Chapter 6.6

False Faith

The devil’s Counterfeit of Saving Faith

Overall Objective

To demonstrate the very important and rather sobering concept of false faith in Scripture, and reveal its difference from particularly saving faith.

Table of Topics

A) False Faith is Merely Historical & Emotional: Heb 6:4-11

B) False Faith is Absent of Private & Persevering Virtue: Matt 13:20-23

C) False Faith is Demonstrated in “Disciples,” Judas, Demas, & Simon

D) False Faith is Common in Christendom

E) False Faith is Concentrated in charismaticism Matt 7:21-23

Extras & Endnotes

Primary Points

• False faith is a merely emotional or temporary belief that does not deserve to be called faith.
• False faith is merely “historical” like a belief in Napoleon that has no practical effect on our life.
• False faith is exposed by a lack of love because “The only thing that counts [as saving faith] is [a] faith expressing itself through love” (Gal 5:6).
• False faith is illustrated in Scripture by ones like Judas, Simon, and Demas who demonstrate the amazing words and works that false faith can produce.
• No amount of supernatural deeds, sacrificial service, or Savior-honoring words can replace the mere passing of time as a real revealer of the true nature of someone’s faith.
• False faith is common in Christendom in denominations that do not preach the biblical Gospel.
• False faith will abound where Christianity is popular, but where it is persecuted it will be rare.
• Jesus said false faith would be concentrated among those claiming miracle working, exorcisms, and prophecy in Jesus’ name, all of which are the foremost uniquenesses of charismaticism.
• The Church simply does not understand the depth, breadth, power, and danger of false faith, and this is demonstrated most clearly by the fact that we embrace many, many, more fakes than we excommunicate.

False faith- add ananias and saphira- no condemnation for those in Christ

A) False Faith is Merely Historical & Emotional: Heb 6:4-11

Saving faith produces the private and persevering fruit of regeneration because such faith is a product of that regeneration. All spiritually regenerated people will possess saving faith, and saving faith is a gift from God that is never taken back. This is one of several reasons why you can “fall away” from false faith, but not saving faith. We have spoken at length about this elsewhere. ^[1]

While false faith is an important topic of Scripture, it is not a biblical faith at all. This is because it involves either a misunderstanding of what God says, or a lack of absolutely certain commitment. Misunderstanding can be illustrated in those who believe in false doctrines or do not correctly understand the Gospel, but think they are Christians anyway. A lack of commitment can be illustrated in those who understand the Gospel, but have not completely committed themselves to the King as Lord and Savior, and therefore are not saved (cf. Rom 10:8-9).

As noted elsewhere, John Calvin (1509-1564) had several different names for the category of false faith, and remarks under the heading, “What Is Called “Unformed” Faith Is Only An Illusion Of Faith”:

This shadow or image of faith . . . does not deserve to be called faith, but [is] far removed from the solid reality of faith. [For example] it is said that even Simon Magus believed [Acts 8:13], who a little later nevertheless betrayed his unbelief [Acts 8:18] . . . Whatever sort of assent that is, it does not at all penetrate to the heart itself, there to remain fixed.

And although it seems sometimes to put down roots, they are not living roots. The human heart has so many crannies where vanity hides, so many holes where falsehood lurks, is so decked out with deceiving hypocrisy, that it often dupes itself. Yet let those who boast of such shadow-shapes of faith understand that in this respect they are no better than the devils! ^[2]

Such false faith has been referred to as merely “historical faith” and would include simply believing in Christ like we would believe in Napoleon, such that they have no practical effect on our life. The influential Reformed theologian Louis Berkhof (1873-1957) wrote concerning “historical faith”:

This is a purely intellectual apprehension of the truth. . . . It is rather expressive of the idea that this faith accepts the truths of Scripture as one might accept a history in which one is not personally interested. This faith may be the result of tradition, of education, of public opinion, of an insight into the moral grandeur of Scripture, and so on, accompanied with the general operations of the Holy Spirit. It may be very orthodox and Scriptural, but is not rooted in the heart, Matt. 7:26; Acts 26:27,28; Jas. 2:19. ^[3]

Accordingly, far too many people believe they are Christians because of merely a spiritual experience. We read of such people in Hebrews 6 who had “once been enlightened . . . tasted the heavenly gift . . . shared in the Holy Spirit . . . tasted the goodness of the word of God and the powers of the coming age” . . . but who “fall away [parapesontas]” living a life that “produces thorns and thistles.” People producing this kind of “fruit” will “in the end . . . be burned” because even though they experienced many great spiritual things, they did not experience the even “better things . . . things that accompany salvation” and demonstrate it. Those “better things . . . that accompany [real] salvation” (v. 9), are described in verses 10-12 as “work and the love you have shown Him as you have helped His people and continue to help them,” (v. 10) and as people who exercise “diligence” (v. 11) and “faith and patience” (v. 12). These are obviously much clearer signs of the irreversible regeneration of the Holy Spirit than the things described in vs. 4-8. ^[4]

Hebrews 6 gives us a classic description of “falling away” or apostasy. While such people attached themselves to spiritual experiences in the Church, they were never attached to Christ, nor saved, and therefore “fall away.” Along these lines, NT scholar D. A. Carson writes:

Hebrews 6:4-6; 10:26-31 shows how much of the truth may be grasped, how much of the life of the age to come may be sampled, without coming to the place [of salvation]. This is apostasy, and it involves a break with what one has formally adhered to. The universal witness of the NT is that apostasy if persisted in not only damns but shows that salvation was never real in the first place. ^[5]

False faith can experience and enjoy all kinds of stimulating spiritual events, but this is not a sufficient sign of saving faith. Dr. Carson speaks of the deceptive nature of spiritual experiences when he writes:

There are several different ways to become self-deluded about spiritual things. For example, it is possible to enjoy some sort of unique spiritual experience and live in its glow at the expense of ongoing spiritual experience and sustained practical obedience.

I heard of a man who enjoyed what he took to be a special outpouring of God’s blessing upon him. He felt himself transported with Paul to the third heaven. So momentous was the event that he wrote it all up in a paper to which he gave the title, “My Experience.” The months slipped past, and he became indifferent to spiritual things. At first he preserved the form, and hauled out his manuscript to show various visitors. But as months turned into years, even the form of godliness was abandoned, and his experience lay forgotten in a dusty drawer.

Many years later a minister came calling. The man, thinking to impress his visitor, called upstairs to his wife, asking her to bring down “My Experience.” She rummaged around until she found the tattered document, and replied, “I’m sorry, dear, but your experience is rather moth-eaten.” Just so: the man had lulled himself into irresponsible spiritual apathy by coasting along on the memory of some past experience. ^[6]

Pastoral Practices

• Biblical teaching on false faith has helped many people discover that they really were not saved when they thought they were, and have since truly been born again. Such an understanding could help many in your church come to know Christ in a real way.

Be prepared, however, for two things. First, people wanting to be re-baptized because they have come to a conviction that they really were not saved when they were baptized before, perhaps as a young child. For those who believe in “believers baptism” there should be no problem with allowing this.

Secondly, be prepared to help real Christians with their assurance of salvation. One of the most difficult things in ministry is simultaneously helping those with false faith find saving faith, and helping those who already possess saving faith have assurance that they do. Teaching on false faith should help everyone to apply the Apostle’s admonition to “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” (2 Cor 13:5).

As people evaluate their lives for real evidences of the fruit of the Holy Spirit, it can lead to those with false faith being convicted of their need of the Savior, and those with saving faith having a renewed confidence that they have Him.

B) False Faith is Absent of Private & Persevering Virtue: Matt 13:20-23

How then can we discern false faith from saving faith? The only real way to tell the difference is virtue. This is the supernatural kind of virtue we have discussed at length elsewhere as the greatest proof to the world of the exclusivity of Christ as the way of salvation, ^[7] and as the greatest proof to ourselves that we have that salvation. ^[8] It is private and persevering virtue that most clearly separates false faith from the saving kind. In other words, the people who know our true spiritual condition the best are those spouses, children, and friends who understand what a real disciple of Christ looks like, and know who we are when the public is not looking.

