Jesus was responsive to feeble faith

JESUS WAS RESPONSIVETO FEEBLE FAITH
EDITED BY GLENN PEASE
“And straightwaythe father of the child cried out and
said with tears, Lord, I believe;help You my
unbelief.” Mark 9:24.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Omnipotence Of Faith
Mark 9:23
A.F. Muir This is a case in which the revisers have introduced a dramatic play of expression into
what has seemed a merely conditional statement; and apparently with the authority of the best
manuscripts. The words of Christ are seen to be those of surprise and expostulation. He sends
back the qualification which the man had uttered, and asserts the virtual omnipotence of faith,
and, at the same time, the dauntlessness of its spirit.
I. The SPIRIT WHICH CHARACTERIZES THE BELIEVER.
1. Confidence and fearlessness. The true believer will never say, "If thou canst." The greatest
difficulties will not seem insuperable, and the testimony of sight and ordinary experience will be
distrusted. Inward weakness and uncertainty will be conquered. The one thing of consequence
will be, "Is this promised?" "Though he slay me, yet will I trust in him" (Job 13:15; cf. Habakkuk
2:17).
2. It is to be distinguished from self-confidence. There is no immediate reference to self in such a
conviction; it bases itself upon the unseen and eternal, the laws and promises of God. Hence we
may speak of the humility of faith.
3. It is exceptional and divinely produced. Most men are guided by their ordinary experience.
When that experience is deliberately set aside or ignored, it must be because of some fact or truth
not visible to the natural mind. But such a discovery would be equivalent to a Divine
communication. The faith which proceeds upon this must, therefore, be supernaturally inspired.
It cannot exist save in one conscious of God, and of a peculiar relation to him.

II. THE POSSIBILITIES OF FAITH. If not wholly dependent upon the actual experience of the
power of faith, the confidence of the believer is nevertheless greatly sustained and strengthened
by it. Resting in the first instance upon the consciousness of One mighty to save, whose help is
promised and assured, and concerning whom it may be said, "If God be for us, who can be
against us?" the man of faith will also prize every indication that God has been with man. For he
is assured from within and from without that the possibilities of faith are:
1. Unlimited - because it identifies itself with the power of God. Faith is the union of the spirit of
the believer with him in whom he trusts. It ensures nothing less than his interest and help. The
weakest child of God can secure his aid. "If God be for us, who can be against us?"
2. Unlimited - save that it subjects itself to the will of God. Just as God is omnipotent and yet
incapable of unrighteousness, so the faith of the believer will only avail for things pleasing to his
heavenly Father. But, then, it never desires any other. The promises of God, however, declare the
direction in which Divine help may be certainly expected; and there are countless instances in
which the believer can plainly discern the lawfulness and propriety of the objects for which he
pleads.
(1) The work of faith is ever blessed.
(2) The prayer of faith is never denied; for if the answer do not assume the form expected, it will
nevertheless prove to be substantially, and under the best form, the blessing that is required. And
fervent, earnest, repeated prayer is unmistakably encouraged by the teaching of Christ. It is for
Christians not to pray less, but more and more importunately, only leaving the particular mode in
which the answer is to come to the wisdom and love of God.
3. Unlimited - as illustrated ia Scripture and the biographies of godly men. The eleventh chapter
of Hebrews is a magnificent confirmation of the promises of the Lord; and them can be no better
exercise than the study of the answers to prayer recorded in the Word of God and the lives of
saints. - M.
Biblical Illustrator
Lord, I believe; help Thou my unbelief.
Mark 9:24
Faith unto salvation
Andrew Gray.This incident will show us what believing presupposes and consists in.
I. The text shows A MAN THAT IS IN EARNEST. He cried out with tears. They were tears that
told how his heart was moved.

II. We look at this man, and we find that there is more than a general earnestness about him. We
see the tokens of a special and active desire to have the blessings which faith was to secure for
him. So he who is awakened to flee from the wrath to come.
1. He seeks forgiveness. Sin is not a light thing in his eyes.
2. He longs for healing of the disease of his soul.
3. To say all in a word, his desire is set upon salvation.
III. The operation of this desire. It is an active desire.
1. It makes a man pray and cry to God. It is a time of felt need.
2. It may cast into an agony, which may evince itself in tears. There is a melting power in strong
desires that agitate the soul.
3. The desire for salvation will cause you to seek for faith. We are justified by faith; no holiness
without it.
4. There will be an effort to believe. It is not God that believes; we have to believe. He would not
command you to believe, if it were idle for you to try.
IV. HE FEELS HIS NEED OF GRACE FOR THE EXERCISE OF FAITH — "Help mine
unbelief." My own resources are not sufficient for it. A true sense of the need of grace to believe
is a great step towards the act of believing.
V. THE MAN BETAKES HIMSELF TO CHRIST. I need grace and I look to Thee for it. So is it
with all those that are about to believe. "Thou hast destroyed thyself, but in Me is thy help." The
fulness of Christ is unlimited.
VI. THE MAN HAS A DISTINCT CONCEPTION OF THE GRAND OBSTACLE WHICH
GRACE MUST REMOVE — "Unbelief." Why is it that unbelief has so great an ascendancy?
Because it possesses the heart.
VII. WE FIND THAT THE MAN DOES BELIEVE — "Lord, I believe." "I must believe" is the
first step. The next, "I can believe." The third, "I will believe." The last step, "I do believe."
(Andrew Gray.)
Worlds of faith
C. H. Spurgeon.We have often heard of George Muller, of Bristol. There stands, in the form of
those magnificent orphan houses, full of orphans, supported without committees, without
secretaries, supported only by that man's prayer and faith, there stands in solid brick and mortar,
a testimony to the fact that God hears prayer. But, do you know that Mr. Muller's case is but one
among many. Remember the work of Francke at Halle. Look at the Rough House just out of
Hamburg, where Dr. Wichern, commencing with a few reprobate boys of Hamburg, only waiting
upon God's help and goodness, has now a whole village full of boys and girls, reclaimed and
saved, and is sending out on the right hand and on the left, brethren to occupy posts of usefulness
in every land. Remember the brother Gossner, of Berlin, and how mightily God has helped him
to send out not less than two hundred missionaries throughout the length and the breadth of the
earth, preaching Christ, while he has for their support nothing but the bare promise of God, and
the faith which has learned to reach the hand of God, and take from it all it needs.
(C. H. Spurgeon.)

Dealing directly with GodPastor Harms, in Hermannsburg, desired to send missionaries to the
Gallas tribe in Africa, and in his life he is reported to have said: Then I knocked diligently on the
dear Lord in prayer; and since the praying man dare not sit with his bands in his lap, I sought
among the shipping agents, but came to no speed; and I turned to Bishop Gobat in Jerusalem, but
had no answer; and then I wrote to the Missionary Krapf, in Mornbaz, but the letter was lost.
Then one of the sailors who remained said, "Why not build a ship, and you can send out as many
and as often as you will." The proposal was good; but, the money! That was a time of great
conflict, and I wrestled with God. For no one encouraged me, but the reverse; and even the truest
friends and brethren hinted that I was not quite in my senses. When Duke George of Saxony lay
on his death bed, and was yet in doubt to whom he should flee with his soul, whether to the Lord
Christ and His dear merits, or to the pope and his good works, there spoke a trusty courtier to
him: "Your grace, straight forward makes the best runner." That word has lain fast in my soul. I
had knocked at men's doors and found them shut; and yet the plan was manifestly good, and for
the glory of God. What was to be done? "Straight forward makes the best runner." I prayed
fervently to the Lord, laid the matter in His hand, and as I rose up at midnight from my knees, I
said, with a voice that almost startled me in the quiet room, "forward now in God's name!" From
that moment there never came a thought of doubt into my mind!
Weak faith clinging to a mighty object
Milman.There was once a good woman who was well known among her circle for her simple
faith, and her great calmness in the midst of many trials. Another woman, living at a distance,
hearing of her, said, "I must go and see that woman, and learn the secret of her holy, happy life."
She went; and accosting the woman, said, "Are you the woman with the great faith?" "No,"
replied she, "I am not the woman with the great faith; but I am the woman with a little faith in
the great God."
(Milman.)
Lord, I believe; help Thou mine unbelief
B. Noel.I. FAITH MAY BE WEAK AND PARTIAL IN A REAL BELIEVER. However much
some persons may talk of our religious faith being the result of inquiry and evidence, and
depending solely on the power of the intellect, or on its feebleness, we know well that passion
and prejudice, not only in religious matters, but in all other matters where our interests or our
passions are involved, have a powerful influence on the formation of our opinions; and wherever
prejudice or excited passion exists, a much stronger degree of evidence is required to fix our
belief of a thing, than were our minds perfectly calm. So in religion.
II. TO BECOME STRONG IN FAITH, WE MUST PERSEVERE IN PRAYER. Increase of
faith does not come by argument or evidence, but by direct influence on the heart, sweeping
away prejudice and calming the impetuous passions. He who gave can alone increase our faith.
Let us ask of Him who is so willing to bestow.
(B. Noel.)
The balance and the preponderance
Dean Vaughan.I. It was so with the suppliant of this text. THERE WAS IN HIM THIS CO-
EXISTENCE OF FAITH AND CREDULITY. It was not so much a suspended or a divided
feeling, as of one who was postponing the great decision, or in whom some third thing, neither
belief nor disbelief, was shaping itself; as we hear now of persons who can accept this and that in

