” pointing to the stubbornness of a generation that resists God’s will.

 

-          Imminent departure and deep sorrow: The phrase “how long shall I be with you” implies that the time was drawing near when Jesus would bear the cross and depart.  It expresses the deep sorrow of a teacher toward disciples and people who would remain faithless even after His departure.

 

-          An invitation back to God: By rebuking human inability, Jesus paradoxically calls people to rely not on human strength but solely on the absolute power of God.  It is an expression of love that awakens dependence on God (Internet).

 

(ii)               Jesus told the father of the demon-possessed boy, “Bring your son here.”  As the child was coming, the demon saw Jesus and threw him down violently, causing severe convulsions (Lk. 9:41–42; Mt. 17:17; Mk. 9:19–20).  The demon’s intensified attack at that moment carries several important spiritual meanings:

 

·            The demon’s final struggle: Just as darkness resists more fiercely when light shines brighter, the demon sensed that its destruction was imminent.  Before being driven out by Jesus’ authority, it inflicted maximum suffering on the child in a final, desperate act of resistance.

 

·            The exposure of spiritual warfare: The evil spirit, which had remained hidden, fully revealed its true nature when confronted by the absolute authority of Jesus.  According to commentaries, this is a typical manifestation of an evil spirit reacting violently when exposed to holy power.

 

·            Crisis before healing: As the saying goes, “the darkest hour is just before dawn,” this shows that the most intense trial can come immediately before complete freedom and healing. It teaches believers today that a powerful work of God may follow a great crisis.

 

·            A test of the witnesses’ faith: By making the child appear dead through violent convulsions, the demon attempted to shake the faith of the surrounding people and the father. Yet even in that moment, Jesus remained unshaken and took the child by the hand and raised him up (online sources).

 

(iii)             When Jesus asked the father of the demon-possessed child, “How long has this been happening?” the father replied, “From childhood. The demon has often thrown him into fire and into water to destroy him. But if You can do anything, have compassion on us and help us” (Mk. 9:21–22).  This dialogue between Jesus and the father marks the point where human limitation at the brink of despair collides with the power of Jesus that breaks through those limits (Internet).

 

·            According to the flow of Mark 9 in the Korean Bible Society Commentary, the main meanings are as follows:

 

The depth and duration of suffering: The phrase “from childhood” shows that this family’s suffering was deep-rooted and chronic.  Being thrown into fire and water reveals that the evil spirit’s goal went beyond torment to the destruction of life itself.

 

Shaken faith (“if You can”): Having witnessed the disciples’ failure, the father even doubted Jesus’ power.  His request was not a prayer of confident faith, but a tentative plea marked by uncertainty—an expression of the fragile faith people often have when facing overwhelming problems.

 

The intent of Jesus’ question: Jesus did not ask because He lacked knowledge.  By having the father verbalize the child’s horrific condition, Jesus led him to acknowledge that the problem lay entirely beyond human capability and drew out the father’s desperation.

An appeal to mercy: In the phrase “have compassion on us,” the father identifies himself with his son’s suffering.  Though his faith was weak, he humbly sought help by clinging solely to mercy (Internet).

 

(iv)              Jesus said to the father of the demon-possessed child, “‘If You can’? All things are possible to the one who believes.”  Immediately the father cried out loudly, “I believe; help my unbelief!” (Mk. 9:23–24).  This passage may be meditated on in two parts:

 

·         “‘If You can’? All things are possible to the one who believes”: This expresses the core principle of faith—that when one believes without doubt in the omnipotence of the Lord and trusts Him completely, even what seems impossible becomes possible.

 

-       Key meanings include:

 

A rebuke of human limitation and doubt: The phrase “if You can” reflects doubt regarding Jesus’ power.  In the context of the disciples’ failure to cast out the demon, Jesus rebukes the doubt that limits the Lord’s power.

 

The power of faith: “All things are possible to the one who believes” means that everything is possible not through human effort, but through faith that fully trusts in Jesus.

 

God’s sovereignty: This does not mean that humans can do anything by their own ability, but that all things are possible when God, who rules over all things, acts.

 

The role of prayer: In this context, Jesus teaches that such power can be manifested only through prayer.

 

Thus, this statement is a command to trust and rely fully on Jesus, who can do all things, rather than on one’s own ability or circumstances (Internet).

 

·         “I believe; help my unbelief”: This is an honest confession of a human being who desires to believe in Jesus’ power yet is shaken by real doubts and weakness.  It represents not perfect faith, but a sincere cry of fragile faith that acknowledges its deficiency and seeks the Lord’s help.

 

-       Key meanings and content:

 

A truthful confession: Openly acknowledging one’s weakness and doubt before God without hiding them.

 

A desperate request for help: Recognizing that faith does not arise from one’s own ability but is a gift of God’s grace, and pleading for Him to supply what is lacking.