The King describes false faith in His parable of the sower and the seed. He says one person:

hears the word and at once receives it with joy. But since he has no root [or real faith], he [and his “faith”] lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away. (Matt 13:20-21)

In Luke’s version Christ says, “They believe for a while” (Luke 8:13). Such temporary faith has nothing to do with the irreversible regeneration that produces eternal saving faith.

Likewise, Christ describes another person as: “one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness [or even “delightfulness” Gr.: apate ^[9]] of wealth choke it, making it unfruitful” (Matt 13:22). By “worries of this life” Jesus means more than this person merely experiences anxiety once in awhile. On the contrary, they are immersed in the things of this world, and such worldliness cannot be descriptive of a Christian (cf. 1 John 2:15-16 ^[10]). As Mark’s version puts it, such people have ““desires for other things” (Mark 4:19), including wealth.

Accordingly, Dr. Carson comments, “This person . . . simply never permits the message about the kingdom to control him: life has too many other commitments that slowly choke the struggling plant, which never matures and bears fruit.” ^[11] The world, the flesh, and the devil are quite capable of stimulating desires that will overpower a less than full desire to commit to “the message about the Kingdom.”

It is only the fourth person described in the parable who possesses biblical and saving faith in the passage. ^[12] Luke renders Christ’s description of this person when he writes: “But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop” (Luke 8:15). We know from our study of Scripture elsewhere that no spiritually dead person could be described as “those with a noble and good heart.” Only by being indwelled with the Spirit could people be described this way. Accordingly, we would expect such regenerated people to “retain” the Gospel, have a “persevering” life, and “produce a crop” of good deeds.

Contrary to some, this parable is not contrasting worldly Christians with holy ones, but rather fake Christians with real ones. Only the last individual in the parable who bears fruit has been regenerated, because throughout Scripture, to be “unfruitful” is to be damned (cf. John 15:1-6; Matt 3:10; 7:19; Luke 13:7-9). The point of the entire parable is that true believers produce fruit that lasts. ^[13] One fears that it is the desire to support the notion of “carnal Christianity,” or the popular acceptance of false faith as saving faith, that leads many to suggest both those who “believe for a while” (Luke 8:13), and those who are “choked” by “worries” and “wealth” are also Christians, although even Christ says both are spiritually “unfruitful” (Matt 13:22).

In addition, it should not be missed that even those with false faith can receive the Gospel “with joy” (Matt 13:20), an experience of mere feeling that they and others are eager to accept as evidence of regeneration. However, as noted already above, such experiences do not necessarily accompany regeneration. Accordingly, such “joy” is a mere emotion that dissipates with changing circumstances. It should not be confused with the supernatural virtue of “joy” produced by the Holy Spirit (cf. Gal 5:22) which operates even in the midst of difficult circumstances. ^[14]

The Apostle Paul distinguished between the kind of fruit false faith can bear, from the virtue of love that only saving faith can produce when he wrote:

If I speak in the tongues of men and of Angels, but have not love, I am only a resounding gong or a clanging cymbal. ²If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing.  ³If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing. (1 Cor 13:1-3)

False religions throughout the world have claimed intimate intercourse with God through uttering a self-centered gibberish they claim is the language of Angels or a spirit. ^[15] Many in these religions falsely and arrogantly claim to be Prophets of God and to be receiving direct revelation from Him. There is even a “Faith Movement” that claims all kinds of powers, including the ability to make you financially prosperous. Many Roman Catholic monks have taken vows of poverty in hopes of paying their way to Heaven, and many Muslim fanatics have willingly suffered martyrdom for the same reason.

While all such people applaud themselves for their great faith, the Apostle exposes them all as fakes because they did it all without love. Great experiences, spirituality, charisma, knowledge, prosperity, and sacrifice can all be produced by false faith in public, but only real faith can produce the fruits of the Spirit in private. Even Pharisees can look holy in public, but as John MacArthur puts it, “Mere professed devotion to Christ is but another Judas kiss.” ^[16] And the Apostle Paul put it this way: “The only thing that counts is faith expressing itself through love” (Gal 5:6).

The King made it clear that it is private virtue (e.g. feeding, clothing, sheltering people and visiting them in prison) that separates “the sheep from the goats” (cf. Matt 25:31-46). More specifically, it is lasting and persevering virtue that authenticates a person as a regenerated, Holy Spirit-indwelled, Heaven-bound child of God instead of a self-deceived, and deceiving fake. False faith does not involve spiritual regeneration, and therefore does not last.

Because real saving faith is persevering, the Apostle Paul wrote:

[N]ow He [God] has reconciled you by Christ’s physical body through death to present you holy in His sight, without blemish and free from accusation—if you continue in your faith, established and firm, not moved from the hope held out in the Gospel. (Col 1:22-23; cf. 1 Cor 1:8; 1 Tim. 4:16; 2 Tim 2:12; Heb. 3:14; 6:11)

All born again believers will “continue” in their “faith” without exception. It is the spiritually dead, who, while feigning faith, will not last.

Elsewhere we have demonstrated the fact that an unregenerated “heart,” which is automatically “controlled by the sinful nature” (Rom 8:8) will always find reasons to eventually disregard or suppress the truth that was superficially or temporarily known. ^[17] That same controlling sinful nature of unregenerate people will eventually raise its ugly head and expose them for who they really are. Accordingly, Louis Berkhof refers to false faith as “temporal faith” and says:

This is a persuasion of the truths of religion which is accompanied with some promptings of the conscience and a stirring of the affections, but is not rooted in a regenerate heart. The name is derived from Matt. 13:20, 21. It is called a temporary faith, because it is not permanent and fails to maintain itself in days of trial and persecution. This does not mean that it may not last as long as life lasts. It is quite possible that it will perish only at death, but then it surely ceases. . . . In general it may be said that temporal faith is grounded in the emotional life and seeks personal enjoyment rather than the glory of God. ^[18]

As we will demonstrate further below, false faith is exposed by a lack of persevering and private virtue.

Pastoral Practice

• Do you have a biblical understanding of how we obtain an assurance of our salvation? Are you confused about the biblical fact that it is based on the obvious and consistent supernatural virtue produced by the Holy Spirit living in a Christian? If so, read 1 John carefully and see what the Apostle wanted His readers to base their confidence on. Also, for some commentary on this see chapter 5.5 in Knowing Our God. For a critique of the common claim of a rather mystical “testimony of the Spirit” see chapter 3.6.

C) False Faith is Demonstrated in “Disciples,” Judas, Demas, & Simon

Such false faith is demonstrated throughout the Scriptures. For example, we read in Exodus that: “When the Israelites saw the great power the LORD displayed against the Egyptians, the people feared [believed] the LORD and put their trust [belief] in Him and in Moses His servant” (Exod 14:31). But in the absence of the same supporting evidence for their belief over a mere forty-five days (cf. 16:1), we read that, “In the desert the whole community grumbled against Moses and Aaron. The Israelites said to them, “If only we had died by the Lord’s hand in Egypt! (16:2-3). The Israelite’s actions demonstrated what they really believed (cp. Exod 4:30-31 and Num 14:11), and whatever “faith” they at times had, was often revealed throughout their sad history to be a false faith.

The King recognized false faith many times in His ministry. John writes:

Now while He was in Jerusalem at the Passover Feast, many people saw the miraculous signs He was doing and believed in His name. But Jesus would not entrust Himself to them, for He knew all men. He did not need man’s testimony about man, for He knew what was in a man. (John 2:23-5; cp. 6:65-66; 12:42-3)

What the King knew was that such people could “believe” in Him one day, and cry for His crucifixion the next. And because He knew, “what was in a man,” He knew that without the conversion of the heart that occurs in saving regeneration that such false faith would not last.