Jesus Christ, but who also refuse this and that, so that they come to have a religion of their own,
of which He is one ingredient, but not the one or principal one. This man's state was not one of
mixture or compromise; it was the conflict of two definite antagonists — faith and unbelief —
competing within. He was not a half believer. He was a believer and an unbeliever, in one mind.
The "father" of this story saw before him a Person who was evidently man, and yet to whom he
was applying for the exercise of Deity. Brethren, if we can succeed in making the condition
clear, there is a great lesson and moral in it. Many men in this age, like the well-known Indian
teacher, are framing for themselves, without for a moment intending to be anything but
Christians at last, a Christianity with the supernatural left out of it — miracle, prophecy,
incarnation, resurrection, the God-man Himself, eliminated; and it is much to be feared that this
kind of compromise is likely to be the Christianity of the educated Englishman in so much of the
twentieth century as the world may be spared to live through. It will be a Christianity very
rational, very intelligent, certainly very intelligible. But it will have parted with much that has
made our Christianity a discipline; it will have got rid of that combination of opposite but not
contrary and certainly not contradictory elements, which has been the trial yet also the triumph of
the Divine Revelation which has transformed, by training and schooling, mind, heart, and soul. It
will have done with that characteristic feature of the old gospel which made men suffer in living
it; which made a man kneel before Jesus Christ as a Saviour to be wondered at as well as adored,
with the prayer on his lips, "Lord, I believe — help Thou mine unbelief."
II. There is a second thing to be noticed in the condition of this suppliant. He was one who knew
and felt that, in all matters, whether of opinion or of practice, THE SOUND MIND ACTS
UPON A PRINCIPLE OF PREPONDERANCE. He believed and he disbelieved. He did not
conceal from himself the difficulties of believing; the many things that might be urged against it.
He was not one of those rash and fanatical people, who, having jumped or rushed to a certain
conclusion, are incapable of estimating or even recognizing an argument against it — who bring
to, their deliberations upon matters of everlasting importance minds thoroughly made up, and
count all men first fools, and then knaves, who differ from them. No; the father of this demoniac
boy saw two sides of this anxious question, and could not pretend to call its decision
indisputable, whichever way it might go. He himself believed and disbelieved. But he was aware
that, as nothing in the realm of thought and action is literally self-evident — nothing so certain,
that to take into account its alternative would be idiocy or madness — a man who must have an
opinion one way or the other, a man who must act one way or the other, is bound, as a reasonable
being, to think and to act on the preponderance, "if the scale do turn but in the estimation of a
hair," of one alternative over the other. This man was obliged to form an opinion, in order that he
might accordingly shape his conduct, on the mighty question, What was he to think of Christ?
But he had a more personal, or at least a more urgent, motive still. In the agony of a tortured and
possessed home, he could lose no chance presented to him of obtaining help and deliverance. If
Jesus of Nazareth was what he heard of Him there was help, there was healing, in Him. The
father's heart beat warmly in his bosom, and it would have been unnatural, it would have been
unfeeling, it would have been impossible, to leave such a chance untried. Action was required,
and before action opinion. Therefore he only asked himself one question. Which way for me,
which way at this moment, does the balance of probability incline? There is on the one side the
known virtue, the proved wisdom, the experienced benevolence, the attested power — so much
on the side of faith. There is on the other side the possibility of deception, the absence of a
parallel, the antecedent improbability of an incarnation.

III. There is yet one more thought in the text, which must be just recognized before we conclude.
THIS FATHER TESTED TRUTH BY PRAYING. He was not satisfied with saying, "I believe
and I disbelieve." It was not enough for him even to carry his divided state to Christ, and say,
"Lord, I believe and I disbelieve." No, he turned the conflict into direct prayer — "Lord, I
believe — help Thou mine unbelief!" Many persons imagine that, until they have full and
undoubting faith, they have no right and no power to pray. Yet here again the principle dwelt
upon has a just application. If faith preponderates in you but by the weight of one grain over
unbelief, that small or smallest preponderance binds you, not only to an opinion of believing, and
not only to a life of obeying, but also, and quite definitely, to a habit of praying. Faith brings
unbelief with it to the throne of grace, and prays for help against it to Him whom, on the balance
and on the preponderance, it thinks to be Divine. "Lord, I believe — help Thou mine unbelief." It
is the prayer for the man who is formulating his faith, and has not yet arranged or modelled it to
his satisfaction. It is the prayer for the man who is shaping his life, and has not yet exactly
adjusted the principles which shall guide it. It is the prayer for the man in great trouble — who
cannot see the chastening for the afflicting who feels the blow so severe that he cannot yet
discern the Father's hand dealing it.
(Dean Vaughan.)
The only help for unbelief
J. Slade, M. A.I. THE NECESSITY OF A FULL BELIEF IN THE SAVIOUR.
1. It is necessary as the foundation of all our Christian privileges and blessings. Our Lord
continually laid it down as the condition of bestowing His favour; His apostles insisted upon the
same holy doctrine.
2. It is clear in the very nature of things: we can do nothing of ourselves, by any independent
effort, for our own salvation; we are estranged from God without the means of reconciliation.
II. OUR NATURAL INABILITY TO ATTAIN THAT BELIEF AND THE METHOD BY
WHICH IT IS CERTAINLY ATTAINABLE. If it required nothing more than the assent of the
understanding, it would be clearly within own reach; it implies a disposition to receive all the
doctrines of revealed truth, a submission to the law and love of God. It is idle to beseech of God
a living faith, when we have no intention to imbibe those principles, to form that character,
which a true faith implies. Look at the case of this man: there were no earthly prejudices which
he resolved to keep; no earthly hindrances which he desired to set up; all he wanted was further
light in his understanding, and a complete conviction in his heart; hence he honestly prayed his
prayer to Him, in whose hand was the bestowal of these blessings.
III. THE EFFECT AND TRIUMPH OF IT, WHEN ATTAINED. It is the only means by which
the enemies of our peace can be vanquished, and we prepared for our crown of rejoicing (1 John
5:4).
(J. Slade, M. A.)
The spirit of faith amid uncertainties
Morgan Dix, D. D.Let us take comfort in this wonderful saying. Never fear; whatever thoughts
may from time to time move through the listening spirit. Deal firmly and bravely with your
intellectual and spiritual tempters; repel them; cast yourself on God. Assert, in terms, the
principle of faith. Say, "I believe." Thus, at length, all shall be well. For the hour is at hand when
doubt shall end forever, and when the Eternal Truth shall stand out clear before our eyes. Doubt

and uncertainty belong to this life; at the end of the world they will sink to long burial, while the
world also sinks away, and then we shall see all things plainly in the "deep dawn beyond the
tomb." In this dim life we see spiritual things imperfectly, yet ever draw we on to full, clear
knowledge. Even so, a man might be led, step by step, through darkness, till he came out and
stood on a narrow line of sandy beach hemming the border of the immeasurable deep, whose
depth and majesty were hidden from his eyes by the cold veil of fog. But once let the winds arise
and blow, and the dull, grey curtain, swaying awhile, shall be gathered into folds, and as a
vesture shall it be laid aside; while, where it hung, now rolls the sea, clear, smooth, and vast,
each wave reflecting the sunbeam in many-twinkling laughter; the broad surface sweeping back,
to where the far horizon line is drawn across, firm and straight from one side of the world to the
other. Faith sees already what we are to see for ourselves by-and-by, when God's time is come.
And, meanwhile, though we be here, on this narrow border of the world beyond, and though we
cannot see far, and though the fog do sometimes chill, yet let us be men and shake ourselves, and
move about; yea, let us build a fire as best we may on the wild shore, to keep off the cold and to
keep us all in heart; and let us believe and trust, where we can neither see nor prove, and let us
encourage one another and call to God.
(Morgan Dix, D. D.)
The struggle and victory of faith
John Ker, D. D., John Trapp.I. FAITH AND UNBELIEF ARE OFTEN FOUND IN THE SAME
HEART. The picture which Milton gives of Eve sleeping in the garden is true of us all. There is
the toad-like spirit whispering evil dreams into the heart, and the angel is standing by to keep
watch on the tempter. So the two worlds of faith and unbelief are close to the soul of man. When
he is in the dark, gleams from the light will shoot in as if to allure him; and when he is in the
light, vapours from the dark will roll in to perplex and tempt him.
II. WHENEVER FAITH AND UNBELIEF MEET IN AN EARNEST HEART THERE WILL
BE WAR. The question raised by faith and unbelief presses on the whole nature, and will not be
silenced until settled one way or the other.
III. WE CAN TELL HOW THE WAR WILL GO BY THE SIDE A MAN'S HEART TAKES.
When a ship is making for the harbour, there is a set in the tide which may carry it straight for
the entrance, or to the treacherous quicksands, or to the boiling surf. Such a set of the tide there is
in a man's own heart. It is acted on by his will, therefore he is responsible for it. A man cannot
use his will directly, so as to cause himself to believe or not to believe, but he can use it in "those
things which accompany salvation." We cannot reverse the tide, but we can employ the sails and
helm, so as to act upon it. Let us seek to have(1) a sense of reverence proportioned to the
momentous character of the issue at stake. The weight of the soul must be felt if we are to decide
rightly on its interests.(2) A sense of need: a care for the soul, leading us to look out, and up, and
cry for help.(3) A sense of sinfulness, a conviction of the gulf between what we should be and
what we are. The way to God begins in what is most profound in our own souls, and when we
have been led by God's own hand to make discoveries of our weakness and want and sin, it is not
doubtful how the war will go.
IV. THE WAY TO BE SURE OF THE VICTORY OF FAITH IS TO CALL IN CHRIST'S
HELP. Full deliverance from doubt and sin is only to be procured by personal contact with the
Saviour's person and life. So long as we turn our back on Him, we are toward darkness; as soon
as we look to Him, we are lightened. If there are any who have lost their faith, or fear they are

losing it, while they deplore the loss, let them cry toward that quarter of the heavens where they
once felt as if light were shining for them, and an answer will in due time come. Christ is there,
whether they see Him or not; and He will hear their prayer, though it has a sore battle with doubt.
This short prayer of a doubting heart comes far down like the Lord Jesus Himself, stretches out a
hand of help to the feeblest, and secures at last an answer to all other prayers. H men will use it
truly, it will give power to the faint, and to them that have no might it will increase strength, till
it issues in the full confidence of perfect faith.
(John Ker, D. D.)This act of his, in putting forth his faith to believe as he could, was the way to
believe as he would.
(John Trapp.)
Faith and unbelief
D. Fraser, D. D.Take these words as —
I. THE VOICE OF ONE SEEKING SALVATION. Give Christ your whole confidence. Don't
lose time in excuses, or lamentations, or in seeking fuller conviction. Cast yourself at once on the
Rock of Ages — "Lord, I believe," But you say, "I seem to slip off the Rock again." Well, that is
surely a sign that you are on, if you are afraid of slipping off. Then add, "Help Thou mine
unbelief," i.e., "Hold me on the Rock; do Thou keep me from rolling off." No man is quite a
stranger to the Lord, or an utter unbeliever, who with tears entreats Christ to put away his
unbelief.
II. THE VOICE OF THE CHRISTIAN IN SOME ANGUISH OF SPIRIT. In adversity, when
your faith is slipping away, bow before Jesus, saying — "Lord, I believe; I cling to Thee; I hang
on Thee. Though He slay me, yet will I trust in Him." What did I say? Who am I, to utter such
mighty words of confidence? And yet, at such an hour, I take them not back; but with tears I
haste to add, "Lord, help Thou mine unbelief."
III. THE WORDS OF THE BELIEVER IN VIEW OF DUTY, OR OF SOME HOLY
PRIVILEGE.
IV. THE VOICE OF THE WHOLE CHURCH ON EARTH, ANXIOUS FOR THE
SALVATION OF HER CHILDREN.
(D. Fraser, D. D.)
Mine unbelief
C. H. Spurgeon.Unbelief is an alarming and criminal thing; for it doubts —
(1)The power of Omnipotence;
(2)the value of the promise of God;
(3)the efficacy of Christ's blood;
(4)the prevalence of His plea;
(5)the almightiness of the Spirit;
(6)the truth of the gospel.In fact, unbelief robs God of His glory in every way; and therefore it
cannot receive a blessing from the Lord (Hebrews 11:6).
(C. H. Spurgeon.)
The strife of faith and doubt in the soul

