His Word Today

¹⁶ But blessed are your eyes, for they see, and your ears, for they hear. ¹⁷ For truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it, and to hear what you hear, and did not hear it.” (Matthew 13:16–17 ESV)

Jesus previously pronounced an oracle of blessing upon His disciple in the Sermon on the Mount (Matt. 5:1-12). He invoked a similar blessing in today’s text. It is because of God’s grace that New Testament believers in Christ are doubly blessed.

Today, believers in Christ live in the era in which many of God’s promised are fulfilled. These are promises of which Old Testament believers earnestly longed and hoped (Heb. 11:39-40).

“Some Jewish texts describe how the righteous in the Old Testament longed to see the era of messianic redemption and a fuller revelation of God. Making a statement about someone (here, Jesus) by blessing someone else (here, those who saw him in contrast to the blind of 13:15) was an accepted rhetorical technique of the day,” explains commentator Craig Keener.

Jesus’ disciples saw, heard and believed while the religious leaders did not see, hear, or believe. This is because of the Lord’s enablement upon His disciples. He gave them spiritual eyes to perceive and spiritual ears to understand the truth of the Gospel. This is because God regenerated their hearts by the monergistic work of the Holy Spirit (John 3:1-8; Titus 3:1-5). He continues to do so today.

“We have been given the unspeakable privilege of knowing Christ and His saving sacrifice through God’s revealed Word (Eph. 1:17–21). Through the parable of the sower in Matthew 13:1–17, we learn that from Christ (the sower) we have been given the seed (the Gospel) to deliver it to the soil (the hearts of men). And we learn that all of this has been freely given to us by God who opened our hearts (Matt. 13:11a). Also, consider this privilege in light of its alternative, which is that this truth would be concealed (Matt. 13: 11b),” explains John Cobb of Ligonier Ministries.

“This privilege is unspeakable because God Almighty, through the power of the Holy Spirit, has chosen to open our eyes and ears, so that we may be able to see and hear the truths of His Word (Matt. 13:16). We are clearly shown that we are not saved by anything that is in us, but that the Lord Jesus has saved us by grace alone. This overwhelming and incomprehensible truth about our sinfulness and God’s grace should humble us to the point where we feel like Job and place our hands over our mouths and speak no more (Job 40:4–5).”

Have a blessed day in the Lord.

Soli deo Gloria!

¹⁴ Indeed, in their case the prophecy of Isaiah is fulfilled that says: “You will indeed hear but never understand, and you will indeed see but never perceive.” ¹⁵ For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed, lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ (Matthew 13:14–15 ESV)

Matthew 13:1-50 contains seven parables concerning the Kingdom of Heaven. These include the Parable of the Sower (Matt. 13:3-23), the Parable of the Weeds (13:24-30), the Parable of the Mustard Seed (13:31-32), the Parable of the Leaven (13:33), the Parable of the Hidden Treasure (13:44), the Parable of the Pearl of Great Value (13:13:45-46), and the Parable of the Net (13:47-50).

Jesus explained the purpose of His teaching in parables (Matt. 13:10-13). First, He answered, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.” Second, Jesus said, “For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away.” Jesus concluded by saying, “This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.” This statement is also recorded in Mark 4:12 and Luke 8:10.

Jesus spoke to the masses in parables to fulfill Isaiah 6:9-10. It was this portion of Scripture of which Jesus quoted and which is contained in today’s text.

“You will indeed hear but never understand, and you will indeed see but never perceive,” (Isaiah 6:9 ESV). It is biblically accurate to say that the unconverted are spiritually deaf and blind (John 9; I Cor. 2:1-14). They hear the Gospel but they do not comprehend what they hear. They see the impact of the Gospel but they do not realize what they see.

The reason is that their hearts have grown dull. To become dull (παχύνω; pachyno) means to become calloused and hard. It means lacking the ability to understand God’s truth.

Romans 8:7 (ESV) says, “For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot.”

1 Corinthians 2:14 (ESV) says, “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.”

The kingdom parables serve as God’s instrument of judgment by hardening the hardened and unbelieving heart.