We see this same distinction in John 6 where we read: “[M]any of His disciples turned back and no longer followed Him (John 6:66). Even those temporarily called “disciples” of Christ could have a false faith, that when tested, revealed itself as such. ^[19]

Likewise, we read in John 8:

Even as He spoke, many put their faith in Him. To the Jews who had believed Him, Jesus said, “If you hold to My teaching, you are really My disciples [and really believe]. Then [and only then] you will know the truth, and the truth will set you free.” (John 8:30-2)

While John describes their response as “faith,” the King indicates that it was not necessarily a real, saving faith, but that there were things that needed to be added to it. As someone has said, we are saved by faith alone, but real saving faith is never alone. And when such false faith becomes saving faith it will result in lasting obedience, a real knowledge of “the truth” about the King, and freedom from spiritual bondage.

Our interpretation is supported by the context in which the same people who are said to believe in the King, are immediately described by Him in ways that deny such a claim including:

You belong to your father, the devil, and you want to carry out your father’s desire. . . . He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God (John 8:44, 47). ^[20]

Whatever kind of faith these people had “put . . . in Him,” the King knew it was not a real faith.

Men like Judas Iscariot and Demas, of course, are the best known biblical examples of false faith. We are again amazed at the works and words that false faith can produce. Judas, with the other disciples, was given the divine authority to preach “the Kingdom of Heaven is near” and the divine power and to, “Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons” (Matt 10:7-8). Imagine having such an opportunity to share life and ministry with the Lord Jesus Christ for three years, and not only witnessing His miracles first hand, but actually being given the same power by Jesus to do the same miracles Jesus did. And all the while having a false faith in the Savior.

We are astonished as well by the Gospel preaching, sacrificial ministry, and holy life, that Demas no doubt lived as a close companion of the Apostle Paul. What kind of commitment to Christ would you have to display for someone like the Apostle Paul to refer to you as “my fellow worker” with “Luke” (Phlm 1:24; cf. Col 4:14). As John MacArthur puts it, Demas was, “one of the apostle’s closest associates.” ^[21] And not for just a few months, but for years. The Apostle referred to Demas in this way in the late 50’s to early 60’s. But in 67-68 A.D., writing to Timothy, Paul says, “Demas, because he loved this world, has deserted me” (2 Tim 4:10). Therefore, there was at least a period of 5-10 years in which Demas labored in the Gospel with Paul. And yet, in the end, abandoned his faith, suggesting he never had the saving kind. The Apostle’s description of Demas leaves little doubt that he was not saved, as the Apostle John points out elsewhere that, “If anyone loves the world, the love of the Father is not in him” (1 John 2:15). ^[22]

In the end, no amount of supernatural deeds, sacrificial service, or Savior-honoring words can replace the mere passing of time as a real revealer of the true nature of someone’s faith.

Along the same lines, Luke tells us of a magician in Samaria named Simon who, “believed and was baptized” (cf. Acts 8:13). Nonetheless, a short time after Simon Magus’ “conversion,” he attempts to bribe the Apostle Peter to give him miraculous powers (cf. Acts 8:18-19). For Simon, the work of the Holy Spirit was not the God working salvation, but just another god working magic. The Apostle reveals the man’s heart when he replies:

You have no part or share in this ministry, because your heart is not right before God. Repent of this wickedness and pray to the Lord. Perhaps He will forgive you for having such a thought in your heart. For I see that you are full of bitterness and captive to sin. (Acts 8:21-23)

This clearly is not a description of a born-again Christian, and indeed early Church history bears this out with a good deal more to say about the activities of Simon Magus. ^[23] This same Simon the Sorcerer who appears in Acts, started what would appear to be a cult known as the Simonians who, “were both active and influential for several centuries after the death of their founder.” ^[24] While there may be some legend mixed in with the historical accounts of this man, it is clear that he was a miracle-working deceiver among Christians in the early Church. ^[25] Yet, the man is described as one who “believed and was baptized.” Such is the deceptive and horrific nature of false faith.

D) False Faith is Common in Christendom

The reason that John Calvin wrote so extensively on the nature of true biblical faith was that he was living at a time when false faith was being dramatically exposed through the Protestant Reformation. We have discussed elsewhere that for centuries Christendom expanded particularly in Western Europe under the influence of the Roman Catholic Church. However, while claiming true Christianity, Roman Catholicism in the Middle Ages was usually no better than any other moral religion. ^[26]

False faith abounded throughout the Middle Ages even as Christendom reached the heights of its affluence, power, and popularity. Yet it was Christendom, not Christianity, that produced the Inquisitions, Crusades, decadent Popes, burning saints like John Hus (ca. 1369-1415) and William Tyndale (c. 1494-1536) at the stake, and an outright denial of the Gospel of grace.

Virtually all of Western Europe certainly seemed “Christian” with cathedrals, priests and church-goers everywhere. But it was that “whitewashed tomb” (cf. Matt 23:27) kind of religion that looks good in a superficial way, but has no real spiritual life in it. As the Professor of Church history at Yale, K. S. Latourette, has commented on pre-Reformation Europe:

With the exception of small minorities, the peoples of Western Europe either had been won or were being won to an avowed acceptance of the Christian faith. Yet the majority had only a vague conception of the nature of the religion whose name they had taken. . . . We scarcely need to say that in practice Western Europe had never been Christian. ^[27]

Yet on the surface it certainly would have appeared to be.

However, not even the Protestant Reformation could completely eradicate false faith. It existed in a great measure even in the life of John Wesley. Bible teacher John MacArthur writes:

John Wesley was an honor graduate of Oxford University, an ordained clergyman in the Church of England and orthodox in theology. He was active in practical good works, regularly visiting the inmates of prisons and workhouses in London and helping distribute food and clothing to slum children and orphans. He studied the Bible diligently and attended numerous Sunday services as well as various other services during the week. He generously gave offerings to the church and alms to the poor. He prayed and fasted and lived an exemplary moral life. He even spent several years as a missionary to American Indians in what was then the British colony of Georgia.

Yet upon returning to England he confessed in his journal, “I who went to America to convert others was never myself converted to God.” Later reflecting on his preconversion condition, he said, “I had even then the faith of a servant, though not that of a son.” ^[28]

While the good works of Wesley described above are true, it should be mentioned that Wesley’s lack of character was especially evident in Georgia where he angered the church he pastored to such a degree, that they forced him to leave America.

False faith has been a serious problem throughout the Church’s history, and unfortunately, the same is true of twenty-first century Christendom. Not only do large segments of the Roman Catholic Church continue to obscure the Gospel, but Protestant denominations would seem to have multitudes of religious but unregenerated converts in them as well. When we note, for example, that almost 80 percent of Americans claim to be Christians, ^[29] and yet the evidence for the regeneration and indwelling of the Holy Spirit is so scarce, we know that false faith abounds in our day.

Accordingly, Dr MacArthur has written:

[T]here are lots of apostate people. Ever since the time of Judas, there have been people who profess faith in Christ and identify themselves as disciples but who never genuinely embrace the truth. They may understand the truth. They may even seem to follow it enthusiastically for a while. They might identify with a church and therefore become an active and integral part of the earthly Christian community. Sometimes they even become leaders in a church.

But they never really believe the truth with an undivided heart. Like tares among wheat, they have an appearance of authenticity for a while, but they are incapable of producing any useful fruit (Matthew 13:24-30). ^[30]

Along the same lines, Dr. Carson comments:

Yes, we urgently need more and better evangelism. But we must candidly come to grips with several alarming facts. To what extent do those who profess faith at world-class evangelistic meetings actually persevere, over a period of five years from their initial profession of faith?

When careful studies have been undertaken, the most commonly agreed range is 2 percent to 4 percent; that is, between 2 percent and 4 percent of those who make a profession of faith at such meetings are actually persevering in the faith five years later, as measured by such external criteria as attendance at church, regular Bible reading, or the like. ^[31]

It should not surprise us that where Christendom is popular, false faith will prosper. The King warned us that real saving faith would be relatively rare when He said:

Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it. (Matt 7:13-14)

Those with saving faith will always be “few” ^[32] compared to the “many” who have a false faith in Christ, or a faith in something else that does not save.

