Matthew 17:14Meaning & Commentary from the Church Fathers

Oftentimes, the faith of a mediator can suffice to achieve what is requested, even from individuals of lesser faith; likewise, the abilities of a miracle worker can produce miraculous outcomes, irrespective of the faith of those approaching him. Both instances are substantiated by Scripture. The household of Cornelius received the grace of the Holy Spirit through their faith, and Elisha revived a deceased individual even when there was no belief present among those who cast the dead body; their act was not rooted in faith but in fear, as they hastily threw the body out, escaping danger. The resurrection of the deceased was accomplished solely by the power of the holy body. Thus, it is clear that while the disciples displayed some weakness, not all were lacking in faith; the foundational members were steadfast.

Moreover, one can observe the man's irrationality through another aspect. He openly brings his complaint to Jesus regarding the disciples before the crowd, stating “I brought him to your disciples, and they could not heal him” (Matthew 17:16). However, Christ redirects the accusations from His disciples towards Himself before the people, reproaching them by proclaiming, “O unfaithful and perverse generation, how long will I be with you” (Matthew 17:17)? By addressing the entire crowd rather than singling out the man, He likely aimed to deter any negative perceptions about the disciples that might have arisen among the onlookers. When He mentions “as long as I am with you,” it indicates that, for Him, death is not a burden but a longing, revealing His desire to depart from this world, thus illustrating that it is not difficult for Him to endure crucifixion, but rather to remain with them. Christ, however, does not merely level accusations; instead, He commands, “Bring him to Me here,” and then inquires of the father about the duration of his son’s suffering, thereby defending the disciples while simultaneously instilling in the father a renewed hope and confidence in the healing of his son. Although the father’s son endures suffering for a time, this is not merely for show; as the crowds start to gather, He restrains the spirit, but this is for the benefit of the father, ensuring that when he witnesses the demon’s distress at Jesus’ command, he may subsequently believe in the miracle that has occurred.

The moon, with its milky complexion, acts like a nurturing mother, aiding in the growth of all living things through its moisture. Positioned in the heavens, it marks the passage of the seasons, the completion of lunar months, and variations in the weather, indicating the rightful time for the true and assured Passover, as it is written: from the moon comes the sign of the feast (Sir. 43:7). Its cycles of waxing and waning give it the name ‘month’ (μὴν). The Book of Genesis affirms: And God said, Let there be light in the firmament of the heavens to illuminate the earth, to divide day from night, and let it serve as signs for seasons, days, and years. And let there be light in the firmament of the heavens to shine upon the earth (Genesis 1:14-15).

I feel compelled to emphasize this in your presence, aiming to demonstrate through both deeds and the Holy Scriptures that it is not the moon that induces mental distress but rather the wicked and scheming devil. Out of malice, and unable to lead God’s creations toward deification by any other means, or to force humankind into idol worship, he takes note of the new moon. On the fifth day, he incites the afflicted to thrash about and foam at the mouth, pushing them toward fire or water, causing their families and kin to honor the moon, believing it has inflicted a demon upon the individual. Thus, the Greeks have designated her the queen of heaven, while in truth, she is a servant of the night and not the sovereign of human nature. Accordingly, Jesus, the successor of Moses, commanded the celestial bodies: ‘Let the sun stand still over Gibeon, and the moon over the valley of Aijalon’ (Hab. 10:12) until I have vanquished the five kings of the Amorites. Therefore, if the Lord commands the moon, can it ever assert authority over Him or on His behalf? We must resolutely guard against the deceptive schemes of the usurping serpent, rejecting this Hellenic fallacy and superstition.

Yet, the unclean spirit may manipulate the moon in various ways, approaching and tormenting vulnerable and unstable individuals. Often, we notice the dog that attacks us in the night, but we do not attribute the bite to the moon as if it were guiding the dog. At times, a servant, under the full brightness of the moon, escapes quickly, aided by its light. Moreover, we might unjustly hold the moon accountable for acts of immorality; for many fornicators, fearing the night’s darkness, are compelled to remain indoors, while the moon illuminates the night and prompts them to rush along the ground on all fours like a runaway horse, seeking out their object of desire. But let it be clear, the pure spirit (Angel) who follows God’s command to illuminate the heavens is in no way culpable. I implore you to cast aside pagan delusions. Those who easily fall into destruction often associate with demons, not only blaming the celestial bodies for their wrongdoing but also slandering the Creator of those luminaries as the author of evil and ruin. In worshipping the stars, they neglect the reverence owed to God and instead dishonor the Father, which is not of God.