“We should marvel at God’s grace every time we recall that we have trusted Christ alone for our salvation. Before the Lord quickened us, we were dead in sin and had no desire at all to know or serve Him. But by His Spirit our Creator overcame this stubbornness and changed our hearts, enabling us to believe the Gospel,” explains Dr. R. C. Sproul.

Take time today to thank God for His matchless grace and remember that your deeds contribute nothing to your salvation. Have a blessed day in Christ.

Soli deo Gloria!

¹⁰ “Then the disciples came and said to him, “Why do you speak to them in parables?” ¹¹ And he answered them, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. ¹² For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away. ¹³ This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.” (Matthew 13:10–13 ESV)

Matthew 13:1-50 contains seven parables concerning the Kingdom of Heaven. These include the Parable of the Sower (Matt. 13:3-23), the Parable of the Weeds (13:24-30), the Parable of the Mustard Seed (13:31-32), the Parable of the Leaven (13:33), the Parable of the Hidden Treasure (13:44), the Parable of the Pearl of Great Value (13:13:45-46), and the Parable of the Net (13:47-50).

What was the purpose for Jesus speaking and teaching in parables? Why did He choose to do so? His disciples wondered about this. In fact, they came to Jesus and asked, “Why do you speak to them in parables?” They were curious? They requested an answer.

Jesus complied. He made three statements explaining the purpose of the parables.

First, He answered, “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given.” Jesus invoked the doctrine of God’s sovereignty. God the Father had graciously given to the disciples an understanding of the secrets of the kingdom of heaven. However, to the greater number of unsaved, God the Father had not chosen to give them insight.

“The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. So the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Rom. 16:25; 1 Cor. 2:7, etc.). In Phil. 4:12 Paul says: “I have learned the secret or been initiated” (μεμυημαι [memuēmai]). So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds,” explains Greek scholar A.T. Robertson.

Second, Jesus said, “For to the one who has, more will be given, and he will have an abundance, but from the one who has not, even what he has will be taken away.”

“To those who have a relationship with Jesus, parables deepen understanding and foster that relationship,” explains Dr. R. C. Sproul. “To those who do not, parables increase their confusion and ignorance. Thus the function of parables is both to enlighten and to conceal.”

Jesus concluded by saying, “This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.” This statement is also recorded in Mark 4:12 and Luke 8:10.

Matthew restates this perspective of parables later on in 13:34-35. He records Jesus quoting from Psalm 78:1-2. ³⁴ All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. ³⁵ This was to fulfill what was spoken by the prophet: “I will open my mouth in parables; I will utter what has been hidden since the foundation of the world.” (Matthew 13:34–35 (ESV)

Jesus spoke to the masses in parables to fulfill the Old Testament Scriptures. We will continue our examination of this prophetical passage when next we meet.

Soli deo Gloria!

¹⁸ “Hear then the parable of the sower: ¹⁹ When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. ²⁰ As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, ²¹ yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. ²² As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. ²³ As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.” (Matthew 13:18–23 ESV)

Matthew 13:1-52 is a collection of parables of the kingdom of heaven. It is the third major discourse contained in Matthew. It follows the Sermon on the Mount (Matt. 5-7) and the Commissioning of the Apostles (Matt. 10). It precedes the Childlikeness of the Believer in Christ (Matt. 18) and the Olivet Discourse on the Second Coming of Jesus Christ (Matt. 24-25).

Matthew 13:1-50 contains seven parables concerning the Kingdom of Heaven. These include the Parable of the Sower (Matt. 13:3-23), the Parable of the Weeds (13:24-30), the Parable of the Mustard Seed (13:31-32), the Parable of the Leaven (13:33), the Parable of the Hidden Treasure (13:44), the Parable of the Pearl of Great Value (13:13:45-46), and the Parable of the Net (13:47-50).

We are presently focused on the Parable of the Sower (Matt. 13:3-9). The Parable of the Sower describes four different soils that receive the seed sown by a sower and four different results. In today’s text, Jesus provides the interpretation of the parable.

“Though this parable is more commonly named after the sower of the seed, the “parable of the soils” is a more fitting title. The role of the sower in the story is important, but the parable’s point is twofold: first, to explain why different soils — different people — respond differently to the Gospel and, second, to invite us to examine ourselves to think about the kind of soil we hope to be,” explains Dr. R. C. Sproul.