In this sobering statement, Christ also intends to teach that real Christianity will not be popular. In fact, he indicates that the best concentration of saving faith will be found where Christians are being persecuted. Regarding Christ’s use of the word “narrow” above, NT scholar D. A. Carson comments:

[T]wo different words are used: stene (“narrow,” v. 13) and tethlimmene (v. 14), the latter being cognate with thlipsis (“tribulation”), which almost always refers to persecution. So this text says that the way of discipleship is “narrow,” restricting, because it is the way of persecution and opposition–a major theme in Matthew (see on 5:10-12, 44; 10:16-39; 11:11-12; 24:4-13). Compare Acts 14:22: “We must go through many hardships [dia pollon thlipseon, “through much persecution”] to enter the kingdom of God.” ^[33]

In contrast, John MacArthur describes the rather easy road of the false faith of the multitude when he writes:

The way that is broad is the easy, attractive, inclusive, indulgent, permissive, and self-oriented way of the world. There are few rules, few restrictions, and few requirements. All you need do is profess Jesus, or at least be religious, and you are readily accepted in that large and diverse group. Sin is tolerated, truth is moderated, and humility is ignored. God’s Word is praised but not studied, and His standards are admired but not followed. This way requires no spiritual maturity, no moral character, no commitment, and no sacrifice. . . . It is much easier to profess Christian faith than possess it. ^[34]

Accordingly, where Christianity is popular, false faith will abound, but where it is persecuted it will be rare. Which explains the spiritual difference between the Church in America and that in China.

Unfortunately, the lack of discernment in Christianity today encourages the spread of false faith. Too many in the Church have taught that a “sinners prayer” will save you, that being in the church and its programs is the essence of Christianity, and that our assurance of salvation comes from some mystical “testimony of the Spirit” giving us a sense of peace that we are saved. ^[35] Accordingly, Dr. MacArthur writes concerning the kind of deception that false faith produces:

What lulls people into such deception? First of all, many professed Christians—and even many true Christians—hold a false doctrine of assurance. Often it is because the person who witnessed to them told them that all they had to do was make a profession of faith, walk an aisle, raise a hand, say a prayer, and never doubt what the Lord had done in their lives.

Perhaps they have been taught that to ever doubt their salvation is to doubt God’s Word and integrity. Unfortunately, many evangelists, Pastors, and personal workers attempt to certify a person’s salvation apart from the convicting work of the Holy Spirit and the evidence of [moral, virtuous] fruit with continuance in obedience to the Word. But we have no right to assure a person of something we cannot be certain is true. ^[36]

We desire so much to give people an assurance of their salvation, when the only thing that can or should do so is the supernatural fruit of virtue in their own life. And in the process of trying to provide this false assurance, we have helped convince a multitude of people who are going to Hell, that they are going to Heaven, and have made it even harder to convince them otherwise.

Pastoral Practices

• It has become common in American Christianity to view members of a “Christian” church as off-limits to evangelism. It simply is not politically correct to imply that someone attending a Roman Catholic, Lutheran, Methodist, or otherwise traditional denominational church is not really a Christian.

However, many people in such churches do not hear the real Gospel. Rather than assuming they are saved, in reality they may be good people who are sincerely seeking Christ and forgiveness but are merely in the wrong place to find it. Their church-going often reveals a fear of God, a guilty conscience, a desire to seek God, and the convicting work of the Holy Spirit. But not necessarily salvation because they do not clearly hear the Gospel in their churches.

In other words, it is probably not the “unchurched” in America who are the most fertile field for evangelism, but rather, those in traditional denominations who are going to church. The same could be said of the cults in Christendom such as Mormons and Jehovah’s Witnesses.

Pray for, seek, and take opportunities to share the Gospel with such “churched” people and help them determine if they really know Christ. Also, find ways to prioritize evangelistic efforts to the “churched” people in your community, rather than the “unchurched” as is so often thought.

E) False Faith is Concentrated in Charismaticism: ^[37] Matt 7:21-23

False faith is relatively easier to detect in a person who has no apparent, authentic virtue. But the King warns of a more spectacular and deceptive kind when He says:

Not everyone who says to Me, ‘Lord, Lord,’ will enter the Kingdom of Heaven, but only he who does the will of My Father Who is in Heaven. ²² Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name drive out demons and perform many miracles?’ ²³ Then I will tell them plainly, ‘I never knew you. Away from Me, you evildoers!’ (Matt 7:21-23) ^[38]

Christ’s words tell us both how amazing and horrible false faith is. It is amazing in the amount and kind of works and words it can produce. It is horrible because of how widespread and deep such self-deception can be and its devastating consequences.

First, we notice the word “many” again, repeating the warning that false faith is relatively common. However, this does not refer to “many” out of the whole mass of humanity who will be fakes. Additionally, by “many,” Christ did not even mean many in the Church will be fakes. Rather, Christ very drastically narrowed His focus to a very unique and specific group of people in the Church who will be fakes. Here He says there will be “many” self-deceived and deceiving fakes particularly among those people who specifically claim to “prophesy,” “drive out demons,” and “perform many miracles” all while using the name of Jesus! It is specifically “many” of these kind of people whom Christ will expose as having false faith, and “will tell . . . plainly, ‘I never knew you. Away from Me, you evildoers!’”

Does a focus on these ministries of prophecy, exorcism, and miracles sound familiar? This would seem to be an astounding prophecy of where false faith would be the most abundant and deceptive in our own day. For at least 1600 years of Christian history there were only very few within the Church who would even claim to be Prophets and miracle workers, and most who did were considered deceived and dangerous. ^[39]

However, for several years now, one of the fastest growing segments of Christendom has virtually defined itself with its promotion and prioritization of these very things. It is the very ministries that Christ warns us of here that are the basis for charismaticism’s claim to be unique and even superior to the rest of Christianity. ^[40] And this is so even though the King points out that such things as prophesying, exorcisms, and miracle working, are often not synonymous with doing, “the will of My Father Who is in Heaven” (Matt 7:21). The King specifically distinguished such “ministries” from doing God’s will, and contrary to the false assumptions of charismaticism you can do all the will of the Father and not do what is vital to charismaticism.

Is it not rather chilling that the very things Christ warned us of in a sermon over two thousand years ago, so accurately and uniquely describe a large segment of Christendom today? The very kind of people that charismaticism commonly applauds as their celebrities, is the very kind of people that the King said would make up “many” fake Christians.

While charismaticism praises their “prophets,” exorcists, and “miracle workers” as extraordinarily spiritual people, the King indicates that “many” of them should be excommunicated counterfeits. While charismaticism would claim that modern day prophets, exorcists, and miracle workers are doing the most important spiritual work in the world today, the King says “many” of this particular kind of person is not even doing “the will of [the] Father” at all and are actually “evil doers.” Charismaticism would claim that their modern day prophets, exorcists, and miracle workers have an especially intimate relationship with the King. However, the King will tell “many” of them that He didn’t even know them, and that He wants them out of His sight. While charismaticism often boasts about a superior exercise of “faith,” it is in reality a foremost haven of people with false faith. ^[41]

Of course, leaders of charismaticism would want us to quickly point out that certainly this is not a condemnation of all their “prophets,” exorcists, and “miracle workers.” However, as we demonstrate elsewhere, the ministries and attributes of modern “prophets” and “miracle workers” in charismaticism do not meet the biblical qualifications for claiming such gifts from God. ^[42]

Real Prophets from God can supernaturally foretell specific future events with perfect accuracy (cf. Deut 18:18-22; Acts 11:27-28; 21:10-11, 27-32). Modern so-called “prophets” don’t, and don’t even claim to try. The biblical gift of miracle-working was truly and undeniably supernatural, while modern “miracle-workers” are constantly being exposed as frauds. ^[43] And casting out demons in the name of the King is no real sign of Christianity at all, as the unbelieving sons of Sceva made their living doing this very thing (Acts 19:13-14). ^[44]

That word “many” should make all of our hearts skip a beat or two. Jesus Christ the Lord, the One Who truly knows the hearts of people, warns us that “many” of those who “prophesy,” “cast out demons,” and “perform many miracles” in His Name are fakes being deceived and deceiving others with false faith. Unfortunately for charismaticism, history and Scripture tells us that it is not popularity, numerical growth, or finances that tell us whether or not a movement is empowered by God.

