The Last Days Apostasy of The Church

The Last Days Apostasy of the Church (Part 1)
Dr. Andy Woods
Many other topics would be more pleasant to write about rather than the last days apostasy of the
church. It would be far easier to talk about the positive topic of God’s love rather than something as
negative as apostasy. Yet, this subject must be broached since it is part of God’s message in the Bible. In
fact, this series will contend that it is impossible to understand God’s plan for the end times without
understanding what Scripture reveals about the last days apostasy of the church.
Let’s begin with a definition of apostasy. The English word apostasy is derived from two Greek words.
The first word is the preposition apo, which means “away from.”• The second word is the verb histēmi,
which means, “to stand.”• Thus, apostasy means, “to stand away from.”• Apostasy refers to a departure
from known or previously embraced truth. The subject of apostasy has little to do with the condition of
the unsaved world, which has always rejected divine truth and therefore has nothing from which to
depart. Rather, apostasy pertains to the spiritual temperature within God’s church. While some might
think that apostasy relates to some external factor such as whether the economy is up or down, the
subject of biblical apostasy relates to internal church conditions.
Because comprehension of what Scripture reveals concerning apostasy is critical toward completely
understanding God’s end-time program, this series will develop several general characteristics of
apostasy. They include the following: apostasy is a sign of the last days, is warned against repeatedly in
the New Testament, impacts every major doctrine, is internal, knows no limits in terms of who becomes
involved in it, can happen quickly, is satanically energized, is destructive, makes life difficult for the man
of God, and can be guarded against.
A Sign of the Last Days
Apostasy is a sign of the last days of the church. When we speak of the signs of the end, many subjects
come to mind such as the return of the Jews to their land or the trend toward one-world government.
However, these kinds of signs concern God’s future program for Israel rather than the church. Apostasy
is another sign, often taking place right under our noses, which we fail to recognize as a sign of the end.
Apostasy is the specific scriptural sign given indicating that the church is nearing the completion of her
earthly mission.
Second Timothy 3:1 says, “But know this, that in the last days perilous times will come.”• Paul’s words
to Timothy here are important since this letter represents Paul’s last will and testament. Because they
were given just prior to the apostle’s death (2 Tim 4:6), they represent a time in his life when he was
most serious. Also, this book, along with 1 Tim and Titus, is a pastoral epistle designed to give young
Timothy apostolic guidance regarding how to pastor God’s church. Here, Paul does not predict a last
days revival but rather the coming of dangerous times. Later on in the same chapter Paul explains, “But
evil men and imposters will grow worse and worse, deceiving and being deceived”• (2 Tim 3:13; italics
added). Thus, Paul in this final letter seems to be anticipating an increasing drifting away from truth
throughout the church age.
The prediction of growing apostasy throughout the present age can also be seen in the eight Matthew
13 parables. In Matt 12, it is apparent that Israel was going to reject her king and His offer of the
kingdom. Israel’s religious leaders had even attributed Christ’s miracles to Satan (Matt 12:24). Thus, in
Matt 13, Christ through the use of eight parables outlines the course of a new intervening age to elapse
in between Israel’s rejection of the king and when she will accept Him in the future. This new age
represents truth unrevealed in prior revelation (Matt 13:16-17). While encompassing the church age
(which exists in between the Day of Pentecost as recorded in Acts 2 and the rapture), this new era
extends beyond it as well. It begins with Israel’s formal rejection of Christ’s kingdom offer (prior to Acts
2) and ends when Israel accepts her king (after the rapture). When taken together, these eight parables
describe the course of this new era.
The parable of the sower teaches that the gospel will be preached throughout the new age with various
results depending upon how the hearer’s heart has been prepared (13:1-9, 18-23). The parable of the
wheat and the tares teaches that it will be difficult to distinguish between the saved and the unsaved
throughout professing Christendom and a separation between them will not transpire until the age’s
conclusion (13:24-30, 36-43). The parable of the mustard seed teaches that Christendom will experience
great numerical and geographic expansion from a humble beginning (13:31-32). The parable of the
leaven working its way through the meal teaches that professing Christendom will experience increasing
moral and doctrinal corruption as the age progresses (13:33).
This parable is the most important in terms of predicting increasing apostasy throughout the present
age. Unfortunately, many interpreters miss this crucial point by interpreting the leaven as something
good rather than evil. Walvoord explains:
What does the leaven represent? Postmillenarians and amillenarians”¦usually assume dogmatically that
leaven cannot represent evil in the parable, although it is universally used to represent evil in both the
Old and New Testaments”¦It is more evident than ever in the last third of the twentieth century that the
gospel has not permeated the world and that evil tends to permeate the entire professing church, which
is exactly what Matthew 13 teaches. In the Old Testament leaven is consistently used to represent
evil”¦In the New Testament, leaven was used by Christ of the externalism of the Pharisees, of the
unbelief of the Sadducees, and of the worldliness of the Herodians, and in general of evil doctrine (Mt
16:6-12; Mk 8:14-21). In Paul’s letters, likewise, leaven represents evil, as in 1 Corinthians 5:6-8 and
Galatians 5:7-10. In the parable, the meal represents that which is good”¦The professing church,
however, is permeated by evil doctrine, externalism, unbelief, and worldliness, which tends to inflate
the church and make it larger in appearance, even as the leaven inflates the dough but actually adds
nothing of real worth. The history of the church has all too accurately fulfilled this anticipation, and the
professing church in the world, large and powerful though it may be, is permeated by the leaven of evil
which will be judged in the oven of divine judgment at the end of the age”¦To some extent, evil will
extend even to”¦the body of true believers in the church as well as those that come to Christ after the
rapture”¦even true believers fall far short of perfection and can embrace to some extent worldliness,
externalism, and bad doctrine.[1]
Toussaint similarly notes:
The discussion revolves around the significance of the word “leaven”• (zymē). Many contend that
leaven is used here in a good sense and pictures the spread of the gospel throughout the earth. Others
state that the word represents evil and is used to illustrate the growth of evil within the group which
professes to inherit the kingdom. This latter interpretation has the stronger support. It is consistent with
the doctrine of Scripture concerning the evil character of the end of the church age and the tribulation
(1 Timothy 4; 2 Timothy 3; Jude; 2 Peter 3; Revelation 6–19). One of the greatest supports for the
interpretation that leaven speaks of evil is the use of the word in Scripture. Invariably leaven pictures sin
(Exodus 12; Leviticus 2:11; 6:17; 10:12; Matthew 16:12; Mark 8:15; Luke 12:1; 1 Corinthians 5:6-8;
Galatians 5:9). Finally the verb used here, “to hide”•”¦is very unusual if leaven represents good. It is a
much more fitting word if leaven is to have a sinister effect. This is similar to the idea in the parable of
the wheat and the darnel. The way the woman hides the leaven in the meal parallels very closely the
manner in which the enemy sowed darnel by night. This parable reveals the fact that evil will run its
course and dominate the new age. But it also indicates that when the program of evil has been fulfilled,
the kingdom will come.[2]
The parable of the hidden treasure teaches that national Israel (Exod 19:5) will remain in unbelief only
to be converted at the age’s conclusion (13:44). The pearl of great price teaches that the Lord will gain a
treasure from among the Gentiles throughout the interadvent age (13:45-46). The parable of the
dragnet teaches the same message as the wheat and tares or the co-existence of good and evil only to
be separated at the age’s conclusion (13:47-50). The parable of the householder depicting the man
bringing both new and old treasures from his house teaches that these parables describing fresh and
new truths about the course of the present age must be considered alongside what prior revelation
teaches about the future kingdom in order to understand God’s total program (13:51-52).