Morgan Dix, D. D.This was the cry of a soul in distress; it was a frank, honest exclamation,
showing what was in the man; it was spoken to God. It was a cry of agony: the agony of hope, of
love, of fear, all pouring out and upward, trembling and expecting: the cry of a solitary soul
indeed, yet, substantially, a cry from all humanity summed up together. Nor did it meet rebuke;
no fault was found with it; but in the granting of the prayer, assent and approval were implied;
assent to the description, acceptance of the state of mind it disclosed.
I. DOUBT AND FAITH CAN CO-EXIST IN THE HEART AND ACTUALLY DO. Natural to
believe; we cannot but cling to God; cannot live without Him. Yet natural to doubt; because we
are fallen; the mind is disordered, like the body: Divine truth is not yet made known to us in
fulness. So it follows that the mere existence of doubts in intellect or heart is not sinful, nor need
it disquiet the faithful. The sin begins where the responsibility begins, viz., in the exercise of the
will.
II. THE WILL HAS POWER TO CHOOSE BETWEEN THE TWO. This is the sheet anchor of
moral and intellectual life. No man need be passive, or is compelled to be all his life long subject
to bondage under the spirit of doubt. The will can control and shape the thoughts, throwing its
weight on one side or the other when the battle rages in the soul. Because it can do this, we are
responsible for the strength or weakness of our faith.
III. IF WE CHOOSE TO BELIEVE, GOD WILL HELP. Lift thy poor hand upward, and another
Hand is coming through the darkness to meet it.
(Morgan Dix, D. D.)
Lord, I believe; help Thou mine unbelief
Anon., C. H. Spurgeon.If a man can say this sincerely, he need never be discouraged; let him
hope in the Lord. Little grace can trust in Christ, and great grace can do no more. God brings not
a pair of scales to weigh our graces, and if they be too light refuseth them; but he brings a
touchstone to try them: and if they be pure gold, though never so little of it, it will pass current
with Him; though it be but smoke, not flame — though it be but as a wick in the socket —
likelier to die and go out than continue, which we use to throw away; yet He will not quench it,
but accept it.
(Anon.)We give a beggar an alms (says Manton), "though he receives it with a trembling palsied
hand; and if he lets it fall, we let him stoop for it." So doth the Lord give even to our weak faith,
and in His great tenderness permits us afterward to enjoy what at first we could not grasp. The
trembling hand is part of the poor beggar's distress, and the weakness of our faith is a part of our
spiritual poverty; therefore it moves the Divine compassion, and is an argument with heavenly
pity. As a sin, unbelief grieves the Spirit; but, as a weakness, mourned and confessed, it secures
His help. "Lord, I believe," is a confession of faith which loses none of its acceptableness when it
is followed by the prayer, "help Thou mine unbelief."
(C. H. Spurgeon.)
Weakness of faith no sinA friend complained to Gotthold of the weakness of his faith, and the
distress this gave him. Gotthold pointed to a vine, which had twined itself round a pole, and was
hanging loaded with beautiful clusters, and said, "Frail is that plant; but what harm is done to it
by its frailty, especially as the Creator has been pleased to make it what it is? As little will it
prejudice your faith that it is weak, provided only it be sincere and unfeigned. Faith is the work
of God, and He bestows it in such measure as He wills and judges right. Let the measure of it

which He has given you be deemed sufficient by you. Take for pole and prop the cross of the
Saviour and the Word of God; twine around these with all the power which God vouchsafes. A
heart sensible of its weakness, and prostrating itself continually at the feet of the Divine mercy, is
more acceptable than that which presumes upon the strength of its faith, and falls into false
security and pride."
Weak faith may be effectual
T. Adams.The act of faith is to apply Christ to the soul; and this the weakest faith can do as well
as the strongest, if it be true. A child can hold a staff as well, though not so strongly, as a man.
The prisoner through a hole sees the sun, though not as perfectly as they in the open air. They
that saw the brazen serpent, though a great way off, yet were healed. The poor man's "I believe,"
saved him; though he was fain to add, "Lord, help mine unbelief." So that we may say of faith, as
the poet did of death, that it makes lords and slaves, apostles and common persons, all alike
acceptable to God, if they have it.
(T. Adams.)
Prayer is the cure for unbelief
Vita.One said to me, "I have not the faculty of belief or faith in God, or in a book revelation."
Answer: "Have you prayed with your whole heart and strength — as for dear life — for light and
faith?" He said, "I cannot; for a man who does that already half believes." Answer: "No; for a
man might be rescued from a shipwreck, and be watching the attempt to save that which was
dearest to him — dearer than life — which had been swept from his side: putting aside conscious
prayer, his whole being, his very heart and soul would go out into the wish and the hope that his
treasure might be saved: yet it would not involve any belief that the rescue would be
accomplished. Many a time an agony like that has been followed by the bringing in of the lifeless
body. But after a true heart agony of prayer for light, no lifeless soul has ever been brought in.
(Vita.)
Faith without comfort
C. H. Spurgeon.The soul's grasp of Jesus saves even when it does not comfort. If we touch the
hem of His garment we are healed of our deadly disease, though our heart may still be full of
trembling. We may be in consternation, but we cannot be under condemnation if we have
believed in Jesus. Safety is one thing, and assurance of it is another.
(C. H. Spurgeon.)
Faith without assurance
T. Manton.As a man falling into a river espieth a bough of a tree, and catches at it with all his
might, and as soon as he hath fast hold of it he is safe, though troubles and fears do not presently
vanish out of his mind; so the soul, espying Christ as the only means to save him, and reaching
out the hand to Him, is safe, though it be not presently quieted and pacified.
(T. Manton.)
Faith only in God
C. H. Spurgeon.He did not believe in the disciples; he had once trusted in them and failed. He
did not believe in himself; he knew his own impotence to drive out the evil spirit from his child:

He believed no longer in any medicines or men; but he believed the man of the shining
countenance who had just come down from the mountain.
(C. H. Spurgeon.)
Faith under difficulty
C. H. Spurgeon.Happy is the man who can not only believe when the waves softly ripple to the
music of peace, but continues to trust in Him who is almighty to save when the hurricane is let
loose in its fury, and the Atlantic breakers follow each other, eager to swallow up the barque of
the mariner. Surely Christ Jesus is fit to be believed at all times, for like the pole star, He abides
in His faithfulness, let storms rage as they may.
(C. H. Spurgeon.)
Faith's dawn and its clouds
C. H. Spurgeon.I. THERE IS TRUE FAITH. It was faith in the Person of Christ. It was faith
about the matter in hand. It was faith which triumphed over difficulties.
(a)Case of long standing.
(b)Considered to be hopeless.
(c)Disciples bad failed.
(d)The child was at that moment passing through a horrible stage of pain and misery.
II. THERE IS GRIEVOUS UNBELIEF. Many true believers are tried with unbelief because they
have a sense of their past sins. Some stagger through a consciousness of their present feebleness.
Others are made to shiver with unbelief on account of fears for the future, The freeness and
greatness of God's mercy sometimes excites unbelief. A sacred desire to be right produces it in
some. It may also arise through a most proper reverence for Christ, and a high esteem for all that
belongs to Him.
III. THE CONFLICT BETWEEN THE TWO. He regards it as a sin and confesses it. He prays
against it. He looks to the right Person for deliverance.
(C. H. Spurgeon.)
Feeble faith appealing to a strong Saviour
C. H. Spurgeon.I. The suspected difficulty. The father may have thought it lay with the disciples.
He probably thought the case itself was well-nigh hopeless. He half hinted that the difficulty
might lie with the Master. "If Thou."
II. The tearful discovery. Jesus cast the "if" back upon the father — then —
1. His little faith discovered his unbelief.
2. This unbelief alarmed him.
3. It was now, not "help my child," but "help my unbelief."
III. The intelligent appeal. He bases the appeal upon faith — "I believe." He mingles with it
confession — "help my unbelief." He appeals to One who is able to help — "Lord." To One
Who is Himself the remedy for unbelief — "Thou."
(C. H. Spurgeon.)

Unbelief
James Smith.Nothing is so provoking to God as unbelief, and yet there is nothing to which we
are more prone. He has spoken to us in His Word; He has spoken plainly; He has repeated His
promises again and again; He has confirmed them all by the blood of His own dear Son; and yet
we do not believe Him. Is not this provoking? What would provoke a master like a servant
refusing to believe him? Or, what would provoke a father like a child refusing to believe him?
The man of honour feels himself insulted if his professed friend refuses to believe his solemn
protestation; and yet this is the way in which we daily treat our God. He says: "Confess, and I
will pardon you." But we doubt it. He says: "Call upon Me, and I will deliver you." But we doubt
it. He says: "I will supply all your needs." But we doubt it. He says: "I will never leave thee nor
forsake thee." But who has not questioned it? Let us seriously think of His own words: "He that
believeth not God hath made Him a liar"; and His question, "How long will this people provoke
Me?" Lord, forgive, and preserve us from it in future.
(James Smith.)
COMMENTARIES
Ellicott's Commentary for English Readers(24) And straightway the father of the child . . .—The
whole verse is peculiar to St. Mark. The better MSS. omit “with tears.” The answer of the father
shows that the conflict between faith and unfaith was still continuing; but the relative position of
the two had altered for the better, and the former was beginning to prevail.
MacLaren's ExpositionsMark
UNBELIEVING BELIEF
Mark 9:24.
We owe to Mark’s Gospel the fullest account of the pathetic incident of the healing of the
demoniac boy. He alone gives us this part of the conversation between our Lord and the afflicted
child’s father. The poor man had brought his child to the disciples, and found them unable to do
anything with him. A torrent of appeal breaks from his lips as soon as the Lord gives him an
opportunity of speaking. He dwells upon all the piteous details with that fondness for repetition
which sorrow knows so well. Jesus gives him back his doubts. The father said, ‘If thou canst do
anything, have compassion on us and help us.’ Christ’s answer, according to the true reading, is
not as it stands in our Authorised Version, ‘If thou canst believe’-throwing, as it were, the
responsibility on the man-but it is a quotation of the father’s own word, ‘If Thou canst,’ as if He
waved it aside with superb recognition of its utter unfitness to the present case. ‘Say not, If Thou
canst. That is certain. All things are possible to thee’ {not to do, but to get} ‘if’-which is the only