Since many who worshipped celestial bodies would be privy to the Lord’s miracles, he seeks to liberate them from their ancient and misguided beliefs employing expressions they understand. It is as though he proclaims, "O people, how can you revere the moon and the sun as deities and benefactors when they bring you such distress, as you yourselves confess, inflicting great harm upon humanity? You should cast aside the moon and other entities that you think lead you to this painful and miserable existence, and instead, render your pure devotion to Him who liberates you from this and countless other afflictions, generously bestowing eternal blessings." Therefore, utilizing familiar terminology does not obstruct pious thoughts. Yet, I have heard some interpret that the Evangelist’s use of sleepwalkers refers to those distinctly separate from demoniacs, arguing that if he meant demoniacs, he would not have also noted ‘sleepwalkers.’ They assert that sleepwalkers are not under demonic influence but suffer from physical ailments arising from the body's corrupted humors, which, they claim, intensify with the full moon. Observers note that many moist creatures, like mollusks, display increased activity during this time, not due to lunar command but because of the divine design of the Creator, who set natural laws in motion. It is said that when the moon's mild heat radiates into our bodies, it disrupts internal fluids, yet is not potent enough to cause complete release and thus remains trapped within. When these fluids become unsettled, they can lead to a condition that exacerbates disturbances in the mind, driving one toward madness, interrupting natural functions, and causing distress. As a result, the populace may label those affected by such conditions as sleepwalkers, and there is nothing to contradict this usage.

Another interpretation suggests that those whom most term sleepwalkers are in fact demoniacs, as the demons seize upon the lunar cycle, intensifying their attacks to manifest the illness, thereby misleading people into perceiving God's benevolent creations as the source of evil, leading to blasphemy against the Creator. However, this explanation does not clarify why the Apostle employed such terminology; it merely informs us of the demons’ heightened influence around the full moon. With much discussed and nothing contrary to sound doctrine, let each individual embrace what resonates with them.

The boy's father came to Jesus Christ, humbly requesting, ‘Lord, have mercy on my son, for he is afflicted by a spirit and suffers greatly.’ The nature of this torment, linked to the cycles of the moon, is briefly noted by the Evangelist Matthew but described in more detail by the Divine Mark, who testifies that, wherever someone is afflicted, they experience convulsions, foam at the mouth, grind their teeth, and become rigid (Mark 9:18). Furthermore, the insightful Luke adds the details of shrieking, foaming, and violent contortions: ‘the spirit seizes him and he suddenly cries out, convulsing him and hardly leaving him, as it crushes him’ (Luke 9:39). Those who witnessed this condition, occurring during the full moon, believed it was the moon that caused the affliction, thus labeling the sufferers as lunatics. However, as Divine Chrysostom pointed out, the lunar cycle is not responsible for such demonic manifestations; rather, the demons, taking advantage of lunar phases, attacked individuals to reveal that the workings of God are often misattributed to their suffering. It is noteworthy that the lunar demonic affliction shares similarities with what medical professionals term an inflammatory disease. The accounts from the two Evangelists regarding these lunar-related afflictions echo the experiences of people suffering from paralysis even today. While physicians explain stupor as a natural occurrence similar to fevers, hysteria, and other ailments—some claiming to have cured such disorders through medical knowledge—it is evident from the Evangelists’ testimonies that the demon was the source of the boy’s lunar affliction.

