The Believer's Paradox. 2
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Third, his confession was a feeling one, and this is the next thing which God requires from each praying soul, for He desires "truth (reality) in the inward parts" (Psalm 51:6). It is not merely pious expressions—but a real sense of need in the soul, which constitutes the essence of prayer. I might as well kneel down and worship gods of stone—as offer to the living God a prayer of words alone! That the confession of our text was a feeling one, is evidenced by the fact that it was accompanied by tears. If the writer may be permitted to speak for his readers, Is it not at this point that we so often fail the worst, especially in the confessing of our sins. Alas, how little are our hearts affected by them—how mechanical and impenitent are the owning of our faults. Lord, melt our hard hearts!
Fourth, it was a representative confession, by which we mean it was suited to the case of all God's children. There will never come a time in this world when such language is unfitted even for those who are members of the Household of Faith. No matter how much God is graciously pleased to increase our faith, indwelling unbelief will still be present to struggle against it. It is just this element which renders the prayers of Scripture so pertinent to the saints of all ages—they exactly suit their case and express their sentiments. "As in water face answers to face, so the heart of man to man" (Proverbs 27:19).
Let us consider next his Petition, for there is much in the details of this incident which affords us valuable instruction on the subject of prayer, "help,Lord."
First, look again at the occasion of it. This was an overwhelming anxiety over his afflicted son, finding relief in unburdening his heart to the Lord. And that is what all real supplication is. There is far more genuine petitioning of God in seasons of adversity—than during times of prosperity. That is the reason why many a grief-wrung ejaculation, or an inarticulate groan reaches God's ear—when many a nicely worded and carnally-admired "prayer" never reaches any higher than the ceiling of the room. Read through Psalm 107 and observe the repeated "Then"! When there is a real sense of need, a burdened soul requires no external "helps" as to what to say and how to say it; a cry spontaneously emanates from the stricken soul—and wings its way to Heaven!
But there was something more than the pitiful state of his son which prompted this petition—the father was conscious that his own unbelief was hindering the desired blessing (or why did he cry out for "help" against it), and that was unbearable. If you had to carry a basket containing some articles which weighed only a few ounces, you would never think of asking someone for a helping hand; but if you were staggering along with a load that weighed twenty or thirty pounds, you would beg assistance—unless you were too proud and independent to seek it. And so it is in heart matters—the more we make conscience of the thoughts and intents of the same, the more we are exercised over that which is disorderly and God-dishonoring, and the more we grow in grace, the more keenly we shall feel such irregularities.
Second, consider the spirituality of his plea. The more spiritual the soul becomes—the more spiritual are its petitions. It is a sure mark of spiritual immaturity when relief from bodily ailments are more valued by us—than deliverance from moral maladies; or when material mercies are prized above an increase of our graces. This man did not cry out, "Lord, heal my son"—that had been natural; but "Lord, help my unbelief!"—that was trulyspiritual. The fact is that many of the most spiritual prayers issue from those who regard themselves as being the least spiritual; yes, who seriously doubt if they have any spirituality at all. Unspiritual souls never pray for help against unbelief. It is much to be thankful for, when we are made painfully conscious of our unbelief, for thousands of church-members never are so; and it is a still greater cause for praise, when we are honestly burdened thereby, and moved to pray for deliverance.
Third, its meaning. This man recognized that the Lord was the only one who could effectually aid him. Ah, it is a grand thing when we are brought to the point where we realize that none but God Himself can subdue the workings of this evil in us! All self-help is vain; all fellow-creatures are powerless to render any relief—they cannot relieve themselves, still less others. Then "Cast your burden upon the Lord—and He shall sustain you" (Psalm 55:22). This man definitely applied to Christ. It is indeed a blessed thing when we are so oppressed by our unbelief that we betake ourselves to the great Physician! So many groan under it—but do no more; others hug it to themselves, and get no further.
"Lord, I believe! help my unbelief!"—put forth Your gracious power and subdue this God-dishonoring spirit; enable me to strive against it; allow me not to excuse it, or to pity myself for it and fatalistically yield to it; cause me to regard it as an evil to be hated, an enemy to be resisted, a sin to be confessed.
Fourth, mark its comprehensiveness. His petition was exceeding brief—yet it covered much ground. As faith is the root from which all good works proceed, so unbelief is the source of all evil. This is our master sin, "the sin which does so easily beset us" (Heb. 12:1). Unbelief is the cause of all our troubles and failures. This is the strategic point where Satan concentrates his forces against us, and therefore it is here above all that we need Divine help. "Lord, I believe; help my unbelief!—Lord, I do expect You to undertake for me—yet I am not able to exclude all doubting; I am persuaded of Your power and pity—but enable me to rely upon You more fully and constantly.
We turn now to the Plea which accompanied this prayer for help, for so we may legitimately regard these words, "Lord, I believe." His cry for Divine assistance, accompanied by a humble confession, was made on this ground—because I believe, Lord—take pity upon me and subdue my unbelief. To obtain the granting of our petition—it must be backed up by some valid and suitable argument. Prayer is something more than presenting a request to God; it is pleading with Him, presenting some reason why He should grant that for which we ask. There are various pleas we may make; such as, because I am in deep need of the same; because You have promised to supply it; because it will be for Your glory to do so; for Christ's sake. This is what the Lord means when He says, "Produce your cause, says the Lord; bring forth your strong reasons, says the King of Jacob" (Isaiah 41:21).
