| 1 | INTRODUCTION; MY TESTIMONY | 3 |
|---|---|---|
| 2 | THE FREQUENCEY OF PARTICIPLES REFLECT GOD’S WILL | 4 |
| 3 | THE GREEK PRESENT TENSE AND PARTICIPLES | 4 |
| 4 | PARTICIPLES: THE CONTINUOUSLY BELIEVING ONE (S) | 5 |
| 5 | THE GREEK AORIST AND PERFECT TENSES | 8 |
| 6 | GREEK PAST AND PERFECT TENSE PARTICIPLES | 11 |
| 7 | THE GREEK SUBJUNCTIVE MOOD | 13 |
| 8 | THE ETERNAL SECURITY DOCTRINE | 15 |
| 9 | ETERNAL SECURITY ARGUMENTS I | 16 |
| 10 | ETERNAL SECURITY ARGUMENTS II | 27 |
| 11 | FALLING FROM GRACE | 32 |
| 12 | SUMMARY | 43 |
| 1 | Believe Present Tense | 4 |
|---|---|---|
| 2 | Believe Believeth | 47 |
| 3 | Believe Future Tense | 48 |
| 4 | Believe Imperfect Tense | 49 |
| 5 | Believe Perfect, Pluperfect | 49 |
| 6 | Believe Nouns | 50 |
| 7 | Believe Believing | 51 |
When you read “believeth” or “believes” in God’s Word, how do you interpret those words? Do you interpret them as one-time professions of faith, or as necessary continuous believing? The answer to this simple question determines your theological viewpoint on what kind of faith is required for salvation.
This book uses Greek participles as the primary method of teaching that salvation is the result of continuous faith. As an educated conservative Bible scholar, I discovered that I had been overlooking the inspired participles and present tense continuous action of verbs in an overwhelming number of very important salvation texts. By interpreting “believeth,” “believe,” “believes” and related verbs as continuous actions, my world of biblical understanding has been turned right-side up.
My hermeneutic, or principle of interpretation, had been in error. My staunch theology had caused me to subconsciously treat verbs like “believeth” and “believes” as one-time punctiliar professions of faith. The key to my new understanding was the necessary continuous action of Greek participles which I had not previously grasped in “believeth.” This changed my understanding of God’s plan of salvation! I also discovered that I had been mis-applying many texts which contained the Greek perfect tense and subjunctive mood.
Having a Ph. D. in Theology with a minor in biblical Greek, I have totally immersed myself into this new method of Bible study. From what I have learned, God’s inspired use of Greek present, aorist and perfect participles is acknowledged among many theologians. However, in my opinion, they have not, as I have, used the participles as an important means of teaching Bible truth!
God’s abundant usage of inspired Greek participles proves that saving faith is continuous faith. Becoming aware of the underlying presence of continuous participles extremely common in the New Testament, I now feel free to allow the literal interpretation of God’s Word to speak and I no longer need to force God’s Word into agreeing with my preconceived conclusions.
As with every other word in the Bible, God deliberately inspired the Greek wordS for the various forms of “believe,” pis-teu-oo. Its 264 occurrences are the heart of this book.
In order to be honest to God’s reason for inspiring participles, of those 264 occurrences, 79 are participles which must be correctly interpreted as “continuous believing” verbs: 57 are present tense participles and 22 are either aorist or perfect participles. Also, most of the 63 present tense verb forms must also be translated as continuous action verbs. Therefore, approximately 142 of the 264 “believe” verbs in the New Testament must be correctly translated as linear, progressive, or continuous action verbs — but they are not!!!
“Must” is a strong word! It cannot be denied that God inspired participles to be translated as “continuous” action verbs. Look at John 6:40 “And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.” If “believeth” is not translated and interpreted as a continuous action participle, God’s inspired intentions will have been replaced. The text should literally read “continuously believeth.”