‘if’ in the case-’thou believest. I can, and if thy faith lays hold on My Omnipotence, all is done.’
That majestic word is like the blow of steel upon flint; it strikes a little spark of faith which lights
up the soul and turns the smoky pillar of doubt into clear flame of confidence. ‘Lord, I believe;
help Thou mine unbelief.’
I think in these wonderful words we have four things-the birth, the infancy, the cry, and the
education, of faith. And to these four I turn now.
I. First, then, note here the birth of faith.
There are many ways to the temple, and it matters little by which of them a man travels, if so be
he gets there. There is no royal road to the Christian faith which saves the soul. And yet, though
identity of experience is not to be expected, men are like each other in the depths, and only
unlike on the surfaces, of their being. Therefore one man’s experience carefully analysed is very
apt to give, at least, the rudiments of the experience of all others who have been in similar
circumstances. So I think we can see here, without insisting on any pedantic repetition of the
same details in every case, in broad outline, a sketch-map of the road. There are three elements
here: eager desire, the sense of utter helplessness, and the acceptance of Christ’s calm
assurances. Look at these three.
This man knew what he wanted, and he wanted it very sorely. Whosoever has any intensity and
reality of desire for the great gifts which Jesus Christ comes to bestow, has taken at least one step
on the way to faith. Conversely, the hindrances which block the path of a great many of us are
simply that we do not care to possess the blessings which Jesus Christ in His Gospel offers. I am
not talking now about the so-called intellectual hindrances to belief, though I think that a great
many of these, if carefully examined, would be found, in the ultimate analysis, to repose upon
this same stolid indifference to the blessings which Christianity offers. But what I wish to insist
upon is that for large numbers of us, and no doubt for many men and women whom I address
now, the real reason why they have not trust in Jesus Christ is because they do not care to
possess the blessings which Jesus Christ brings. Do you desire to have your sins forgiven? Has
purity any attraction for you? Do you care at all about the calm and pure blessings of communion
with God? Would you like to live always in the light of His face? Do you want to be the masters
of your own lusts and passions? I do not ask you, Do you want to go to Heaven or to escape Hell,
when you die? but I ask, Has that future in any of its aspects any such power over you as that it
stirs you to any earnestness and persistency of desire, or is it all shadowy and vain, ineffectual
and dim? What we Christian teachers have to fight against is that we are charged to offer to men
a blessing that they do not want, and have to create a demand before there can be any acceptance
of the supply. ‘Give us the leeks and garlics of Egypt,’ said the Hebrews in the wilderness; ‘our
soul loatheth this light bread.’ So it is with many of us; we do not want God, goodness, quietness
of conscience, purity of life, self-consecration to a lofty ideal, one-thousandth part as much as we
want success in our daily occupations, or some one or other of the delights that the world gives. I
remember Luther, in his rough way, has a story-I think it is in his Table-talk-about a herd of
swine to whom their keeper offered some rich dainties, and the pigs said, ‘Give us grains.’ That
is what so many men do when Jesus Christ comes with His gifts and His blessings. They turn
away, but if they were offered some poor earthly good, all their desires would go out towards it,

and their eager hands would be scrambling who should first possess it.
Oh brethren, if we saw things as they are, and our needs as they are, nothing would kindle such
intensity of longing in our hearts as that rejected or neglected promise of life eternal and divine
which Jesus Christ brings. If I could only once wake in some indifferent heart this longing, that
heart would have taken at least the initial step to a life of Christian godliness.
Further, we have here the other element of a sense of utter helplessness. How often this poor
father had looked at his boy in the grip of the fiend, and had wrung his hands in despair that he
could not do anything for him! That same sense of absolute impotence is one which we all, if we
rightly understand what we need, must cherish. Can you forgive your own sins? Can you cleanse
your own nature? Can you make yourselves other than you are by any effort of volition, or by
any painfulness of discipline? To a certain small extent you can. In regard to superficial culture
and eradication, your careful husbandry of your own wills may do much, but you cannot deal
with your deepest needs. If we understand what is required, in order to bring one soul into
harmony and fellowship with God, we shall recognise that we ourselves can do nothing to save,
and little to help ourselves. ‘Every man his own redeemer,’ which is the motto of some people
nowadays, may do very well for fine weather and for superficial experience, but when the storm
comes it proves a poor refuge, like the gay pavilions that they put up for festivals, which are all
right whilst the sun is shining and the flags are fluttering, but are wretched shelters when the rain
beats and the wind howls. We can do nothing for ourselves. The recognition of our own
helplessness is the obverse, so to speak, and underside, of confidence in the divine help. The
coin, as it were, has its two faces. On the one is written, ‘Trust in the Lord’; on the other is
written, ‘Nothing in myself.’ A drowning man, if he tries to help himself, only encumbers his
would-be rescuer, and may drown him too. The truest help he can give is to let the strong arm
that has cleft the waters for his sake fling itself around him and bear him safe to land. So, eager
desire after offered blessings and consciousness of my own impotence to secure them-these are
the initial steps of faith.
And the last of the elements here is, listening to the calm assurance of Jesus Christ: ‘If Thou
canst! Do not say that to Me; I can, and because I can, all things are possible for thee to receive.’
In like manner He stands at the door of each of our hearts and speaks to each of our needs, and
says: ‘I can satisfy it. Rest for thy soul, cleansing for thy sins, satisfaction for thy desires,
guidance for thy pilgrimage, power for thy duties, patience in thy sufferings-all these will come
to thee, if thou layest hold of My hand.’ His assurance helps trembling confidence to be born,
and out of doubt the great calm word of the Master smites the fire of trust. And we, dear
brethren, if we will listen to Him, shall surely find in Him all that we need. Think how
marvellous it is that this Jewish peasant should plant Himself in the front of humanity, over
against the burdened, sinful race of men, and pledge Himself to forgive and to cleanse their sins,
to bear all their sicknesses, to be their strength in weakness, their comfort in sorrow, the rest of
their hearts, their heaven upon earth, their life in death, their glory in heaven, and their all in all;
and not only should pledge Himself, but in the blessed experience of millions should have more
than fulfilled all that He promised. ‘They trusted in Him, and were lightened, and their faces
were not ashamed.’ Will you not answer His sovereign word of promise with your ‘Lord, I
believe’?

II. Then, secondly, we have here the infancy of faith.
As soon as the consciousness of belief dawned upon the father, and the effort to exercise it was
put forth, there sprang up the consciousness of its imperfection. He would never have known that
he did not believe unless he had tried to believe. So it is in regard to all excellences and graces of
character. The desire of possessing some feeble degree of any virtue or excellence, and the effort
to put it forth, is the surest way of discovering how little of it we have. On the other side, sorrow
for the lack of some form of goodness is itself a proof of the partial possession, in some
rudimentary and incipient form, of that goodness. The utterly lazy man never mourns over his
idleness; it is only the one that would fain work harder than he does, and already works tolerably
hard, who does so. So the little spark of faith in this man’s heart, like a taper in a cavern, showed
the abysses of darkness that lay unillumined round about it.
Thus, then, in its infancy, faith may and does coexist with much unfaith and doubt. The same
state of mind, looked at from its two opposite ends, as it were, may be designated faith or
unbelief; just as a piece of shot silk, according to the angle at which you hold it, may show you
only the bright colours of its warp or the dark ones of its weft. When you are travelling in a
railway train with the sun streaming in at the windows, if you look out on the one hand you will
see the illumined face of every tree and blade of grass and house; and if you look out on the
other, you will see their shadowed side. And so the same landscape may seem to be all lit up by
the sunshine of belief, or to be darkened by the gloom of distrust. If we consider how great and
how perfect ought to be our confidence, to bear any due proportion to the firmness of that upon
which it is built, we shall not be slow to believe that through life there will always be the
presence in us, more or less, of these two elements. There will be all degrees of progress between
the two extremes of infantile and mature faith.
There follows from that thought this practical lesson, that the discovery of much unbelief should
never make a man doubt the reality or genuineness of his little faith. We are all apt to write
needlessly bitter things against ourselves when we get a glimpse of the incompleteness of our
Christian life and character. But there is no reason why a man should fancy that he is a hypocrite
because he finds out that he is not a perfect believer. But, on the other hand, let us remember that
the main thing is not the maturity, but the progressive character, of faith. It was most natural that
this man in our text, at the very first moment when he began to put his confidence in Jesus Christ
as able to heal his child, should be aware of much tremulousness mingling with it. But is it not
most unnatural that there should be the same relative proportion of faith and unbelief in the heart
and experience of men who have long professed to be Christians? You do not expect the infant to
have adult limbs, but you do expect it to grow. True, faith at its beginning may be like a grain of
mustard seed, but if the grain of mustard seed be alive it will grow to a great tree, where all the
fowls of the air can lodge in the branches. Oh! it is a crying shame and sin that in all Christian
communities there should be so many grey-headed babies, men who have for years and years
been professing to be Christ’s followers, and whose faith is but little, if at all, stronger-nay!
perhaps is even obviously weaker-than it was in the first days of their profession. ‘Ye have need
of milk, and not of strong meat,’ very many of you. And the vitality of your faith is made
suspicious, not because it is feeble, but because it is not growing stronger.
III. Notice the cry of infant faith.