Thus, the present age represents a period when the gospel is preached resulting in the salvation of
some. However, a counterfeit sowing will also take place. Despite God’s work throughout the church
age, Christendom will experience an increasing doctrinal and moral corruption. Therefore, the teaching
concerning the increasing apostasy of the church can be found not only in Paul’s final letter but also in
the Matthew 13 parables.
This teaching on the apostasy of the church does not mean that God cannot sovereignly send refreshing
waves of revival and reformation, as He has done at various times. However, these refreshing seasons
are not the norm but rather occur only intermittently throughout church history. Also, a proper
understanding of apostasy represents a worldview that is diametrically opposed to “kingdom now”•
theology, which is the idea that the church will gradually Christianize the world thereby ushering in long-
term cultural progress. The only way “kingdom-now”• theology can be defended from Scripture is to
ignore what the New Testament predicts concerning the apostasy of the church.
(To Be Continued . . .)
ENDNOTES
[1] John F. Walvoord, Matthew: Thy Kingdom Come (Chicago: Moody, 1974), pp. 102-4.
[2] Stanley D. Toussaint, Behold the King: A Study of Matthew (Portland: Multnomah, 1980; reprint,
Grand Rapids, Kregel, 2005), p. 182.
Dr. Andy Woods
Apostasy must be understood in order to comprehend the last days scenario. This series of articles is
dedicated toward tracing the general characteristics of apostasy. In the previous article, apostasy was
defined as a movement within Christ’s church representing a departure from known truth. There, it was
also established that apostasy is the central sign revealed in Scripture signaling the near completion of
the church’s earthly mission (2 Tim 3:1, 13; Matt 13:33).
A Massive New Testament Subject
Another point to understand about apostasy is that it represents a massive New Testament subject.
Surprisingly, apostasy is one of the most frequently mentioned subjects in all of the New Testament. In
fact, it is difficult to read much of the New Testament before encountering warnings concerning
apostasy. For example, such warnings are found in the Gospels (Matt 13), Acts (Acts 20:29-31), the
Pauline letters (Rom 16:17-18; Gal 1:6-9; 2 Cor 11:1-15; Philip 3:2, 18-19; Col 2:8; 1 Tim 4; 2 Tim 3–4;
Titus 1:10), and the general epistles (Heb 2:1-4; 2 Pet 2–3; Jude; 1 John 4:1-6).[1] The early chapters of
the Apocalypse also reveal the reality of apostasy. Revelation 2–3 describes seven letters to seven
churches in Asia Minor. Five of these seven churches are in need of rebuke from Christ due to their
apostate condition.
Interestingly, entire New Testament books were written solely for the purpose of warning believers
concerning apostasy. Galatians was written in order to warn against the Judaizers. Colossians was
written for the purpose of warning Christians about the Colossian heresy. Hebrews was written to keep
the audience from leaving the full revelation of Christ and lapsing backwards into Judaism. Both Jude
and 2 Peter were written as warnings concerning apostasy.
Sadly, despite the abundance of New Testament material dealing with the subject of apostasy, very few
modern Christians have ever heard a sermon on apostasy from their local church. Perhaps the reason
for this omission has to do with the subject’s negativity. Because apostasy is not a positive subject, many
preachers avoid it. It is far easier for pastors to talk about something positive, practical, or relevant than
it is to warn of the inherent dangers associated with apostasy.
Apostasy Concerns Every Major Doctrine
Yet another point to understand is that warnings against apostasy pertain to every major doctrine. What
will the apostates deny? Is there any doctrine that will be left off the “chopping block”? Are there any
doctrines that are so essential to the heart of Christianity and considered so precious that no apostate
would dare deny them? The answer is a resounding “no!” The New Testament reveals that apostates
will deny “the faith” (1 Tim 4:1). Notice the definite article in front of the word faith. In other words, the
apostates will even deny the very faith of Christianity. Apostates will also deny God (Jude 4). 2 Peter 2:1
predicts a denial of both Christ and His atoning death when it says, “denying the master who bought
them.” The apostates will also deny “sound doctrine” (2 Tim 4:3).
They will similarly deny God’s role in creation (2 Pet 3:5). The verb thelō, which means to “wish” or
“desire,”[2] in this verse expresses the apostates desire to push God out of their thinking when
contemplating creation. The NKJV well captures this idea when it translates 2 Pet 3:5 as follows: “For
this they willfully forget: that by the word of God the heavens were of old, and the earth standing out of
water and in the water” (italics added). Not only will the apostates deny God’s role in creation, but they
will also deny His future return. 2 Peter 3:4 records the apostates asking, “Where is the promise of His
coming?” Despite the fact that the return of Christ is embraced by virtually all of Christendom’s creeds
and confessions, Scripture predicts that the apostates will even deny this important doctrine. We are
seeing this prophecy being fulfilled today with the resurgence of preterism, which takes prophecies that
have traditionally been understood as futuristic and instead argues for their historic or past fulfillment.
Full preterists even go so far as to say that there is no such thing as a future Second Coming since all
Bible prophecy has been fulfilled in the past.[3]
The New Testament predicts that the apostates will even tamper with the doctrine of the resurrection.
One would think that at least this doctrine would be off limits since Christianity collapses if Christ has
not been resurrected. Paul explained, “and if Christ has not been raised, then our preaching is in vain,
your faith also is in vain” (1 Cor 15:14). However, Paul elsewhere explained that the apostates would
have little respect even for the resurrection and its implication. He noted, “Among them are Hymenaeus
and Philetus, men who have gone astray from the truth saying that the resurrection has already taken
place, and they upset the faith of some” (2 Tim 2:17-18, italics added). Thus, the preceding discussion
indicates that there are no doctrinal “sacred cows” as far as the apostates are concerned. The New
Testament predicts that everything that can be denied will be denied.