Hear then the parable of the sower.” Jesus commanded His audience to pay attention to the meaning of the parable. He wanted them to understand its truthful meaning and application in their lives.

Regarding the first soil (Matt. 13:4), Jesus taught, “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path” (vs. 19).  

With respect to the second soil (Matt. 13:5-6), Jesus explained that “²¹As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, ²¹ yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away” (vs. 20-21).

Concerning the third soil (Matt. 13:7), Jesus taught, “As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful” (vs. 22).

With respect to the fourth soil (Matt. 13:8), Jesus said, “As for what was sown on good soil, this is the one who hears the word and understands it. He indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty,” (vs. 23).

The first soil represents the antagonistic individual. His heart and soul is hardened to the Gospel that it resists all penetration by the seed, which is the Word of God. The devil and his minions, who were often represented by birds in first-century Jewish literature, devour the truth.

The second and third soils represent positive responses to the Gospel. These involve an initial joy that proves shallow because of persecution, and an ultimate distraction because of the worries or pleasures of everyday life. What seems to be a sincere response ultimately results in apostasy and rejection of the Gospel.

The fourth soil represents the true conversion of an individual by the regenerating power of the Holy Spirit (John 3:1-8; Titus 3:1-5). The proof of a conversion is the resulting spiritual fruit (Gal. 5:22-23; Eph. 2:10; James 2:14-26).

“The fourth soil is notably different. This one understands and bears fruit — he accepts and conforms his life to the Gospel (Matt. 13:8–9, 23). The presence of fruit, not its quantity, is what matters,” states Dr. Sproul.

“The fertility of that soil which yields a thirty-fold produce is small compared with that which yields a hundred-fold…[but Jesus] classes together all kinds of soil which do not entirely disappoint the labors and expectations of the husbandman,” explains John Calvin.

 “That which distinguished this good ground from the rest, was, in one word, fruitfulness. He does not say that this good ground has no stones in it, or no thorns; but there were none that prevailed to hinder its fruitfulness,” writes Matthew Henry.

What soil best represents you? I pray it is the fourth for all of us. Have a fruitful day in the Lord.

Soli deo Gloria!

³ “And he told them many things in parables, saying: “A sower went out to sow. ⁴ And as he sowed, some seeds fell along the path, and the birds came and devoured them. ⁵ Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, ⁶ but when the sun rose they were scorched. And since they had no root, they withered away. ⁷ Other seeds fell among thorns, and the thorns grew up and choked them. ⁸ Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty. ⁹ He who has ears, let him hear.” (Matthew 13:3–9 ESV)

Matthew 13:1-52 is a collection of parables of the kingdom of heaven. It is the third major discourse contained in Matthew. It follows the Sermon on the Mount (Matt. 5-7) and the Commissioning of the Apostles (Matt. 10). It precedes the Childlikeness of the Believer in Christ (Matt. 18) and the Olivet Discourse on the Second Coming of Jesus Christ (Matt. 24-25).

Matthew 13:1-50 contains seven parables concerning the Kingdom of Heaven. These include the Parable of the Sower (Matt. 13:3-23), the Parable of the Weeds (13:24-30), the Parable of the Mustard Seed (13:31-32), the Parable of the Leaven (13:33), the Parable of the Hidden Treasure (13:44), the Parable of the Pearl of Great Value (13:13:45-46), and the Parable of the Net (13:47-50). For the next two days, we will concentrate on the Parable of the Sower.

“A sower went out to sow.”Jesus began this parable with the image of a sower sowing seed. To sow (σπείρω; speiro) means to sow seed over tilled ground.  Matthew does not tell us what kind of seed the sower planted. However, the image was a familiar one for Jesus’ Jewish audience. Agriculture was a key component of the Jewish life and economy. It remains so today.

“Seed was often (though not always) sown before the ground was plowed; it thus commonly befell any of the fates reported here. A farmer could either cast the seed by hand, as probably here, or let it trickle from holes in a sack carried by an animal,” explains commentator Craig Keener.

The seed sown by the sower fell upon four types of ground. This occurred as the sower was sowing the seed. Jesus’ emphasis at this point was not so much upon the sower but rather on the sown seed. The four different types of soli yielded four different results. It was the principle of cause and effect.

