The Truth War

by John MacArthur

  The article recounted how during denominational meetings in the summer of 2006, Episcopalians refused to heed a plea from the worldwide Anglican communion that they repent of their decision to appoint an admitted, practicing homosexual as bishop. Refusing to reconsider that decision, the Episcopalians further elected as their presiding bishop a woman who has openly blessed same-sex unions, embraced the most radically feminist theological agenda, and led public prayers in which she referred to Christ as “our Mother Jesus.”4

  I AM CONVINCED THAT

  THE GREATEST DANGER

  FACING CHRISTIANS

  TODAY HAS INFILTRATED

  THE CHURCH ALREADY.

  COUNTLESS FALSE

  TEACHERS ALREADY

  HAVE PROMINENT

  PLATFORMS IN THE

  EVANGELICAL MOVEMENT;

  EVANGELICALS THEMSELVES

  ARE LOATH TO PRACTICE

  DISCERNMENT OR

  QUESTION OR CHALLENGE

  ANYTHING TAUGHT

  WITHIN THEIR MOVEMENT;

  AND MANY LEADING

  EVANGELICALS HAVE

  CONCLUDED NO

  DOCTRINE OR POINT

  OF THEOLOGY IS

  WORTH EARNESTLY

  CONTENDING FOR.

  Practically the same week, the Presbyterian Church (USA) approved alternative designations for the persons of the Trinity—setting aside Father, Son, and Holy Spirit in favor of “Mother, Child, and Womb” or “Rock, Redeemer, and Friend.”5

  Those denominations—and all others who ever embraced modernism (or theological liberalism)—are declining to the point of utter irrelevance. Today there are about half as many Episcopalians in America as there were less than fifty years ago. In 1965, there were 3.4 Episcopalians; now, there are 2.3 million.6 That denomination is on a trajectory to lose its entire constituency and (fittingly) declare bankruptcy before the end of the decade. It could not happen soon enough. And just a week before voting to rename the Trinity, the general assembly of the Presbyterian Church (USA) announced layoffs for seventy-five of their employees and budget cuts totaling more than nine million dollars.7 To one degree or another, every denomination that welcomed modernists has seen precisely the same effect. Modernism has failed demonstrably—in spectacular ways.

  But the war against truth has not abated one bit. Just when evangelicals ought to be celebrating the triumph of the biblical doctrines and evangelical principles they have long fought for against modernist influences, large segments of evangelicalism are instead adopting the rubric of postmodernism—and thus unwittingly resurrecting the very same dangerous kinds of doctrinal compromise our spiritual ancestors stood against when they opposed modernism.

  I wrote at length about the close parallels between early modernism and the “seeker-sensitive” philosophy of ministry in 1993. 8 I compared the slippery slope of evangelical pragmatism to the infamous “Down Grade” of late nineteenth-century modernism. I recounted how the early warnings of Charles Spurgeon went largely unheeded by the evangelicals of his day, to the detriment of the church’s testimony and influence. Fourteen years after my book on that subject was published, I wouldn’t change a word of what I wrote then. There is still an eery similarity between the course taken by the mainstream denominational churches of my great grandfather’s era and the rapid downhill shortcut the evangelical movement is blindly pursuing today. If anything, the situation today looks worse by several degrees of magnitude than it was just a scant decade and a half ago, because indifference over doctrinal decline is now much more widespread and much more deeply engrained.

  I am convinced that the greatest danger facing Christians today has infiltrated the church already. Countless false teachers already have prominent platforms in the evangelical movement; evangelicals themselves are loath to practice discernment or question or challenge anything taught within their movement; and many leading evangelicals have concluded no doctrine or point of theology is worth earnestly contending for. The evangelicalism movement as we speak of it today is already doomed. It stands roughly where the mainstream denominations were in the early part of the twentieth century when those denominations began formally excommunicating conservative voices of dissent from their midst—and sounder evangelicals began actively separating from those denominations en masse.

  Unfortunately, the evangelical movement is amorphous, and that is one of the key factors that has allowed it to become such a monstrosity. There is no “membership,” no mechanism for excommunication, no clear process for dealing with false teachers. Anyone can declare himself “evangelical” and make himself a teacher—and who’s to say otherwise? Churches today are often planted by individuals who are neither doctrinally nor personally qualified for church leadership. This is frequently done with no oversight by any group of elders and no accountability to a senior body. Megachurches have been built by men with strong entrepreneurial skills and weak exegetical skills. As they have reproduced themselves, the evangelical movement has been flooded with ministers who are grossly unprepared for ministry and deliberately undiscerning when it comes to doctrine. Evangelicalism is now dominated by leaders who regard big numbers as proof of success and divine blessing and who are convinced that careful doctrinal teaching is actually the enemy of church growth. No wonder theological chaos now reigns in the evangelical movement.

  When the movement as a whole remained committed to core biblical distinctives, it was not easy for false teachers to usurp that kind of influence. But the very doctrines that once defined the evangelical position are currently being challenged by people within the movement. The evangelical consensus is gradually being dismantled, all boundaries are being systematically erased, and everything is suddenly up for grabs.