An Internal Matter
Another characteristic of apostasy is that it is primarily internal. Toward the end of his third missionary
journey, Paul made a stop at Miletus, which is an Asia Minor seaport near Ephesus. It is there that he
had the opportunity to address the elders of the church at Ephesus. In this magnificent address as
recorded in Acts 20:18-35, Paul unfolded grand ecclesiologic principles designed to govern the ministries
of the Ephesian elders as they attempted to shepherd Christ’s church at Ephesus. In this discourse, Paul
also sounded the alarm concerning apostasy. Apparently, Paul was serious about this subject since he
had warned the Ephesian elders about it both day and night, with tears, for a period of three years (Acts
20:31).
As Paul depicted the characteristics of apostasy, he also noted its internal character. He said, “I know
that after my departure savage wolves will come in among you, not sparing the flock. And from among
your own selves men will arise, speaking perverse things, to draw away the disciples after them” (Acts
20:29; italics added). Jude also noted the internal character of apostasy. He explained, “For certain
persons have crept in unnoticed” (Jude 4, italics added). Thus, these verses indicate that apostasy is not
something that takes place outside of the four walls of the church. Rather, it is a reality that takes place
within her midst. When one looks for apostasy, he should not look for it in the unsaved world. Instead
he should look for it behind pulpits, in Christian publications, and even in Christian schools.
Apostasy Knows No Limits
Another characteristic of apostasy is that it knows no limits. The very people or groups that one would
initially think would not be involved in apostasy are sometimes the very ones “leading the charge” into
apostasy. For example, Exodus 32:1-10 indicates that while Moses was on Mount Sinai for a 40-day
period receiving God’s Law, the children of Israel at the base of Mount Sinai quickly apostatized by
constructing a golden calf. What is most shocking about this event is that the ringleader of this apostasy
was none other than the high priest Aaron. Similarly, Judges 17–18 records a wandering Levite who
helped introduce the first instance of idolatry into the land of Israel after the conquest under Joshua.
This idolatry was first introduced into a household and then an entire tribe (Dan). Again, what is startling
about this story is that the Levite responsible for these actions was none other than Jonathan, who was
the son of Gershom or the grandson of Moses (Judges 18:30).
A New Testament example of apostasy is found in Rev 2:4-5 where Christ charged the church at Ephesus
with having left its first love. Apparently, this sin represented a severe departure in Christ’s eyes since
He threatened to take away from the Ephesians their lampstand or sphere of influence unless they
returned to Him. It is again surprising to observe that it was none other than the church of Ephesus
involved in this departure. Paul founded the church at Ephesus on his third missionary journey during a
three-year stay in Ephesus. Ephesus had been the recipient of the ministries of Apollos, Priscilla and
Aquila, Timothy, and even John.[4] Ephesus also had three letters addressed to her. Each of these letters
eventually became part of the New Testament canon (Eph, 1–2 Tim). Yet, despite this solid theological
foundation, Ephesus eventually departed from Christ. In sum, one would never have guessed that
Aaron, Jonathan, and Ephesus would have ever been involved in apostasy. Yet these are the very ones
who led in the area of apostasy.
Therefore, no one is immune from apostasy. This fact is evidenced by the following rules given at the
foundation of a well-known Christian school.
Let every student be plainly instructed and earnestly pressed to consider well the main end of his life
and studies is to know God and Jesus Christ which is eternal life (John 17:3) and therefore to lay Christ in
the bottom as the only foundation of all sound knowledge and learning. And seeing the Lord only giveth
wisdom, let everyone seriously set himself by prayer in secret to seek it of Him (Prov. 2, 3). Everyone
shall exercise himself in reading the Scriptures twice a day that he shall be ready to give such an account
of his proficiency therein.[5]
Most people are amazed to learn that these were the rules of Harvard given at the school’s inception in
1636. Yet, spiritually speaking, the Harvard of today is quite different from the early Harvard. Over time,
Harvard apostatized from its Christian roots. When founded, any prediction of the eventual drifting of
the school from its biblical foundation would probably have been looked at as a gross overstatement.
Yet such a departure is what has happened. Thus, as demonstrated through the examples of Jonathan,
Aaron, Ephesus, and Harvard, apostasy knows no limits. To be continued in next month’s article.
ENDNOTES
[1] For an expanded list of New Testament verses dealing with apostasy, see H. Wayne House and
Thomas Ice, Dominion Theology: Blessing or Curse? (Portland, OR: Multnomah, 1988), 281, n. 46.
[2] Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature,
3rd ed., ed. Frederick William Danker (Chicago: University of Chicago Press, 2000), 447.
[3] For a refutation of the preterist position, see Tim LaHaye and Thomas Ice, eds., The End Times
Controversy (Eugene, OR: Harvest, 2003).
[4] Robert G. Gromacki, New Testament Survey (Grand Rapids: Baker, 1974), 133.
[5] Rules of Harvard in 1636; quoted in David Barton, Original Intent (Aledo, TX: Wall Builder Press,
1996), 81.
Dr. Andy Woods
Apostasy is an important yet often neglected subject when attempting to comprehend what the Bible
teaches about the end times. Thus, this series of articles is dedicated toward tracing ten general, biblical
characteristics of apostasy. In the previous articles, apostasy was defined as a movement within Christ’s
church representing a departure from known truth. It was also established that apostasy is the central
sign revealed in Scripture signaling the near completion of the church’s earthly mission. It was also
shown that warnings against apostasy consume much of the New Testament and that these New
Testament warnings relate to virtually all of Christianity’s most cherished doctrines. Apostasy is also a
phenomenon that occurs internally within the church and even is led by individuals or groups
considered the least likely candidates to depart from truth. This article will attempt to develop two more
characteristics of apostasy: its speed and satanic influence.
Apostasy Can Happen Quickly
Another characteristic of apostasy is the speed or haste in which it can transpire. Apostasy need not
take several generations to occur. Galatians 1:6 says, “I marvel that you are turning away so soon from
Him who called you in the grace of Christ, to a different gospel” (italics added). When Paul wrote to the
Galatians, he expressed shock or surprise on two grounds. First, he was astonished at how quickly his
readers had deserted the truth that he had imparted to them. Second, he was amazed that the Galatians
had parted company with him on the very gospel itself. They did not disagree with Paul on some
tangential or minor issue but rather on the core nature of the gospel, which represents the heart of
Christianity.