 

A complex inner state: Faith and unbelief (doubt) coexist, yet there remains a deliberate choice to cling to Jesus rather than give up.

 

The basis of grace: This confession shows that what matters is not the size of one’s faith but the object of faith—Jesus—and it carries the comforting message that the Lord receives even weak faith when it is sincere.

 

Ultimately, this passage does not demand perfect faith, but reveals that when weak human beings come to Jesus in prayer, their faith can be made whole through His help (Internet).

 

(v)                Jesus rebuked the unclean spirit, saying, “You mute and deaf spirit, I command you: come out of him and never enter him again.”  At this, the demon cried out and caused the child to convulse violently, and then it came out.  The child became like a dead person, so that many said, “The child is dead” (Mk. 9:25–26).  This dramatic scene represents the result of the fiercest spiritual battle that appears immediately before the completion of healing (Internet).

 

·            The significance of this phenomenon as found in Mark chapter 9 in the text of the Korean Bible Society:

Complete expulsion and prohibition of reentry: Jesus did not merely cast out the demon; He also commanded, “Never enter him again.”  This was not a temporary relief, but a proclamation of permanent freedom.

 

Destructive instinct persisting to the very end: Even as it departed, the demon caused the child to suffer “violent convulsions.”  This reveals both its rage at the loss of its dominion and the essential nature of evil spirits, which seek to destroy life to the very end.

 

Death-like stillness (complete negation of false life): The fact that the child appeared to be dead signifies a vacuum created by the total withdrawal of the false, counterfeit life-force that the demon had wielded. To human eyes (“He is dead”), it appeared to be despair, but in reality it was a holy pause preparing for the beginning of new life.

 

Human judgment versus God’s work: People drew conclusions of “failure” or “death” based solely on outward appearances. Yet this moment serves as a dramatic contrast that sets the stage for the resurrection-like restoration that immediately follows.

 

The subsequent scene in which Jesus takes the child by the hand and raises him gives a deeply moving impression, almost as though it were a preview of Jesus’ own resurrection (Internet).

 

(vi)              When Jesus took the child by the hand and raised him up, the boy sprang to his feet.  After healing the child, Jesus gave him back to his father, and all the people were astonished at the majesty of God (Mk. 9:27; Lk. 9:42).  This scene portrays complete restoration brought about by the Lord of life, raising one from a state of death-like despair (Internet).

 

·            Exegetical meanings based on Mark 9 and Luke 9, according to the Korean Bible Society:

 

The theology of raising up (a foreshadowing of resurrection): Jesus’ act of “taking him by the hand and raising him up” uses language closely associated in the New Testament with resurrection. According to the Duranno Vision Bible Commentary, this symbolizes the process of salvation in which a spiritually dead soul is brought back to life by the power of Christ.

 

Restoration of relationship (returning him to his father): Jesus did not stop at physical healing, but returned the child to his family.  This demonstrates the Lord’s attentive love in restoring family order and joy that had been severed by the work of an evil spirit.

 

Awe before the majesty of God: The people were not amazed merely by a magical miracle.  They witnessed death-like existence transformed into life at a single word from Jesus, and thus encountered firsthand the reign and glory of God dwelling within Him.

 

The conclusion of unbelief: What began with Jesus’ lament, “O unbelieving and perverse generation,” ends with people praising God. This marks the moment when God’s majesty overwhelms and covers human unbelief (Internet).

 

(c)    Third, all the people were astonished at the majesty of God.  While they were marveling at everything Jesus was doing, He said to His disciples, “Let these words sink into your ears: the Son of Man is about to be delivered into the hands of men.”  But the meaning of this saying was hidden from them, so that they did not understand it, and they were afraid to ask Him about it (Lk. 9:43–45).

 

(i)                 This scene reveals the spiritual gap between Jesus’ intention—foretelling His suffering at the very climax of a miracle—and the disciples, who were unable to receive it.

 

·            Key exegetical meanings based on Luke 9 according to the Korean Bible Society:

 

-             Suffering proclaimed at the moment of glory: While people were rejoicing and marveling at God’s majesty, Jesus spoke instead of being “delivered into the hands of men.”  This clarified to the crowds and the disciples, who were captivated by the image of a miracle-working heroic Messiah, that His true mission was the suffering and death of the cross.

 

-             “Let these words sink into your ears”: In the original language, this phrase carries the strong sense of “throw these words into your ears.”  Even if they could not understand them at the moment, Jesus commanded them to engrave His words deeply in their hearts so that they would remember them later, when these events actually came to pass, and not stumble.

 

-             Why the meaning was hidden from them: The disciples’ lack of understanding was not an issue of intelligence.

