Redeeming God

Liberating you from bad ideas about God

Learn the MOST ESSENTIAL truths for following Jesus.

Get FREE articles and audio teachings in my discipleship emails!


  • Join Us!
  • Scripture
  • Theology
  • My Books
  • About
  • Discipleship
  • Courses
    • What is Hell?
    • Skeleton Church
    • The Gospel According to Scripture
    • The Gospel Dictionary
    • The Re-Justification of God
    • What is Prayer?
    • Adventures in Fishing for Men
    • What are the Spiritual Gifts?
    • How to Study the Bible
    • Courses FAQ
  • Forum
    • Introduce Yourself
    • Old Testament
    • New Testament
    • Theology Questions
    • Life & Ministry

The Parable of the Four Soils Explained (Matthew 13:1-23)

By Jeremy Myers
7 Comments

The Parable of the Four Soils Explained (Matthew 13:1-23)
https://media.blubrry.com/one_verse/feeds.soundcloud.com/stream/965985928-redeeminggod-the-parable-of-the-four-soils-explained-matthew-131-23.mp3

What is the meaning of the Parable of the Four Soils in Matthew 13:1-23, and why did speak in Parables? These are the main questions we answer in this podcast study.

But before we address these questions, we first consider the following two topics:

  1. A few words about the impeachment of President Trump (for a second time) and him being censored by social media companies like Facebook, Twitter, and YouTube
  2. A letter from a reader about Calvinism

In the letter from a reader, she writes about a study on Acts and my series on Calvinism. Here they are:

  • Acts 13:48 and Unconditional Election
  • The Words of Calvinism and the Word of God

The Parable of the Four Soils Explained

Here are some studies you may want to also consider:

  • The Parable of the Four Soils from Luke 8:4-15
  • The Parable of the Four Soils Revisited
  • Why Did Jesus Speak in Parables?

Here is a transcript of what I taught today (This is an excerpt from my Gospel Dictionary lesson on the Kingdom of God):

Matthew 13 begins with the Parable of the Sower (Matthew 13:1-23; cf. Luke 8:4-15). This is the introductory, longest, and most important parable of the group. Thankfully, this is also one of the few parables that Jesus explains. In the parable, Jesus talks about a sower who went out to sow seed in a field. The seed fell on four different types of soil, which each soil producing a different amount of harvest (Matthew 13:3-9; Luke 8:4-8).

Before Jesus explains the parable, He first provides an explanation for why He speaks in parables (Matthew 13:10-17; Luke 8:9-10). Despite the claim of many pastors, Jesus did not tell stories in parable form to help illustrate or make His teachings more clear. According to Jesus, He told parables so that most of His listening audience would not understand what He was saying (Matthew 13:13-15).

Jesus speaks in Parables Because He does NOT Want People to Understand Him

Why would Jesus do this?

Because some of His teaching was only intended for His disciples, and He only wanted those who were truly His disciples to hear and understand what He was saying. Some teaching can be dangerous if a person is not yet ready or willing to hear it. Only those who have put into practice what they have already learned are ready to receive more revelation from Jesus (cf. Luke 8:16-18).

Furthermore, Jesus was always and only interested in making disciples. He spoke with confusing parables so that He would be given an opportunity to better disciple those who came to Him for an explanation. So if you are ever confused by the parables of Jesus, good! You are on the right track. But stop with being confused. Instead, go to Jesus and ask Him to teach and instruct you about what the parables mean. This discipleship method of Jesus is one of the first ways the kingdom of God takes root in our hearts and minds.

The Meaning of the Parable of the Four Soils

Following this brief explanation of why He speaks in parables, Jesus then explains the meaning of the Parable of the Four Soils (Matthew 13:18-23; Luke 8:11-15). He says that there are four basic responses to the truths of the kingdom.

The four soils Luke 8:4-15Some simply do not understand it (Matthew 13:19).

Some hear and understand it, and are initially filled with joy, but troubles and trials of this world cause them to turn away and forget what they learned (Matthew 13:2-21).

A third group also responds with joy, and even begins to make changes and progress in their lives based on what they heard, but the cares and pleasures of this world lure them away from the truths of the kingdom and they leave it behind (Matthew 13:22).

The fourth and final group hear the truths, respond to them, and continue in them, resulting in a great harvest (Matthew 13:23).

When people confuse the fact that the kingdom of heaven is not the same thing as going to heaven, they use this parable to teach some terrible (and false) ideas about the gospel. Many pastors and teachers who have made this mistake, use the Parable of the Four Soils to say that anyone who is not part of the fourth soil does not really have eternal life and will not spend eternity with God. This is a tragic mistake, and has caused great harm to many in the kingdom of God.

parable of the four soilsIndeed, it could be argued that those who teach such things belong in the first soil, for they have not even understood some of the most basic and introductory truths of the kingdom, which is that eternal life is freely and permanently given to anyone who simply believes in Jesus for it. This is one of the most joyful truths of the gospel!

It is much better, therefore, to recognize that anyone can respond to the truths of the kingdom in any of these four ways. Both Christians and non-Christians alike can hear the truths of the kingdom and respond in one of the four ways Jesus describes here. Jesus saw this occur with the Pharisees and religious leaders who hated him, with the multitudes that followed Him, and even with the close disciples who believed in Him. The four responses outlined in this text are the four possible responses that any person is able to make when they hear truths of the kingdom.

What kind of soil is in your life?