In the Bible, Solomon was richly blessed throughout his life while all the while grieving God and sowing the seeds of destruction with his numerous foreign wives and concubines. As already noted, in the Middle Ages, the Roman Catholic Church had all the things that many think is a sure sign of God’s blessing, but for the most part, it was a religion of “whitewashed tombs” (cf. Matt 23:27). As of today, the Mormon Church is growing as fast as any branch of Christendom in the world, yet we certainly wouldn’t say it is because of God’s blessing. And both the Roman Church then, and Mormon Church now claim to be ministering in the name of the King.

Therefore, we are not automatically impressed with the tremendous popularity of charismaticism. According to the King, numbers and popularity should make us suspicious, not boastful. In fact, when the King reveals the true nature of all that was done in His name, it may be that the very movement that is proud of its “prophets,” exorcists, and “faith healers,” will be the very one exposed as among the most deceived and deceiving movements in the history of the Church. What seems now to be the most “successful” and dynamic aspect of Christendom, will be exposed sooner or later as perhaps the biggest fraud in the whole history of God’s people. And if the most “successful,” widespread, deceptive, and hollow aspect of Christendom in all of history is appearing in our day, it would seem to be just one more sign that our Savior and their Judge will be appearing soon as well.

Many have been concerned about the empty revival that has occurred in particularly charismaticism and this warning of Christ would seem to give us reason to do so. It is not simply we who are concerned with the false faith that is abundant in the most popular brand of Christian-looking religion today. Michael Green, a long-time leader of charismaticism, writes in his commentary on Matthew 7:21-23:

How evil are the fruits to be found in many professing Christians! . . . . a religion that takes refuge in charismatic jargon about prophecy, or miraculous healings, or the driving out of demons, but may not even really know Jesus, and does not really do the will of the heavenly Father (22-23). . . . I fear that so much that passes as Christianity will shrivel up in the day of judgment and be found to be bogus and worthless. ^[45]

Of course there has been true spiritual revival in charismaticism, just as there has been in other evangelistic branches of Christendom in the last century. But historically, the saving faith that occurs in genuine revival is quickly infiltrated and diluted with false faith. Accordingly, Dr. Carson writes concerning the “temporary disciples” described in Matthew 13 that they, “are always numerous in times of revival and were so in Jesus’ ministry.” ^[46] Unfortunately, charismaticism’s frequent focus on spectacular occurrences and claims, instead of abiding supernatural virtue, has made it even more vulnerable to a perverted revival. ^[47] Again Dr. Carson writes:

In the entire history of the church, has there ever been another generation with so many nominal Christians and so few real (i.e., obedient) ones? And where nominal Christianity is compounded by spectacular profession, it is especially likely to manufacture its own false assurance. ^[48]

When will we wake up and believe Christ that not everything supernatural is holy? Why are we so afraid to misjudge a “backsliding” Christian, but have no fear of allowing fakes to exist and minister in our midst? When will we heed Paul’s warning that there will be:

false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. (2 Cor 11:13-15)

What church do you know that could receive the same praise the Ephesian church received from Christ when He said: “I know that you cannot tolerate wicked men, that you have tested those who claim to be Apostles but are not, and have found them false” (Rev 2:2)? Is it because there are no longer “wicked men,” and “deceitful workmen,” in God’s Church who “masquerade as servants of righteousness”? On the contrary, they are in abundance.

It is not servants of satan that we lack in American Christendom, but rather the discernment to hold on to sound doctrine and the courage to enforce it. The Church simply does not understand the depth, breadth, power, and danger of false faith, and this is demonstrated most clearly by the fact that we embrace many, many, more fakes than we excommunicate.

As we said, false faith is so horrible because of the depth and breadth of its deception. This multitude of so-called “prophets,” exorcists, and “miracle workers” will actually believe with all their heart that they were serving and glorifying Christ with their ministries, and it will not be until they meet Him that they will discover they had a false faith, not the saving kind. We are reminded of Calvin’s words quoted above that, “The human heart has so many crannies where vanity hides, so many holes where falsehood lurks, is so decked out with deceiving hypocrisy, that it often dupes itself.”

Dr. Carson describes something of this deception when he comments:

Another form of self-delusion, however, is evident in Matthew 7:21-23. It is not so much that the false claimant lulls himself into spiritual apathy, as that he mistakes loud profession and supernatural, almost magical formulations and experiences, for true spirituality and genuine godliness. Obedience is neglected.

The pressure of the spectacular has excluded the stability of growing conformity to the Father’s will. Because he seems to be getting results, immediate results, spectacular results, he feels he is close to the center of true religion. His success indices are soaring; God must be blessing him. Surely God will understand and sympathize if there is not always enough time for prayer, self-examination, or conscious repentance.

The results are the important thing. If the truth gets a trifle bent, it’s only because the supporters need to hear certain things. And is it wise to run the risk of driving off such supporters by talking about the narrow way? Just as Nixon’s closest aides could talk themselves into believing that their cause was more important than their ethics, so these religious extroverts convince themselves that their success-oriented spectacular victories are more important than the nitty gritty of consistent discipleship. ^[49]

Pastoral Practices

• Do you have confident, biblical convictions concerning the claims, teachings, and practices of charismaticism? As a teacher of God’s word and leader of His Church, you cannot do without them. Books 8-12 of Knowing Our God are essentially devoted to this purpose, and whether your convictions on this issue are weak, or perhaps you would disagree with our position, we would encourage you to study the books included there carefully.

Extras & Endnotes

A Devotion to Dad

Father in Heaven, we thank you for the saving faith we have, and give you all the credit for it. Thank you that we have supernatural evidence that Your Holy Spirit has come into our life, and we know He is there to stay. We pray for discernment concerning the false faith of others that we may minister to them effectively.

Gauging Your Grasp

1. How would you define false faith?

2) What are some foremost passages in Scripture that we suggest speak of false faith? Do you agree or disagree with our interpretation of them?

3) What are some biblical characteristics of false faith?

4) What is especially instructive about the examples of Judas, Simon, and Demas? What practical applications does this have for ministry?

5) Why do we suggest that false faith is common in Christendom? Do you agree or disagree?

1. Why would false faith abound where Christianity is popular?
2. We suggest that Jesus’ warning of false faith in Matthew 7:21-23 is especially applicable to charismaticism. Do you agree or disagree and why? If you agree, is it possible that those in this movement are good candidates for the Gospel as well?

Publications & Particulars

1. For further discussion on the divine endurance of saving faith see section 4.16.E. ↑

2. Calvin, Institutes, III.I.20. ↑

3. Louis Berkhof, Systematic Theology (Banner of Truth Trust, 1958, repr. 1998), 502. ↑

4. Albert Barnes (1798-1870) many years ago appropriately introduced the difficulties of Hebrews 6:4-11:

   It is needless to say that the passage here Heb. 6:4-6, has given occasion to much controversy, and that the opinions of commentators and of the Christian world are yet greatly divided in regard to its meaning. On the one hand, it is held that the passage is not intended to describe those who are true Christians, but only those who have been awakened and enlightened, and who then fall back; and on the other it is maintained that it refers to those who are true Christians, and who then apostatize [i.e. lose their salvation].

   The contending parties have been Calvinists and Arminians; each party, in general, interpreting it according to the views which are held on the question about falling from grace. (Barnes’ Notes on the New Testament, Electronic Edition STEP Files CD-ROM [Findex.Com, 1999], in loc.).

   Dr. Barnes adopted the Arminian view that a Christian could lose their salvation.