A natural question arises. How long of a period of time elapsed in between Paul’s initial contact with the
Galatians and when Paul addressed them in his letter? Most modern New Testament scholars hold to
what is called the Southern Galatian Theory. According to this view, Paul evangelized and planted
churches within the area of Southern Galatia (modern-day Turkey) on his first missionary journey
around A.D. 48. He then wrote to these same churches upon his return to Syrian Antioch after the
conclusion of his first missionary journey. Therefore, Paul wrote to these same churches about one year
after his original contact with them. Paul penned the letter out of concern that the new Galatian
believers had shifted theologically. Although they had experienced salvation through faith alone in
Christ alone, they had begun to embrace the false teachings of the Judaizers that sanctification could be
achieved through a mixture of faith in addition to obedience to the Mosaic Law (Gal. 3:3). Paul spends
the entire letter to the Galatians seeking to rescue them from this error. The important point to
recognize here is that the very churches that had heard Paul preach and even saw his miracles (Gal. 3:5;
Acts 14:3, 8-11) had departed dramatically from critical Pauline gospel principles within a short duration
of time consisting of about one year. Thus, the speed at which apostasy can occur cannot be overstated.
In the previous article, reference was made to the golden calf incident (Exod. 32:1-10). There, Israel
while encamped at the base of Mount Sinai apostatized from God at the very moment Moses was atop
Mount Sinai receiving God’s Law. As in the case of the Galatians, this turning away from God did not
represent a departure over some minor issue. Rather, it represented apostasy from the fundamental
issue of monotheism. When God brought this issue to the attention of Moses on Sinai, He made
reference to the speed at which Israel had apostatized. Exodus 32:8 says, “They have turned aside
quickly out of the way which I have commanded them” (italics added). Apparently, Moses had been on
Sinai for only 40-days (Exod. 24:18) and it was during this short time period that Israel apostatized on
the fundamental issue of the true knowledge of God. Again, the speed at which apostasy can occur
should be noted. While it took the Galatians about a year to depart from the core principles of the
gospel, it took Israel only 40 days to depart from God by lapsing into idolatry.
The speed in which apostasy can take place also finds illustration in Christ’s words to the church at
Ephesus. The previous article noted Christ’s rebuke to the Ephesian church, which had forsaken its first
love (Rev. 2:4-5). Again, the foundational nature of this departure deserves notice. Like the Galatians
who had left the core principles of the gospel and Israel who had forsaken monotheism, the Ephesians
had allowed other pursuits to eclipse their initial love and devotion to Christ. Interestingly, Paul had
earlier addressed the church at Ephesus around A.D. 60. Paul’s epistle to the Ephesians was written from
Rome during his first Roman imprisonment and constituted the first of his four “prison letters.”[1] The
letter to the Ephesians fails to reveal any clue of a major defection taking place within the church. Yet
when Christ addressed the same church in Rev. 2:1-7, the church looked entirely different since it had
abandoned its first love. While, as mentioned above, Paul wrote to the Ephesians in A.D. 60, it is
traditionally believed that John on Patmos received and recorded the vision that subsequently became
known as the Book of Revelation in A.D. 95.[2] Thus, within just three and a half decades (from A.D. 60
to A.D. 95), the church at Ephesus had departed on the foundational issue of love and devotion to
Christ. In sum, while it took the Galatians one year to abandon the gospel and Israel 40 days to abandon
monotheism, it took Ephesus less than four decades to neglect its first love. All of these biblical
examples illustrate the speed in which apostasy can occur.
The rapid speed in which apostasy can occur was first driven home to me as a new believer. I became a
Christian in 1983 through a home Bible study affiliated with a Bible teaching church. This wonderful
church then nourished me in my newfound relationship with Christ during most of my high school years.
I then temporarily left the church for a few years in order to attend college and graduate school in
another area. Upon my return to the church just a few years later, I found an entirely different church
due to an interim change in ministry philosophy. No longer was the Bible taught except in a highly
selective fashion. Concepts such as the realties of sin, hell, and the exclusivity and blood of Christ were
omitted from the church’s teaching ministry all in the name of not wanting to offend the unchurched.
God used this experience to open my eyes not only to the reality of apostasy but also to the speed in
which it can occur even in spiritual environments once considered fundamental and secure.
Apostasy is Satanically Energized
Who ultimately is behind apostasy? The following verses divulge Satan as the true culprit. 2 Corinthians
11:3 says, “But I fear, lest somehow, as the serpent deceived Eve by his own craftiness, so your minds
may be corrupted from the simplicity that is in Christ” (italics added). Here, Paul expresses concern that
just as Satan led Eve away from God’s simple command not to eat from the forbidden tree, Satan might
similarly lead the Corinthians into apostasy. 1 Timothy 4:1 similarly notes, “Now the Spirit expressly says
that in the latter times some will depart from the faith giving heed to deceiving spirits and doctrines of
demons” (italics added). The adverb “expressly” indicates the Spirit’s earnest desire to convey an
important truth. This important spiritual reality is that demons are the ultimate source of power behind
the last days apostasy of the church.
Do men or Satan cause apostasy? The answer to this question is “yes” since both alternatives are true.
Satan places ideas into the minds of fallen men typically in positions of ecclesiastical influence in order
to push the church further into apostasy. Satan even uses believers in order to accomplish this
endeavor. Satan’s ability to use carnal believers, or those who cater to their sin nature, is apparent from
the following passages. Christ rebuked Peter for giving verbal expressions to satanic thoughts. Christ’s
rebuke occurred when Peter attempted to persuade Christ not to die on the cross (Matt. 16:23). Later,
Peter noted that Satan had filled the hearts of Ananias and Sapphira thereby prompting them to lie to
the Holy Spirit (Acts 5:3-4). It seems evident that Ananias and Sapphira were believers since their sudden
deaths struck fear into the hearts of the rest of the church (Acts 5:11). Such fear probably would not
have overtaken the church had Ananias and Sapphira been unbelievers. The early church likely reasoned
that if two of their own could be severely disciplined by God then the rest of the church could be
similarly disciplined. Also, Paul exhorted the Ephesian believers not to harbor bitterness and instead to
forgive. Otherwise they would give Satan a place of influence in their lives (Eph. 4:26-27). Thus, these
passages all seem to indicate that Satan has an ability to negatively influence the lives of carnal
believers.