And it is not an all-or-nothing categorization. Since there are nearly innumerable truths of the kingdom, it is entirely possible for a single person to accept some of the truths but not others. A single person might be a fourth soil in regard to some kingdom truths, but a first soil in regard to others. Each of our lives is a field, and some aspects of our thinking and theology are fertile soil, ready to produce a great harvest.

But other aspects of our lives are wayside soil, which have become hardened to the truths of God. Other areas of our life are somewhere in-between these two extremes. The goal of following Jesus is to till and tend the hard, rocky, and thorny soils so that more and more of our life becomes verdant and ready to produce a great harvest for the kingdom of God.

This truth from the Parable of the Four Soils lays the foundation for the other truths of the kingdom that follow.

With each truth that Jesus presents, the question for the listener is this: Which of the four soils will you be in regard to this truth?

God is Redeeming God, Redeeming Scripture, z Bible & Theology Topics: gospel dictionary, kingdom of god, Matthew 13:1-23; Luke 8:4-15, Parable of the Four Soils, parables, parables of Jesus, podcast

Advertisement

Will all True Christians produce good fruit? (Matthew 13:22-24)

By Jeremy Myers
Leave a Comment

Will all True Christians produce good fruit? (Matthew 13:22-24)
https://media.blubrry.com/one_verse/feeds.soundcloud.com/stream/784240672-redeeminggod-what-is-the-good-fruit-of-matthew-1322-24-is-it-good-works.mp3

In Matthew 13:22-24, Jesus talk about he fourth soil in the Parable of the Four Soils, and says that only this fourth soil produces good fruit. Does this parable show us how to tell true Christians from false Christians, or how to know who truly has eternal life? No! Not at all. Listen to the study to see what Jesus IS teaching and why this is important for properly understanding the gospel.

the parable of the four soils Luke 8This study is an excerpt from my Gospel Dictionary online course. This course considers 52 key words of the Gospel and thousands of biblical texts. The course contains over 100 hours Bible teaching. You can take the course by joining my online discipleship group.

What is the Meaning of Matthew 13:22-23 (Luke 8:14)

Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty (Matthew 13:22-23).

Many use the Parable of the Four Soils in Matthew 13:3-23ย and Luke 8:4-15 as evidence that all true Christians will bear fruit. This understanding is largely due to the use of the word โ€œsavedโ€ in Luke 8:12. Many believe and teach that in order to truly be โ€œsaved,โ€ people must not only believe, but also have many good works (or fruit) to provide evidence of their salvation.

But this explanation is based upon a misunderstanding of three key terms in the text. To properly understand the Parable of the Four Soils, it is critically important to properly define the terms kingdom of heaven, salvation, and fruit.

The Kingdom of Heaven

The term โ€œkingdom of heavenโ€ does not refer to heaven itself, or to going to heaven when we die, but instead refers to the rule and reign of God here on earth now. Those who enter into the kingdom, inherit the kingdom, or experience the kingdom are those who live in light of Godโ€™s way of doing things on this earth so that they can know the blessing, joy, and fulfillment of Godโ€™s reign in their life now.

Salvation

Similarly, the term salvation (or saved) does not refer to justification or receiving eternal life. Instead, it means โ€œdeliveranceโ€ and the context determines while kind of deliverance is in view.

salvation in Romans

In this case, those who hear the teachings of Jesus and live in light of them can be delivered from a worthless and pointless existence on earth and instead experience the opposite, which is life in the kingdom of God. The cares and troubles of this world steal away the joys of the reign of God, and we can choose which one we experience by how we respond to the teachings of Jesus.

Fruit

These two terms helps us understand the word fruit.

In this context, while the word can refer to correct teaching about God and Scripture which is heard, understood, and taught to others, the term can also refer to good works and a life of fulfillment and joy that comes from following Godโ€™s instructions on how to live. The Word of God contains instructions for how we can live the best life possible, and if we hear, understand, and obey these instructions, our lives will produce a great harvest of blessings for ourselves and others (Matt 13:23).

Jesus is teaching that if you want to have a productive life, the ways of this world will lead you into emptiness and deadness, but His ways will lead to a fulfilling and profitable life full of satisfaction and significance.

It is important to note once again that the presence or absence of fruit in the life some other person is not indicative one way or the other about that personโ€™s eternal destiny. Any individual, whether a believer or an unbeliever, can be any of the four soils in this parable.

Just as it is entirely possible for a true and genuine child of God to allow the devil to snatch away the truths of Scripture from his heart before they can take root or to allow the cares and worries of this world to choke out the promises of Scripture, so also, any unbeliever can see the wisdom in the teachings of Scripture and decide to patterns their lives after these teachings.

Does the Parable of the Four Soils Tell Us who is a Christian?

So the Parable of the Four Soils has nothing to do with whether or not someone has eternal life. It instead describes the four ways that all peopleโ€”believers or unbelievers alikeโ€”might respond to the teaching of Scripture.

While the term fruit can refer to good works, even when it does, these good works cannot be used to determine whether or not a person has eternal life.

They might be helpful in determining whether or not a person is following the teachings of Scripture, but since anybody can follow accept and apply Scripture to their life and experience the positive consequences as a result, we must not think that such obedience to Scripture (or a lack of obedience) provides evidence about who is truly justified and who is not.

Even when the fruit of good works can be seen in someone elseโ€™s life, such fruit does not help us see into their heart for whether or not they have believed in Jesus for eternal life.

The Gospel DictionaryUnderstanding the Gospel requires us to properly understand the key words and terms of the Gospel. Take my course, "The Gospel Dictionary" to learn about the 52 key words of the Gospel, and hundreds of Bible passages that use these words.

