Apostasy in Christianity - Biblical Teaching

Biblical Teaching

Further information: Conditional preservation of the saints

The Greek noun apostasia (rebellion, abandonment, state of apostasy, defection) is found only twice in the New Testament (Acts 21:21; 2 Thessalonians 2:3). However, "the concept of apostasy is found throughout Scripture." The related verb aphistēmi (go away, withdraw, depart, fall away) carries considerable theological significance in three passages (Luke 8:13; 1 Timothy 4:1; Hebrews 3:12).

• Luke 8:11–13 – Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. (ESV)
• 1 Timothy 4:1 – But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons. (NASB)
• Hebrews 3:12–14 – Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called "today," that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end. (ESV)

In The New International Dictionary of New Testament Theology, Walter Bauder writes:

1 Timothy 4:1 describes "falling away from the faith" in the last days in terms of falling into false, heretical beliefs. Lk. 8:13 probably refers to apostasy as a result of eschatological temptation. Here are people who have come to believe, who have received the gospel "with joy." But under the pressure of persecution and tribulation arising because of the faith, they break off the relationship with God into which they have entered. According to Hebrews 3:12, apostasy consists in an unbelieving and self-willed movement away from God (in contrast to Hebrews 3:14), which must be prevented at all costs. aphistēmi thus connotes in the passages just mentioned the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin, which can also be expressed by other words (cf. the par. to Luke 8:13 in Matthew 13:21; Mark 4:17; . . .). Expressions equivalent in meaning to the warning in 1 Timothy 4:1 include nauageō, suffer shipwreck, 1:19; astocheō miss the mark, 1:6; 6:21; 2 Timothy 2:18; cf. also aperchomai, go away, John 6:66; apostrephō, turn away; arneomai, deny; metatithēmi, change, alter; mē menein, do not abide, John 15:6; . . . the pictures of defection in Matthew 24:9–12, and Revelation 13."

Bauder goes on add that piptō, fall (1 Corinthians 10:12; Hebrews 4:11), and ekpiptō, fall off or from (Galatians 5:4; 2 Peter 3:17), is used figuratively in the New Testament to refer to "the consequent loss of salvation, rather than of a mere failure from which recovery can be made. It is a catastrophic fall, which means eternal ruin. If it were not so, all the warnings against falling would lose their threatening urgency. To fall into sin and guilt, as an expression of a total attitude, is to plunge into irrevocable misfortune."

Paul Barnett notes that James warns his readers of the possibility of temptation leading to apostasy. While a person is not tempted by God to sin, they can be "lured and enticed by his own desires" to sin (James 1:13–15). He adds, "This letter has in mind a 'way' (hodos, James 5:20) of belief and behavior, from which one may be "led astray" (planasthe, James 1:16; i.e., by the influence of others) or 'stray from' (planēthē, James 5:19; i.e., by one's own decision). Either way the one who is away from the true path is in jeopardy in regard to his or her personal salvation (James 5:20).

Barnett also mentions that "2 Peter addresses the grim situation of apostasy expressed by immorality (2 Peter 2:2–3, 14-16), under the influence of false teachers who have 'denied the master who bought them' (2 Peter 2:1, 17-22)." Furthermore, in the book of Revelation:

It is clear that the churches of Asia are subject to persecution and its accompanying pressure to apostatize that arise from a Jewish quarter in Smyrna and Philadelphia (Revelation 2:9) and from the emperor cult in Pergamum (Revelation 2:13). At the same time various false teachings are touching the churches of Ephesus (Revelation 2:6), Pergamum (Revelation 2:14–15) and Thyatira (Revelation 2:20). The language of "deception," that is, of being "led astray," is applied to the false prophetess, Jezebel (Revelation 2:20). Satan, the source of all these persecution and false teachings, is also "the deceiver of the whole world" (Revelation 12:9). The metaphor, "deception" (planaō), implies a path of truth from which one might be "turned aside." Against these Satan-inspired obstacles the reader are called upon to "conquer," that is, to overcome these problems.