Why would Satan want to use Christians in spheres of influence within the church to cause the church to
depart from truth? Satan’s ambition has always been to push the church into apostasy so as to get it off
message and outside of her divine purpose. Once the church becomes something that God never
intended she quickly loses her effectiveness in the world. God’s purpose for the church is threefold: to
glorify God (Eph. 3:21), to edify the saints (Eph. 4:11-16), and to accomplish worldwide evangelization
and disciple making (Mark 16:15; Matt. 28:18-20). The church operates with power only to the extent
that she functions within her divine design. Once the church moves outside of these divinely designed
guidelines she loses her power and effectiveness. This reality explains why Satan is the ultimate cause of
apostasy. If Satan through apostasy can cause the church to take on tasks that God never delegated to
her or become something that God never designed her to be then he will have crippled the church in
accomplishing her earthly mission.
(To Be Continued…)
ENDNOTES
[1] Ephesians, Colossians, Philemon, and Philippians represent Paul’s prison letters.
[2] For a defense of Revelation’s A.D. 95 date, see Mark Hitchcock, “A Defense of the Domitianic Date of
the Book of Revelation” (Ph.D. diss., Dallas Theological Seminary, 2005).
Dr. Andy Woods
sign revealed in Scripture signaling the near completion of the church’s earthly mission, that warnings
against apostasy consume much of the New Testament, and that these New Testament warnings relate
to virtually all of Christianity’s most cherished doctrines. Apostasy is also a phenomenon that occurs
internally within the church, is led by individuals considered the least likely candidates to depart from
truth, can happen quickly, and is ultimately satanically energized. This article will attempt to develop
two more characteristics of apostasy: its destructive character and the deleterious impact it has upon
those within the church who are attempting to remain faithful to God’s truth.
Apostasy is Destructive
Apostasy takes a toll. Bleeding sheep, bruised feelings, and disillusioned Christians are always found in
the wake of any church or group that apostatizes from the truth. The Spirit wants believers to be aware
of the dangers associated with apostasy, which explains why Scripture frequently analogizes apostasy to
familiar dangers from the physical world. For example, 1 Tim. 1:19-20 compares apostasy to a shipwreck
when it says, “…which some have rejected, concerning the faith have suffered shipwreck, of whom are
Hymenaeus and Alexander, whom I delivered to Satan that they may learn not to blaspheme” (italics
added). When we contemplate a shipwreck we think of the tremendous loss of life and property. Yet,
just as a shipwreck is harmful in the physical world, apostasy is equally as harmful in the spiritual realm.
On a similar note, Paul also compared apostasy to ravenous wolves entering the flock and gorging upon
innocent sheep. Acts 20:29 says, “I know that after my departure savage wolves will come in among you,
not sparing the flock” (italics added).
Paul later warns, “And their message will spread like cancer. Hymenaeus and Philetus are of this sort,
who have strayed concerning the truth, saying that the resurrection is already past; and they have
overthrown the faith of some” (2 Tim. 2:17-18, italics added). Here, Paul analogizes apostasy to “cancer”
(NKJV) or “gangrene” (NASB). We are all familiar with the destruction that “cancer” or “gangrene” can
bring upon the physical body. Through the use of this metaphor Paul notes that apostasy is equally as
damaging to one’s spiritual health. Thus, in verse 18, Paul explains that the apostasy introduced by
Hymenaeus and Philetus had overthrown or unsettled the faith of some. Here, the verb translated
“overthrown” is also used in John 2:15 in reference to how Christ overturned the moneychangers’ tables
in the temple. Like the overturning of a table, apostasy represents a similar destabilizing influence.
We are quick to recognize danger in the physical world. We remember the Tylenol scare of the 1980’s.
At that time, it was discovered that some people who had taken cyanide-laced Tylenol had died. Once
this was discovered, public service announcements were given, Tylenol was recalled and banned, and
new protective legislation was passed all in an attempt to keep others out of harm’s way. In other
words, society reacted appropriately and promptly to the prospect of physical danger. While we are
quick to recognize a physical threat, we are not as equally aware or vigilant in the presence of spiritual
threats. Yet, Scripture, by analogizing apostasy to familiar dangers from the natural world, is explaining
that apostasy is just as destructive to one’s spiritual life.
Apostasy Brings Difficulty to the Man of God
Another reality associated with apostasy is the difficulty it brings upon those within Christ’s church
desiring to remain loyal to biblical truth. Paul said, “But evil men and imposters will grow worse and
worse, deceiving and being deceived” (2 Tim. 3:13, italics added). He also predicted, “For the time will
come when they will not endure sound doctrine, but according to their own desires, because they have
itching ears, they will heap up for themselves teachers, and they will turn their ears away from the truth,
and be turned aside to fables” (2 Tim. 4:3-4). Although there are many applications of these verses, they
bear a striking similarity to a modern ministry philosophy that has captured the hearts of many of
today’s evangelical churches known as the “church growth movement.” Church growth is not per se
wrong as long as God is the one giving the growth (Matt. 16:18; Acts 2:47; 1 Cor. 3:6).
However, God-induced numerical growth is not what modern-day church growth advocates promote.
Rather, what they mean by church growth is sociological polling in an attempt to determine what the
unsaved want to experience in church. When such data is collected, it is concluded that the unsaved
want entertainment, shorter sermons, “practical” preaching enabling them to succeed in business, and
fewer references to offensive concepts such as blood, hell, sin, or Christ’s second coming. The church
growth movement then concludes that if the church is then repackaged to satisfy these yearnings of the
unsaved, then people will flock to church thereby causing it to grow. While no one disputes that large
crowds can be accumulated through the use of this methodology, the real question is, “does the end
result represent God’s definition of what the church is supposed to be?”
In actuality, what transpires is that the spirit of the world invades the church. Consequently, 2 Tim 3:2-4
represents the characteristics that people in the church begin to exhibit. The main thought of these
verses is depicted in the opening and concluding phrases while everything else sandwiched in between
amplifies this central thought. Thus, the central thrust of these verses is that men will become lovers of
self (3:2a) rather than lovers of God (3:4b). Everything else in between these phrases describes the
characteristics of people when they reach this state (3:2b-4a). Therefore, Paul predicts that when men
become lovers of self rather than God they will exhibit the following characteristics: love of money,
boastfulness, arrogance, blasphemy, disobedience to parents, unthankfulness, lovelessness, unholiness,
unforgiveness, slanderous, lacking self-control, brutality, haters of good, treacherous, reckless,
conceited, and pleasure lovers.
While many interpreters mistakenly apply these verses to the outside world, the world has always been
this way. If the world has always exhibited these qualities, how could the world manifesting these
qualities constitute a sign? Rather, 2 Timothy is a pastoral letter. Timothy, the immediate recipient of
the letter, was a pastor over the church at Ephesus. Therefore, Paul is describing what people within the
church will become like once the spirit of the world invades the church.