This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

God is Redeeming God, Redeeming Scripture, Redeeming Theology, z Bible & Theology Topics: gospel dictionary, kingdom of god, kingdom of heaven, Luke 8:4-15, Matthew 13:22-23, Matthew 13:24-40, Parable of the Four Soils, salvation, saved

Advertisement

What is the Outer Darkness in the Bible? Is it hell?

By Jeremy Myers
17 Comments

What is the Outer Darkness in the Bible? Is it hell?
http://media.blubrry.com/one_verse/feeds.soundcloud.com/stream/593265912-redeeminggod-151-what-is-the-outer-darkness-is-it-hell-matthew-812-matthew-2213-matthew-2530.mp3

(#AmazonAdLink) What is hell bookMy book, (#AmazonAdLink) What is Hell? is now available (#AmazonAdLink) on Amazon. I am doing a series of podcast studies that focus on some of the content from the book. The studies look at the eight key terms that are often equated with hell, and about a dozen key passages that are thought to teach about hell.

If you want to learn the truth about hell and what the Bible actually teaches about hell, make sure you get a copy of my book, (#AmazonAdLink) What is Hell?

Also, if you are part of my discipleship group, there will be an online course about hell as well.

For now, let us discuss the term “Outer Darkness” and see whether or not it refers to hell…

the outer darkness

Is “The Outer Darkness” referring to Hell?

There are three passages in Scripture which refer to โ€œthe outer darknessโ€ (Gk., to skotos to exลteron) and all three are recorded as teachings of Jesus in the Gospel of Matthew (Matthew 8:12; Matthew 22:13; Matthew 25:30).

In all three instances, the phrase “outer darkness” is further described as being a place of โ€œweeping and gnashing of teeth.โ€

Due to these descriptive terms, many have equated the outer darkness with hell.

If this were true, however, then it would be impossible for hell to be both a place of burning flame and darkness, for the two are mutually exclusive. One or both of the descriptions must either be figurative or not referring to hell at all.

A careful consideration of each passage that refers to the outer darkness reveals that Jesus was not teaching about hell in these texts, but rather about the initial experience of some Christians at the beginning of the physical reign of Jesus Christ on earth in the future.

In other words, when Jesus physically returns in the future to finally and completely restore justice and peace upon this world, some Christians will not experience His coming with joy, gladness, and celebration, but with regret, grief, and sadness.

They will not experience the initial party of the Wedding Feast of the Lamb, but will instead be left outside in the darkness, because they were not ready for the arrival of their King.

When Jesus returns, He will throw a party full of lights, music, feasting, and dancing. But not all Christians will get to experience this party. Some will be left outside the celebratory circle of lights in the darkness. They will be on the outside looking in.

Such Christians will still have eternal life, and will still enter into the new heavens and the new earth, but they will miss out on the initial inauguration party, and will instead be in the darkness outside the party (the outer darkness).

To see this, let us briefly consider the three texts that refer to the outer darkness.

what is the outer darkness

Matthew 8:12 and the Outer Darkness

The first reference to the outer darkness is in Matthew 8:12, where Jesus teaches that while many from all corners of the earth will sit down with Abraham in the kingdom of heaven, โ€œthe sons of the kingdom will be cast into outer darknessโ€ where there will be โ€œweeping and gnashing of teeth.โ€

Jesus said these things after seeing the great faith of the Gentile centurion, stating that He had not even found such great faith in all of Israel (Matt 8:5-10). So Jesus is contrasting the faith of the centurion with the faith of many of the people of Israel.

The image of people sitting down with Abraham in Matthew 8:11 refers to the kingdom of heaven arriving in all its fullness and glory. While the kingdom of heaven was inaugurated during the first coming of Jesus, it will not fully arrive or be experienced by people on this earth until His second coming.

Jesus is saying that when this future event happens, and the citizens of the kingdom are invited to sit down with Abraham at the celebration feast, it will be people like the Gentile centurion who had great faith that will participate in the celebration.

wedding feast of the lambThere will be other โ€œsons of the kingdomโ€ however, such as many among the Israelite people, who will not participate in the feast. They will instead be in the outer darkness, which simply means that they will be excluded from the light and joy of the inauguration party.

Note that if Jesus was referring to unregenerate people who were going to spend eternity in hell, He would not have referred to them as โ€œsons of the kingdom.โ€ The โ€œsons of the kingdomโ€ are those who are members and citizens of the kingdom.

But the fact that the โ€œsons of the kingdomโ€ are in the outer darkness does not mean that they lose eternal life and spend eternity in hell, but that they miss out on the initial celebration at the full arrival of Godโ€™s rule and reign on earth.

Some โ€œsons of the kingdomโ€ fail to participate in this party because they did not have the right beliefs and behaviors to warrant a seat at the table. They will instead stand outside the glow of the joyful celebration, watching from the darkness with profound regret and shame for how they lived their life on earth.

Hell is not in view in Matthew 8:12, but rather describes the experience of some Christians who miss out on the initial inauguration party when Jesus returns to rule and reign on earth.

Matthew 22:13 and the Outer Darkness

The second reference to the outer darkness is found in Matthew 22:13. This text makes it clear that the reference to outer darkness has exclusion from the Wedding Feast in view rather than hell, for Jesus specifically tells a parable about who gets to participate in this future celebration.

In the Parable of the Wedding Feast (Matt 22:1-14), many people are initially invited to the celebration, but are too busy to attend. So the king sends out his servants into the highways to invite anyone and everyone they find.