What then should we conclude? Firstly, those afflicted with this malady do not merely experience it during the new moon; rather, they may suffer at any time, with some rarely affected and others frequently so. Some may be afflicted monthly, others weekly, daily, or even multiple times a day. Therefore, it can be surmised that while these afflictions may be labeled as lunar disorders or inflammatory diseases, they are not necessarily identical. Secondly, although the new moon's affliction may be perceived as a natural ailment, this does not negate the possibility that the devil tormented the individual described in this Gospel account through such an affliction. By God’s allowance, the devil may cause various natural ailments as a means of human punishment. Deafness and blindness can be considered natural conditions; however, we see that the devil was behind these ailments in the case of the mute and blind man healed by Jesus Christ. Indeed, the sacred Gospel recounts that they brought to Him a man who was unable to speak, possessed by a demon; when the demon was cast out, the mute was able to speak (Matthew 9:32, 33). In another instance, they brought to Him a blind and mute man possessed by a demon, and He healed him, allowing the man to speak and see (Matthew 12:22). Job’s suffering, though apparently natural, was a trial inflicted by the evil one. It is admirable and wise for Christians, when faced with illness, to seek not only medical assistance but also to turn to a priest for prayers and intercessions for their healing. Let us now consider the other matters that the father conveyed to his children.

A parallel can be drawn with the events at Sinai: while Moses was on the mountain receiving divine revelation, the enemy led the people into idolatry. Now, the scribes sought to mock the weakness of Christ's disciples, attempting to lessen the Lord's standing among the people. However, as He returned from the holy mountain, His face still radiating the brilliance of His transfiguration, the multitude gathered around His disciples were filled with wonder. As the holy Evangelist Mark recounts, they ran to greet Him. Moses’s face had also shone with glory after his encounter at Sinai, instilling fear in Aaron and the Israelites; yet, the countenance of Jesus Christ, illuminated with divine radiance, while evoking reverence, also drew people toward Him with its kindness and celestial allure. By merely being near His disciples, the Lord signified victory already: as He approached the crowd, He addressed the scribes with authoritative clarity, inviting them to voice any confusion, "What are you arguing with them about? If there is any perplexity, ask Me." The scribes, who had confidently challenged the disciples, found themselves at a loss for words before the Divine Teacher. The disciples, feeling a sense of shame before their Lord, remained silent. At that moment, a man emerged from the throng and knelt before Jesus, saying, "Teacher, I have brought my son to You. I have brought to You my son who is possessed by a mute spirit. I beseech You, he is my only son, O Lord. Have mercy on my son, for he is tormented by a demon..." St. Athanasius of Alexandria noted that in the case of demoniacs during the new moon, it is not the moon itself that causes madness, but rather the wicked and deceitful devil. Unable to lead people into idolatry through other means, he exploits the new moon to incite panic, prompting the afflicted to urge their relatives to worship the moon, believing it has sent a demon. The anguished father lamented to the Lord that the evil spirit seizes his son, causing him to convulse, foam at the mouth, grind his teeth, and become rigid. These episodes of torment occur wherever he is, endangering his life as he is often thrown into fire or water, and the malevolent spirit relentlessly afflicts him.

This marked the situation at the foot of the mountain. When the crowd saw Jesus descending, they hurried to welcome him. The debate with the scribes continued. As the Lord approached, he addressed the scribes instead of his disciples, asking, "What is the dispute about?" Yet, they seemed caught off guard and had no ready answer. It was then that the father of the demon-possessed boy stepped forward to speak on behalf of the apostles.

At that moment, a man emerged from the throng, and kneeling before the Saviour, he cried out, revealing the desperate plight of his son, who was tormented by severe seizures due to demonic possession, completely unable to hear or speak, and afflicted with episodes of suicidal tendencies, having previously thrown himself into both fire and water.

O Lord, have mercy on him, for he is tormented; he convulses and suffers greatly, as the spirit seizes him and suddenly shrieks, it tears him and foams at the mouth, grinds his teeth, and leaves him extremely weakened. It hardly departs from him, but crushes him. I asked Your disciples to cast it out, but they were unable.” This man reproached the disciples for their inability to heal his son, yet Jesus responded in a manner that shifted the blame back to the man, saying, “The fault of their weakness is not as significant as your lack of faith; your great unbelief has overcome their limited ability, and thus, it is your own accountability that has prevented your son’s healing.”