Muster Mustard

 Jesus *informed his disciples that they could not cast out a demon because they were faithless and unbelieving. He goes on to say that if they have faith of a mustard seed, they can move a mountain.

Since he said they were faithless and unbelieving, then the contrast must be between having no faith or faith. But what is “mustard seed” faith? Is it just a super tiny amount?

And how does one get such mustard seed faith? Can one just muster it up by strength of the will?

**Elsewhere, Jesus accused Peter of having “little faith” and doubt. Is little faith less than mustard seed faith? After saying Peter had little faith, he asked him why he doubted? Is little faith equal to doubt and less than mustard seed faith?

^*19 Then the disciples came to Jesus privately and said, "Why could we not cast it out?" ²⁰ So Jesus said to them, "Because of your unbelief; for assuredly, I say to you, if you have faith as a 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 17:19-20

**³¹ And immediately Jesus stretched out His hand and caught him, and said to him, "O you of little faith, why did you doubt?" Matthew 14:31

It could be that mustard seed faith speaks of the fact of faith, as opposed to doubt or unbelief. It's not how much faith one can muster up, but it is faith, nevertheless, in contrast to doubt or unbelief. As far as the ability to muster up faith at all, it does help if one wants to believe or is willing to be honest and humble enough to be objective, that is, to be persuaded by the facts or evidence.

Peter believed he could walk on water when Jesus gave him the command to come to him. Peter saw Jesus walking on water, and so it was probably that fact and that he knew the miracles that Jesus did, and so, if Jesus gave the command to come to him, he was able to take those steps into the water. But the ***fierceness the weather distracted him and caused him to doubt that he could continue what was humanly impossible .

***²⁸ And Peter answered Him and said, "Lord, if it is You, command me to come to You on the water." ²⁹ So He said, "Come." And when Peter had come down out of the boat, he walked on the water to go to Jesus. ³⁰ But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, "Lord, save me!" Matthew 14:28-30

So Peter started out in faith, but then began to sink when he became afraid, and Jesus attributed this with doubt.

But what did Jesus mean by “little faith?” Is it less than mustard seed faith? Is little faith with more doubt than mustard seed faith? I think speaking of degrees of faith and degrees of doubt can get confusing.

The Greek word translated “little faith” is oligopistos. The Greek word “oligos” can mean “little” as in size, but it can also mean “short” as in duration. The Greek word “pistis” means “faith.” Could it be that Jesus was saying that Peter began well, because he did walk on the water, but it was short-lived? Peter had short-lived faith, for shortly after he began, he was frightened and doubted and began to sink.

Peter didn't have to muster up faith, though he was willing to believe he could walk on water: He only needed the command of Christ to be persuaded it could be done, but the threatening circumstance of the weather distracted him and caused fear and doubt, and so his faith was short lived, and he doubted and began to sink.

It is about how much faith one has, but whether they are persuaded. It helps to want to believe. And for a time, Peter did believe.

The book of James says that God will give wisdom to those who believe and have no doubt: “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. ⁶ But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind.” James 1:5-6 This supports the view that faith does not include doubt. This faith must take God at His word, that God will keep His word. Of course, one must understand what this particular wisdom is about—that God will provide. It doesn't mean you will be on the level of of Solomon in earthly wisdom, but it must be understood in light of the context of trials and temptation.

Mustard seed faith must be about what is the object of your faith and not percentages. It's like the man who believed Jesus could heal without coming to his house. Jesus said that he had “great faith”: ¹⁰ “When Jesus heard it, He marveled, and said to those who followed, "Assuredly, I say to you, I have not found such great faith, not even in Israel!” Matthew 8:10 The man understood who Jesus was and what he could do. Unlike others who would need Jesus to come to where they needed a miracle, this man understood and was convinced that Jesus work the miracle from anywhere. This man understood the authority of Christ and was without doubt. He did not have to muster up faith he already had. The object of his faith made his faith “great,” though a mustard seed faith would have worked.    4/4/25

Overarching theme

 

Overarching theme (of Scripture)       “a people for His name”

I recently read an article (by Corey Marsh) in “Bibliotheca Sacra” (The Dallas Theological Seminary Journal) that sought to demonstrate a “doxological-historical” model for biblical theology as opposed to the more popular “redemptive-historical” model. The doxological model focuses on the theme of God's glory as progressing though canonical (inspired Scripture) history. The redemptive model views the history of redemption as the overarching framework of Scripture.

The article says, “God is glorious, so he created. He created so he could redeem. He redeemed so he could re-create. He recreated so he is glorified in all creation. Viewing Scripture as primarily doxological rather than redemptive safeguards God's place as sovereign who receives glory, providing a vital link connection creation to redemption to recreation.”

The article says it is the assumption of modern evangelical scholarship that views “humanity's redemption as the ultimate paradigm through which to understand all other biblical themes.”

The article says, “While both glory and redemption are related, even complimentary, concepts, they are distinct categories in Scripture. In simple terms, one is bigger than the other. The glory of God, as progressing throughout the canon and manifested throughout history, subsumes humanity's history of redemption. The bible, therefore, conveys a history of God revealing himself rather than a history of humanity.”

Could there be an alternative view as to the overarching theme of Scripture that incorporates both views, being the intent of God to have a people for His name? This view would include both the redemptive and the doxological ideas, because throughout time and in eternity, God will have a people to manifest his holiness and salvation, for His glory.

I have come to a modified form of dispensationalism that is based on the people of God for His purposes (his elect and servants) in (temporal) time, to show forth His holiness and salvation. And in the final state (the new creation), it will be a people for His name (His glory) among whom God will dwell. Following is a dispensational chart showing the dispensations according to this view. I will include Scripture that speaks of God having a people for His name.

And Enoch walked with God; and he was not, for God took him. Genesis 5:24

Then the LORD said to Satan, "Have you considered My servant Job, that there is none like him on the earth, a blameless and upright man, one who fears God and shuns evil? Job 1:8

If there is a prophet among you, I, the LORD, make Myself known to him in a vision; I speak to him in a dream. Not so with My servant Moses; He is faithful in all My house. I speak with him face to face, Numbers 12:6-8

For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth. Deuteronomy 7:6

Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. Acts 15:14

Thus says the LORD of hosts: 'In those days ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, "Let us go with you, for we have heard that God is with you. Zechariah 8:23

In that day Israel will be one of three with Egypt and Assyria—a blessing in the midst of the land, whom the LORD of hosts shall bless, saying, Blessed is Egypt My people, and Assyria the work of My hands, and Israel My inheritance. Isaiah 19:24-25

Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. Revelation 21:3