Some may question whether it is possible that Christ’s church could so depart from truth that she is no
longer governed by Him but rather by a non-Christian philosophy. Yet this very scenario was what was
transpiring within the church at Laodicea (Rev. 3:14-22). There, Christ is depicted as standing outside the
door of the church, knocking on the door, and seeking re-entry (Rev. 3:20). Evangelists often use this
verse in order to describe Christ as standing outside the heart of the unbeliever, knocking on the door,
and inviting the unbeliever to become a Christian. Although some may come to Christ through such a
presentation, this is not a correct representation of the verse’s context. This verse is not found in an
evangelistic context. Rather, it represents a church that has so apostatized from truth that Christ has
been dethroned as the church’s governing authority. Consequently, Christ is portrayed as standing
outside the door of His own church seeking re-admittance as ruler of His own people. In fact, Laodicea
actually means “ruled by the people.” Newell observes, “The name comes from laos, people, and dikao,
to rule: the rule of the people: ‘democracy,’ in other words.”[1]
It is in this context of the spirit of the world controlling the church that Paul warns, “But know this, in
the last days perilous times will come” (2 Tim. 3:1, italics added). We might ask, “perilous for whom?”
Since 2 Timothy is a pastoral letter, we can safely conclude that the peril or danger that Paul predicts
will arrive will be the adversity experienced by Timothy as well as all other faithful pastors. Why will
Timothy and others experience peril once the spirit of the world invades the church? The man of God
will experience difficulty in such a setting because he will be attempting to declare God’s truth before
people who are not interested in listening to it but are rather more interested in having their ears
tickled. Thus, pastoral work will become difficult, as the pastor will find himself battling with his own
congregation.
This fact explains why Pauline warnings of apostasy are accompanied by warnings of difficulty for the
pastor. For example, reference has already been made to Paul’s prediction that “evil men and
imposters” will grow “worse and worse” (2 Tim. 3:13). However, the preceding verse says, “Yes, and all
who desire to live a Godly life in Christ Jesus will suffer persecution” (2 Tim. 3:12, italics added).
Similarly, reference has already been made to Paul’s warning that the church will no longer support a
platform for the teaching of sound doctrine (2 Tim. 4:3-4). Interestingly, the subsequent verse says, “but
you be watchful in all things, endure afflictions…” (2 Tim. 4:5, italics added). Paul warns Timothy of these
coming dangers since Timothy is the one who must bear up under them as a spiritual leader attempting
to be faithful to God in the midst of a church that is gradually moving away from truth. In sum, as
described in this article, not only does apostasy introduce spiritual danger but it also brings adversity
into the life of the faithful spiritual leader.
ENDNOTE
[1] William R. Newell, The Book of the Revelation (Chicago: Moody, 1935), 75. See also Robert L.
Thomas, Revelation 1–7: An Exegetical Commentary, ed. Kenneth Barker (Chicago: Moody, 1992), 296.
Dr. Andy Woods
truth, can happen quickly, and is ultimately satanically energized. Moreover, apostasy is destructive in
character and also has a deleterious impact upon those within the church who are attempting to remain
faithful to God’s truth. The last two articles in this series will discuss a final characteristic of apostasy:
apostasy negatively impacts those who have not taken preventive measures against it. This final
characteristic is perhaps the most important to discuss since it explains what believers can do to insulate
themselves from apostasy’s pernicious influence.
The Need for Aggressive Action
As the various characteristics of apostasy have been noted throughout this series, what has been
depicted is a strong downstream current. This mighty downstream current of apostasy influences all
Christians, whether we choose to acknowledge it or not. Although some are more conscious of the ever-
present “tug” of apostasy than others, the reality is that the chronic “pull” influences all believers.
Picture yourself in the midst of a river being dragged along by a downstream current. Suppose that you
do not want to be pulled downstream. What do you do? If you do nothing and remain passive you will
continue to be pulled in a direction you do not want to go. The only way to reverse your predicament is
to do something active or aggressive. For example, assuming the river is shallow enough, you might
attempt to brace your feet on the bottom of the river in order to counteract the river’s natural
downstream direction. You could also paddle upstream or toward the shoreline. You could even call out
for help. The only real unacceptable option is remaining passive. Passivity is a sure guarantee that you
will be taken in the direction you do not want to go.
While we all understand this imagery in the context of the natural world, the same imagery is equally
applicable in the spiritual world. Remaining passive is a sure way to succumb to apostasy’s negative
influence. What aggressive action must be taken in order to find insulation and protection from
apostasy’s constant influence? The answer to this question is really quite simple. Upon encountering a
New Testament command exhorting the believer to do something, we simply obey the command. The
New Testament is littered with such commands. As these imperatives become more than words on a
page to us but rather things that we incorporate into daily life, we soon discover that the influence that
apostasy once had over us begins to wane.
Many of these biblical injunctions amount to simple preventive maintenance. We all understand that
over the long run it is easier and less expensive to take our automobiles in for regular mechanical check
ups in order to prevent a break down from occurring rather than taking the car in after it has already
broken down. As the saying goes, “an ounce of prevention is worth a pound of cure.” In other words,
being proactive in order to prevent something bad from happening is better than reacting to a bad
situation after it has already transpired. As Proverbs 27:12 puts it, “A prudent man foresees evil and
hides himself; the simple pass on and are punished.” As we regularly obey a host of New Testament
commands, we discover that we can actually prevent apostasy from occurring, which is better than
making a difficult “up hill climb” back to divine truth after we have already apostatized. Similarly, by
implementing a variety of New Testament commands, we can prevent apostasy from even occurring in
our personal lives.
Test All Things
One such command is, “Test all things; hold fast what is good” (1 Thess. 5:21). How do believers “test all
things”? One of the greatest gifts given to us by God is a reliable standard of divine truth through the
closed canon of Scripture. The Holy Spirit, who authored the Scripture (2 Tim. 3:16; 2 Pet. 1:20-21), is
not schizophrenic. It is impossible for the Holy Spirit to say one thing at one time and something
contradictory another time. In other words, it is an impossibility for the Holy Spirit to reveal something
in Scripture and then something entirely different through a human teacher, prophet, theologian,
doctrine, philosophy, etc…Thus, believers can protect themselves from the apostasy that is so prevalent
in our day by simply comparing everything we hear with the eternal Word of God. Those items taught to
us that are consistent with what God has already revealed in Scripture are to be accepted and embraced
while those things that are inconsistent with scriptural truth are to be rejected and discarded.