   Donald Guthrie suggests that, “The writer appears to be reflecting on a hypothetical case” and “is setting out an extreme case” (The Letter to the Hebrews (TNTC), [Eerdmans, 1983, repr. 1999], 145). On the contrary, apostasy was quite real and common then and now.

   John Calvin, F. F. Bruce, Leon Morris, John MacArthur, and Philip Hughes (A Commentary on the Epistle to the Hebrews [Eerdmans, 1977]), take the view we have adopted, that the writer is speaking of people who have experienced all kinds of supernatural spiritual things, but have not been regenerated, and therefore were never Christians.

   Calvin is careful to define apostasy and remarks it: “refers to a total defection or falling away from the Gospel, when a sinner offends not God in some one thing, but entirely renounces his grace.” Calvin goes on to state that all of the elect will be regenerated, and such cannot lose their salvation, and therefore, those being described here cannot be the elect. (in loc.)

   F. F. Bruce writes:

   Once more our author emphasizes that continuance is the test of reality. In these verses he is not questioning the perseverance of the saints; we might say that rather he is insisting that those who persevere are the true saints. (The Epistle to the Hebrews [Eerdmans, 1990], 144).

   Dr. Bruce interestingly suggests that the “enlightenment” and “heavenly gift” spoken of refer to baptism and communion respectively, and offers some biblical and early Church arguments for this interpretation (145-46). Dr. Bruce adds:

   [I]t is possible for people who can be described in the language of vv. 4 and 5 to “fall away” irretrievably. This warning has been both unduly minimized and unduly exaggerated. It has been unduly minimized as when K. S. Wuest assures us that “having fallen away” is “a conditional participle here presenting a hypothetical case, a straw man” and that the sin in question “cannot be committed today since no temple and no sacrifices are in existence, and no transition period obtains [“Hebrews Six in the Greek New Testament,” Bibliotheca Sacra 119 (1962), pp. 45-53 (quotation on p. 52); cf. his Hebrews in the Greek New Testament (1947), pp. 113ff.].

   It does not require temple and sacrifices, or a transitional period of the kind allegedly implied in this epistle, for men and women who have taken Christ’s name upon themselves to commit apostasy; and biblical writers (the writer to the Hebrews being no exception) are not given to the setting up of men of straw. The warning of this passage was a real warning against a real danger, a danger which is still present so long as “an evil heart of unbelief” can result in “deserting the living God” (3:12).

   On the other hand, our author’s meaning can be exaggerated to the point of distortion when he is understood to say that for sins committed after baptism there can be no repentance. [This was] the rigorist interpretation of Tertullian [On Modesty, 20] (148).

   Dr. MacArthur shares our view as well and writes:

   First of all, we should notice that this passage makes no reference at all to salvation. There is no mention of justification, sanctification, the new birth, or regeneration. Those who have once been enlightened are not spoken of as born again, made holy, or made righteous. None of the normal New Testament terminology for salvation is used. In fact, no term used here is ever used elsewhere in the New Testament for salvation, and none should be taken to refer to it in this passage.

   The enlightenment spoken of here has to do with intellectual perception of spiritual, biblical truth. In the Septuagint, the Greek word (phōtizō) several times is translated “to give light by knowledge or teaching.” It means to be mentally aware of something, to be instructed, informed. It carries no connotation of response—of acceptance or rejection, belief or disbelief.

   Unfortunately, while we believe Dr. MacArthur’s conclusions here are correct, his essential argument is not. On the contrary, the Greek idea of “enlightenment” (phōtizō) is used to refer to the process of salvation. Paul writes the Corinthians: “For God, Who said, “Let light shine out of darkness,” made His light [phos] shine in our hearts to give us the light [phōtismon: “enlightenment”] of the knowledge of the glory of God in the face of Christ” (2 Cor 4:6). Accordingly, based merely on the Greek, the author of Hebrews could be referring to salvation.

   More importantly and clearly, the correct application of vs. 4-8 turns on v. 9 where we read: “Even though we speak like this, dear friends, we are confident of better things in your case—things that accompany salvation [unlike the things described in vs. 4-8]. In other words, there are “better things . . . that accompany [real] salvation” (v. 9) than merely having “once been enlightened . . . tasted the heavenly gift . . . shared in the Holy Spirit . . . tasted the goodness of the word of God and the powers of the coming age” (vs. 4-5), and being “land [or people] that produces thorns and thistles” (v. 8).

   Regarding those “who have tasted the heavenly gift,” (6:4) Dr. MacArthur writes, “Christ’s salvation is the supreme heavenly gift, and no doubt the one referred to here” but they only tasted it and did not partake of it.”

   As for having “shared in the Holy Spirit” he says:

   These Jews had never possessed the Holy Spirit, they simply were around when He was around. This word is used of fellow fishermen in Luke 5:7, and of Christ in relation to the angels in Hebrews 1:9. It has to do with sharing in common associations and events. In the context of Hebrews 6:4, it refers to anyone who has been where the Holy Spirit has been ministering.

   It is possible to have an association with the Holy Spirit, to share in what He does, and not be saved. As we have seen (2:4) these Jews had heard the word and had seen and even participated in numerous signs, wonders, miracles, and gifts of the Holy Spirit. They were actually involved in some of His work. The Bible never speaks of Christians being associated with the Holy Spirit. It speaks of the Holy Spirit being within them.

   Regarding, those who “have tasted the goodness of the word of God” (6:5) Dr. MacArthur comments:

   As with His heavenly gifts, they had heard God’s utterances and sampled them, tasted them, without actually eating them. They had been taught about God. No doubt they regularly came to the assembly of the church. They may have listened carefully and even thought carefully about what they heard. They took it all in, possibly with enthusiasm and appreciation. But they could not say with Jeremiah, “Thy words were found and I ate them, and Thy words became for me a joy and the delight of my heart” (Jer. 15:16). They tasted but they did not eat, just like the nation to whom Jeremiah spoke.

   Regarding those experiencing “the powers of the coming age” (6:5) we read: “The powers of the kingdom are miracle powers. These Jews had seen . . . the apostles do signs and wonders.”

   Finally, Dr. MacArthur writes:

   It is unbelievers who are in danger of losing salvation—in the sense of losing the opportunity ever to receive it. The unbelieving Jews were in great danger, because of their spiritual immaturity and sluggishness, of turning back to Judaism and of never being able to repent and come to Christ. They would be lost forever, because they had rejected, at the most vital point in knowledge and conviction, the only gospel that could save them. There is no other salvation message they could hear, no evidence of the truth of the gospel they had not seen.

   Some have translated adunatos (impossible) in 6:6 as “difficult.” But it is clear even from other passages in Hebrews that such a translation is unjustified. The same Greek word is used in 6:18 (“It is impossible for God to lie”), in 10:4 (“It is impossible for the blood of bulls and goats to take away sins”), and in 11:6 (“Without faith it is impossible to please Him”). All three of these passages would be nonsense if “impossible” were changed to “difficult.” The harsh finality of the danger cannot be escaped or minimized.

   A vaccination immunizes by giving a very mild case of the disease. A person who is exposed to the gospel can get just enough of it to immunize him against the real thing. The longer he continues to resist it, whether graciously or violently, the more he becomes immune to it. His spiritual system becomes more and more unresponsive and insensitive. His only hope is to reject what he is holding onto and receive Christ without delay—lest he become so hard, often without knowing it, that his opportunity is forever gone.

   When one rejects Christ at the peak experience of knowledge and conviction, he will not accept at a lesser level. So salvation becomes impossible. (MacArthur’s New Testament Commentary, Electronic Edition STEP Files CD-ROM [Parsons Technology, 1997], in loc.)

   Finally, Leon Morris rather succinctly describes our view:

   There has been much discussion of the significance of this passage. Some think that the author is speaking about genuine Christians who fall away and that he denies that they may ever come back. This view sets the writer of the epistle in contradiction with other NT writers for whom it is clear that the perseverance of the saints is something that comes from God and not from their own best efforts (e.g., John 6:37; 10:27-29).