^“And as he sowed, some seeds fell along the path, and the birds came and devoured them.” The “path” or “road” (ὁδός; hodos) was one of the many footpaths through the field. To devour (κατεσθίω; katesthio) means to utterly destroy and consume. There was no seed remaining after the birds came and ate.

“Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, ⁶ but when the sun rose they were scorched. And since they had no root, they withered away.” Much of the land in Palestine has only a thin layer of soil over rock. Therefore, if the sower had not plowed first, he wasted seed on this depthless soil.

^“Other seeds fell among thorns, and the thorns grew up and choked them.” Thorns are literally thorn plants (ἄκανθα; akantha). These were thistles and briers.

“These thistles were probably unseen, too; instead of having been pulled out, they may have just been cut or burned, leaving roots from which thistles could grow with the seed to choke it out,” states Keener.

“Other seeds fell on good soil and produced grain, some a hundredfold, some sixty, some thirty.” The fourth type of soli yielded a bumper crop. The seed became grain because of the good soil. What was the significance of the yield?

“Thirtyfold, sixtyfold and a hundredfold are tremendously good harvests from Galilean soil. The Jordan Valley normally yielded between ten- and a hundredfold, so a hundredfold need not be a miraculous harvest (Gen 26:12; cf. Amos 9:13). But for much of Palestine, the average yield was tenfold (meaning that 10 seeds were harvested for every seed sown), and all the figures Jesus reports here are very good yields,” says Keener.

Jesus then invoked this concluding statement to His audience. “He who has ears, let him hear.” In other words, Jesus wanted the people to understand the significance of what He said. He wanted them to carefully listen.

Matthew records Jesus’ interpretation of this parable in 13:18-23. We will examine this text when next we meet. Have a blessed day in the Lord.

Soli deo Gloria!

“That same day Jesus went out of the house and sat beside the sea. ² And great crowds gathered about him, so that he got into a boat and sat down. And the whole crowd stood on the beach. ³ And he told them many things in parables, saying,” (Matthew 13:1–3a ESV)

Today, we resume our exegetical study of the Gospel of Matthew. Matthew 13:1-52 is a collection of parables of the kingdom of heaven. It is the third major discourse contained in Matthew. It follows the Sermon on the Mount (Matt. 5-7) and the Commissioning of the Apostles (Matt. 10). It precedes the Childlikeness of the Believer in Christ (Matt. 18) and the Olivet Discourse on the Second Coming of Jesus Christ (Matt. 24-25).

Matthew 13:1-50 contains seven parables concerning the Kingdom of Heaven. These include the Parable of the Sower (Matt. 13:3-23), the Parable of the Weeds (13:24-30), the Parable of the Mustard Seed (13:31-32), the Parable of the Leaven (13:33), the Parable of the Hidden Treasure (13:44), the Parable of the Pearl of Great Value (13:13:45-46), and the Parable of the Net (13:47-50).

Jesus’ teaching of these particular parables occurred immediately following the context of Matthew 12:9-50. In fact, the content of Matthew 13 occurred later the same day. Jesus went out of His house, presumably in Capernaum, sat down to teach beside the Sea of Galilee. Capernaum is mentioned only in the Gospels. It was the headquarters of much of Jesus’ ministry (Matt. 4:12-16). It lay on the northwest side of the Sea of Galilee (or Lake of Gennesaret). Its name means “village of Nahum.

The text says that great crowds gathered about Him. Therefore, Jesus got into a boat and sat down. There are several reasons for Jesus doing this. First, the northwest coast of the Sea of Galilee has a sloping hill that forms a natural amphitheater. This allowed the people to gather to adequately hear Jesus. Second, by getting into a boat, this allowed the Savior to be distinctly seen by the people. Third, in sitting down Jesus assumed the formal Jewish posture of teaching and instructing (Luke 4:16-21). Conversely, the people stood on the beach to listen.  

The text then says, “And he told them many things in parables, saying.” Parables were a common form of teaching in Judaism. A parable is a long analogy, in the form of a story. Before this point in his ministry, Jesus had employed many analogies (cf. 5:13–16), but their meaning was fairly clear in the context of his teaching.

