Little Faith – 10/26/25

Just a little over 500 years before Jesus was born, King Cyrus ruled over the Persian Empire. Under his reign, the Jewish people, who had been scattered in exile because of their disobedience to God, were still scattered.

In 538 BC, right after conquering the Babylonians, Cyrus issued a decree that included the Jews and enabled them to return to Jerusalem and begin rebuilding the temple. You can actually see this decree. Parts of it are on what is known as the Cyrus Cylinder. If you brush up on your Akkadian, you can read it in the British Museum. It’s quite remarkable.

When that decree was issued, many Zionists began returning to Israel, as recorded in the book of Ezra. The foundation of the temple was laid by 536 BC, but then the work came to a screeching halt for over 16 years. Nothing happened.

There are generally around three reasons the work stopped.

One was persistent opposition, mainly from local enemies of the Jews who were spreading rumors back to Cyrus (and then later to Darius, the next king) that the Jews were rebuilding their temple so they could incite an insurrection. That wasn’t true, but these enemies constantly dogged this project.

The second thing was economic hardship. It’s really hard to work and be buoyant when you’re hungry. There was not only a physical lack but a spiritual lethargy. The prophet Haggai described this vividly in Haggai 1:6. This is the same time period. He says,

“You have sown much, and harvested little. You eat, but you never have enough; you drink, but you never have your fill. You clothe yourselves, but no one is warm. And he who earns wages does so to put them into a bag with holes” (Haggai 1:6).

So it’s not just poverty, it’s futility. Makes work seem useless, meaningless.

The final one, which is related to the other one, was spiritual discouragement. Nothing was going as expected. The foundation of the temple was unimpressive. Their stomachs were unsatisfied. Enemies were unrelenting.

Where is God? Why isn’t he answering our prayers? Why isn’t he doing big works, like our fathers saw? Like seas parting, enemies fleeing. Why are we just seeing little things?

It was at this time that the prophet Zechariah experienced eight night visions, and they’re wild. I want us to drop in on vision number five, known as the vision of the golden lampstand. We’re going to get to Matthew, don’t worry. We’ve just taken a slight detour. Zechariah 4.

Vision #5, Zechariah 4:1.

“And the angel who talked with me came again and woke me—” (Zechariah 4:1a)

You didn’t realize Zechariah is woke. Sorry.

“…like a man who is awakened out of his sleep. And he said to me, ‘What do you see?’ I said, ‘I see, and behold, a lampstand all of gold, with a bowl on the top of it, and seven lamps on it, with seven lips [think spouts] on each of the lamps that are on top of it” (Zechariah 4:1b-2).

This lampstand represented the Lord’s faithfulness to watch over Israel. Verse 3.

“‘And there are two olive trees by it—” (Zechariah 4:3a)

Sidebar, it’s really cool that we have two olive trees in front of the new auditorium, right out there. Jonathan put them in when you come walking in. Just saying.

“‘And there are two olive trees by it, one on the right of the bowl and the other on its left.’ And I said to the angel who talked with me, ‘What are these, my lord?’ Then the angel who talked with me answered and said to me, ‘Do you not know what these are?’ I said, ‘No, my lord’” (Zechariah 4:3-5).

As we’ll see, the two olive trees represent Joshua, the priest, and Zerubbabel, the governor, who is a distant relative of King David. Let’s keep going, verse 6.

“Then he said to me, ‘This is the word of the Lord to Zerubbabel: Not by might, nor by power, but by my Spirit, says the Lord of hosts’” (Zechariah 4:6).

God is saying, if this project is going to go forth and be accomplished, if God’s people are going to come out of their apathy, it is not going to come by some kind of human ingenuity or effort. It’s going to be “by my Spirit, says the Lord.” Verse 7.

“‘Who are you, O great mountain? Before Zerubbabel you shall become a plain. And he shall bring forward the top stone amid shouts of ‘Grace, grace to it!’” (Zechariah 4:7)

Now, the great mountain in the Bible represents insurmountable difficulties. In this case, it’s motivating God’s people to face their enemies and finish the temple. The top stone is the top stone of the temple, the finishing of the temple.

He is saying, “By my spirit, you will accomplish what I’ve called you to accomplish amid shouts of ‘Grace! Grace!’” What does that mean? Nobody’s going to be saying to one another, “We did it! We did it! We’re great.” Nobody is going to say that. It’s “grace, grace,” favor from God has done this. Verse 8.