As a result, many people attend the feast, both good and bad. Yet one man shows up at the feast who is not wearing a wedding garment, and so the king has him thrown out of the party into the outer darkness, where there is weeping and gnashing of teeth.

Some have wondered how the man should have known what to wear to the wedding celebration, or if he was poor, how he could have afforded the proper attire.

But many scholars point out that it was a common practice in the Middle-Eastern and Mediterranean cultures for the host to provide proper garments for the guests (cf. Judg 14:12). So regardless of this manโ€™s background or social position, he would have been provided with a garment to wear into the celebration.

But for some reason, the man did not put on the clothing he had been given. He came wearing his own clothes. He thought the clothes he had on were just fine, and that he didnโ€™t need the clothes provided to him by the king.

Yet he was wrong, and so he is removed from the celebration, and sent outside, away from the lights and feasting of the party, where he experiences shame and regret.

The fact that this man is at the wedding feast proves that he is a genuine believer, for only believers are welcomed into the feast.

If he was an unbeliever, then how did he get into the wedding celebration in the first place? He could not have even entered. Therefore, he is a believer, which granted him access to the feast.

But he didnโ€™t come wearing the proper clothing, and so he is removed from the feast. His removal from the feast is not a removal from heaven and eternal life so that he ends up in hell, but is simply a disciplinary process in which the man is not allowed to participate in the inauguration celebration.

So what is symbolized by the manโ€™s lack of proper clothing? As Gregory Sapaugh writes,

The wedding garment is a figure for righteous living. Therefore, this man did not faithfully perform the good works that are necessary to be present at the wedding banquet. โ€ฆ Eternal salvation is not an issue in this passage.

The man represents a person who believes in Jesus for eternal life, but who fails to put on the righteous garments that God provides, and instead lives selfishly and sinfully throughout their life. Such a person still has eternal life, but they might miss out on the initial inauguration banquet when Jesus returns and sets up His earthly kingdom.

In his book, (#AmazonAdLink) The Skeletons in God’s Closet, Joshua Ryan Butler argues similarly:

When the King shows up, the prodigals and prostitutes are running into the kingdom while the self-righteous and self-made are weeping outside the party. The sick, poor, blind, and lame are partying it up at Godโ€™s Wedding Feast while those who thought their own clothes were good enough are cast out into the darkness.

Here again, the outer darkness is not hell, but instead describes the initial experience of some unfaithful Christians at the beginning of the future rule and reign of Jesus Christ at His second coming.

The second coming of Jesus Christ will begin with a great time of celebration. But those who did not look for the return of Jesus, or prepare for it with their lives, will miss out on the joy and excitement of this event.

Like Scrooge in โ€œThe Christmas Carolโ€ who stands in the cold and darkness out in the street while he peers through the window at a happy and warm Christmas celebration inside, some Christians will only be able to watch the party from the darkness outside. Scrooge missed out on the celebration because of his behavior, and so will some Christians. Such a person is represented in this parable by the man who attends the feast without the proper garments.

In the book, (#AmazonAdLink) What is the Outer Darkness?, Zane Hodges said this:

Matthew 22 doesnโ€™t say there were a bunch of torturers out there in the darkness who suddenly take this poor man who is tied up hand and foot and start torturing him. The imagery is one of exclusion and limitation on activity. Thatโ€™s what being tied hand and foot means. [He] canโ€™t really do anything. Exclusion from the lighted banqueting hall is a synonym for co-reigning with Jesus Christ.

Matthew 25:30 and the Outer Darkness

The third and final reference to the outer darkness is found in Matthew 25:30, near the end of the Parable of the Talents (Matthew 25:14-30).

Most Bible teachers believe that the Parable of the Talents refers to Godโ€™s gifts to believers, and our responsibility to use those gifts wisely in this life. If this view is correct, then the experience of the unprofitable servant at the end of the story can be understood in a similar way as seen in both Matthew 8:12 and 22:13.

outer darkness in MatthewAs in both of those previous situations, the unprofitable servant of Matthew 25:30 would represent a believer who failed to live as God wanted and desired during this life, and so is cast into the outer darkness during the initial stage of the earthly reign of Jesus. Rather than experience the joy of this celebration, they only experience regret for how they lived their life and shame for missing out on the greatest celebration in all of celestial history.

However, I think there is a better way of understanding the Parable of the Talents. I have written about this elsewhere, but let me summarize the view for you here.

Though many assume that the Parable of the Talents describes the return of Jesus and how He judges Christians at His return, this is not what Jesus says.

While most Bible translations do include the words โ€œthe kingdom of heavenโ€ in Matthew 25:14, these words have been added by the translators and do not exist in the Greek. Jesus is describing the kingdom of heaven in the preceding parable, the Parable of the Wise and Foolish Virgins (Matthew 25:1-13), as well as in the following parable, the Parable of the Sheep and the Goats (Matthew 25:31-46), but He is not describing the final arrival of the kingdom of heaven in the Parable of the Talents.

Instead, this middle parable is a contrast with the other two, in which Jesus shows His followers what life will be like for them if they try to live in the kingdom of this world.

Numerous lines of evidence support this view. Chief among them is the fact that the actions of this man who travels to a far country would have been understood as quite evil in the first century Mediterranean world. They not only closely follow the actions and behaviors of King Herod and how he went to Rome to become the king of Israel, but the values of this man also reveal the opposite of what Jesus taught and encouraged.

The first century Mediterranean world was guided by the cultural values of honor and shame. Modern western culture is guided by materialism. Today, we value any activity which gets more money and gains more possessions.