“Parables required more explanation (cf. 13:36) and Jesus employed them to obscure the truth from unbelievers while making it clearer to his disciples (vv. 11–12),” explains Dr. John MacArthur.

“For the remainder of His Galilean ministry, He did not speak to the multitudes except in parables (v. 34). Jesus’ veiling the truth from unbelievers this way was both an act of judgment and an act of mercy. It was “judgment” because it kept them in the darkness that they loved (cf. John 3:19), but it was “mercy” because they had already rejected the light, so any exposure to more truth would only increase their condemnation.”

Tomorrow, we examine the Parable of the Sower (13:3-9, 18-23). Have a blessed day in the Lord.

Soli deo Gloria!

²⁰ But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, ²¹ keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. ²² And have mercy on those who doubt; ²³ save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh.” (Jude 20–23 ESV)

An accurate diagnosis is necessary for a correct treatment and prognosis. What is true in the medical field regarding physical health is equally true for spiritual health. A biblical ministry to deconstructionists does not just involve an accurate diagnosis of their spiritual condition. It also involves a corresponding ministry of reaching out to those who have abandoned the faith they once claimed to possess (I Tim. 4-1-2). Additionally, it involves a ministry to ourselves to remain faithful believers in Christ.

The Epistle of Jude provides an accurate diagnosis of the spiritual condition of apostate deconstructionists. What was true in the first century church remains so in the 21^st century believing community. Jude also provides some sound treatment; not only for unbelievers but also for the faithful. The practical principles are found in today’s text.

First, faithful believers are to continue building yourselves up in your most holy faith. Building yourselves up (ἐποικοδομέω; epoikodomeo) is a present active participle. Building ourselves up is to be a daily and active discipline for each believer in Christ. It means to bring something nearer to completion. In the context, this refers to all believers in Christ continuing to grow in their faith (2 Peter 1:3-15; 3:17-18). This is a most holy trust, commitment ,dependence and worship of Christ. It is set apart from sin.

Jude, like Peter (I Peter 2:5) and Paul (I Cor. 3:16-17) compares the church to a building (1 Cor 3:10, 12, 14; Eph 2:20; Col 2:7). Daily meditation in the Scriptures is absolutely necessary to prevent intrusive apostasy in the church; individually and collectively (Psalm 1).

Second, believers in Christ are to be praying in the Holy Spirit. This is a personal, active and collective response to being in the Scriptures ((1 Cor 14:15–16; Eph 6:18). We read the Word of God, meditate upon what we have read and then pray that we would obey the truth we have read (Gal. 5:16-18; Eph. 6:18).

Third, believers are to keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. To keep (τηρέω; tereo) is an active command to be obeyed. It means to watch over, guard and protect. Believes have a responsibility to persevere in the faith and to support others in their perseverance by exhortation and encouragement (Heb. 3:12; 12:12-17). Believers continue to do so while they are waiting for the Lord’s return. Waiting (προσδέχομαι; prosdechomai) means to look forward to and to welcome the return of the Lord Jesus Christ.

Fourth, as believers in Christ strengthen themselves they will then be prepared to have mercy on those who doubt. To have mercy (ἐλεάω; eleao) means to presently, actively and obediently have pity and compassion on those who doubt (διακρίνω; diakrino).  These are they who personally and presently no longer trust in, commit to, depend upon and worship the Lord.

Additionally, stronger measures may be required in ministering to other deconstructionists. Believers in Christ are to save others by snatching them out of the fire. When a house is on fire you don’t take time to explain to someone in a burning building why they need to evacuate the premises. If they are unwilling to leave their home or apartment, you pick them up and get them out of harm’s way. Time is of the essence.

“Others, who are committed to the errors taught by the apostates, need immediate and forthright attention before they are further entrenched on the road to the fire of hell (cf. v. 7) as a result of embracing deceptive lies,” explains Dr. John MacArthur.

“Christians must keep each other in the love of God through mercifully encouraging the doubting (vs. 22) and snatching the disobedient from sin’s destructive fires (vs. 23),” explains Dr. R. C. Sproul.  

