Let us learn from this how many ways Satan has of injuring us, were it not that he is restrained by the hand of God. Our infirmities both of soul and body, which we feel to be innumerable, are so many darts with which Satan is supplied for wounding us. We are worse than stupid, if a condition so wretched does not, arouse us to prayer. But in this we see also an amazing display of the goodness of God, that, though we are liable to such a variety of dangers, ⁴ he surrounds us with his protection; particularly if we consider with what eagerness our enemy is bent on our destruction. We ought also to call to remembrance the consoling truth, that Christ has come to bridle his rage, and that we are safe in the midst of so many dangers, because our diseases are effectually counteracted by heavenly medicine.

We must attend also to the circumstance of the time. The father replies, that his son had been subject to this grievous disease from his infancy. If Satan was permitted to exert his power, to such an extent, on a person of that tender age, what reason have not we to fear, who are continually exposing ourselves by our crimes to deadly strokes, who even supply our enemy with darts, and on whom he might justly be permitted to spend his rage, if it were not kept under restraint by the astonishing goodness of God?

Matthew 17:17. O unbelieving and rebellious nation. Though Christ appears to direct his discourse to the father of the lunatic, yet there can be no doubt that he refers to the scribes, as I have lately explained; for it is certain that the reproof is directed, not against ignorant and weak persons, but against those who, through inveterate malice, obstinately resist God. This is the reason why Christ declares that they are no longer worthy to be endured, and threatens that ere long he will separate from them. But nothing worse could happen to them than that Christ should leave them, and it was no light reproach that they rejected so disdainfully the grace of their visitation. We must also observe here, that we ought to treat men in various ways, each according to his natural disposition. For, while our Lord attracts to him the teachable by the utmost mildness, supports the weak, and gently arouses even the sluggish, he does not spare those crooked serpents, on whom he perceives that no remedies can effect a cure.

Mark 9:20. And as soon as he saw him. That the devil should rage with more than ordinary cruelty against the man, when he is brought to Christ, ought not to excite surprise; for in proportion as the grace of Christ is seen to be nearer at hand, and acts more powerfully, the fury of Satan is the more highly excited. The presence of Christ awakens him like the sound of a trumpet. He raises as violent a storm as he can, and contends with all his might. We ought to be prepared beforehand with such meditations, that our faith may not be disturbed, when the approach of the grace of Christ is met by more than ordinary violence on the part of our enemy. Nor ought we to lose sight of another point, that the true commencement of our cure is, when our affliction is so heavy that we are almost at the point of death. It must also be taken into account that, by means of the furious attack of Satan, our Lord lights a torch to cause his grace to be seen; for, when the spectators were appalled at the dreadful spectacle, the display of the power of Christ, which immediately followed, was more distinctly perceived.

21. From a child. Hence we infer that this punishment was not inflicted on account of the sins of the individual, but was a secret judgment of God. True indeed, even infants, as soon as they have come out of the womb, are not innocent in the sight of God, or free from guilt; but God’s chastisements have sometimes hidden causes, and are intended to try our obedience. We do not render to God the honor which is due to Him, unless with reverence and modesty we adore His justice, when it is concealed from us. Whoever wishes to obtain more full information on this point, may consult my Commentary on these words, Neither hath this man sinned, nor his parents, (John 9:3.)

22. If thou canst do any thing, have compassion on us, and help us. We see how little honor he renders to Christ; for, supposing him to be some prophet, whose power was limited, he approaches to him with hesitation. On the other hand, the first foundation of faith is, to embrace the boundless power of God; and the first step to prayer is, to raise it above all opposition by the firm belief that our prayers are not in vain. As this man did not suppose Christ to be at all different from other men, his false opinion is corrected; for our faith must be so formed as to be capable and prepared for receiving the desired favor. In his reply Christ does not administer a direct reproof, but indirectly reminding the man of what he had said amiss, points out to him his fault, and informs him how a remedy may be obtained.

23. If thou canst believe. “You ask me,” says he, “to aid you as far as I can; but you will find in me an inexhaustible fountain of power, provided that the faith which you bring be sufficiently large.” Hence may be learned a useful doctrine, which will apply equally to all of us, that it is not the Lord that prevents his benefits from flowing to us in large abundance, but that it must be attributed to the narrowness of our faith, that it comes to us only in drops, and that frequently we do not feel even a drop, because unbelief shuts up our heart. It is an idle exercise of ingenuity to prove Christ’s meaning to be, that a man can believe of himself: for nothing more was intended than to throw back on men the blame of their poverty, whenever they disparage the power of God by their unbelief.

All things are possible to him that believeth. Christ undoubtedly intended to teach that the fullness of all blessings has been given to us by the Father, and that every kind of assistance must be expected from him alone in the same manner as we expect it from the hand of God. “Only exercise,” says he, “a firm belief, and you will obtain.” In what manner faith obtains any thing for us we shall immediately see.

24. Lord, I believe. He declares that he believes, and yet acknowledges himself to have unbelief These two statements may appear to contradict each other, but there is none of us that does not experience both of them in himself. As our faith is never perfect, it follows that we are partly unbelievers; but God forgives us, and exercises such forbearance towards us, as to reckon us believers on account of a small portion of faith. It is our duty, in the meantime, carefully to shake off the remains of infidelity which adhere to us, to strive against them, and to pray to God to correct them, and, as often as we are engaged in this conflict, to fly to him for aid. If we duly inquire what portion has been bestowed on each, it will evidently appear that there are very few who are eminent in faith, few who have a moderate portion, and very many who have but a small measure.

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Footnotes

1. “Encores mesme qu’ils se monstrassent import uns et facheux en leurs requestes;” — “even though they showed themselves to be importunate and troublesome in their requests.” ↩

2. “Qu’ils n’allassent plus chercher des cavillations et moyens obliques pour luy resister;” — “not to resort any more to cavils and indirect methods of opposing him.” ↩

3. On the opinion expressed by calvin, as to the influence of the moon on these diseases, the reader may consult Harmony, vol. 1 p. 245, n.l. — Ed. ↩

4. “Combien que nous soyons subiets a mille dangers et inconveniens;” — “though we are liable to a thousand dangers and inconveniences.” ↩