Yet in an honor-shame culture, such activities were great sins. They believed that money and possessions were zero-sum commodities, which meant that the only way for one person to gain more money and possessions was by taking it away from someone else. This was very shameful behavior. โ€œAnyone who suddenly acquired something โ€˜moreโ€™ was automatically judged to be a thiefโ€ (John Pilch, (#AmazonAdLink) The Cultural World of Jesus, 164).

Therefore, in light of these cultural values about money, the first two servants, like their master, were exploiters. This means that โ€œfrom the peasant point of view โ€ฆ it was the third slave who acted honorably, especially since he refused to participate in the rapacious schemes of the greedy, rich manโ€ (Malina and Rohrbaugh, (#AmazonAdLink) Social-Science Commentary on the Synoptic Gospels, 125).

So Jesus is saying that if one of his disciples does not look with anticipation for the coming of the kingdom of heaven, their only other option is to participate with the kingdom of this world, by imitating its greedy ways.

If a person does not follow the way of Jesus, they will either behave very shamefully in stealing from their brethren, or will receive harsh judgment and punishment from the rulers of this world for not participating in their greedy game.

The rulers of this world expect and demand their subjects to follow their twisted, thieving ways to enrich themselves at the expense of others. Those who refuse to follow these marching orders will be punished by the rulers, and will be banished to the edges of society and culture.

But when followers of Jesus experience such treatment at the hands of the rulers of this world, they should not despair, for the punishment of worldly rulers is not the end of the matter.

So in this interpretation, the Parable of the Talents is not about the second return of Jesus, but about life in this world now and the two ways that people can live.

If we help the rulers steal from others, we ourselves will gain recognition and reward from those greedy rulers. But if we refuse to play their evil game, we will gain only condemnation from them, and they will even steal from us what we have and give it to others who do not need it. But Jesus surrounds this parable with two others about what it looks like to live life in light of the kingdom of heaven.

Zacchaeus is the perfect example of the two kingdoms at work.

Indeed, the Parable of the Talents in Luke 19:11-27 immediately follows the story of Zacchaeus. Prior to meeting Jesus, Zacchaeus operated according to the principles of the kingdom of this world and became very rich as a result. Yet his actions were extremely shameful as he stole from the poor to gain wealth for himself.

So when Zacchaeus started to follow Jesus, he adopted a new set of values and behaviors, which caused him to give away all of his accumulated wealth. His new behavior, however, likely cost him many rich friends, powerful politicians, and invitations to fancy parties. He also likely lost his job, and along with it, his house, servants, possessions, and status in Roman society.

Those who continued to live within that system likely looked upon Zacchaeusโ€™ new behavior with shock and disdain, thinking that he would eventually regret his decisions.

This is also what the lord of the servants in Matthew 25:14-30 thinks of his unprofitable servant.

The rich landowner commands that the man be cast out into outer darkness where there is weeping and gnashing of teeth (Matthew 25:30). This is not a reference to hell, and in this case, is also not a reference to Christians missing out on the Wedding Feast of the Lamb.

Here, the imagery represents the perspective of the rich lord. Since the third servant didnโ€™t use his talent to steal from others, nor did he even gain usury with the bankers (Matthew 25:27), this servant can no longer join the human party where there is light, laughter, feasting, and dancing.

Instead, he is sent out of the palace into the dark alleyways where there is only poverty and problems. In Matthew 25:30, the master is essentially saying, โ€œSince this servant didnโ€™t play by my rules, he doesnโ€™t get to enjoy the privileges of my household. Kick him out into the street where he will experience profound regret that he didnโ€™t do what I wanted. He passed up the deal of a lifetime, and will live to regret it.โ€

But this is not the end of the story.

Jesus now goes on in the final parable of Matthew 25 to show His disciples that even though they might be rejected by the kingdoms of men and miss out on the parties of men, they will not be rejected or despised by the kingdom of God.

Since the values and behaviors of the two kingdoms are diametrically opposed to one another, the consequences for actions are different as well.

While a lack of greed brought punishment from the kingdoms of the world, this same behavior brings praise and honor in the kingdom of heaven. With the Parable of the Sheep and the Goats (Matthew 25:31-46), Jesus shows the distinctive characteristics that separate the two kingdoms, and calls His disciples to choose which kingdom they will serve.

The parables represent the choice Jesus laid out earlier in His career, when He stated that no man can serve both God and money (Matthew 6:24).

So once again, the outer darkness does not refer to hell, nor does the accompanying description of weeping and gnashing of teeth.

outer darkness is not hellInstead, both terms are symbolic ways of referring to โ€œmissing out on the partyโ€ and โ€œexpressing profound shame and regretโ€ as a result. It is an image of loss. The phrase โ€œweeping and gnashing of teeth is an oriental term for extreme sorrowโ€ (Hodges, (#AmazonAdLink) What is the Outer Darkness?, 50).

The imagery can be used of believers missing out on the inauguration ceremony of the kingdom of heaven when Jesus returns to rule and reign on earth, but it can also be used of the experience of believers who get neglected and forsaken on this earth by worldly rulers for not living according to the rules of the kingdom of this world.

But those who miss out on the party here on this earth now can expect to enjoy a better party when Jesus returns.

The truth that Jesus reveals is that believers will experience outer darkness in one form or another. If we seek the praise of kings and the riches of men now, we will lose out on such things when Jesus returns.

If, however, we seek first the kingdom of God and His righteousness (Matthew 6:33), then while we might be reviled and hated by men now, we will receive a warm and rich welcome by Jesus when He returns to rule and reign.

So what is the Outer Darkness?