Of course, the command to “test all things” in this manner is replete throughout the Bible. This
exhortation is as old as 1405 B.C. when Moses on the plains of Moab exhorted the Jews who were on
the verge of entering Canaan not to believe every prophet. He explained, “If there arises among you a
prophet or dreamer of dreams, and he gives you a sign or wonder, and the sign or the wonder comes to
pass, of which he spoke to you, saying, ‘Let us go after other gods which you have not known, and let us
serve them,’ you shall not listen to the words of that prophet…” (Deut 13:1-3). Here, Moses explains
that the test of truth is not an experience or even a miraculous manifestation from a prophet who
“arises among you.” Rather, truth is determined by whether the prophet’s message is in conformity with
prior divine revelation. In this case it is not since the prophet’s exhortation to “go after other gods”
contradicts the first two commandments in the previously revealed Decalogue (Exod 20:1-6; Deut 5:6-
10). These verses are especially important for today’s experientially based Christianity, which is prone to
attach divine authority to a message based upon a subject experience, a miraculous manifestation,[1] or
even the giftedness of the presenter. Paul taught the same principle in the New Testament when he told
the Galatians, “But even if we, or an angel from heaven, preach any other gospel to you than what we
have preached to you, let him be accursed” (Gal. 1:8). Notice that Paul explained that divine authority
should not be ascribed to a teaching made either by him or any other apostle or even an angel[2] if such
a teaching contradicted what prior revelation taught concerning the gospel.
Moreover, the Scripture commends the Bereans for testing all things. Acts 17:11 says of them, “These
were more fair minded than those in Thessalonica, in that they received the word with all readiness, and
searched the Scriptures daily to find out whether these things were so.” Apparently, the Bereans
understood the principle of testing all self-proclaimed sources of truth by prior revelation. They even, to
their credit, put Paul himself to the test on a daily basis. Christ similarly commended the Ephesians for
following the same practice of testing all things. He said of them, “And you have tested those who say
they are apostles and are not, and have found them liars” (Rev. 2:2). Although Christ later criticized the
Ephesian Christians, He commended them for their unwillingness to accept something as true simply
because it claimed to have come from an apostolic source. He praised them for their diligence in testing
all things through the light of prior revelation. John similarly sought to insulate his readers from
encroaching Gnosticism by also teaching them to test all things by prior divine revelation. He explained,
“Beloved, do not believe every spirit, but test the spirits, whether they are from God; because many
false prophets have gone out into the world” (1 John 4:1).
However, the believer only has an ability to test all things to the extent that he is familiar with what God
has already revealed in the scriptural record. The way those in the banking industry are trained to
recognize counterfeit currency is not by studying counterfeit currency. Rather, they become familiar
with texture, color, and even the smell of genuine currency. Thus, when false currency comes across
their hand they can immediately recognize it as false since their familiarity with the real currency gives
them a frame of reference to compare the false to, thereby enabling them to recognize its falsity. In
other words, lack of familiarity with the real leads to an inability to recognize the false. Similarly,
scriptural illiteracy prevents Christians from being able to discern truth from error consequently making
them vulnerable to apostasy. Thus, the author of Hebrews views the capacity for spiritual discernment
emanating from familiarity with Scripture as a sign of spiritual maturity. Hebrews 5:14 notes, “But solid
food belongs to those who are of full age, that is, those who by reason of use have their senses
exercised to discern both good and evil.” In sum, passivity makes resisting apostasy impossible. Rather,
the capacity to resist the natural flow of apostasy only becomes viable to the extent that the believer
actively familiarizes himself with Scripture and actively compares every teaching he receives with this
prior divine revelation.
ENDNOTES
[1] How can these false prophets perform miracles if they are not in a right relationship with God? Satan
is also in the miracle working business as many sections of Scripture amply testify (Exod. 7–8; Matt.
7:21-23; 24:24; Acts 8:9; 16:16; 2 Thess. 2:9; Rev. 13:3, 13, 15; 16:13-14; 19:20).
[2] Interestingly, many false religions that are prevalent today got their start from someone allegedly
receiving a communication from an angel. Such an angelic manifestation, in and of itself, should not be
mistaken for divine truth since Satan can also appear as an attractive angel (2 Cor. 11:14; Isa. 14:12-13;
Ezek. 28:14).
Dr. Andy Woods
truth, can happen quickly, and is ultimately satanically energized. Moreover, apostasy is destructive in
character and also has a deleterious impact upon those within the church who are attempting to remain
faithful to God’s truth. Apostasy also negatively impacts those who have not taken preventive measures
against it. Our previous article demonstrated the need for aggressive action, or a lack of passivity, in
order to counter apostasy’s negative influence. One such aggressive step involves the need to test all
things through the grid of the measuring stick of the closed canon of Scripture. This article will focus on
a final way to combat apostasy: by returning to the preeminence and authority of Scripture in our
personal lives and local churches.
An Unpopular Command
Paul discussed the reality of apostasy more in the Book of 2 Timothy than in any of his other letters.
There, Paul exhorted young Timothy, who was pastoring in Ephesus, to devote himself to Scripture. He
said, “Be diligent to present yourself approved to God, a worker who does not need to be ashamed,
rightly dividing the word of truth” (2 Tim. 2:15). This pastoral injunction seems so simple. Yet this is the
area where the contemporary American church is most negligent. For example, T.A. McMahon notes the
dilution of the ministry of the Word in many churches.