 

n   Spiritual preconceptions: They believed the Messiah would defeat Rome and reign as king, leaving no room for the concept of a suffering, dying Messiah.

 

n    God’s providence: According to interpretations such as those in the Gospelserv Bible Dictionary, the mystery of the cross was intentionally veiled until after the resurrection and the coming of the Holy Spirit, when it could be fully understood.

 

-             The disciples’ fear of asking: They instinctively sensed that Jesus’ words contradicted the “path of glory” they expected.  Out of fear—whether of learning the truth or of being called to share in suffering—they avoided asking Him (Internet).

 

(d)    Finally, fourth, when Jesus entered the house, the disciples came quietly to Him and asked, “Why were we unable to cast it out?”  Jesus replied, “Because of your little faith.  Truly I tell you, if you have faith as small as a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing will be impossible for you.”  And He also said, “This kind can come out only by prayer” (Mt. 17:19–20; Mk. 9:28–29).

 

(i)                 Why did the disciples come quietly and ask, “Why were we unable to cast it out?”

 

·            The disciples had been humiliated in front of the people because they failed to heal the demon-possessed boy and even became embroiled in arguments with the scribes.  Wanting to understand the cause of their failure, they asked Jesus privately.  Their question reflected both confusion and a teachable spirit, having lost the power they once experienced due to a lack of faith and prayer (Internet).

 

(ii)               Why did Jesus say to them, “Because of your little faith”?

 

·            Here, “little faith” does not mean a small quantity of faith, but rather deficient faith (oligopistia).  According to the Duranno Vision Bible Commentary, the disciples relied on their past experiences and techniques from previous missionary journeys when they had cast out demons, instead of fully trusting the living power of God at work in that moment. In other words, the object of their faith had shifted from God to themselves (Internet).

 

-             The reason they failed to heal the demon-possessed child was that they did not fully trust Jesus and sought the source of power in their own abilities or methods rather than in God.  Jesus emphasized that even faith as small as a mustard seed can move mountains if it firmly relies on God, the true source of power—thereby exposing the root of their unbelief (Internet).

 

(iii)             What is the meaning of Jesus’ words: “If you have faith as small as a mustard seed… nothing will be impossible for you”?

 

·            This teaching emphasizes that the quality of faith matters more than its quantity, and that what truly matters is whether that faith is alive (Internet).

 

-             The vitality of faith: the paradox of the mustard seed:

 

Though nearly invisible, a mustard seed contains life and grows into a large tree. Jesus taught that miracles do not require large faith, but rather genuine, living faith connected to God—even if it is small.

 

-             Overcoming the impossible: “moving a mountain”:

In Jewish idiom, “moving a mountain” referred to overcoming an absolute impossibility.  According to the Gospelserv Bible Dictionary, Jesus declared that what appears impossible by human strength can be accomplished by God’s power when trusted within His will.

 

-             Connection through prayer: “only by prayer”:

 

Parallel passages in Mark 9 show that this faith is supplied and activated only through prayer.  The disciples failed because they relied on past experience (self-confidence) and neglected prayer, which is the channel of dependence on God.  Thus, “nothing will be impossible for you” does not mean acting at will, but that God’s reign is fully realized through those who are connected to Him by prayer.

 

Ultimately, this teaching is a solemn call: do not trust your own ability, but trust the omnipotence of God who works through you (Internet).

 

(iv)              What did Jesus mean when He said, “This kind can come out only by prayer”?

 

·         This statement proclaims that the secret of spiritual victory lies not in human skill or position, but solely in complete dependence on God.

 

-             Identifying the source of power:

 

The disciples had previously cast out demons during their missionary journeys.  This time, they mistakenly assumed that such power resided inherently within them and attempted ministry out of habit without seeking God.  Jesus reminded them that the source of power is God alone, and prayer is the only channel through which that power flows.

 

-             The essence of prayer: total trust:

 

Prayer here is not merely speaking words, but a confession of surrender and humility: “I cannot do this, but God can.” According to the Duranno Vision Bible Commentary, prayer is not a means of imposing human will, but of aligning oneself with God’s will and seeking His help.

 

-             The specificity of spiritual warfare (“this kind”):

 

The phrase “this kind” implies that some spiritual forces and life challenges are so strong that they cannot be overcome by human reasoning or effort.  In such moments, human tools—money, knowledge, experience—are powerless, and only prayer, the spiritual weapon, brings victory.

 

-             Sustaining spiritual vitality:

 

Prayer is not an emergency alarm to be used only in crisis, but an ongoing relationship of intimacy with God.  The disciples failed because their connection with God through prayer had weakened.  The lesson is that without a prayerful life, one cannot manifest God’s power when it is most needed.

 

Ultimately, this teaching contains a powerful spiritual principle: “Do not trust your own strength, but draw upon God’s power through prayer” (Internet).