   Others think that the case is purely hypothetical. Because the writer does not say that this has ever happened, they infer that it never could really happen and that to put it this way makes the warning more impressive. But unless the writer is speaking of something that could really happen, it is not a warning about anything. Granted, he does not say that anyone has apostatized in this way, nevertheless, he surely means that someone could, and he does not want his readers to do so.

   A third possibility is that the writer is talking about what looks very much like the real thing but lacks something. The case of Simon Magus springs to mind. . . . The writer is saying that when people have entered into the Christian experience far enough to know what it is all about and have then turned away, then, as far as they themselves are concerned, they are crucifying Christ. In that state they cannot repent. (The Expositor’s Bible Commentary (EBC) Frank E. Gaebelein, ed. CD-ROM [Zondervan, n.d.], in loc.)

   We think there is a link between Hebrews 6:4-11 and “the unpardonable sin” (cf. Matt 12:31-2). For further discussion see section 4.13.C. ↑

5. D. A. Carson, The Gospel of Matthew in The Expositor’s Bible Commentary (EBC) Frank E. Gaebelein, ed., CD-ROM (Zondervan, n.d.), Matt 12:31-32. ↑

6. D. A. Carson, The Sermon on the Mount (Baker, 1978), 130-131. ↑

7. For further discussion of virtue apologetics see Book 5: Biblical Apologetics. ↑

8. For further discussion of the fact that supernatural virtue is the biblical proof of our salvation see Book 5: Biblical Apologetics. ↑

9. What the NIV translates as “the deceitfulness of wealth” (Matt 13:22) Carson suggests could be rendered “the delight of wealth.” He writes: “The latter category, he apate tou ploutou, may possibly be rendered “the delight in wealth,” since in late Greek apate, which earlier meant “deceitfulness,” came to mean “pleasure” or “delight,” usually involving sin (e.g., 2 Peter 2:13; cf. BAGD, s.v.). EBC, loc. cit. ↑

10. See fuller discussion on the relationship between worldliness and the claim to be a Christian in chapter 5.5. ↑

11. Ibid. ↑

12. For further discussion of the interpretation that only the fourth person in the parable of the “Sower and the Seed” possesses saving faith see section 6.15.C. ↑

13. On Matthew 13:18-23, Leon Morris unfortunately does not clearly communicate the salvific connotations of the passage (The Gospel According to Matthew [Eerdmans, 1992]). Neither does John Nolland (The Gospel of Matthew [Eerdmans, 2005]). W. D. Davies and D. C. Allison at least admit:

    When Mt 13.1-23 is preached today it is usually for the purpose of exhorting believers. While such an application is far from hermeneutically unlawful, it does inevitably miss the main point for Matthew. (The Gospel According to Saint Matthew, 3 vols. [T & T Clark, 1988-1997], II:402)

    On the contrary, if interpreting more than the last seed as believers will “inevitably miss the main point for Matthew” than such an interpretation is indeed “hermeneutically unlawful.”

    Commenting on the parable of the sower and the seed, John MacArthur writes:

    To His witnesses Jesus is saying, “Go and preach, and realize as you go that some people will reject your message outright. Because they want nothing to do with God, Satan will not allow the gospel to have any impact on them whatsoever. Others will seem to accept it gladly but will soon fall away, because they only had a superficial religious experience and were not born again. These are the ones who live by the flesh, whose lives are controlled by emotion, feeling, and sentiment. Others will seem to accept the gospel while holding on to the old life and its ways; and their faith will also prove vain and will eventually disappear as it is choked out by the world. But others will truly believe . . . You will know these true believers from the others by the evidence of fruit in their lives. (Matt 13:23).

    Likewise, Craig Keener remarks on this passage, “[T]he only conversions that count in the kingdom are those confirmed by a life of discipleship (13:18-23).” (A Commentary on the Gospel of Matthew [Eerdmans, 1999], 381).

    R. T. France notes, “The parable is usually understood as depicting the mixed character of the church, in which true and false believers coexist” (The Gospel According to Matthew TNTC [Eerdmans, 1985, repr. 1999]).

    Finally, Dr. Carson comments on 13:22, “Such temporary disciples are always numerous in times of revival and were so in Jesus’ ministry. . . . What must be avoided is unfruitfulness, for only fruitfulness, not its opposite, indicates spiritual life (cf. John 15:1-8). (EBC)

    In addition, it should be noticed that the King spoke this parable to “large crowds” (Matt 13:2). In such a setting we might expect a more evangelistic message, helping unbelievers understand the true nature of saving faith as opposed to false faith. ↑

14. For further discussion on the qualities of persevering, supernatural virtue that authenticates Christians see applicable sections of Book 5: Biblical Apologetics where we note among other things:

    Endurance, and even joy in the midst of persecution is the mark of a true Christian (cf. Matt 5:10-12; 24:9-13; Acts 5:40-42; 13:49-52; 1 Cor 4:9-12; 2 Cor 6:4-5; 11:23-27; Col 1:24; 1 Thess 1:4-6; 2 Thess 1:4; Heb 10:32-34; 11:25-27; Rev 2:3, 10), something that the merely professing Christian will not be able to do. ↑

15. For examples of the tongue phenomena in non-Christian environments see section 12.7.A. ↑

16. MacArthur, Commentary, loc. cit. ↑

17. For additional discussion of the affect that an unregenerated heart has on faith see chapters 4.12-14. ↑

18. Berkhof, 502. ↑

19. Accordingly, Carson comments:

    Not only ‘the Jews’ (v. 52) but many of his disciples were finding Jesus’ teaching hard to take. The dividing line, for John, is never race (cf. notes on 1:19) but response to Jesus. ‘Disciples’ must be distinguished from ‘the Twelve’ (cf. vv. 66, 67). More importantly, just as there is faith and faith (2:23-25), so are there disciples and disciples. At the most elementary level, a disciple is someone who is at that point following Jesus, either literally by joining the group that pursued him from place to place, or metaphorically in regarding him as the authoritative teacher. Such a ‘disciple’ is not necessarily a ‘Christian’, someone who has savingly trusted Jesus and sworn allegiance to him, given by the Father to the Son, drawn by the Father and born again by the Spirit. Jesus will make it clear in due course that only those who continue in his word are truly his ‘disciples’ (8:31) (The Gospel According to John, [Eerdmans, 1991], 300. ↑

20. For further discussion of this passage see Leon Morris, The Gospel According to John, (Eerdmans, 1995), 403-4. ↑

21. MacArthur, Commentary, in loc. ↑

22. Gordon Fee has little comment on Demas (1 and 2 Timothy, Titus [Hendrickson, 1988]), and Donald Guthrie seems to miss the mark when he writes that Demas “had perhaps found the apostle’s demands too rigorous. There is, however, nothing to suggest that Demas was an apostate, although there was a later tradition to this effect (183).

    Albert Barnes had an interesting take on the statement that “Demas, because he loved this world [aion: “age”], has deserted me”: “it means that he desired to live. He was not willing to stay with Paul, and subject himself to the probabilities of martyrdom; and, in order to secure his life, he departed to a place of safety (in loc.). Dr. Barnes did not feel the Apostle’s words implied any “worldliness” in Demas at all. This seems unlikely.

    Dr. MacArthur is willing to say Demas, “may not have been a true believer at all.” (in loc.)

    Likewise, George W. Knight writes:

    Paul seems to be contrasting Demas’ love with that which marks true Christians (4:8) . . . Demas’ love for this world implies that he is one whose love for something else has taken the place of love for God (cf. 3:2, 4; cf. 1 Jn. 2:15) (The Pastoral Epistles [Eerdmans, 1992], 464). ↑

23. Accordingly, the early Church Father Irenaeus (120-200) writes under the heading “Doctrines and Practices of Simon Magus and Menander”:

    Simon the Samaritan was that magician of whom Luke [spoke of in Acts]. . . . This Simon, then-who feigned faith. . . set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men. Such was his procedure in the reign of Claudius Caesar, by whom also he is said to have been honoured with a statue, on account of his magical power.