“Then the word of the Lord came to me, saying, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it. Then you will know that the Lord of hosts has sent me to you. For whoever has despised the day of small things shall rejoice, and shall see the plumb line in the hand of Zerubbabel’” (Zechariah 4:8-10).

The day of small things. “God, where are your big works?” Four years later, in 516 BC, the temple was completed with shouts of “grace, grace.”

In our journey through the Gospel of Matthew, we’ve come to a scene at the bottom of a mountain that feels a lot like Zechariah’s day: a scene of unanswered prayer, a scene of intense opposition, insurmountable difficulties, a scene of mountain-moving. Let’s look at that scene.

But first, let’s pray. Father, we ask that you would show us the difference between little faith and mustard seed faith. We pray that our hearts would be convinced that whatever you call us to accomplish or whatever you desire to accomplish in and through us is “not by might nor by power, but by my Spirit, says the Lord of hosts.” May your Spirit do in us what we can’t do in ourselves. Plant that mustard seed faith in us, cause it to grow. We pray in Jesus’s name, amen.

Matthew 17:14 begins,

“And when they came to the crowd…”

“They” is Jesus with Peter, James, and John coming down from the Mount of Transfiguration. In the Mark 9 version of this same story, Mark adds, there was a “great” crowd, and there were some scribes there doing what scribes like to do: arguing with the disciples.

When I was in high school, the last couple years of high school, my parents finally got tired of me and sent me away to boarding school. I ended up in the mountains of New Hampshire.

When you walked out of the boys’ dorm, you looked across the valley, and there was Mount Monadnock. It’s gorgeous. But in the winter in New Hampshire, that cold wind blew from the mountain across this valley.

We would have athletic practices or other events, and we’d run back to the dorm, take a quick hot shower (we did have indoor plumbing), and then we ran out the door. Of course, we didn’t take time to dry our hair (and often it would still be up in the air). By the time you got to the top of the hill (where the dining room was) for dinner, your hair would literally be icicles. Like, you could chip it.

Picture that: you’re in a warm shower on a cold winter day in New Hampshire. You step out of the dorm, and that icy four-degree wind hits you with your wet head. It is jolting. Just saying. We were young and dumb. We loved it. But if you can enter into that moment, that’s a little like what the disciples are experiencing coming off the Mount of Transfiguration.

They’ve just been basking in the warm glow, the warm shower of the radiant Jesus. Jesus, the King, is manifesting his glory. His kingdom is being previewed. This is what’s coming. The Father’s love for the Son, as we learned last week, is being put on display. Peter loves this shower so much, he doesn’t want to leave. “Let’s build some booths. Let’s stay in the shower. Let’s not go out into the arctic wind.” But they did.

They come down, and they encounter swarming crowds of people, arguing scribes debating with the disciples, and a pleading father. You could say that they came down from the Mount of Transfiguration into the Valley of Pandemonium. As the mountain men come near (Jesus, Peter, James, John), they encounter three things.

1. The anxiety of the father

First of all, the anxiety of the father. The anxiety of a father (verse 14).

“And when they came to the crowd, a man came up to him and, kneeling before him, said, ‘Lord, have mercy—’”

That expression in the Old Testament is never used to speak to anyone other than God.

“‘Lord, have mercy on my son, for he has seizures and he suffers terribly. For often he falls into the fire, and often into the water’” (Matthew 17:14-15).

This Greek word “seizures” has an interesting background. It literally means “someone controlled by the moon,” or moon-struck. Many in the ancient world attributed certain pathologies to cosmic powers. That’s where our word “lunatic” comes from: lunar, having to do with the moon.

Now we know from passages like Matthew 4:24 that the disciples knew the difference between a medical condition (like epilepsy) and demonization. They illustrate that many places in the gospels. But whatever the source of this boy’s problem (we’re going to find out in a moment), the father is desperate for help.

If we combine the other descriptions from the gospels, we can conclude that he has a son who is experiencing seizures, foaming at the mouth, deafness, an inability to speak, and various forms of self-harm. His father will do anything to get him help. The anxiety of the father.

2. The inability of the disciples

Second, the inability of the disciples (verse 16).