So what is the outer darkness, and why is it described as a place of weeping and gnashing of teeth?

The outer darkness is a term which describes the place of darkness outside the lights of a party or celebration. It can describe our experience here on earth when we do not live according to the ways and rules of this world, and it can also describe the experience of some Christians at the beginning of the next life if they do not live according to the rules and ways of Jesus.

If Christians do not live in light of the kingdom of heaven, and so experience the outer darkness at His return instead of the inner light of the party, this does not mean they will spend eternity in hell.

They still have eternal life, and they will still participate in the eternal rule and reign of Jesus Christ on earth and throughout the universe, but they will miss out on the initial inauguration celebration when Jesus sets up His throne on earth.

The people who miss out on this party experience profound shame and regret. They miss out on the party of the ages!

So they weep and gnash their teeth in shame and disappointment at how they lived their life here on earth before Jesus returned. The phrase โ€œweeping and gnashing of teethโ€ is not a description of suffering torment in hell, but is a Middle-Eastern idiom describing the expression of sorrow and lament for missing out on a great blessing or opportunity.

The people who weep and gnash their teeth at the return of Jesus do so because they are in the darkness outside the lights of the party, looking in at the great joy and celebration taking place inside, knowing that if they had just lived with greater obedience and expectation, they could have been participating in the party as well.

Such sadness will not last forever, of course. For after the Wedding Feast of the Lamb (Rev 19:6-9), every tear will be wiped away (Rev 21:4) so that all children of God will be welcome to participate in the never-ending joy and peace of the new heavens and new earth, where there will be no more death, sorrow, mourning, or pain.

So the outer darkness does not refer to hell.

There are no passages in Scripture which describe hell as a place of darkness where people are tormented for eternity as they wail and gnash their teeth. Jesusโ€™ teachings on the outer darkness are a warning for believers to watch how we live our lives now, looking for the soon and blessed return of our Lord and Savior Jesus Christ.

what is hellDo you have more questions about hell? Are you afraid of going to hell? Do want to know what the Bible teaches about hell? Take my course "What is Hell?" to learn the truth about hell and how to avoid hell. This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

God is Redeeming God, Redeeming Scripture, Redeeming Theology, z Bible & Theology Topics: eternal security, hell, kingdom of god, Matthew 22:13, Matthew 25:30, Matthew 8:12, outer darkness, Parable of the Talents, wedding feast of the Lamb, weeping and gnashing of teeth, what is hell

Advertisement

What is childlike faith? (Matthew 18:3; Mark 10:14; Luke 18:17)

By Jeremy Myers
8 Comments

What is childlike faith? (Matthew 18:3; Mark 10:14; Luke 18:17)
http://media.blubrry.com/one_verse/feeds.soundcloud.com/stream/563633160-redeeminggod-141-what-is-childlike-faith-matthew-183.mp3

(#AmazonAdLink) What is faithI have previously written about faith like a child here, but in light of the release of (#AmazonAdLink) my new book on faith, let me revisit the idea of childlike faith.

Some Christians say that they donโ€™t need reasons or explanations for what they believe, because they have โ€œfaith like a childโ€ or โ€œchildlike faith.โ€

When they say this, they mean that they donโ€™t ask questions about their beliefs, nor do they wonder if what they believe is true. Childlike faith is often described as a faith that does not doubt, question, or seek explanations; it just believes.

But this is not childlike faith.

So what is childlike faith?

what is childlike faithIn seeking to understand what childlike faith actually is, let us look at four reasons why the lack of desire to ask questions is not โ€œchildlike faith.โ€

1. Those with “Childlike faith” sometimes look down on those who ask questions

First, while it is completely fine if a person does not want to ask questions about what they believe or seek answers about why they believe what they do, they should not look down upon those who do ask questions. Nor should they prohibit people from doing so.

Some who claim to have โ€œchildlike faithโ€ wear it as a badge of honor, seeming to indicate to others that their unquestioning faith is superior to those who ask questions and seek explanations.

For this reason, โ€œchildlike faithโ€ could actually be called โ€œarrogant faithโ€ for those who claim to have it sometimes look down on those who require reason, logic, and explanations for what they believe.

People who have this attitude will often say โ€œI just believe the Bibleโ€ or โ€œGod says it, I believe it, that settles it.โ€

In reality, they donโ€™t โ€œjust believe the Bible.โ€ They believe a particular interpretation or explanation of the Bible, and often claim to โ€œjust believe the Bibleโ€ when someone comes along and presents a different perspective or explanation.

When faith is thought of as โ€œblind faithโ€ or a โ€œleap into the voidโ€ in a way that does not require reason, logic, or explanation, those who are able to maintain this sort of faith sometimes have the tendency to look down on those who require reason, logic, and explanation for their beliefs.

Of course, the opposite is also true. People who use reason and logic to support their beliefs often condemn those who donโ€™t for having an โ€œignorant and uneducated faith.โ€ This is not good either.

So if a person does not want to ask questions, there is no requirement to do so.

Many people do not enjoy the โ€œlife of the mindโ€ and should not be expected to engage in such practices.

However, this preference should not be equated with childlike faith.

Those who do not seek to dive deep into theology and seek answers to questions should not look down on those who do seek such answers as having a โ€œlesser faithโ€ (and vice versa).

So rather than say that a faith which does not question is โ€œchildlike faithโ€ it might be better to simply call it an unquestioning faith.

childlike faithThis is the second reason that childlike faith cannot be equated with the lack of desire to ask questions.

2. Children ask LOTS of Questions

Childlike faith is not about the avoidance of questions, for children ask many, many questions.