‘Help Thou mine unbelief’ may have either of two meanings. The man’s desire was either that
his faith should be increased and his unbelief ‘helped’ by being removed by Christ’s operation
upon his spirit, or that Christ would ‘help’ him and his boy by healing the child, though the faith
which asked the blessing was so feeble that it might be called unbelief. There is nothing in the
language or in the context to determine which of these two meanings is intended; we must settle
it by our own sense of what would be most likely under the circumstances. To me it seems
extremely improbable that, when the father’s whole soul was absorbed in the healing of his son,
he should turn aside to ask for the inward and spiritual process of having his faith strengthened.
Rather he said, ‘Heal my child, though it is unbelief as much as faith that asks Thee to do it.’
The lesson is that, even when we are conscious of much tremulousness in our faith, we have a
right to ask and expect that it shall be answered. Weak faith is faith. The tremulous hand does
touch. The cord may be slender as a spider’s web that binds a heart to Jesus, but it does bind. The
poor woman in the other miracle who put out her wasted finger-tip, coming behind Him in the
crowd, and stealthily touching the hem of His garment, though it was only the end of her finger-
nail that was laid on the robe, carried away with her the blessing. And so the feeblest faith joins
the soul, in the measure of its strength, to Jesus Christ.
But let us remember that, whilst thus the cry of infant faith is heard, the stronger voice of
stronger faith is more abundantly heard. Jesus Christ once for all laid down the law when He said
to one of the suppliants at His feet, ‘According to your faith be it unto you.’ The measure of our
belief is the measure of our blessing. The wider you open the door, the more angels will crowd
into it, with their white wings and their calm faces. The bore of the pipe determines the amount
of water that flows into the cistern. Every man gets, in the measure in which he desires. Though
a tremulous hand may hold out a cup into which Jesus Christ will not refuse to pour the wine of
the kingdom, yet the tremulous hand will spill much of the blessing; and he that would have the
full enjoyment of the mercies promised, and possible, must ‘ask in faith, nothing wavering.’ The
sensitive paper which records the hours of sunshine in a day has great gaps upon its line of light
answering to the times when clouds have obscured the sun; and the communication of blessings
from God is intermittent, if there be intermittency of faith. If you desire an unbroken line of
mercy, joy, and peace, keep up an unbroken continuity of trustful confidence.
IV. Lastly, we have here the education of faith.
Christ paid no heed in words to the man’s confession of unbelief, but proceeded to do the work
which answered his prayer in both its possible meanings. He responded to imperfect confidence
by His perfect work of cure, and, by that perfect work of cure, He strengthened the imperfect
confidence which it had answered.
Thus He educates us by His answers-His over-answers-to our poor desires; and the abundance of
His gifts rebukes the poverty of our petitions more emphatically than any words of remonstrance
beforehand could have done. He does not lecture us into faith, but He blesses us into it. When the
Apostle was sinking in the flood, Jesus Christ said no word of reproach until He had grasped him
with His strong hand and held him safe. And then, when the sustaining touch thrilled through all
the frame, then, and not till then, He said-as we may fancy, with a smile on His face that the

moonlight showed-as knowing how unanswerable His question was, ‘O thou of little faith,
wherefore didst thou doubt?’ That is how He will deal with us if we will; over-answering our
tremulous petitions, and so teaching us to hope more abundantly that ‘we shall praise Him more
and more.’
The disappointments, the weaknesses, the shameful defeats which come when our confidence
fails, are another page of His lesson-book. The same Apostle of whom I have been speaking got
that lesson when, standing on the billows, and, instead of looking at Christ, looking at their wrath
and foam, his heart failed him, and because his heart failed him he began to sink. If we turn away
from Jesus Christ, and interrupt the continuity of our faith by calculating the height of the
breakers and the weight of the water that is in them, and what will become of us when they
topple over with their white crests upon our heads, then gravity will begin to work, and we shall
begin to sink. And well for us if, when we have sunk as far as our knees, we look back again to
the Master and say, ‘Lord, save me; I perish!’ The weakness which is our own when faith sleeps,
and the rejoicing power which is ours because it is His, when faith wakes, are God’s education of
it to fuller and ampler degrees and depth. We shall lose the meaning of life, and the best lesson
that joy and sorrow, calm and storm, victory and defeat, can give us, unless all these make us
‘rooted and grounded in faith.’
Dear friend, do you desire your truest good? Do you know that you cannot win it, or fight for it
to gain it, or do anything to obtain it, in your own strength? Have you heard Jesus Christ saying
to you, ‘Come . . . and I will give you rest’? Oh! I beseech you, do not turn away from Him, but
like this agonised father in our story, fall at His feet with ‘Lord, I believe; help Thou mine
unbelief,’ and He will confirm your feeble faith by His rich response.
Matthew Henry's Concise Commentary9:14-29 The father of the suffering youth reflected on the
want of power in the disciples; but Christ will have him reckon the disappointment to the want of
faith. Very much is promised to our believing. If thou canst believe, it is possible that thy hard
heart may be softened, thy spiritual diseases may be cured; and, weak as thou art, thou mayest be
able to hold out to the end. Those that complain of unbelief, must look up to Christ for grace to
help them against it, and his grace will be sufficient for them. Whom Christ cures, he cures
effectually. But Satan is unwilling to be driven from those that have been long his slaves, and,
when he cannot deceive or destroy the sinner, he will cause him all the terror that he can. The
disciples must not think to do their work always with the same ease; some services call for more
than ordinary pains.
Barnes' Notes on the BibleSaid with tears - The man felt the implied rebuke in the Saviour's
language; and feeling grieved that he should be thought to be destitute of faith, and feeling
deeply for the welfare of his afflicted son, he wept. Nothing can be more touching or natural than
this. An anxious father, distressed at the condition of his son, having applied to the disciples in
vain, now coming to the Saviour; and not having full confidence that he had the proper
qualification to be aided, he wept. Any man would have wept in his condition, nor would the
Saviour turn the weeping suppliant away.
I believe - I have faith. I do put confidence in thee, though I know that my faith is not as strong
as it should be.

Lord - This word here signifies merely "master," or "sir," as it does often in the New Testament.
We have no evidence that he had any knowledge of the divine nature of the Saviour, and he
applied the word, probably, as he would have done to any other teacher or worker of miracles.
Help thou mine unbelief - Supply thou the defects of my faith. Give me strength and grace to put
"entire" confidence in thee. Everyone who comes to the Saviour for help has need of offering this
prayer. In our unbelief and our doubts we need his aid, nor shall we ever put sufficient reliance
on him without his gracious help.
Jamieson-Fausset-Brown Bible Commentary24. And straightway the father of the child cried
out, and said with tears, Lord, I believe: help thou mine unbelief—that is, "It is useless
concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this
heart of mine; but that heart bears me witness that I do believe in Thee; and if distrust still
remains, I disown it, I wrestle with it, I seek help from Thee against it." Two things are very
remarkable here: First, The felt and owned presence of unbelief, which only the strength of the
man's faith could have so revealed to his own consciousness. Second, His appeal to Christ for
help against his felt unbelief—a feature in the case quite unparalleled, and showing, more than
all protestations could have done, the insight he had attained into the existence of a power in
Christ more glorious them any he had besought for his poor child. The work was done; and as
the commotion and confusion in the crowd was now increasing, Jesus at once, as Lord of spirits,
gives the word of command to the dumb and deaf spirit to be gone, never again to return to his
victim.
Matthew Poole's CommentarySee Poole on "Mark 9:17"
Gill's Exposition of the Entire BibleAnd straightway the father of the child cried out,.... As soon
as ever he found it was put upon his faith, and that the issue of things would be according to that,
he expressed himself with much vehemency, being in great distress; partly with indignation at
his unbelief, and partly through fear of missing a cure, by reason of it:
and said with tears; repenting of his unbelief, and grieved at the present weakness of his faith;
which he very ingenuously confesses, saying,
Lord, I believe, help thou mine unbelief; not forward, but out of the way: he found in himself
some small degree of faith in the power of Christ, but it was mixed with much unbelief, through
the greatness of the child's disorder; and therefore desires it might be removed from him, and he
might be helped against it: he saw it was not in his own power to believe; nor had he strength of
himself to oppose his unbelief; but that both faith must be given him, and power against unbelief.
The Syriac version renders it, "help", , "the defect of my faith": till up that which is lacking in it,
it is very deficient, Lord, increase it; and the Arabic and Ethiopic translate thus, "help the
weakness of my faith". He found his faith very weak, he desires it might be strengthened, that he
might be strong in faith, and give glory to God; and in this way belief is helped, or men helped
against it: every believer, more or less, at one time or another, finds himself in this man's case;
and also that it is necessary to make use of the same petition; for faith is but imperfect in this life,
and often very weak and defective in its exercise.
Geneva Study BibleAnd straightway the father of the child cried out, and said with tears, Lord, I
believe; help thou mine unbelief.
EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek TestamentHYPERLINK "/mark/9-24.htm"Mark 9:24. κράξας: eager, fear-
stricken cry; making the most of his little faith, to ensure the benefit, and adding a prayer for
increase of faith (βοήθει, etc.) with the idea that it would help to make the cure complete. The
father’s love at least was above suspicion. Meyer and Weiss render “help me even if
unbelieving,” arguing that the other, more common rendering is at variance with the meaning of
βοήθησον in Mark 9:22.
Bengel's GnomenHYPERLINK "/mark/9-24.htm"Mark 9:24. Βοήθει μου τῇ ἀπιστίᾳ, help Thou
mine unbelief) by removing mine unbelief or else by healing my son, even though I have not
sufficient faith. Comp. the help, βοήθησον, Mark 9:22.
Vincent's Word StudiesCried out and said (κράξας - ἔλεγεν)
The former denoting the inarticulate cry, the ejaculation, followed by the words, "Lord, I
believe," etc.
PRECEPT AUSTIN RESOURCES
CHRIS BENFIELD
Help my Unbelief Mark 9: 14-29
Today our text takes a captivating twist. Peter, James, andJohn had
experiencedthe glory of Jesus on the Mount of Transfiguration. Their
experience was so wonderful that Peterdesired to remain on the mountain.
Jesus knew they could not stay there; He had much yet to accomplish. He had
takenthem there to revealHis glory, which would serve to strengthen their
faith as they endured the difficulties of ministry following His death,
resurrection, and ascension.
As the men made their way down the mountain, they were immediately met
with difficulty. There would be no time to restin the beauty of the moment.
They were back among the world, and would need to be ready to endure the
difficulties it brings.