“And I brought him to your disciples, and they could not heal him” (Matthew 17:16).

Now, if you’ve been a Christian for longer than a minute, you know that feeling. You have a friend who is sick, and you pray, and nothing happens right away. Or a couple is in marital crisis and you’re praying that the husband and the wife will humble themselves and get help, and the marriage will be saved. Or a friend is battling with addiction, and you pray, and nothing happens.

You begin to wonder, “Where is God?” Like in Zechariah’s day. “Where are the big works? Where are the big miracles, God?” This is where the disciples are. The inability of the disciples.

3. The ability of Jesus

Then third, the ability of Jesus. The ability of Jesus (verse 17).

“And Jesus answered, ‘O faithless and twisted generation, how long am I to be with you?’”

It’s almost like Jesus is saying, “I want to go back and get in the warm shower. You guys are freezing.”

“‘How long am I to bear with you? Bring him here to me.’ And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly” (Matthew 17:17-18).

So, in this case, Jesus knew the boy’s problem was not primarily physiological, even though there were comorbidities, physiological comorbidities. He knew this boy was demonized. He has ultimate medical and spiritual authority, so he cast out the demon, and the boy was healed instantly.

You can imagine the disciples. They’re torn. “I’m really happy for the boy and the father, but this is frustrating. Jesus makes it look so easy.” So they call for an AAR, an After Action Review. Verse 19,

“Then the disciples came to Jesus privately and said, ‘Why could we not cast it out?’” (Matthew 17:19)

“You gave us authority to cast out demons.” (Matthew 10) “We went out. We did it. We can tell you stories. We got it down. We know the words to say, we know the prayers to pray, we know how to touch, and boom. But here, nothing. It didn’t work.” The disciples are basically asking Jesus, “Why doesn’t prayer work sometimes? What’s up with that?”

Before we listen to Jesus’s answer in this specific case, I want to step back for a moment. I think some of us can lose the lay of the land, and we forget that the Bible answers that question in many different ways. Why don’t we get the answers to our prayers right away or in the way we thought?

There’s no one better who has wrestled with this probably longer than Joni Eareckson Tada. So I want us to listen as she describes her experience in wrestling with this question.

Interviewer: Did you believe that you were going to be supernaturally healed? Or did you believe that they were going to find something that they could do to repair your spine?

Joni Eareckson Tada Oh, I would take either one. Supernatural, surgery, doesn’t matter. I could not understand why God wouldn’t heal me. Psalm 84:11, “No good thing does he withhold from those whose walk is blameless.” I kind of got my life in order and I was walking according to the Word. And then other places. Jeremiah, I think it’s chapter 32, where God says, “I will do good to them, his people, with all my heart and soul.” God wants to do good. No good thing will he withhold. What one of you who asked for bread will be given a stone? Your heavenly Father gives only good gifts. Every good and perfect gift comes down from the Father of light. So good, good, good. Well, walking is good. Having to use your hands is good. So it made sense.

Why wouldn’t God heal me? And if he didn’t heal me, then his idea of good must be very different than mine. So I went to faith healers, Catherine Coleman, local faith healers. I went to churches where I was anointed with oil and prayed over. Someone grabbed my hands, “Arise and walk.” I would do all I could to get up, and nothing happened. But rather than discourage me, I went back into the Bible, and I just dug a little bit deeper. In the Bible, I began to understand God’s idea for good: that is that I might have courage, and I might prize things like patience and perseverance and endurance and self-control, that I might cling to Jesus.

I read in 2 Corinthians 1, where Paul says, “My brothers, I don’t want you to be uninformed about the troubles that we endured in Asia. We were in far beyond what we could endure, and we despaired even of our lives.” I read that and I thought, “Yeah, that’s me. That’s me. I’m just despairing of my life. I don’t like being paralyzed.” Then in the next verse, 2 Corinthians 1:9, he says, “But these things happened that we might not rely on ourselves but on God.”