In my opinion, this is an extremely grievous error that must be corrected in almost all translations today to reflect God’s perfect will. Since 30 of the 40 “believeth” texts are also participles, it is possible that the King James Version translators intended for the “eth” ending to be understood as continuous, or “ing.”
Note: 21 Nouns; 10 Perfect /Pluperfect; 8 Imperfect and 5 Future Tense complete the 264. Also, of the 264, 41 are “believeth” and 8 are “believing.”
Mark 9:23 If thou canst believe [present infinitive], all things are possible to him that (continuously) believeth [present participle].
Mark 9:23 equates the present tense “believe” with the present participle, “continuous believing.” Neither refers to a one-time punctiliar (aorist) action. The Bible does not teach that “one who believes,” or “a believer” is a person who has only made a one-time profession of faith in Jesus Christ as Lord and Saviour. “Believes” in modern versions is almost always the Greek equivalent of either a present tense verb or a present tense participle which MUST be correctly translated as a linear progressive continuous action verb. Yet most modern interpreters of the Bible erroneously apply, or infer, a one-time punctiliar meaning to “believe,” “believeth” and “believes.” God inspired otherwise.
Note: “Tense is the quality of the verb which has to do with action. … Linear action is action regarded as a line. It is also called progressive, or continuous action. Example: linear action: ‘he is loosing.’ The present tense represents progressive action at the present time.” Essentials of New Testament Greek, Ray Summers, page 10, paragraph 13; 1950 Broadman Press.
“Participles” in biblical Greek, as in modern languages, must designate “continuous action.” God inspired participles and intended participles to be used in translations of His word. From Matthew 1:8 to Revelation 22:20, participles are used in great frequency by God, but the vast majority have been obscured by man and their meaning for theology has been lost!!! This is a great travesty.
The strongest biblical argument for continuous faith (compared to one-time professions) is the inspired New Testament use of the Greek present tense and participles. While God inspired “continuous believing” in participles 79 times in the Greek Textus Receptus, it only survived as “ing” verbs 6 of 79 times in the King James Version!!! However, when God inspired participles, He was teaching that “continuous believing” is an action which must continue after one accepts Christ.
The common words “whosoever,” “everyone,” “everybody,” “who” and “that” in front of verbs such as “believeth” and “believes” precede Greek participles. The Greek is “the (one or ones) believing” which MUST be interpreted as “the (one or ones) continuously believing” When God wanted the action of the verb to be continuous, He inspired participles to point out continuous action. The result of the action is to be maintained as long as the participle action continues.
If God had wanted salvation to be received only after an initial one-time profession of faith, He would not have inspired so many continuous Greek present tense verbs and participles in “believing” texts. God, in His Omniscience inspired the participle, “believing,” very often in extremely important salvation texts. This is not a minor problem of interpretation. This result of incorrect interpretation has caused many Bible students to interpret “believeth” and “believes” as one-time punctiliar actions in vital salvation texts such as John 3:15, 16, 18 and 36. When present, past and perfect tense participles and present tense verb forms of “believe” verbs are combined, the verb should be translated as “continuous believing.”
The following texts are the heart of this book. I encourage everybody to slowly and seriously read these texts and decide how adding the inspired continuous action to “believe” texts affects theology and the understanding of God’s Word.
Essential points in God’s plan of salvation include: who will become sons of God (Jn 1:12), who will have everlasting life (Jn 3:16; 5:24), who will not be condemned (Jn 3:18), who does God will to be saved (Jn 6:40), who will receive remission of sins (Acts 10:43), who will be justified (Acts 13:39), to whom is the gospel the power of God unto salvation (Rom 1:16), who is righteous by faith (Rom 3:22; 4:11), who will receive imputed righteousness (Rom 424), who will receive the promise of faith (Gal 3:22), who will be saved (Heb 1:39), who will be born again (1 Jn 5:1) and who can know they are saved (1 Jn :13) — ALL are in the context of Greek participles and continuous action believing!