We all enjoy those mountain top experiences,but we are not afforded the
opportunity to dwell on the mountain. Mostof the time, we will soon
encounter the realities of life, following a mountain top experience. We must
learn to use the lessons learnedonthe mountain as we navigate the difficulties
of the valley. As we examine the aspects ofthis encounter, I want considerthe
thought: Help my Unbelief.
I. The Difficulty Encountered – After experiencing the transfiguration, the
disciples were immediately met with a difficult situation regarding a man and
his son. Consider:
A. The Condition of the Son (17-18;21-22a)– Here we discoverthe dire
condition of this young man. We find:
1. He was Dominated (18a) – And wheresoeverhe takethhim, he teareth
him. He was takenand torn by a spirit. The word takethhas the idea of
“laying hold of, to carry away, seize, or apprehend.” The word tearethspeaks
of “causing convulsions.” He was possessedofthe devil; his life was filled and
dominated by an evil spirit.
2. He was Delusional(18b) – and he foameth, and gnashethwith his teeth,
and pineth away. When the evil spirit would attack this young man he would
cry out, screaming in misery and pain. He would foam at the mouth and
gnashhis teeth. His life was not lived in a normal or peacefulway. This young

man dealt with Satan’s influence and domination on a daily basis and it
affectedhis mind and his emotions.
January 31, 2018
P a s t o r C h r i s B e n f i e l d – F e l l o w s h i p M i s s i o n a r y B a p t i s t
C h u r c h
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3. He was Defeated(18c;21-22a)– and I spake to thy disciples that they
should casthim out; and they could not. [21] And he askedhis father, How
long is it ago since this came unto him? And he said, Of a child. [22] And
ofttimes it hath casthim into the fire, and into the waters, to destroy him.
Here we discoverthe severity of the situation. This young man was literally
living in torment on a daily basis, suffering such difficulty since he was a
child. The spirit would overcome the young man, causing him to fall into the
fire or bodies of water, in an attempt to take his life. He was at the mercy of
this evil spirit. His life was dominated by Satan and he lived in utter defeat.
B. The Compassionofthe Father – We also discoverthe unwavering
compassionofthe young man’s father. Notice:
1. His Desire (17) – And one of the multitude answeredand said, Master, I
have brought unto thee my son, which hath a dumb spirit. The father came to

Jesus, desiring Him to heal his son. He had tried everything imaginable, and
yet his son continued to deal with this dreadful condition. The father
recognizedJesus and desired Him to do what others could not.
2. His Dilemma (18c;22b-24)– and I spake to thy disciples that they should
casthim out; and they could not. [22b] but if thou canstdo any thing, have
compassiononus, and help us. [23] Jesus saidunto him, If thou canstbelieve,
all things are possible to him that believeth. [24] And straightwaythe father of
the child cried out, and said with tears, Lord, I believe; help thou mine
unbelief. The father had done all he could. He had takenhis son to others, but
they were unable to help. Apparently he had heard of Jesus and the miracles
He had performed. He beggedJesus to do something for his son. Jesus
declaredhealing was possibly, but it required faith. The father honestly
replied that he wanted to believe, but he needed help with his unbelief. (We
often respond much the same. We know Jesus is more than able to meet our
needs, and yet we tend to doubt whether He will respond to our prayers.)
II. The DesperationExposed(18c-19)– Mark revealedthis was a desperate
situation. Others had compassionfor the situation, but they were unable to
help. Their desperationis revealedin:
A. Their Lack of Faith (18c-19a)– and I spake to thy disciples that they
should casthim out; and they could not. [19] He answerethhim, and saith, O
faithless generation, how long shall I be with you? These lackedthe faith
necessaryto overcome Satanand gain the victory. Even the disciples, those
who walkedwith Jesus, were unable to castthe demon out. Jesus was not
referring to faith in themselves, but faith in Him to provide the strength and

powerto overcome. Theylackedfaith in the Lord to provide in their time of
need.
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B. Their Lack of Fortitude (19b) – how long shall I suffer you? bring him unto
me. The word suffer means to “hold up, sustain, or endure.” Jesus was
disappointed that they lacked the desire to do the things they were able to do.
He was weary of their lack of faith and complacency. It appearedthey were
all too eagerto let the Lord do things for them that they were well able to do
for themselves. (There are things that are beyond our ability, but there is
much that we cando, and God expects us to accomplishthose things. We need
the desire and fortitude to labor for the Lord.)
III. The DevastationExperienced(20) – And they brought him unto him: and
when he saw him, straightwaythe spirit tare him; and he fell on the ground,
and wallowedfoaming. Here we discoverthe devastationthis young man
experiencedas he was attackedby the evil spirits. Consider:
A. The Timing of the Attack (20) – As they brought the young man to Jesus,
the enemy attacked. He did not want him to getto Jesus. As he was making
his wayto the one who was wellable to meet his need, Satanattacked. This

was no accident;in fact, it was a carefully orchestratedattack. He attacked
when the young man was vulnerable. He had made the decisionto come to
Jesus and was about to have the opportunity for healing. Satanwanted to
keephim awayfrom the Lord.
 He has not changedhis ways. As long as you are living among the world,
seeking to please the flesh, Satanlikely won’t bother you much. But if you
decide to turn towardthe Lord and seek Him, you might as well count on a
fight. He doesn’t bother idle Christians much either, but when we decide to
draw nigh to the Lord and seek to serve Him, we can expectan attack!
B. The Tenacityin the Attack (20) – Here Satanpulled out all the stops. He
realized the young man was about to get to Jesus. He knew the Lord had the
powerto deliver him and sethim free. Justprior to the young man getting to
Jesus, he endured a tenacious attack.
 You can rest assuredthat Satan wants to prevent you from getting to Jesus.
He has no problem with you attending services. He has no problem with you
being a part of the activities, but he does not want you to get to Jesus and have
a life changing encounter. I am convincedthat his attacks are the most
tenacious and prominent just prior to us getting to Jesus.
 There is a profound truth for the church as well. Satandoesn’t mind us
gathering on Sunday mornings. He doesn’t mind us singing songs, praying
prayers, or even preaching a message.He doesn’tcare in the leastif we go
through the religious motions of a worship service. But, if we get serious about
serving the Lord, drawing closerto Him, experiencing His power in our
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services, resulting in transformed lives, we are in for a battle. Satanis in the
business of hindering and defeating the church. We must be aware and we
must be prepared!
IV. The Deliverance Extended(25-29)– In the closing verses we find the
miraculous deliverance Jesus provided. Notice:
A. The Rebuke (25) – When Jesus saw that the people came running together,
he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I
charge thee, come out of him, and enter no more into him. That is an actionof
authority. It speaks of“declaring guilt, to censure severely, to admonish.”
Jesus had the ability to call out the spirit, pronounce judgment, and restrain it
from further hindrance of this young man. Jesus revealedHis absolute
authority!
B. The Restoration(26-27)– And the spirit cried, and rent him sore, and came
out of him: and he was as one dead; insomuch that many said, He is dead. [27]
But Jesus took him by the hand, and lifted him up; and he arose. At the

command of Jesus, the spirit had to depart. The young man was delivered
from the evil spirit. He was setfree from the dominance and torment of Satan.
 That is a beautiful picture of our salvation. We are healed from the disease
of sin. We are setfree from Satan’s bondage. We are delivered from the guilt
and shame of our past. We are restoredto God through the Son. Jesus alone
has the ability to restore a sin sick soul.
C. The Revelation(28-29)– And when he was come into the house, his
disciples askedhim privately, Why could not we casthim out? [29] And he
said unto them, This kind cancome forth by nothing, but by prayer and
fasting. After the incident, in the privacy of a house, the disciples questioned
the Lord regarding their inability to castout the spirit. Jesus revealedthese
could only be defeatedthrough prayer and fasting. There had to be greatfaith
and greatpreparation through the Lord to overcome. A casualapproach
would never be sufficient.
 Too often we are much like the disciples. We may have noble ambitions, but
we fail to put in the work necessaryto experience victory and overcome. A
casualChristianity will not provide strength againstthe enemy. We must be
willing to labor in prayer and fasting if we are to overcome!
Conclusion:We all face difficulties in life. Often these difficulties are beyond
our ability to handle. Faith in the Lord is essentialto overcome and
experience victory. Are you struggling in a valley of
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life? Does it seemas if your faith is weak?The Lord has the ability to meet
our needs and increase ourfaith. We must trust Him to provide, even when it
appears hopeless. Maybe you are like this young man, in need of spiritual
deliverance. Jesus provided the means of salvation. We must come to Him in
repentance and faith. If you are yet unsaved, come to Christ for salvation!
Mark 9:14-29
AND THEY COULD NOT
Intro: Ill. Thomas Aquinas - Roman Catholic scholarwho lived between1225
and 1274. He was a brilliant thinker who left an indelible imprint on the
fabric of his time. Ill. His visit to the Vatican.
The Pope is said to have lookedat Thomas Aquinas and said, “Behold, Master
Thomas, the church can no longer say, as St. Peter, ‘Silver and gold have I
none!’”
Aquinas was quick to reply, “Alas, neither can we say what follows, ‘but such
as I have give I thee: In the name of Jesus Christ of Nazareth rise up and
walk.’”
Thomas Aquinas understood a truth that many people never grasp.
· The realmeasure of successfora church or a ministry is not how fine its
buildings are; how large its offerings are; or how greatits crowds are.
· The realmeasure of successfora church or a ministry is in whether or not it
operates in the powerof God.

We are living in the day of ministerial success. Everychurch wants to be the
largest, the richest, the most influential, etc. Successis measured these days in
millions of dollars; tens of thousands of attendees and in worldwide fame and
attention.
The sadtruth is this: God has a very different standard for determining what
constitutes a successfulministry.
In this passage, the Lord Jesus teaches us about the most important ingredient
of a successfulministry. The disciples lackedthat ingredient and they failed
miserably.
We are told in
verse 18 of this text that the disciples of Jesus failedin their attempt to cast
out a demon from a little boy. The boy’s father summed up their efforts by
saying
“…and they could not.”
He was right! He came to these men hoping to find some help for his family,
but he found that these men had no help to offer. They could not! Why did
they fail?
They failed because they lackedspiritual power. They lackedspiritual power
because they were missing the one ingredient that assures spiritual power.
I would like for us to look into these verses today because we needthe message
they teachus. We are here trying to carry out the Lord’s business in these
dark, sinful days and too many times people walk away from our churches
saying, “…and they could not.” Our problem is the same as that of the Lord’s
disciples. Often, we lack the necessaryingredient required for spiritual
success.
By God’s help, I want to unpack these verses today. I want to preach on the
phrase this father used to sum up the ability of the disciples, when he said,
“…And They Could Not”. I want to point out
The Lack Of Spiritual Power;
The Lord of Spiritual Powerand The Lessons Of Spiritual Power.
Let’s listen carefully to what the Lord has to say to us today, both as
individuals and as a church. I pray that we will hear the truth and heed the
truth so that it will never be said of Calvary BaptistChurch, “
And They Could Not!”
I. v. 14-19 THE LACK OF