So for 57 years, I’ve been relying on God, and I’ve got that patience. I’ve got that perseverance, praise the Lord. I’ve got the courage. It doesn’t come from me, does it, Sheila? It comes from the Lord Jesus, without whom I’d be nothing. I’d be burnt toast. I’d been gone in a nanosecond. I would have drowned in that water, but he’s been so generous. The greatest tragedy of my life (breaking my neck) ultimately became God’s greatest use of my life, and I still am amazed. I still can’t believe it. I’m so grateful that I have the chance to know him and enjoy him and need him desperately, which is, of course, the key to all that. What we do now with the precious moments God gives us is so critical because we have a chance now with our obedience and our trust in Jesus Christ to enlarge our eternal estate, to make more room in heaven for joy and worship, and service of him. So don’t waste your suffering.

Jesus always has good in mind when he answers our prayers, whether those are exactly the way we imagined or not. But let’s look specifically at Jesus’s answer to the disciples’ question in this context. Verse 20.

“He said to them, ‘Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, “Move from here to there,” and it will move, and nothing will be impossible for you’” (Matthew 17:20).

Some of you may have noticed that verse 21, if you have an ESV, is in the footnote. The reason for that is because most of the oldest manuscripts do not include it. But it does appear in some of the other gospels, so there’s a lot we can learn, obviously, about our faith through prayer and fasting.

Jesus’s answer here has been very confusing to me. Look what he says more closely in verse 20. He’s basically saying, “Your lack of success in helping this boy is due to your little faith.” But then he says, “What you need instead of little faith—” You need what kind of faith? Faith like a mustard seed. Isn’t that confusing? A mustard seed is around one— Maybe a giant mustard seed is two millimeters. It’s like a pencil dot on paper. So why does Jesus say, “Your problem is little faith. What you need is little faith.” Aha! That’s just what I was thinking.

What’s the difference between little faith and little mustard seed faith? To wrestle with that question, it sent me on an exploration to look at the five times in the Gospel of Matthew where Jesus rebukes his disciples for their little faith.

If you’ve been on this journey through Matthew, one of the fun things about working through a book is you begin to see repeated themes. This is one of the sub-themes. He keeps saying to his disciples, “You have little faith.”

As I walk through these five examples, look carefully for what it is about their little faith that Jesus keeps addressing.

First example, all the way back to Matthew 6:30. Jesus says, “O you of little faith.” Specifically, he’s addressing their anxiety about food and clothing. He says, in verse 31, “do not be anxious” about all that stuff. Why? Because that is little faith.

Second example, in 8:26, “O you of little faith.” This is when Jesus and his disciples were in the midst of a storm, and he asks, “Why are you afraid?” Anxiety, fear.

In another storm, Jesus invites Peter out on the water. He begins walking on the water, and then he looks at the wind and the waves, begins sinking, and Jesus says (this is 14:31), “O you of little faith. Why do you doubt?” The word there for “doubt” is the idea of waver, hesitate. If you translate it woodenly, it would be to stand twice, like you’re here, you’re there, you are back and forth, you’re wavering.

Then in 16:8, Jesus says, “O you of little faith.” Here, as we saw a few weeks ago, the disciples are worried about bread. Jesus is talking about the leaven of the Pharisees, the false teaching of the Pharisees. Jesus stirs their memory by reminding them of his miraculous power in feeding the multitudes. He says, “Do you not remember?” Implying, okay, whatever little faith means, it might have something to do with forgetfulness.

Then the last example is our text today, “because of your little faith” (17:20). They couldn’t help the boy. He confronted them back in verse 17 (“O faithless and twisted generation”), so it seems like there’s something about the way they’re manifesting their little faith that is twisted. You’ve taken something good and you’ve— The word means to corrupt or pervert.

He seems to be saying, you’ve taken something good (like prayer for the sick) and you’ve turned it into something it’s not intended to be. Prayer is not a technique. It’s not a magic trick. It’s not something you get down; when I do “this and this and this” formula, I should get this result. That’s not what prayer is.

Let’s try to bring all of this together. Could it be that when Jesus calls their faith little, he’s not so much talking about their faith having a size problem, but a space problem, a congestion problem, a cluttered faith.

Have you ever been in a hoarder’s house? Wherever you look, there is stuff. The house could be big, but it feels small. You might even have to move something over to sit on the couch. You pray that there’s a pathway to the restroom. There’s stuff everywhere.

A hoarder might be tempted to think, “You know what my problem is? I have a little house problem. I need a bigger house.” That might not be your problem. Your little house problem is caused by “a lot of junk” problem, a lot of stuff. I understand there are deep heart issues there (security and fears) that can lead to us in the Western world over accumulating. I wonder if that’s what’s happening with the disciples’ faith.