As we’ve noted, most seeker-friendly churches focus much of their time, energy, and resources on
accommodating unchurched Harry and Mary. Consequently, week after week, the entire congregation is
subjected to a diluted and leavened message. Then, on Wednesday evening, when a fellowship is
reduced to a quarter or a third of its normal size, would it be reasonable to assume that this remnant is
served a nourishing meal featuring the meat of the word, expositional teaching, and an emphasis on
sound doctrine and discipleship? Hardly. We’ve yet to find a seeker-friendly church where that takes
place. The spiritual meals offered at midweek services are usually support group meetings and classes
for discerning one’s spiritual gifts or going through the latest psycho-babble-ized “Christian”
bestseller…rather than the study of the Scriptures.[1]
Dr. R. Albert Mohler, Jr., president of The Southern Baptist Theological Seminary, observes this same
ecclesiastical trend. While quoting Mark Galli, he notes:
“It is well and good for the preacher to base his sermon on the Bible, but he better get to something
relevant pretty quickly, or we start to mentally check out.” That stunningly clear sentence reflects one of
the most amazing, tragic, and lamentable characteristics of contemporary Christianity–impatience with
the Word of God. Galli was told to cut down on the biblical references in his sermon. “You’ll lose
people,” the staff member warned. In a Bible lesson on creation, the teacher was requested to come
back next Sunday prepared to take questions at the expense of reading the relevant scriptural texts on
the doctrine. Cutting down on the number of Bible verses “would save time, and it was strongly implied
would better hold people’s interest.”…Indeed, in many churches there is very little reading of the Bible
in worship, and sermons are marked by attention to the congregation’s concerns-not by adequate
attention to the biblical text. The exposition of the Bible has given way to the concerns, real or
perceived, of the listeners. The authority of the Bible is swallowed up in the imposed authority of
congregational concerns. As Mark Galli notes: It has been said to the point of boredom that we live in a
narcissistic age, where we want to fixate on our needs, our wants, and our hopes–at the expense of
others and certainly at the expense of God. We do not like it when a teacher uses up the whole class
time presenting her material, even if it is material from the Word of God. We want to be able to ask our
questions about our concerns, otherwise we feel talked down to, or we feel the class is not relevant to
our lives…Don’t spend a lot of time in the Bible, we tell our preachers, but be sure to get to personal
illustrations, examples from daily life, and most importantly, an application we can use. The fixation on
our own sense of need and interest looms as the most significant factor in the marginalization and
silencing of the Word. Individually, each human being in the room is an amalgam of wants, needs,
intuitions, interests, and distractions. Corporately, the congregation is a mass of expectations, desperate
hopes, consuming fears, and impatient urges. All of this adds up, unless countered by the authentic
reading and preaching of the Word of God, to a form of group therapy, entertainment, and wasted
time–if not worse. Galli has this situation clearly in his sights when he asserts that many congregations
expect the preacher to start from some text in the Bible, but then quickly move on “to things that really
interest us.” Like…ourselves…. The Biblical formula is clear–the neglect of the Word can only lead to
disaster, disobedience, and death. God rescues his church from error, preserves his church in truth, and
propels his church in witness only by his Word–not in congregational self-study. In the end, impatience
with the Word of God can be explained only by impatience with God. We–both individually and
congregationally–neglect God’s Word to our own ruin.[2]
Even professors at leading evangelical institutions have also noticed a precipitous decline in the Bible
knowledge of their incoming students.
For the last four years, the Bible and Theology department at Wheaton College in Illinois has studied the
biblical and theological literacy of incoming freshmen. These students are intellectually ambitious and
spiritually passionate. They represent almost every Protestant denomination and every state in the
country. Most come from strong evangelical churches and possess a long history of personal devotion
and Christian involvement (regular church attendance, youth groups, camps, missions, etc.). They use
the Bible regularly–but curiously, few genuinely know its stories. The Bible has become a springboard for
personal piety and meditation, not a book to be read. These students very likely know that David killed
Goliath, but they don’t know why he did it or that Goliath was a Philistine or who the Philistines were.
When asked to complete a test in which a series of events must be placed in order, our students
returned surprising results. One-third of the freshmen could not put the following in order: Abraham,
the Old Testament prophets, the death of Christ, and Pentecost. Half could not sequence: Moses in
Egypt, Isaac’s birth, Saul’s death, and Judah’s exile. One-third could not identify Matthew as an apostle
from a list of New Testament names. When asked to locate the biblical book supplying a given story,
one-third could not identify Paul’s travels in Acts, half did not know that the Christmas story was in
Matthew or that the Passover story was in Exodus.[3]
This dangerous trend is also expedited through the postmodern epistemology that claims that the true
meaning of the biblical text is virtually unknowable. According to Kristen Bell, wife of prominent
emergent church pastor Rob Bell, “I grew up thinking that we’ve figured out the Bible…that we knew
what it means. Now I have no idea what most of it means.”[4]
A Critical Command
These departures notwithstanding, the most effective bulwark against apostasy is a return to the
centrality of Scripture. Productive things begin to transpire when God’s Word is once again given its
proper place. Spurgeon once analogized returning to the Scripture in the local church to releasing a lion
from its cage. Similarly, Paul explained that the Word of God is not only profitable for our initial
salvation but also for our sanctification and equipping (2 Tim. 3:15-17). Thus, he pleaded with Timothy
to preach the Word when it is both popular to do so and when it is not (2 Tim. 4:2). Interestingly, of the
many items that the early church gave themselves to such as prayer, evangelism, communion, and
benevolence (Acts 2:41-47), the first item mentioned was a single-minded devotion to apostolic doctrine
(Acts 2:42). Why? Such a doctrinal focus equipped the church to fulfill all these other activities. Unless
Scripture occupies a preeminent place in our lives and churches, spiritual maturity is an impossibility
(Eph. 4:11-16; 1 Pet 2:2). The Scripture has the ability to feed the deepest yearnings and needs of the
human heart like no other book (Deut. 8:3; Matt. 4:4). Job explained, “I have treasured the words of his
mouth more than my necessary food” (Job 23:12).
The general trajectory of national Israel throughout the pages of the Old Testament is one of rebellion
and disobedience. However, there are a few recorded instances of a revival and a return to God. These
seasons of refreshment are always marked by an important prerequisite: a return to Scripture. For
example, the many reforms that took place in Josiah’s day was preceded by not only the discovery of the
Law in the temple after many years of neglect but also by a desire to honor and embrace it (2 Kgs. 22).
Similarly, the great revival that broke out among the post-exilic community in Nehemiah’s day (Neh. 9–
12) was also preceded by Ezra the scribe standing upon a high platform in order to read and explain
God’s Word to God’s people (Neh. 8). This same pattern can also be found throughout the last two
thousand pages of church history. For example, the Protestant Reformation would likely never have
taken place unless the reformers had focused upon God’s Word alone and made it their ambition to
build proper doctrine upon it. Despite the encroachment of apostasy in our own day, we find that we
have the ability to protect ourselves from its influence to the extent that we return to the fidelity,
authority, and centrality of Scripture.
ENDNOTES
[1] T. A. McMahon, “The Seeker-Friendly Way of Doing Church,” The Berean Call, March 2004, 2.
[2] Albert Mohler, “Falling on Deaf Ears?–Why So Many Churches Hear So Little of the Bible,” online:
www.AlbertMohler.com, 19 February 2010, 1-4.
[3] Gary M. Burge, “The Greatest Story Never Read,” online: www.christianitytoday.com, accessed 26
March 2010, 1-2.
[4] Kristen Bell; quoted in Andy Crouch, “The Emergent Mystique,” Christianity Today, November 1
2004.

The Last Days Apostasy of The Church

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The Last Days Apostasy of the Church (Part 1)

Dr. Andy Woods

A Sign of the Last Days

Toussaint similarly notes:

Dr. Andy Woods

A Massive New Testament Subject

Apostasy Knows No Limits