  It is time for the faithful remnant to redraw clear lines and step up our energies in the Truth War—contending earnestly for the faith. In light of all the biblical commands to fight a good warfare, it is both naive and disobedient for Christians in this postmodern generation to shirk that duty.

  I see a close analogy in the political situation that dominates the secular Western world today. The West loves openness, tolerance, freedom, and acceptance. That is understandable on a certain level, of course. There is a true sense in which all those values have an important place in every civilized society.

  But abandon moral values, throw a few lawless terrorists into the mix, and the situation changes. Terrorists don’t yield to any law. They hide by simply mixing into a free society, pretending to be other than they really are, taking advantage of society’s openness in order to gain access to places where they can attack the very foundations of the society that grants them such freedom.

  Western society, by and large, does not have the will or the inclination to construct boundaries for its own self-defense. Years after the terror war supposedly got serious, America’s borders are still basically open to all comers. Much of European society still opposes the idea of any military response to the terrorist threat. Postmodern values and political correctness rule out profiling, monitoring the conversations of suspicious people, targeting illegal residents, and other means that would help identify who the terrorists are. Analysts in the media perform all sorts of intellectual gymnastics to avoid saying that the roots of terrorism have anything to do with a particular culture or religion. “Who are we to sit in judgment on another culture or say that their values or way of life need to change?”

  The evangelical movement has been similarly naive. Spiritual terrorists are plotting the destruction of the church. Scripture expressly warns us about this. Yet evangelicals in recent decades have done very little to restrain apostates or expose them. False teachers are not stopped at the border anymore. The rankest apostates now have almost complete freedom in the evangelical movement. Unhindered, they have infiltrated evangelical churches, denominations, and Christian colleges and seminaries. They write weblogs, they give interviews on Christian radio stations, and they write books explicitly targeting evangelical readers. />
  Scripture expressly warns believers not to be so blithe about the threat of spiritual terrorism. Christians are not supposed to be gullible. We are not to turn a blind eye to the danger. We are not to have fellowship with the unfruitful works of darkness but rather expose them (Ephesians 5:11). We simply cannot be all-embracing without allowing false teachers to infiltrate and be destructive. And that danger is both real and imminent. Jude has given us a wake-up call and a summons to battle.

  What should be our response? What should be our reaction? Jude himself tells us:

  But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts. These are sensual persons, who cause divisions, not having the Spirit.

  But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh. (Jude 17–23)

  REMEMBER

  Notice, first of all, that Jude urges his readers to remember what was prophesied. After all, the apostles said false teachers would come. Jude’s words are virtually an exact quotation from 2 Peter 3:3. That, clearly, is the prophecy he was referring to.

  Here’s the point: once again Jude is stressing that God is sovereign and has not lost control. He’s reminding his readers once more that the influx of false teachers into the church doesn’t mean the plan of God has gone awry. God is not surprised by this development; it is what His Word prophesied. Even in the worst of times, we can be certain that nothing is happening that wasn’t already foreknown by God. He even told us we should expect an influx of apostasy. We were warned about it, and here it is.

  Our duty, then, is to respond rightly. Not only should we not be surprised when false teachers appear in the church; we ought to have anticipated and prepared for the reality of it. It is a wake-up call. When an absolutely reliable source tells us terrorists are coming, it then behooves us to find out who they are and expose them before they do their damage.

  Today’s evangelicals have no excuse for not being vigilant. We have been warned—repeatedly. Jesus commanded us to be on guard against false christs and false prophets. The apostolic era was filled with examples of wolves in sheep’s clothing. Church history is strewn with more examples, one after another. Only sinful and willful unbelief can account for the refusal of so many in the church today to heed those warnings.

  REMAIN

  A second way we ought to respond to apostasy is by remaining faithful. We need to build one another up in the faith and maintain our spiritual stability. Above all, stay committed to the truth. Don’t waver.

  Jude includes four aspects of this principle. First, he says we must seek to remain faithful by “building yourselves up on your most holy faith.” He is urging us to edify one another by the Word of God. The phrase “your most holy faith” is a reference to sound doctrine—a right understanding of the truth as it is revealed in Scripture. Build yourself up on that, Jude says. Here’s how Peter says it in the parallel passage: “You therefore, beloved, since you knowthis beforehand, beware lest you also fall from your own steadfastness, being led away with the error of the wicked; but grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:17–18). Be strengthened. Become mature. This is a call to the spiritual discipline of studying the Word.

  JESUS COMMANDED US

  TO BE ON GUARD AGAINST

  FALSE CHRISTS AND FALSE

  PROPHETS. THE APOSTOLIC

  ERA WAS FILLED WITH

  EXAMPLES OF WOLVES

  IN SHEEP’S CLOTHING.