One of these little ones which (continuously) believe in me.
All things whatsoever ye shall ask in prayer, (continuously) believing, ye shall receive.
All things are possible to him that (continuously) believeth.
One of these little ones that (continuously) believe in me.
And while they yet (continuously) believed not for joy,
But as many as received him, to them gave he power to become the sons of God, even them that (continuously) believe on his name.
That whosoever (continuously) believeth in him.
That whosoever (continuously) believeth in him.
He that (continuously) believeth on him is not condemned.
But he that (continuously) believeth not is (fully continuously) condemned already (perfect tense).
He that (continuously) believeth on the son hath everlasting life.
He that (continuously) believeth not the son shall not see life.
He that (continuously) heareth my word and (continuously) believeth on him that sent me
He that (continuously) believeth in me shall never thirst.
And this is the will of him that sent me, that every one that (continuously) seeth the son and (continuously) believeth on him may have everlasting life, and I will raise him up at the last day.
He that (continuously) believeth on me hath everlasting life.
Jesus knew … who they were that (continuously) believed not.
He that (continuously) believeth on me …. Living water.
He that (continuously) believeth in me, though he were dead, yet shall he live.
Whosoever (continuously) liveth and (continuously) believeth in me, shall never die
He that (continuously) believeth on me,
Note: See below. The present participle and present are equal!!!
Whoever (continuously) believeth on me should not abide in darkness.
He that (continuously) believeth on me … greater
Pray … for them also which shall (continuously) believe on me
That (continuously) believing, ye might have life
They … believed not that he was a disciple.
Joppa … and many believed in the Lord.
Whosoever (continuously) believeth in him shall receive REMISSION of sins
All by him all that (continuously) believe are JUSTIFIED
Sect of the Pharisees that (had believed and continued to believe)
Jailer… (fully) believing in God with all his house
Paul … I beat them that believed on thee; the ones believing on you
Paul … (continually) believing all things which are
For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that (continuously) believeth
Even THE RIGTEOUSNESS OF GOD WHICH IS BY FAITH of Jesus Christ unto all land upon all them that (continuously) believe
Circumcision … a seal of THE RIGHTEOUSNESS OF THE FAITH … the father of all them that (continuously) believe
It shall be IMPUTED if we (continuously) believe on him
We believe that we shall also live with him
Cornerstone … whosoever (continuously) believeth on him shall not be ashamed.
For Christ is the end of the law for righteousness for every one that (continuously) believeth.
Whosoever (continuously) believeth on him shall not be ashamed.
By the foolishness of PREACHING to save them that (continuously) believe
Wherefore tongues are for a sign, not to them that (continuously) believe,
but for them which (continuously) believe.
The god of this world hath BLINDED the minds of them which (continuously) believed not
That the promise by faith of Jesus Christ might be given to them that (continuously) believe.
And what is the exceeding greatness of his power to us-ward who (continuously) believe
So that ye were ensamples to all that (continuously) believed in Macedonia and Achaia.
We behaved ourselves among you that (continuously) believe.
The word of God which effectually worketh also in you that (continuously) believe.
But we are not of them that draw back into perdition, but of them who (continuously) believe to the saving of the soul.
Yet (continuously) believing, ye rejoice
Cornerstone … he that (continuously) believeth on him shall not be confounded
Unto you therefore that (continuously) believe, He is precious
Whosoever (continuously) believeth that Jesus is the Christ is born of God
Who is he that overcometh the world, but he that (continuously) believes that Jesus is the Son of God.
These things have I written unto you that (continuously) believe on the name of the Son of God
The Greek past tense verb is called “aorist” and is a punctiliar, or one-time past action in the past. Although almost all aorist verbs end in “ed,” the “ed” ending has also been given to many present tense, participles and other verbs.
The Greek perfect tense has no English equivalent. More than aorist, the action in the past has been completed, but is not irreversible. (See John 3:18).