    This man, then, was glorified by many as if he were a god; and he taught that it was himself who appeared among the Jews as the Son, but descended in Samaria as the Father while he came to other nations in the character of the Holy Spirit. He represented himself, in a word, as being the loftiest of all powers, that is, the Being who is the Father over all, and he allowed himself to be called by whatsoever title men were pleased to address him. (Against Heresies, online at http://www.ccel.org, I.23) ↑

24. D. E. Aune, “Simon Magus,” International Standard Bible Encyclopedia (ISBE), Geoffrey W. Bromiley ed., 4 vols., (Eerdmans, 1988), 4:516. ↑

25. Eusebius of Caesarea (c. 263–339) writes of Simon the Sorcerer:

    [H]e was struck dumb by the miracles that Philip performed by divine power, and slipped in. He actually received baptism, in his hypocritical pretence of belief in Christ. It is an astonishing fact that this is still the practice of those who to the present day belong to his disgusting sect. Following in their progenitor’s footsteps they slip into the Church like a pestilential and scabby disease, and do the utmost damage to all whom they succeed in smearing with the horrible, deadly poison concealed on them. By now, however, most of these have been expelled -just as Simon himself, when his real character had been exposed by Peter, paid the appropriate penalty. (Ecclesiastical History, trans. G. A. Williamson, ed. Andrew Louth, (Penguin Books, 1989), I.2, 37) ↑

26. For further discussion of the important distinction between Christendom and Christianity, and an explanation for some of the cruel and sinful events noted here, see chapter 5.17. ↑

27. Kenneth S. Latourette, A History of Christianity (Hendricksen, 1975), 490, 642. ↑

28. MacArthur, Commentary, Gal 4:1-3. ↑

29. For statistics on claims to Christianity in America see “Religion in the United States” at http://en.wikipedia.org. ↑

30. John MacArthur, The Truth War: Fighting for Certainty in an Age of Deception (Thomas Nelson, 2007), 43-4. ↑

31. D. A. Carson, A Call to Spiritual Reformation: Priorities from the Prayers of Paul, (Intervarsity, 1992), 14. ↑

32. Some commentators insist that we should not assume from Christ’s statement in Matthew 7:13-14 that the numbers of saved people will, in the end, be far fewer than those lost. They will cite the fact that the King refers to the number of saved people elsewhere as “many” (cf. Matt 8:11; 20:28), and John describes the saved remnant from Earth as, “a great multitude that no one could count” (Rev 7:9).

    We have no doubt that the number of those who will ultimately be saved may be in the hundreds of millions, and indeed such a large number gathered in one place would seem “a great multitude” that would seem virtually impossible for a human to physically count. Nonetheless, even this number is quite small compared to the many billions of people who will have lived and died on Earth since the time Adam was created to when the King returns. Relatively speaking, there will be a very small minority of humanity who will end up in Heaven, as the King said elsewhere, “Many are called, but few are chosen” (Matt. 22:14). ↑

33. Carson, Matthew, loc. cit. ↑

34. MacArthur, Commentary, loc. cit. ↑

35. For further discussion of the unbiblical idea of a subjective “testimony of the Spirit” for the assurance of our salvation see chapter 3.6. ↑

36. MacArthur, Commentary, loc. cit. ↑

37. By modern charismaticism we are primarily referring to what is commonly labeled the “charismatic” movement that began with the Pentecostals in the early 1900’s, spread into denominational churches in the 1960’s and 70’s, and has merged with what is referred to as the Third Wave churches today. Pentecostal churches include Assembly of God, Church of God, Open Bible, Apostolic, Foursquare Gospel, and Full Gospel. Third Wave churches include Vineyard and a variety of independent congregations.

    We thank God for all He has done through the “charismatic” movement, and for the dear Christian brothers and sisters who would claim membership in it. However, throughout Knowing Our God (KOG) we refrain from referring to this movement as “charismatic,” because this erroneously implies a uniqueness and even superiority in Christian grace (charis), and by further implication, a superior possession or experience of the Holy Spirit.

    Surely no right-minded “charismatic” would desire to claim such a superiority over their Christian brothers and sisters, especially since they cannot demonstrate one. Biblically speaking, being “led by the Spirit,” experiencing His power, and living “not under law” but by “grace [charis]” is most clearly manifested in the “fruit of the Spirit” which the Apostle Paul describes as “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control” (Gal 5:4, 18, 22-3). “Charismatic” Christians in general are not superior in these virtues of love and holiness compared to other Christians, and these virtues are the real essence of Christian charisma, making all obedient Christians true “charismatics,” not just a particular sect.

    In fact, the greatest and most important uniqueness of charismatic churches over other authentic Christian churches is not their love or holiness, but rather an emphasis on, and practice of: 1) emotional worship, 2) speaking and/or praying in an incoherent tongue, 3) claims to direct divine revelation through spiritual gifts such as prophecy, and 4) claims to a greater abundance of miracles in general through the gifts of healing and miracle working.

    Therefore, throughout KOG we use the terms emotionalism (see chapters 4.8-11), glossaism (Gr. glossa: “tongue,” see Book 12: The Truth About Tongues), prophetism (see Book 9: God’s Prophets), and super-supernaturalism (see chapters 10.14-16) to refer to these distinctives respectively, while recognizing that they may exist elsewhere as well. Accordingly, we believe this allows us to address the areas of concern we have regarding the movement, and avoid speaking critically of the movement as a whole, which has many good, although not unique, attributes as well.

    Likewise, we refrain from referring to those Christians who would differ from “charismatics” as “non-charismatics,” erroneously implying again that the latter is somehow lacking in grace. Rather, those who oppose the sometimes bizarre worship of emotionalism, the obscure utterances of Glossaism, the extra-biblical revelations of prophetism, and the miracle-a-minute mindset of super-supernaturalism are better labeled as historicists. This reflects the fact that for at least 1600 years of Church history, the great majority belief and practice of God’s people was opposed to all of the uniquenesses that the “charismatic” movement claims today.

    It is a historical fact that miraculous gifts such as healing, tongues, and prophecy ceased functioning in the church in the fourth century. Accordingly, the very few people since then who have promoted bizarre forms of worship, obscure utterances in prayer, claims to extra-biblical revelation, and miracle working abilities, were always thought to be deceived and dangerous, and not accepted as biblical Christians. What those in charismaticism also refuse to admit, or take seriously enough, is that the modern versions of the miraculous gifts being claimed do not match the attributes of their biblical counterparts. For a great deal of discussion on these matters see the books in Volume 2 of KOG. ↑

38. Some may see a contradiction between Matthew 7:21-23 which describes unbelievers doing miracles in Christ’s name and Mark 9:39 where Christ says: “No one who does a miracle in My name can in the next moment say anything bad about Me.” However, the fact that they would not “say anything bad about” Christ does not mean they are saved, but only interested in thinking and portraying they are a Christian. ↑

39. For further documentation of the historical condemnation of claims to miracle working and prophecy see chapters 9.13; 11.7-8. ↑

40. For further discussion of the claims of charismaticism see chapter 10.13. ↑

41. For further discussion on the false revival in charismaticism see section 10.15.A. ↑

42. For further discussion on the biblical qualifications for Prophets see applicable chapters of Book 9: God’s Prophets. ↑

43. For further discussion on the biblical qualifications of God-sent miracle workers see chapter 11.1. ↑

44. For further discussion of exorcism see section 10.5.A.4 and 11.10.B. ↑

45. Michael Green, The Message of Matthew (BST) (Inter-Varsity, 2000), 109. ↑

46. Carson, Matthew, Matt 13:20-21. ↑

47. For further discussion of charismaticism’s susceptibility to demonic delusion and dilution of revival see chapter 10.15. ↑

48. Carson, Sermon, 131. ↑

49. Ibid. ↑