Think about the five contexts we’ve seen the expression “little faith.” Faith, back in chapter six, is stunted by anxiety. In chapter eight, by fear. In chapter 14, by hesitation. In chapter 16, by forgetfulness. Here in chapter 17, he doesn’t state it clearly, but it seems like a kind of pragmatism, turning prayer into some kind of technique.

So Jesus seems to be saying to his disciples, again, that it’s not so much a problem of the size of your faith, as if you need to accumulate more of it. Like if you could see clearly when you’re praying over that sick person, that miracle is actually a 20-faiths miracle. You only happen to have five faiths, like it’s a credit thing, so you’ve got too little faith. You have to get more faiths and borrow some from somebody, and get up to the 20 mark, and then boom! You’d have your miracle. That doesn’t seem to be what’s going on here.

It seems much more like your faith is not in and of itself too small. All you need is a grain of mustard seed faith. But perhaps it is being stunted, confined, squished. It has no expansive potential.

Think about mustard seed faith. What do we know about the mustard seed? We know it’s small, but we also know from back in Matthew 13:31, the mustard seed is communicating something that’s very small, but what does it have? Potential. Expansive potential. The smallest seed can become this tree. Believing prayer is like that.

In August, I shared a quotation from Alec Motyer here with you:

“The power of prayer does not reside in the place it starts, but in the place it reaches.” -Alec Motyer

Really the Person it reaches. We could adapt this quotation to, “The power of prayer does not reside in the size it starts, but in the size it reaches.” Both little faith and mustard seed faith are tiny.

If you came in this morning and you feel like, “I hate when people talk about faith or prayer or miracles because I just don’t have much faith,” I believe what Jesus is saying to you and to me is, “Maybe your problem isn’t that your faith is too small.” He’s actually saying, “You got dot on you? A little mustard seed piece of faith?” The fact that you’re here probably indicates something’s going on.

So what’s the difference between a dead dot and a live dot? Like this tiny faith, this little faith, or this mustard seed? He seems to be saying, “What else might be confining, constricting, suffocating your faith so that that tiny bit of faith is not really turning to the one with infinite potential, but it’s just kind of sitting there, stuck?”

Remember, we started in Zechariah 4, where the people felt like, “Where are the big miracles?” A day of small things. Jesus is saying, “Hey, I can work with small things.” Like mustard seed-sized things, because it’s

“not by might, nor by power, but by my Spirit, says the Lord of hosts” (Zechariah 4:6b).

Then, just like in Zechariah 4, Jesus goes toward the mountain. What does the mountain represent? Insurmountable difficulties. Look where he goes next. If you have tiny mustard seed faith…

“…you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you” (Matthew 17:20b).

Jesus is saying, your faith may be little, but it’s not primarily a size problem that is hindering you. It may be a space problem. An expansiveness, room to grow problem. What is squishing your faith? Let’s wrestle with that a bit here with a couple of questions.

We’re really trying to discern how to move from little faith to mustard seed faith. We’re going from little to little, but one kind of little is a dead end and the other little has infinite potential.

The first question we might ask is, “Am I feeding my faith?” This is coming at this from a positive perspective. We’re going to see in a moment, Jesus is coming at this from a negative perspective. We could come at this from a positive perspective, which is, how do I feed my faith? My tiny faith is expansive.

Romans 10:17, “So faith comes—”

Where does faith come from?

“…faith comes from hearing, and hearing through the word of Christ.”

This is why we’re doing what we’re doing right now: opening his Word, sitting as a family of faith, saying we want to grow in faith. This is one of the reasons we gather together each Sunday and feed on his Word.

This is the reason, as followers of Jesus, we love to wake up early in the morning, feed our faith on his promises. Look at Psalm 119:147-148,

“I rise before dawn and cry for help; I hope in your words. My eyes are awake before the watches of the night, that I may meditate on your promise.”

We grow our faith by feeding on the promises of God. It is the fertilizer that grows our faith.

That’s coming from a positive perspective. I really think, when he talks about prayer and fasting, that’s what he’s getting: grow your faith.