As any parent will tell you, the unrelenting barrage of questions from a two-year old can become quite exhausting.

Therefore, it could easily be argued that true โ€œchildlike faithโ€ is actually a faith that asks lots of questions.

So the desire (or lack of desire) to ask questions has nothing to do with whether or not a person has childlike faith.

3. Children always have reasons for what they believe

The third reason that a faith which does not ask question or seek explanations cannot be called โ€œchildlike faithโ€ is because there are explanations and reasons for what a child believes โ€ฆ even if they themselves are not aware of what those reasons are.

In other words, children do not believe anything without reason. The most common reason that children believe what they believe is because someone they trust told them what to believe. Children often simply believe whatever their parents and teachers tell them.

Therefore, true childlike faith is not an unthinking faith, for the authority of the person who teaches is a factor that faith takes into consideration.

Something similar occurs whenever a person has a so-called โ€œunquestioning faith.โ€ They do not believe without reason; they simply have not thought through what the reasons and explanations for their beliefs might be.

Instead, they believe what a pastor or teacher taught them, or what seems to be the โ€œplain readingโ€ of Scripture (though careful, contextual studies of the text often reveal that the โ€œplain readingโ€ is not the best reading).

There is nothing wrong with not knowing exactly why you have the beliefs you have, but a lack of understanding about why should not be confused with a lack of explanation. There are explanations for why you believe what you believe, even if you donโ€™t know what these explanations are.

And thatโ€™s okay.

Nobody has a complete explanation and understanding for why they believe what they believe. \

But everybody, over time, naturally and normally grows in their understanding and gains explanations for their beliefs. While initially, a belief might be gained because โ€œI learned it in Kindergarten,โ€ this belief will either remain unquestioned and unchallenged throughout life, or it will be challenged and questioned.

If it is challenged and questioned, the belief will either be supported and affirmed, or disproven and denied.

But nobodyโ€™s beliefs all stay the same throughout all of life. Instead, everybody matures and grows in what they think and believe. This is normal, natural, and just as God intended.

faith like a childJust as children grow and mature, so also does faith. This is the way God made humans, and this is the way God made faith.

4. The term “childlike faith” is not found in the Bible

Which brings up the fourth and final reason that unquestioning faith cannot be equated with childlike faith. And it is this: โ€œchildlike faithโ€ is not found in the Bible.

There is no such thing as biblical โ€œchildlike faith.โ€

When people refer to โ€œchildlike faithโ€ or โ€œfaith like a child,โ€ they have in mind the sorts of things Jesus says in Matthew 18:3, Mark 10:14, and Luke 18:17, where He teaches that the kingdom of heaven belongs to little children.

But in these passages, Jesus isnโ€™t talking about faith. In fact, He doesnโ€™t mention โ€œfaithโ€ at all. Instead, Jesus is talking about entering the kingdom of heaven, and He encourages His listeners to humble themselves like a child and receive Him like a child (Matt 18:4-5; Mark 10:14) if they want to see the kingdom of heaven.

In other words, there is something essential about the childlike perspective for the person who wants to see the kingdom of heaven.

But what is Jesus talking about? What is this childlike perspective that Jesus has in mind?
faith like a child Matthew 18:3

What does Jesus mean in Matthew 18:3 about entering the Kingdom like a child?

To begin with, it is critical to recognize that the kingdom of heaven is not eternal life. The phrase โ€œsee the kingdom of heavenโ€ does not mean โ€œgo to heaven when you die.โ€

Similarly, โ€œSeeing the kingdom of heavenโ€ is not the same thing as โ€œgoing to heaven.โ€

The two concepts of entering (or seeing) the kingdom and going to heaven when you die are not equivalent in the Bible.

It is important that we recognize this, because Jesus says that seeing the kingdom of heaven requires humility. If seeing the kingdom of heaven was the same as going to heaven, then the good work of personal humility would be required for entrance into heaven after death.

But eternal life is received by faith alone in Jesus Christ alone (John 3:16; 5:24; 6:47); not by living humbly before God.

Good works are not required to gain entrance into heaven.

What then is the kingdom of heaven?

In the Gospels, the phrase โ€œkingdom of heavenโ€ or โ€œkingdom of Godโ€ refers to the rule and reign of God in our lives now on earth. It is about Godโ€™s will being done on earth, as it is done in heaven (Matthew 6:10).

All the kingdom imagery and terminology in the Gospels is not about โ€œleaving earth and going to heaven when we dieโ€ but about โ€œheaven coming down to earth while we live.โ€

Seeing the kingdom of heaven is not about life after death, but about living and experiencing Godโ€™s life in this life here and now.

This is what Jesus has in mind when He teaches about becoming like a little child. Experiencing the life of God in this life requires humility like a little child.

In what way? Not by remaining ignorant, for God gave us Scripture so that we might learn, grow, mature, reason (Isaiah 1:18), and become students, disciples, and followers of Jesus Christ (Matthew 28:19-20; 2 Timothy 2:2).

Instead, becoming like a little child means that we maintain the wonderful and beautiful characteristics and qualities of children that life in this sinful world tends to beat out of us.

Like what?

Like tenderness of conscience.

Openness about emotions and feelings.

Creativity and imagination.

Wonder and awe.

Joy.

Eternal hope.

Playfulness and humor.

Trust.

Easy forgiveness.

Undying love.

Boundless exuberance and energy.

Always thinking the best about life and other people.

Being willing to learn and grow.

These are the sort of qualities that tend to define children, but which get stripped out of people as they encounter the sin and brokenness of this world.