Note: For Aorist, see Essentials of New Testament Greek, Ray Summers, page 65, paragraph 52, 1950 edition. For Perfect, see page 100, paragraph 79.
Examples of Greek Perfect Tense Verbs:
compare
John 3:18 “The one continuously believing” [present participle] “is not being judged” [present passive] … “the one who has not fully believed and continues not believing” [perfect participle] “is condemned already” [perfect tense].
Notice the two present tense participles in this verse and one perfect tense verb. Since “the one who has not believed” could just as easily be a simple aorist, translators have removed God’s inspired perfect verb. In order to retain God’s purpose for inspiring a perfect verb, it should read “totally,” “wholly” or “completely” believed. The sinner has really (genuinely) not believed!
Contrary to western law, in the Bible, one begins by being guilty until becoming innocent by continuous believing (faith). However, it is extremely significant to note that the “perfect” condition of unbelieving can be escaped, or changed, by continuous believing. Otherwise, none could be saved if the beginning state of guilt cannot be reversed. Therefore, John 3:18 proves that a perfect standing is not inescapable. “The continuously believing one” escapes being judged.
The main verb, “are ye saved,” is a Greek perfect passive participle. It is much more than simple aorist with an “ed” ending. The perfect is best translated “you have been wholly saved [perfect] and are continuously being saved” [passive participle] through faith; and that not of yourselves: it is the gift of God.” The passive participle portion of the verb does not indicate a finality of purpose or an irreversible one-time profession of faith. Onis is “continually being saved” only as long as one is continually believing.
The “ed” ending could just as easily be punctiliar aorist, but it is much more. The Greek reads “has wholly perfected” [perfect tense] and “are being continuously sanctified” [present passive participle]. As long as believers are “continuously being sanctified” through continuous faith, God continues perfecting them.
Since the eternal security doctrine does not teach that believers must be continually sanctified after justification, but can deny Christ and remain saved, they should not attempt to use this verse to prove anything.
“There are few languages which have equaled the Greek in the abundance and variety of participles.” “… the participle is extensively used.” “… the aorist participle … is very abundant in Greek…” “The (classification of the Greek participle) has occasioned great diversity of opinion among Greek grammarians.” A Manual Grammar of the Greek New Testament, H. E. Dana and Julius R. Mantey, pages 220-223, 1955 edition.
The list below of 22 aorist and perfect “believe: pis-teu-oo” participles contain 6 Perfect Participles. It is an incredibly travesty — pretending something to be true which is false — that most of these texts are translated as simple aorist with “ed” endings!!! In the King James Version, 18 end in “ed,” 2 end in “eth” and 2 are simply “believe.” NONE, that is, ZERO of these texts correctly reflect God’s will and reason for inspiring the original Greek participles! Translators have ignored the “continuous” definition of the participles! Highly educated Greek translators of both the King James Version and modern versions have treated these 22 texts as mere aorist, past tense verbs which end in “ed.” Such is blatant sin.
If God had wanted past salvation experiences to be worded with only “ed” endings, He would have only inspired aorist (past tense) verbs. But He did not do that! God wanted to teach man that “believing” was much more than a one-time event in the past. The saving faith of “believing” must be a continuous faith that continues to reach forward.
The correct interpretations should include both the aorist, or perfect, and the participle meaning. They do not! “Believed” and “having believed” are totally inadequate because they can be understood as one-time punctiliar actions with an “ed” ending. Again, as with the present tense participles, translators have interpreted 18 of 22 past and perfect participles with one-time “ed” endings to denote the aorist or perfect tense, but have completely ignored the required continuous action demanded by the participle.
“Believed,” or “having believed” of both aorist and perfect participles is punctiliar and is only half correct. In order to correctly include the continuous participle, the interpretation of past and perfect tense participles should read similar to “having believed (aorist) and continued believing (participle).” Otherwise, God’s inspired participle is lost in translation. Omitting the continuous participle allows for mis-interpretation as a one-time profession of faith.