SPIRITUAL POWER
· Let’s setthe stage for these verses. In verses 1-13 of this chapter, Jesus had
takenPeter, James and John up into Mount Hermon and He was transfigured
before them. The glory of His heavenly state became visible on the mountain
top. These three disciples say Jesus in His glory. They saw Mosesand Elijah
and listened to them talk to Jesus about His impending death on the cross.
They even heard the voice of God the Fatheras He praise Jesus ChristHis
Son!
These men had seenThe Midnight Son and they must have been floating with
excitement as they came down from that mountain. But, when they arrived
back in the valley below, they came face to face with a world struggling under
demonic force.
That’s why I told you last Sunday to enjoy those mountain tops for all they
are worth. There is a valley just ahead and you will need the blessings and
glories of the mountain top experience to sustain you through the valleys.
· When Jesus and the three disciples come down from the mountain, they find
the other nine disciples engagedin an argument with some scribes, v. 14. It
seems that a distraught father had brought his demon possessedsonto Jesus
for healing. Jesus was gone up on the mountain when he arrived, so he asked
the disciple to heal his son. They could not castout the demon and the scribes
are mocking them for their lack of power.
· Jesus walks upon this scene and asks for an explanation, v. 16. The father, in
agonizing detail, describes the pitiful condition of his son. Every verb the
father uses in verse 18 is in the “presenttense”. The father’s language
describes a horrible, ongoing situation of demonic torment.
· It is a sad state of affairs and when Jesus hears the details, He voices His
Own dismay over the all that He has heard.
The word “O” in
verse 19 is a word of deep anguish. It was usually reservedfor a time of
burdened prayer. People would come before God and cry out of their hearts
and lift their “O’s” to the Lord.
Have you ever been there? Have you ever had a time when your heart was
breaking and as your soul vented its pain it cried “O” unto the Lord?
Jesus is expressing His displeasure towardeveryone assembledthere that day.
He is hurt that no one seems to be able to believe. The disciples, who have seen
His powerfirst hand, don’t have faith. The religious leaders don’t have faith.
The gatheredcrowds lack faith. Even this broken hearted father does not

have the faith necessaryto see his son delivered from this demon. Jesus sees
this lack of faith and He cries out, “How much longer am I going to have to
put up with you?” It was a heartbreaking moment from Jesus, following as it
did immediately after the transfiguration and His Father’s affirmation. Jesus
was ready to get back to His Father’s house!
· The saddestaspectofthis whole scene is not the condition of the boy; the
spirit of the scribes, or the anguish of the father. The saddestpart of this
whole accountis the powerlessnessofthe disciples.
These men had seenJesus perform countless amazing miracles, yet they still
lackedgenuine faith. These men had even castout demons in the past, Mark
6:7; 12-13. Thesemen had seenthe miracles and they had performed the
miracles themselves, but now it is said of them “
and they could not.”
· In many ways these nine disciples are a picture of the modern church. Like
them, we have the reputation that we have power. This father came to Jesus,
but he thought the disciples could help his son, v. 18. But, they lackedthe
powerto make a difference. As a result, they have lost face with the father, the
crowds and with the scribes, who are mocking them for their lack of power
and ability.
The modern church has everything it needs to exist. Mostchurches have nice
facilities in which to meet. Mostchurches have skilled people preaching and
organizing the work of the church. Mostchurches have all the money they
need to do the things they want to do. Many churches have all the people they
want to fill up their pews and to do the jobs that need to be done around the
church. But, most churches lack what they need most: The powerof God.
· This building here, beside this highway, is making a promise to the world.
This building tells every person who passesby that this is the place God meets
with His people. This church house promises a needy world that they canfind
help when they come here. This church says, “If you need God, we can help
you getto Him. If your life is broken, we canshow you how God can fix it. If
your family is coming apart, we canshow you how God can put it back
togetheragain. If you are lost, we can show you how to be saved.”
This church makes a promise to the world that we are different than they are;
that we are able to help them; and that we care about them.
Our sign says it all!
Ø Calvary – That word means “
the

place of a skull”. We representthe place Jesus died to save sinners. We
representthe cross and the blood of Jesus. We representthe power of God to
save souls, secure eternities and change lives. We represent the Christ Who
died on the cross to set His people free from sin’s bondage and to give them
new life!
Ø Baptist – That name doesn’t mean what it used to! In my mind it still stands
for something!We are Baptists!That means we are committed to preaching,
teaching, sharing and living out the truth. We are Baptists!That means that
we are different from every other denomination in the world. We are Baptists!
Baptist means that we are committed to the sovereigntyof God; biblical
separationfrom sin and worldliness;and personalholiness. That word is our
promise to the world that we are unique; we are different and we are real.
Ø Church – The word “
church” comes from a Greek wordthat means “a calledout assembly”. That
word tells the world that we have been called out from among them to be
different. It tells the world that we gather here to assemble ourselves before
God to worship and honor Him. We are a church! We are not a socialclub.
We are a church! We are not an entertainment organization. We are a
church! We are not like them, but we are like Him. We are a church! His
powershould be on us. His truth should be within us. His way should be
before us. His Word should guide us.
· Mostchurches in our day lack genuine spiritual power. There is no touch of
God. There is not powerof God. The world comes in and there is no help in
the church for their condition. What does the world do? It stands around us
and it mocks our weakness.Mayit never be said of this church “…and they
could not.”
II. v. 19b-27 THE LORD OF
SPIRITUAL POWER
· Jesus hears the father’s story and commands the boy be brought to Him.
When he arrives, the demon in the child recognizes Jesusand attacks the boy
again. The child is gripped by convulsions, and he wallows onthe ground,
foaming at the mouth, v. 20. It is a pitiful scene.
As the child writhes on the ground, Jesus begins to question this father. Jesus
is attempting to overcome this father’s lack of faith. Jesus askshim about how
long the child has been this way,
v. 21. The father’s answeris graphic and telling. He tells Jesus that things
have been this way since the boy was little. He also tells Jesus that the demon

has attackedthe boy repeatedly, trying to burn him to death or drown him in
the water, v. 22.
Then, the father bears the true condition of his faith. He looks atJesus and he
says, “but if thou canstdo any thing, have compassiononus, and help us.” It
is a pitiful plea, but it is also a plea from a faithless man.
This father trusted that the disciples of Jesus couldheal his son. When they
failed, his faith in Jesus and His abilities was shatteredas well. In verse 17,
this father had brought the son believing Jesus could deliver him. Now, this
father’s faith has been reduced to “if thou canstto any thing…”
When Jesus hears this man’s words, He responds immediately! The force of
the Lord’s words in verse 23 does not really come through in our English
Bibles. I don’t know if you know it or not, but the punctuation was not there
in the originals. Here is what Jesus was saying, “Whatdo you mean, if thou
canst? Believe!All things are possible to him that believeth!”
Jesus rebukes the father for his doubt and commands him to place his faith in
Jesus for the healing his sondesperatelyneeds. When the father hears this, he
makes one of the most honest and transparent prayers in the entire Bible. He
looks atJesus and says, “
Lord I believe; help thou mine unbelief.” He is saying, “Lord, I do believe in
You and in Your power. But, my faith is weak!Help me to grow in my faith.”
Then Jesus commands the spirit to leave the boy and to never return, v. 25.
The demon attacks the child one more time and comes out. The child becomes
so quiet and so still that the onlookersassume that he is dead, v. 26. Then,
Jesus does whatHe does best; He takes the child by the hand and He lifts him
up. The child rises and he is free,
v. 27.
· There are some spiritual lessons we needto glean here before we move to our
final thought today. Let me share them with you.
Ø A powerless church portrays Jesus Christin a bad light – Because the
disciples lackedpower, the father assumedJesus lackedpowertoo. The same
is true around the house of God. When a lost world walks into a church
building and it sees deadness, coldnessand apathy; the lost assume that Jesus
is just as lifeless, just as powerless and just as dead. Most churches are guilty
of false advertising! They claim to have something to offer the world, but they
have nothing but cold, dead religion and that helps no one!
It’s time the church told the truth about Jesus!He changes lives!Knowing
Him is exciting! His church is alive and active in the world. His Gospelhas

power. We should never be guilty of false advertising! We need to live up to
what’s written on our sign!
Ø Weak faith is better than no faith at all – This father was filled with doubt,
but there was still a kernel of faith in his heart. As a result, he got what he
desired from the Lord. God is not put off by our doubts, but total unbelief
slams the door on His powerin our lives. We need to remember that it isn’t
large faith that receives big answers from the Lord. It is simply genuine faith
that sees Him move in greatpower. Matthew 17:20, “
And Jesus saidunto them, Becauseofyour unbelief: for verily I say unto you,
If ye have faith as a grain of mustard seed, ye shall say unto this mountain,
Remove hence to yonder place; and it shall remove; and nothing shall be
impossible unto you.”
Ø Jesus is still in the “lifting up business” – Just as Jesus took this poor, dead
boy by the hand and lifted him up into a new life, Jesus cando the same for all
who come to Him by faith. He canlift that dead sinner out of his sins and into
a new life in Christ, 2 Cor. 5:17. He can lift that cold, apathetic church
member out of his complacencyand into a new life of joy and blessing, Rev.
3:20. He can lift that burdened believerout of his fears and give him peace
that passes allunderstanding, Phil. 4:6-7.
III. v. 28-29 THE LESSONS OF
SPIRITUAL POWER
· When this episode is over and the disciples are alone with Jesus, the nine
who failed to deliver the child ask Jesus aboutwhy they failed, v. 28. These
men were concernedabout their spiritual failure, and they should have been!
The answerJesus gave them is both simple and telling. His answeris that
these men failed because they lackedspiritual discipline in their lives, v. 29.
Prayer is a state of close communion with the Lord. Fasting speaks ofa
lifestyle of total submission and surrender to the Lord. These men were not
communing with God as they should have been. Neither were they as
surrendered to God as they should have been. As a result, they lackedthe
powerof God on their lives and they could not castout this devil.
· The disciples did not fail because theydid not believe! They believed all
right, or they would not have tried to castout the demon from this child. They
believed they could castout that demon and when they failed, they were
humiliated, amazed and dismayed. Their problem was they believed in the
wrong things. They failed because their faith was in their words and the
rituals they used and not in God. Their faith was in the ritual. Their faith was

in what they had done before. Their faith was in themselves. These menfailed
because they were not leaning on the Lord Jesus Christ for the power they
needed.
· We fail in the Lord’s work and we lack His power for the very same reasons.
We lack the power of God in the modern church because we lack spiritual
discipline! We are no longer a praying people. We are no longera
surrendered people. We are no longer a people who walk in total dependence
upon the Lord Jesus Christ.
· We have become like the Jews in Acts 19:13-17 who were trying to castout a
demon in Jesus’name. They had the formula and they had the ritual, but they
lackedthe power of God to getthe job done. That is the state of the modern
church!
We look back to the glory days and we rest on what the church did then. We
think we canhave the powerof God because we pray a five minute prayer.
We think the fire of Heaven will fall just because we are savedand doing a
few religious things in our lives.
The truth is, there will be no power; there will be no glory; there will be no
revival in the church until God’s people learn to leanon Jesus and on Him
alone for what we need. What do we need?
Ø We need to pray – I am referring to prayer that seeksthe face and the will
of God. I am referring to prayer assaults the throne room of God, refusing to
be silenceduntil the answercomes. I am talking about the church returning to
the days of lying on the altars, seeking Godand His power.
Ø We are commanded to pray, 1 Thes. 5:17;Luke 18:1. He has promised to
hear our prayers, Jer. 33:3; Isa. 65:24. He has promised to answerour
prayers,
Matt. 7:7-11;Mark 11:24;John 14:13-14;15:7. Genuine, faith-filled praying
is the keythat will open the door of revival and power for this modern age!
Ø We must be surrendered – God cannot bless and use a church that is not
separatedfrom the world, 2 Cor. 6:17-7:1. It is God’s will that we place
everything we have, are and ever hope to have or be on the altar for His glory,
Rom. 12:1-2.
Ø We need to become totally dependent on the Lord for everything – Until we
reachthe place where we understand that the power of God does not come
because ofour preaching, our singing, our working or our manipulation of
people and things. The power of God rests on us as we learn to restin Jesus,
John 15:5. The cure for what ails the modern church is found in our Lord’s