As adults, we get bored with flowers, bugs, and sunsets. We lose delight in talking with others about nothing.

We become jaded and disinterested.

Adults hold grudges, harbor fears, and stay angry.

Adults refuse to forgive.

Adults remember slights.

Adults lose hope because their hopes have been dashed and destroyed so many time.

Adults do things โ€œbecause theyโ€™ve always been done that wayโ€ and have trouble imagining anything different.

But children do not behave in any of these ways. Nor did Jesus.

One of the things that attracted people to Jesus is that He was โ€œchildlike.โ€

Does this mean He lacked wisdom and understanding? Far from it. Jesus was โ€œchildlikeโ€ because He was full of the wonder of life, the hope for humanity, and the beauty of creation.

Jesus lived in awe of life, awe of God, and awe of humanity.

And this awe was contagious. People who saw how Jesus lived began to see how life should be lived. Jesus revealed how God intended life to be lived. In other words, those who begin to live life like Jesus are those who begin to see heaven come down to earth.

They begin to see the rule and reign of God unfold in their own life with all its beauty, majesty, glory, and creativity. This is what Jesus Himself lived, and this is what Jesus invited others to live also. He taught that if you want to experience Godโ€™s life in this life (the kingdom of heaven), then you need to become like a little child once again.

Do you want to enter the Kingdom like a child?

If so, then ask questions. Lots of questions.

But also have fun. Laugh. Play. Imagine. Sing. Dance. Hope. Dream. Forgive. Create. Trust. Live life to the full. Be excited. Be adventuresome. Be tender of heart.

And most of all, love. When you live this way, you will become like a little child, and will see the kingdom of heaven rise again in your life.

The Gospel DictionaryUnderstanding the Gospel requires us to properly understand the key words and terms of the Gospel. Take my course, "The Gospel Dictionary" to learn about the 52 key words of the Gospel, and hundreds of Bible passages that use these words.

This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

God is Redeeming God, Redeeming Scripture, Redeeming Theology, z Bible & Theology Topics: childlike faith, faith, kingdom of god, Luke 18:17, Mark 10:14, Matthew 18:3, One Verse Podcast, what is faith

Advertisement

Frank Viola gives me the shivers (in a GOOD way!)

By Jeremy Myers
2 Comments

Frank Viola gives me the shivers (in a GOOD way!)
http://media.blubrry.com/one_verse/feeds.soundcloud.com/stream/473881581-redeeminggod-jeremy-myers-and-frank-viola-author-of-insurgence-discuss-matthew-1112-and-luke-1721.mp3

I interviewed Frank Viola for my podcast today. We discussed his new book,ย Insurgence: Reclaiming the Gospel of the Kingdom, and as we talked, I literally got goosebumps because of some of the things he said.

You’ll need to listen to the podcast episode to see if the same thing happens to you.

Frank Viola Insurgence

Along with presenting some revolutionary ideas about the kingdom of God, baptism, the world system (principalities and powers), and how to approach the divisive political landscape today, he also explained the tricky texts of Luke 17:20-21 and Matthew 11:12.

These two texts say this:

Luke 17:20-21.ย Now when He was asked by the Pharisees when the kingdom of God would come, he answered them and said, โ€œThe Kingdom of God does not come with observation; nor will they say, โ€˜See here!โ€ or โ€˜See there!โ€™ For indeed, the kingdom of God is within you.

Matthew 11:12.ย And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force.

Listen to the podcast to learn what these verses mean.

Here are the links that were mentioned by Frank Viola in the discussion:

  • (#AmazonAdLink) Insurgence (on Amazon)
  • Insurgence Website (for more information and the bonus downloads)
  • Frank Viola’s main website

God is Redeeming God, Redeeming Scripture, Redeeming Theology, z Bible & Theology Topics: baptism, Frank Viola, Gospel of the Kingdom, Insurgence, kingdom of god, kingdom of heaven, Luke 17:20-21, Luke 17:20-24, Matthew 11:12, One Verse Podcast, the world

Advertisement

  • « Previous Page
  • 1
  • 2
  • 3
  • 4
  • …
  • 6
  • Next Page »
Join the discipleship group
Learn about the gospel and how to share it

Take my new course:

The Gospel According to Scripture
Best Books Every Christian Should Read
Study Scripture with me
Subscribe to my Podcast on iTunes
Subscribe to my Podcast on Amazon

Do you like my blog?
Try one of my books:

Click the image below to see what books are available.

Books by Jeremy Myers

Theological Study Archives

  • Theology – General
  • Theology Introduction
  • Theology of the Bible
  • Theology of God
  • Theology of Man
  • Theology of Sin
  • Theology of Jesus
  • Theology of Salvation
  • Theology of the Holy Spirit
  • Theology of the Church
  • Theology of Angels
  • Theology of the End Times
  • Theology Q&A

Bible Study Archives

  • Bible Studies on Genesis
  • Bible Studies on Esther
  • Bible Studies on Psalms
  • Bible Studies on Jonah
  • Bible Studies on Matthew
  • Bible Studies on Luke
  • Bible Studies on Romans
  • Bible Studies on Ephesians
  • Miscellaneous Bible Studies

Advertise or Donate

  • Advertise on RedeemingGod.com
  • Donate to Jeremy Myers

Search (and you Shall Find)

Get Books by Jeremy Myers

Books by Jeremy Myers

Schedule Jeremy for an interview

Click here to Contact Me!

© 2025 Redeeming God · All Rights Reserved · Powered by Knownhost and the Genesis Framework