First, then, this plea was a necessary one, for God will not hear an unbeliever. "But without faith it is impossible to please Him—for he who comes to God must believe that He is, and that He is a Rewarder of those who diligently seek Him" (Heb. 11:6). "Lord, I believe," not as I would do, nor as I should do; yet I deny not Your existence, I question not the verity of Your Word, I am persuaded You cannot lie, I doubt not Your power, Your goodness, Your mercy. I believe, though feebly, haltingly, spasmodically. I appeal to You, O Searcher of hearts—You see the little spark of fire beneath the smouldering flax, the flicker of faith behind the clouds of unbelief.
Ah, is it not at this point we so often fail—when presenting our petitions we must accompany them with suitable pleas, for then God sees we are in earnest. Study carefully Christ's prayer in John 17 and observe how each request is supported by a reason or plea—either before or after, in the words "that," "for," etc.
Second, it is an instructive plea. What valuable teaching is there here, for those who desire to pray aright! In our ignorance and foolishness, we had probably concluded that such a prayer as this man made, was unsuitable and unseemly—a contradiction in terms.
It is recorded for our learning. One great lesson it inculcates is that we ought never to look on our graces without also viewing our infirmities; nor should we confess our sins without also owning the Spirit's fruit in us. For example, if I am made sensible of my deep need of more humility, when asking God for the same, I should acknowledge my pride; contrariwise, when confessing my pride, I should thank God for humbling my heart to do so. If I am begging for more patience and submission, I must confess my self-will and fractiousness; yet also thank God for making me feel my need of the opposites.
Third, it was an acceptable plea. God is pleased when His people own their relationship to Him, pleading that they are His children, and acknowledging the Spirit's work within. It is a false and reprehensible humility which refuses so to do. Observe the example of David, "O my God, Itrust in You—let not my enemies triumph over me" (Psalm 25:2); "In You, O Lord, do I put my trust; let me never be ashamed—deliver me in Your righteousness" (Psalm 31:1); "Preserve my soul; for I am holy—O You my God, save Your servant who trusts in You" (Psalm 86:2). Observe how Asaph pleaded with God the relationship which Israel sustained to Him, "Remember Your congregation, which You have purchased of old" (Psalm 74:2). This is the very ground taken by our great High Priest when interceding for His people, "I pray for them—I pray not for the world—but for those who You have given Me; for they are Yours" (John 17:9). We, then, shall pray acceptably if we plead "Lord, I am Yours, undertake for me; I am a believer, subdue my unbelief!"
Fourth, it was a prevailing plea. Of course it was—had not Christ said, "If you can believe, all things are possible to him who believes." This dear man's petition gained the day—the Lord undertook for him, and his poor son was made whole. When we really believe, the battle is half, nay nine-tenths, won. It all turns upon that—it is the prayer of faith—which gains the ear and moves the hand of God. Hence, when we read of Abraham that "he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God" (Romans 4:20), we should cry "Lord, I believe; help my unbelief." As we read, "If any of you lacks wisdom, let him ask of God, who gives to all liberally, and upbraids not; and it shall be given him" (James 1:5), we should cry "Lord, I believe; help my unbelief," for it is written, "but let him ask in faith nothing wavering."
We may apply our text to those seeking salvation. There may be a reader of this article who is halting between two opinions. He is convinced that Christ alone can meet his needs and satisfy his soul—yet he finds it so hard to give up the world and abandon his idols. He knows full well that in Christ alone is eternal life to be found—yet Satan still has such a hold upon him that he cannot surrender to the Lord Jesus and forsake the pleasures of sin. Then come to Him and say, "Lord, I believe; help my unbelief." Or, it may be, he feels himself to be such a godless wretch, that he fears his case is hopeless—having sinned so grievously against light and privileges, he dares not venture upon the Gospel promises. Come to Christ and cry from the heart, "Lord I believe; help my unbelief!"
Our text may be applied unto God's providences. The Christian can say "the Lord is my shepherd—I shall not want" (Psalm 23:1)—yet when circumstances seem to be all against him, he is unable to appropriate the blessed truth that God shall supply all his needs (Phil. 4:19). Fearful that he shall come to abject destitution, he is unable to fully trust the Lord. Then come to Christ and say, "Lord, I believe; help my unbelief." Many a one can say—I am sure that "all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28) means what it says. Yet there are some things in his circumstances which he finds exceedingly difficult to believe will issue in real good for him. Instead of submitting to God's disposing will, he is often full of rebellion; instead of kissing the rod, he finds himself kicking against it. Then come to Christ and say, "Lord, I believe; help my unbelief."
Our text may be applied to personal assurance. How many a Satan-harassed believer is exclaiming, I greatly fear that I cannot be among the saved, for if I were, I surely would not sin as I do. In view of the raging of my lusts, the frequency of which they overcome my every effort to resist them, it would be presumptuous to affirm that the reigning power of sin was dethroned within me. My friend, David cried "iniquities prevail against me" (Psalm 65:3). But you say, My heart is such a sink of iniquity, I dare not claim to be regenerated; often I do not loathe sin, nor even desire to. Ah—but it is not always thus—are not such seasons followed by contrition and confession!? Yes, you say—but right after I fall again into the mire, sometimes deeper than before; ah—but do you stay there? Do you completely abandon the Throne of Grace? Does not a cry of distress go up from you to God? Then continue crying "Lord, I believe; help my unbelief!" May God add His blessing to this sermon for His name's sake.
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