words to the church in Ephesus;we need to fall in love with Jesus once again,
Rev. 2:1-7.
· We do not need new programs. We do not need more powerful personalities.
We do not need new buildings, new trinkets and toys. We do not need to
become more “seekerfriendly”. We do not need to change our music or our
message. Whatwe need is simple. What we need is available. What we need is
the powerof God. That powerwill come when God’s people get serious about
seeking His face;walking in His ways and leaning on Him for all we need. It
will come then and only then, 2 Chron. 7:14.
Conc:“
And they could not!” What a tragic statement! When people come to Calvary
Baptist Church and worship with us, what is their thought when they leave?
Can they say, “
The powerof God is in that place;they serve a mighty, wonderful Lord”? Or
do they leave here saying, “
I went there for help; I went there for fellowship; I went there for love; I went
there for hope; I went there for peace;I went there for acceptance;I went
there for Jesus, andthey could not”?
Has God spokento you about what you need to do to make Calvary Baptist
Church the church He wants it to be? Has He spokento you about your faith?
He spokento you about your prayer life? He spokento you about your level of
surrender? He spokento you about to you about how much you depend on
Him? If He has spoken, you need to hear His voice and do what He is telling
you to do.
He spokento you about your salvation? If so, you need to come and be saved.
I have delivered the burden of these verses. I have delivered the burden of my
heart. It is time for you to do what He is calling you to do.
We caneither be a people who can or a people who could not. Which kind of
people we are rests on us.
http://www.sermonnotebook.org/mark/Mark%2043%20-%20Mark%209_14-
29.htm
TAKING OUR CASE TO CHRIST

Dr. W. A. Criswell
Mark 9:14-29
6-25-67 7:30 p.m.
On the radio, on WRR, you are invited to turn in God’s Book to the Second
gospel, the Gospel of Mark chapter 9, and we shall read out loud together
from verse 14 through verse 29, Mark chapter 9, verse 14 through 29. If you
are listening on the radio, read it out loud with us, in this great congregation
here tonight. This is the pastor of the First Baptist Church in Dallas bringing
the evening message. It is entitled Taking Our Case to Christ. Mark 9:14-29,
all of us reading it out loud together:
And when He came to His disciples, He saw a greatmultitude about them, and
the scribes questioning with them.
And straightwayall the people, when they beheld Him, were greatlyamazed,
and running to Him saluted Him.
And He askedthe scribes, What question ye with them?
And one of the multitude answeredand said, Master, I have brought unto
Thee my son, which hath a dumb spirit;
And wheresoeverhe taketh him, he teareth him: and he foameth, and
gnashethwith his teeth, and pineth away:and I spake to Thy disciples that
they should casthim out; and they could not.
He answerethhim, and saith, O faithless generation, how long shall I be with
you? how long shall I suffer you? Bring him unto Me.
And they brought him unto Him: and when he saw Him, straightwaythe
spirit tare him, and he fell on the ground, and wallowedfoaming.
And He askedhis father, How long is it ago since this came unto him? And he
said, Of a child.
And ofttimes it hath casthim into the fire, and into the waters, to destroy him:
but if Thou canstdo anything, have compassionon us, and help us.
Jesus saidunto him, If thou canstbelieve, all things are possible to him that
believeth.
And straightwaythe father of the child cried out, and said with tears, Lord I
believe; help Thou mine unbelief.
When Jesus saw that the people came running together, He rebuked the foul
spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of
him, and enter no more into him.

And the spirit cried and rent him sore, and came out of him: and he was as
one dead; insomuch that many said, He is dead.
But Jesus took him up by the hand, and lifted him up; and he arose.
And when He was come into the house, His disciples askedHim privately,
Why could not we casthim out?
And He said unto them, This kind can come forth by nothing, but by prayer
and fasting.
[Mark 9:14-29]
We are, every Sunday night, preaching through the life of Christ. Unless there
is a specialprogram, the message Sundaynight will always be one about our
Lord takenout of the days of Jesus in His pilgrimage in this earth. And this
story we have just read is the incident that followedthe transfiguration of our
Lord on the mount when Moses andElijah appearedunto Him, when His
raiment became white as no fuller could whiten them [Mark 9:2-3], and His
face shined like the sun [Matthew 17:2]. It was in that glorious transfiguration
that the apostle Simon Petersaid, "Lord let us stay, let us stay; let us build a
tabernacle for Thee and one for Elijah and one for Moses, and let us stay"
[Matthew 17:4].
And in sympathy with that spirit and response of Simon Peter, all of us would
share tonight. O glory, glory! "How marvelous when God comes down; our
souls to greetand glory fills the mercy seat," [from "Every Stormy Wind";
Hugh Stowell]. High and lifted up close to God when the Lord comes down,
when God’s saints are together, whenwe sing and pray and our cups
overflow, and there’s an abounding of the presence of the Spirit of God. All of
us can sympathize with Simon Peter when he said to the Lord, "Let us stay;
let us stay" [Matthew 17:4]. There will come a time, there will be a day when
our assignments in this earth will be finished, our tasks are done, and we shall
sing and shout and glorify and worship our Lord God, world without end
forever and ever. But not now, not now.
Up there on the mountain top are our Savior, the Lord Jesus, and Mosesand
Elijah, and Peterand James and John. But down here in the valley are the
rest of the disciples. Theyare frustrated and defeatedand in despair. They are
mockedand ridiculed. They have ignominiously and ingloriously failed. And
down there in the valley is a multitude around them, and they are filled, that
throng around the disciples, with unbelievers and jesters and ridiculers, and
apparently a multitude of others who are in the deepesthilarity about the
failure of Christ’s followers. And in the midst down there, in that valley, is a

broken-heartedfather and a son that is torn and rent by an evil and a vicious
spirit [Mark 9:14-29].
Now, the Lord says to Simon Peter, "We are going back down there in the
valley." And the voice that fell out of heaven said, "This is My belovedSon:
hear Him" [Mark 9:8]. And down into the valley, out of the glory of the
Mount of Transfiguration, did they go. Jesus, who had just been glorified,
Jesus, with those three, to meet and to mingle with a rejecting and scoffing
and ridiculing and unbelieving world [Mark 9:9, 14].
Now may I pause there to saysomething about us? We have a great message
and a greatgospel, and it brings to us infinite and marvelous joy and gladness.
And sometimes when we meet here in this church, my own heart is so filled
with overflowing that I cannotkeepback the tears. I rejoice in God. I feel His
presence. And when the Spirit moves upon the service, and when people are
saved, my cup runneth over. But as glorious and as marvelous as is the
convocationofour people, and the mountain tops in which we share the
blessing of the presence ofthe Lord; yet, our first and our primary and our
tremendous assignmentis not in these walls;it is outside, up and down these
streets, in these homes where the multitude of the people are who even now
pass by the church and the Lord with never a thought and never a song and
never a prayer, who are engrossedin the cheap rewards of this world.
You see, the idea unapplied, un-applicated, the idea in itself is never of any
poweror pertinency. It is the application of it that gives it regnancy and glory
and meaning. It is like this. I was in the laboratoryof a great scientist, and he
had there a little model on a table that he had made. It was concoctedout of
glass and out of little things and do-ma-jigglers and whatnots and gadgets and
stuff around; it was just about this big. And this greatscientist, he was a
chemist, he was showing me how to crack petroleum, how to take just gobs of
black petroleum and crack it, and make it come out gasoline thatyou can put
in your car. And he had it going here and here and through this little thing
and burned up here and distilled here, and on and on and on. And I said,
"Thatis just great, isn’t it? That’s just great. But what in the world is it that
you do with it?" And he said, "Why, come here, come here." And I went with
him to the window of the laboratory – this is one of the great refineries of the
world – I went with him to the window of his laboratory, and he said, "Now
you stand here." "Now," he said, "do you see this vast installation?" And it
was about a half a mile long and must have costmillions and millions of
dollars.
He said, "Do you see this vast installation here?"

I said, "Yes, I see this vast petroleum plant."
"Well," he said, "that plant is exactlywhat you have seenin this little model
here. I put this model together, and I thought through all of these things. And
then the company implemented the plan, and what you see is what you have
just lookedat in that little table model that I showedyou": the application of
the idea.
May I take the opposite of that? One of the strangestofall of the observations
in human history is this: that from one side of this American continent to the
other, and from the ends of it down there at Tierra del Fuego clearup to Point
Barrow in Alaska and the North Pole, there are millions and millions and
millions of American Indians who live in the South American continent and
the North American continent. And yet in all of those millions and millions of
American Indians, not one of them, not one tribe, not one family, not the
Aztecs or the Montezumas, not the – not any of them, ever discoveredthe use
of the wheel.
I used to go, when I was pastor in Oklahoma, I used to go in the summertime
to the Indian fair at Anadarko, the Kiowas. And they campedthere and
recreatedtheir life as they had lived for generations before. And when those
Kiowas came to Anadarko for their annual Indian fair, they did it as they had
done it all of their generations. Theyput everything they had on poles and
draggedthose poles to the fair. They, after the coming of the Spanish, you
know, they brought the horse over here. The horse is not native to America;
they were brought over here. And after the Spaniards brought the horses,
why, these Indians would tie those poles to the back ends of the horses and
drag them. But they never discoveredthe use of the wheel. Now to me that
was amazing, but what is more amazing is this: some of these Indians had toys
for their children, and those toys had wheels!I just can’t imagine it. I can’t’
imagine it. The idea was there, and those children played with it, and those
adults saw it, but they never applied it and they never used it.
It is the application of the idea that gives it power and pertinency and regency.
Like steam, using it to run a greatengine; or the light that comes from
incandescentmetal, and we have a light bulb; or the fissuring of uranium,
atomic energy;it is the application of the idea that makes it powerful.
And it is that in the Christian faith. For us to have something that concerns
just us, howeverglad it may be and glorious it may be, yet, somehow it sours
in us. It must be scatteredabroad. It must be shared. It must be a part of
evangelism. It must be the announcing of it, the application of it, the living of
it, the scattering of it, the saying of it, the testifying of it. It must be the

Jesus was responsive to feeble faith

Jesus was responsive to feeble faith

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