He that believeth (having believed and continued believing) and is baptized shall be saved…
… but he that believeth not (having not believed and continuing to not believe) shall be damned.
These signs shall follow them that believe (having believed and continue believing).
Elizabeth… And blessed is she that believed (had believed and continued believing)
Wayside … lest they should believe (believe and continue believing) and be saved.
Spirit … they that believed (had previously believed and continued believing) on him should receive.
Then said Jesus to those Jew which believed (had seriously believed and had kept on believing), If ye continue in my word, then are ye my disciples indeed.
And all that believed (had believed and continued believing) were together
The multitude of them that believed (had believed and continued believing) were of one heart
As He did unto us, who believed (had believed and continued believing)
A great number believed (had believed and continued believing) and turned to the Lord.
But the Jews which believed not (had not believed and continued not believing)
Helped them much who had believed (had fully believed and kept on fully believing)
Have ye received the Holy Ghost since ye believed (having believed and kept on believing)?
Many that believed (had fully believed and kept on fully believing) came and confessed
Jews there are which believed (had seriously believed and continue fully believing)
As touching the Gentiles which believed (have fully believed and continue fully believing)
In whom also ye trusted after that ye heard (heard and kept on hearing) [AORIST PARTICIPLE] the word of truth, the gospel of your salvation, in whom also after that ye believed (having believed and kept on believing) [AORIST PARTICIPLE], ye were SEALED (being sealed) [AORIST PASSIVE] with the Holy Spirit of promise.
When he shall come to be glorified in his saints, and to be admired in all them that believed (have believed and continue believing).
That they all might be damned who believed not (had not believed and continue not believing) the truth.
*21. Titus 3:8 ed PERFECT PARTICIPLE pe-pisteu-kon-tes
Affirm constantly … that they which believed (having seriously believed and continue seriously believing) in God might be careful to maintain good works.
For we who have believed (have believed and continue believing) do enter into his rest
Have you ever wondered why John 3:16 reads “should not perish” instead of “would not perish”? Until recently, like most others, I never gave it a second thought. The words, “should,” “might” and “may” which occur in important salvation texts like John 3:16 must be considered in sermons.
Why did God inspire subjunctive wording? The word, “if,” is much more complicated in Greek than in English. Three different Greek words are used. This is indicated using brackets in the texts used for illustrations.
First, “ei” (if) by itself in a sentence is factual. “Ei” means something is true and will happen; “ei” plus “not” means something is not true and will not happen. “Ei” can also be correctly translated as “since.” Second, “ei” plus “an” in a sentence is negative; “if something happens, and it will not happen.” Third, “ean” (if) is probable. “Ean” means something “probably,” or “should,” “might” or “may” be true and should happen; “ean” plus “not” means something is probably not true and probably will not happen.
This is extremely important! The difference between “ei” and “ean” is that “ean” does not mean “all” — exceptions can exist. When “ean” appears, God is telling us through inspiration that there is a very small possibility of a change afterwards. This distinction between “ei” and “ean” affects thousands of texts containing the Greek subjunctive.
In addition to “ei” and “ean,” the Greek conjunction, “hina,” English “that,” or, “in order that,” is usually followed by subjunctive verbs of purpose such as “should,” “might” or “may.” This is also very important because texts like John 3:16 do not automatically teach that “everyone continuously believing” “will continue to believe and will definitely be saved.” Instead, John 3:16 teaches that most “should,” “might” or “may” “be saved.” The subjunctive use in scores of texts like John 3:16 allows for at least some believers to stop believing.