  CHURCH HISTORY IS

  STREWN WITH MORE

  EXAMPLES, ONE AFTER

  ANOTHER. ONLY SINFUL

  AND WILLFUL UNBELIEF

  CAN ACCOUNT FOR THE

  REFUSAL OF SO MANY IN

  THE CHURCH TODAY TO

  HEED THOSE WARNINGS.

  Second, maintain your spiritual stability and equilibrium by “praying in the Holy Spirit.” Commune constantly with the Spirit of God, going before God in the power and the will of the Spirit to demonstrate your dependence on God and to cry out for His protection, His grace, His insight, and His power. The faithful life is kept steady through means of the spiritual disciplines of study and prayer.

  Third, Jude says, “Keep yourselves in the love of God” (v. 21). That is a way of reminding us to be obedient. Jesus said, “He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him” (John 14:21). “Abide in My love,” He told the disciples. “If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love” (John 15:9–10, emphasis added). Jude 21 is simply echoing that commandment. It is a call for obedience.

  Finally, Jude says, keep “looking for the mercy of our Lord Jesus Christ unto eternal life.” That speaks of an eager expectation of Christ’s second coming.

  All of those are ways of reminding us to set our minds on heavenly things, not on the things of this world (Colossians 3:2). That is the only way to survive in a time of apostasy. Ultimately, only what is eternal really matters—and that means the truth matters infinitely more than any of the merely earthly things that tend to capture our attention and energies.

  REACH

  Jude mentions a way we ought to respond in an age of apostasy: reach out. Not only are there deceivers in the church; many have been deceived. As I noted early in this book, our duty in the Truth War is not only to oppose the false teachers but also to rescue those who have been led astray by them.

  The language Jude uses is very picturesque: “And have mercy on some, who are doubting; save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh” (vv. 22–23 NASB). His words convey the utmost urgency and sobriety, and he uses starkly vivid terminology to reflect exactly what God thinks of apostasy.

  Notice that Jude describes three kinds of people who are affected by apostasy. The first group are the confused. They are doubters. They have been exposed to false teaching, and it has shaken their confidence in the truth. They aren’t committed to the error yet, just doubting. Perhaps they aren’t truly committed to the truth yet either. These may well be people who have never fully and savingly believed the gospel. On the other hand, they could be authentic believers—either young or spiritually feeble. Either way, exposure to false teachers has revealed a dangerous weakness in their faith by causing them to doubt.

  Have mercy on them, Jude says. Don’t write them off because they are weak and wavering. They are confused because they are absolutely open to any and every teacher, and they are utterly devoid of any discernment. They are the most accessible and the most vulnerable. They need truth, but they are being offered (and duped by) almost everything else.

  Churches today are filled with people like that. They drift from church to church. They are often more concerned about whether they like the music than they are about whether they are hearing the truth. They are usually absorbed in religion for self-centered reasons. They want a better life. They are “recovering” sinners looking for fellowship. They are therefore susceptible to anyone who promises to meet their “felt needs.” They are the first-line victims of false religion.

  Don’t write them off or reject them. Show them mercy, Jude says.

  And, of course, the chief mercy they need is the mercy of the gospel. Once they lay hold of that truth, they will have a foundation for true discernment and the endless cycle of confusion will be halted.

  Group two are the convinced. They pose a more difficult problem. You have to snatch them out of the fire, Jude says—suggesting, of course, t
hat they are already in the fire. He pictures apostasy as a burning, destructive, potentially lethal conflagration. The imagery underscores both the urgency of the need for rescue and the magnitude of the evil in the false teaching.

  The fact that these people are in the fire suggests that they have bought the lie. They have (to some degree) owned the false doctrine. They are already being singed by hell. They need something more than mere mercy; this is an urgent rescue operation. Jude is urging us to use any means—every legitimate means—to pull them from the fire. These circumstances call for aggressive action.

  The principle here is important. When you meet someone who is a convinced follower of some false doctrine, don’t automatically turn your back on that person. Don’t instantly push such people away or shun them. Don’t respond with hostility. They might be more deceived than deceiving.

  At the same time, you cannot embrace someone as a part of the true fellowship who rejects essential aspects of gospel truth. You don’t offer someone who is convinced of a serious falsehood unconditional acceptance as a believer. But Jude is very specific about how we should respond to such people: go after them in a very critical rescue operation. Try to snatch them out of the fire.

  Again, snatching them from the fire means giving them the truth—but with accents of urgency befitting the serious danger such people are facing. You come with force. You don’t toy with such error or invite the purveyors of it to a dispassionate discussion over tea and biscuits. You treat the situation with an urgency and sobriety that is commensurate with the evil of apostasy.

  That is exactly how Jesus responded to the Pharisees. He was strongly confrontive, very blunt; His warnings to them were severe; He spoke to them of judgment, devastation, and hell. His warning was analogous to the kind of warning you would give a neighbor if his house caught fire and you knew he was still inside asleep.

  PULLING PEOPLE

  FROM THE FIRES OF

  APOSTASY REQUIRES