Finally, to others show mercy with fear, hating even the garment stained by the flesh. Believers in Christ are to show unmerited favor to apostates, but with great caution. Sometimes in ministering to deconstructionists, our faith becomes adversely deconstructed.

“These people are to be given the true gospel, but with great fear, lest the deliverer be contaminated also. The defiled garment pictures the apostate’s debauched life, which can spread its contagion to the well-meaning evangelist,” states MacArthur.

Consider the words of the Apostle Paul from Colossians 3:12-14 in seeking deconstructionists. ¹² Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, ¹³ bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. ¹⁴ And above all these put-on love, which binds everything together in perfect harmony.”  

May the Lord use us to minister and love the deconstructionists in our lives. Have a blessed day in the Lord.

Soli deo Gloria!

²⁴ Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father. ²⁵ And this is the promise that he made to us—eternal life. ²⁶ I write these things to you about those who are trying to deceive you.” (1 John 2:24–26 ESV)

The Apostle John identified individuals who presently oppose biblical Christianity, although they previously professed faith in Christ, as antichrists. This may seem to be a harsh diagnosis. Truth often is difficult to bear, but it is absolutely necessary to bring clarity and hopeful healing to the individual in question. This is true when the diagnosis is cancer of the body, or the spiritual condition of the soul.

The first characteristic of deconstructionists is that they depart from the faith and fellowship of other believers in Christ (I John 2:18-19). In spite of what they may have previously preached, sung, or wrote, their actions reveal their true spiritual condition before the Lord and the truly converted in Christ.

The second characteristic of deconstructionists is their denial of Jesus Christ as the incarnate Savior and Lord. This reveals their lying spirit and unconverted soul (John 8:44).

The third and final characteristic the Apostle John reveals about the character and behavior of deconstructionists is that they try to deceive true believers in Christ. The biblical truth deconstructionists once professed, and now reject, they want true believers in Christ to reject.

The word deceive (πλανάω; planao) means to lead someone astray from the truth. It means to stray from what is right; either physically, ethically or spiritually.

There was a young man in our church’s youth who was intelligent and self-confident. He professed faith in Christ. He was a leader. However, there always seemed to be a rebellious edge to him. Any authority, including his parents, church leadership, or school leadership was met with questioning objections. When he enrolled in college, he was confident that he could convince the college’s administration what classes he would take for his degree. He lasted one semester. His philosophy was he was going to do what he wanted to do, and no one was going to tell him differently.   

As an adult, he rejected his professed faith in Christ and identified himself as an atheist. Not content to follow this path alone, he began to hold small group meetings in order to convince attendees that they should become free thinking atheists also. He embodied the content of I Peter 4:1-4.

“Since therefore Christ suffered in the flesh, arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, ² so as to live for the rest of the time in the flesh no longer for human passions but for the will of God. ³ For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. ⁴ With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you;” (1 Peter 4:1–4 ESV)

Abiding in Christ, or persevering in one’s faith in Christ, is a fundamental characteristic of true believers (John 15:1-11). Failure to abide, and seeking to influence others to reject their faith in Christ is a character trait of the unconverted. There is no middle ground. How do believers in Christ prevent straying from the truth? I John 4:1-4 provides an answer.

“Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. ² By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, ³ and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. ⁴ Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world.” (1 John 4:1–4 ESV)

First John 2:24–25 emphasizes the active role that we are to take in our perseverance. Verse 24 tells us we must let what we have heard from the beginning abide in us. It would be easy for us to become passive in our sanctification because of the words of assurance given by the apostle (2:12–14, 21). Being a faithful pastor, John knew true assurance must result in the passionate pursuit of truth and holiness,” explains Dr. R. C. Sproul.

“We have already seen this teaching in places like James 2:14–26 and 3:13 as well as 1 Peter 1:13–16 and 2 Peter 1:3–11. John emphasizes the importance of right doctrine today while these other passages focus more on right living. However, all students of the Bible know that while we may distinguish these things for the purpose of instruction, true doctrine and right living are inseparable.”

How may persevering believers in Christ minister to deconstructionists? Rather than passively defend the Christian faith, how may we actively share our faith in Christ to those who have rejected Christ? This is what we will biblically consider next time.

Soli deo Gloria!