Note: “English equivalents are not given in the following paradigms because of the difficulty of translating the subjunctive in the abstract. … Mood is defined as the affirmation of the relation of action to reality. … The subjunctive mood expresses action which is not really taking place, but is objectively possible. This mood is nearest to reality. … The time of action is, in the subjective, relative to that of the main verb. … The final subjunctive is the use of the subordinate clause to express purpose. The main particle used in the construction is “hina.” … First class condition affirms the reality of the condition. It is expressed by “ei” with the indicate mood … It is best translated “since.” Second class condition is contrary to fact. … It is expressed with both “ei” and “an.” Third class condition is “probably future.” … It is expressed by “ean.” … It expresses that which is not really taking place, but which probably will take place in the future. Essential of New Testament Greek, Ray Summers, Subjunctive Mood, pages 105-110, paragraph 82, 1950 edition.
Have you ever wondered why John 3:16 reads “should not perish” instead of “would not perish”? Until recently, like most others, I never gave it a second thought. The words, “should,” “might” and “may” which occur in important salvation texts like John 3:16 must be considered in sermons.
Why did God inspire subjunctive wording? The word, “if,” is much more complicated in Greek than in English. Three different Greek words are used. This is indicated using brackets in the texts used for illustrations.
First, “ei” (if) by itself in a sentence is factual. “Ei” means something is true and will happen; “ei” plus “not” means something is not true and will not happen. “Ei” can also be correctly translated as “since.” Second, “ei” plus “an” in a sentence is negative; “if something happens, and it will not happen.” Third, “ean” (if) is probable. “Ean” means something “probably,” or “should,” “might” or “may” be true and should happen; “ean” plus “not” means something is probably not true and probably will not happen.
This is extremely important! The difference between “ei” and “ean” is that “ean” does not mean “all” — exceptions can exist. When “ean” appears, God is telling us through inspiration that there is a very small possibility of a change afterwards. This distinction between “ei” and “ean” affects thousands of texts containing the Greek subjunctive.
In addition to “ei” and “ean,” the Greek conjunction, “hina,” English “that,” or, “in order that,” is usually followed by subjunctive verbs of purpose such as “should,” “might” or “may.” This is also very important because texts like John 3:16 do not automatically teach that “everyone continuously believing” “will continue to believe and will definitely be saved.” Instead, John 3:16 teaches that most “should,” “might” or “may” “be saved.” The subjunctive use in scores of texts like John 3:16 allows for at least some believers to stop believing.
Note: “English equivalents are not given in the following paradigms because of the difficulty of translating the subjunctive in the abstract. … Mood is defined as the affirmation of the relation of action to reality. … The subjunctive mood expresses action which is not really taking place, but is objectively possible. This mood is nearest to reality. … The time of action is, in the subjective, relative to that of the main verb. … The final subjunctive is the use of the subordinate clause to express purpose. The main particle used in the construction is “hina.” … First class condition affirms the reality of the condition. It is expressed by “ei” with the indicate mood … It is best translated “since.” Second class condition is contrary to fact. … It is expressed with both “ei” and “an.” Third class condition is “probably future.” … It is expressed by “ean.” … It expresses that which is not really taking place, but which probably will take place in the future. Essential of New Testament Greek, Ray Summers, Subjunctive Mood, pages 105-110, paragraph 82, 1950 edition.
When Baptists began publishing their statements of faith in England in the early 1600s, they were divided into Calvinistic Particular Baptists who taught predestination, and Arminian General Baptists who taught free will. Most Particular Baptists were 5-point Calvinists who taught that believers could not fall from grace because God had predestined their perseverance, or endurance, of sanctification. They taught that perseverance meant that God would override free will and prevent believers from denying Hm and falling from grace. Although God’s inspired participles apply to all Christians, this document is not intended to discuss the purely Calvinistic perseverance version of sanctification.