But Jesus here is coming more from the negative side: am I cramping my faith? Am I cramping my faith? Is there something in my heart that is keeping my faith from growing, from becoming like a mustard seed faith? What might that be? We just looked at five examples. Things like anxiety, fear, hesitation, forgetfulness, pragmatism (which is like, “I’m going to do it. I’m going to do it my way”).

The shelf life of little faith is short. Little faith will rise up in a worship service and say, “Yes, Lord.” But little faith isn’t going to last when you enter into our culture and experience mockery, humiliation, hardship, difficulty, loss… Little faith tends to be suffocated pretty quickly. So what are some of the characteristics of mustard seed faith? Here are just a few.

First, mustard seed is locked in on God and his promises through Jesus. “Lord, I’m not counting on a technique (like saying the right words) as if I can conjure up a magical formula to get what I think I need. My eyes are on you. You know what you’re doing. You have the power to hear this prayer and answer it. It’s only through the death, burial, and resurrection of Jesus that I can cry out to you with confidence and boldness.”

Second, mustard seed faith is not big, but it’s not bound. It’s not big (a mustard seed is tiny), but it’s not bound: uncontaminated, uncluttered, full of the potential of God. So what the Spirit is saying to us this morning is, what might be squeezing the life out of my faith right now? If the Spirit puts his finger on something, let’s turn from that. Let’s repent.

Say, “Lord, right now I can feel the fear. When I go to speak about you, Jesus, I’m so concerned about what people are going to think of me. I might be rejected, I might stumble over my words. I am just paralyzed. Faith doesn’t flourish in that, so I’m giving all that over to you. I’m going to worship you, not people.” Or whatever it is that the Spirit puts his finger on.

The third thing is that mustard seed faith is durable. It’s durable. Joni Eareckson Tada illustrated that powerfully. At 17, in a diving accident, she was paralyzed. She said there, 57 years. That’s actually two years old. It’s now been almost 60 years paralyzed. Yet, did you notice she talked about the expansion in heaven?

Her physical body is constricting, but her faith, her soul, her life is expansive. That’s what mustard seed faith does. And there are branches everywhere through her ministry where she’s impacted countless people from a tiny little mustard seed faith from a hospital bed. Mustard seed faith is durable. It doesn’t mean we don’t struggle. She’s very candid about her faith struggle.

Or like Abraham and Sarah, in Romans 4, illustrate mustard seed faith beautifully. Verse 18,

“In hope he [Abraham] believed against hope, that he should become the father of many nations, as he had been told, ‘So shall your offspring be’” (Romans 4:18).

God came to Abraham and said, “You’re going to have a son, and through that son, you’re going to have children like the stars in the heavens.” A decade goes by, no kid. Another decade goes by, no kid. 25 years (quarter of a century) go by, no kid. “Hello, God?” Little faith, done. Mustard seed faith: “I don’t know how you’re going to do this, God, but you said. You said.” Verse 19,

“He did not weaken in faith when he considered his own body, which was as good as dead—”

Don’t you love that? When God looks at you and goes, “Your body’s as good as dead.”

“…(since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb” (Romans 4:19)

Her ability to have kids, gone. Verse 20,

“No unbelief made him waver concerning the promise of God—”

Now that doesn’t mean they didn’t struggle. Abraham struggled. Do you remember? He tried to jumpstart the promise with Hagar. Bad idea. Sarah struggled. She laughed when God said she was going to have a kid. She knew she was done. But it means this is the durability of mustard seed faith. That yes, we may struggle with doubts and fears and all these other temptations, but they will not win out. And they did not win out. I love this:

“…but he grew strong in his faith—”

Keyword: grew. That’s mustard seed faith. It starts tiny. Some of you here this morning are like, “I don’t know about this Christian thing. I just have microscopic faith.” Beautiful. You’re in the right place.

“…he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised.”

“Not by might, not by power, but by my Spirit, says the Lord of hosts” (Zechariah 4:6).

It’s not going to come through us. Mustard seed faith is locked in on God and his promise through Jesus. It’s not big, but it’s not bound. It’s durable.

Let’s pray.

Oh God, please, hear our cry this morning for Mustard seed faith. Plant within us tiny mustard seed faith. But Lord, then let it grow. By your Spirit, show us when we are allowing things in our hearts that are suffocating it. By your grace, we repent, we turn from it. Grow our faith as we look to you now, in Jesus’s name, amen.