Today, many Baptists are only semi-Calvinistic. They teach that predestination overrides free will only after the time of justification by faith. In other words, a sinner is Arminian (has free will) until he/she makes a one-time profession of faith, accepts Christ, is justified by faith and is born again. Having been born again, they teach, free will is replaced by unconditional promises of God: the believer has eternal life and cannot lose it via free will. While becoming slightly semi-Calvinistic by teaching that one cannot fall from grace, they reject the Calvinist interpretation “perseverance” and replace it with the view that one can subsequently deny Christ and remain saved. This document uses primarily the effect and purpose of participles to refute this sentence.
Imagine yourself in a locked prison with steel doors welded shut and guards surrounding the outside. And, every day the guards continuously tell you “Do not escape, stay there” (abide, remain, stand fast). Yet, that is precisely how eternal security is taught today. While the doctrine teaches that one-time believers cannot fall from grace under any circumstance, it also teaches that believers are constantly reminded in God’s Word to abide, remain and stand fast in their faith.
The eternal security doctrine teaches that God requires, at the very least, an initial one-time sincere profession of faith in order to be justified, but He does require a continuation of that same faith in order to remain covered by His saving grace. However, the overwhelming majority of salvation texts used to support eternal security contain Greek participles which demand continuous believing.
Arminians are accused of teaching that believers are saved by grace through faith alone, but are kept saved by good works. However, both Arminians and “Free Grace” eternal security advocates interpret James 2:17-24 to mean that good works are only the evidence (not the substance) of saving faith. While eternal security advocates teach that justifying faith which leads to justification must be evidenced by good works, they drop that requirement concerning sanctification. On the other hand, free will Arminians teach that sustaining faith of sanctification is also evidenced by good works. Unlike the perseverance doctrine of Calvinism, eternal security advocates abandon the continuous necessity of believing after justification.
1 John 2:25 “And this is the promise that he hath promised us, even eternal life.”
Eternal security advocates teach that God cannot go back on his promises that he will save believers and give them eternal life. However, because of the participles found in almost all salvation texts, those “believers” are not one-time believers; rather they are “continuous believes” and the promises are conditional on continuous faith.
“Heb 10:36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.” John 6:40 “And this is the will of him that sent me, that every one which seeth the Son, and (continuously) [participle] believeth on him, may have everlasting life: and I will raise him up at the last day.” John 6:47 “Verily, verily, I say unto you, He that (continuously) [participle] believeth on me hath everlasting life. “God’s Word is crystal clear: Only those who continuously believe are those who receive the promise of everlasting life.
In addition to my own knowledge base, the following texts have been gleaned from many articles found on the internet.
Matt 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.”
These texts are used to prove that, since Jesus promised to all believers that He would always be with them, they cannot fall from grace.
Two of the three continuous participles are not evident in English. Jesus was not speaking to all believers. He was only speaking to those who would be “continuously going” to make disciples of all nations; “continuously baptizing” them in the name of the Father, and of the Son, and of the Holy Ghost and “continuously teaching” them to observe all things whatsoever I have commanded you.” Surely, He would always be with those performing those three activities.
Because of the hidden continuous action participles, this is not a witness for one-time professions of faith but a supporter of Arminian free will.
“Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him. “Believeth” in First John 5:1 is a hidden Greek participle and must be translated as “continuous believing.” Therefore, this is not a one-time profession, but a “continuous action.”
In order to interpret John 3:16 as teaching eternal security, advocates must interpret the hidden participle as a one-time action. They must also completely ignore the purpose particle (hina, that) which makes the resulting phrase a conditional subjunctive. God inspired the subjunctive “should not” instead of “would not” because there is a very small possibility that some who “continuously believe” might eventually deny Christ.
Charles Stanley, a prominent Southern Baptist leader with two Masters’ degrees and one Doctor’s degree has evidently never read John 3:18 in the Greek. He wrote “Look at that verse, John 3:18, and answer this question: According to Jesus, what must a person do to keep from being judged for sin? … The answer is so simple that many stumble all over it without ever seeing it. All Jesus requires is that the individual “believe in” Him. … We are saved because at a moment in time we expressed faith in our enduring Lord.” Charles Stanley, Eternal Security, Can You Be Sure? (p. 67, 80, 90). From Wikipedia, Eternal Security.
Actually, the word, believeth, in the Greek is a present tense participle which must be correctly interpreted as “is continuously believing.” This is also true of John 3;15, 16, 36 and many other texts. Salvation is not based upon “a moment in time,” but because of continuous faith. As long as believers are continuing to believe (have faith), they continue having eternal life. The participle is conditional.
[aorist subjunctive] of the water that I shall give him shall never thirst [future]; but the water that I shall give him shall be [future] in him a well of water “that keeps on bubbling up” [present participle] into everlasting life.
Since “should drink” is a one-time aorist subjunctive, eternal security advocates teach that only one drink (past tense) is necessary to guarantee eternal “never thirsting.” By itself, this is a strong argument.
However, in the following four texts, Jesus makes it clear that continuous drinking and continuous eating of His doctrine and the Word of God are essential. See John 6:35, 54 and 7:37-38. The true interpretation is in the participles.
In John 6:35 “I am the bread of life”; he that cometh (the one continuously coming”) [participle] to me shall never hunger and he that believeth (“the one continuously believing” on me shall never thirst.”
In John 6:54 “Whosoever eateth (“the one continuously eating”) [participle] my flesh, and drinketh (“the one continuously drinking”) [participle] my blood, hath (“is having”) [present] eternal life; and I will raise him up at the last day.”
In John 7:37 “If [ean: probable] any man thirst, let him come unto me, and drink.”
John 7:38 He that believeth (“the one continuously believing”) [participle] on me, as the scripture hath said, out of his belly shall flow rivers of living water.
Many famous preachers do not correctly interpret “believeth” and “believes” as continuous action participles. They are very often interpreted as one-time punctiliar [past tense] verbs.
Eternal security advocates use this to teach that Jesus will never cast out any believer whether he/she continues coming to Him, or not. Again, the continuous action of the participle is ignored. However, to be honest to inspiration, the present participle must be included in the interpretation. Christ will truly and literally never cast out “the ones who are continuously coming” to Him by faith. And, “by faith” means “by continuously believing.” It does not include those who stop coming by faith (continue believing).
The Father “is continuously giving” Christ “all who are (exercising free will) and are continuously coming.” If believers cease continuously coming, they cease being continuously given. As in Romans 8:28, the elect are those who freely choose to “continuously love” [participle] God. The present tense and participles cannot be ignored. It is “God’s will” that — when the continuous “coming,” “loving” and “believing” cease, so does the continuous “giving.”
Similar to John 3:16, “should” is an inspired subjunctive and indicates that not all will continue coming.
Eternal security advocates treat these three verbs as if they were one-time punctiliar professions of faith. There is no one-time profession here. The verbs are all present tense, not past tense. Christ’s sheep are “continuously hearing” His voice; they do not stop hearing Him and deny Him. Jesus is “continuously knowing” His sheep and they are “continuously following” Him; they do not stop following Him! Since eternal security advocates do not teach that all believers must “continuously follow” Christ by actively believing, they should not use this verse to defend their doctrine.
When Christ’s sheep stop hearing His voice and stop following Him, He will stop knowing them. This is difficult to explain for the eternal security advocates because they teach that even those who later deny Christ will still be saved (Mt 10:33).
John 10:29 My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. KJV
On the one hand, eternal security advocates teach that even believers are included in “no one” or “no man.” This means that no man has free will after justification.
On the other hand, plucking is an action from the outside. Free will allows individuals to apply free will and remove themselves from God’s hand. This book points out where the inspired biblical participle for “believe” demands an interpretation of continuous believing in order to maintain continuous abiding in Christ’s hand and continuously having His gift of eternal life. When a believer stops continuously believing (loses faith) and denies Christ, he/she removes themself from God’s hand.
It is also important to know that “should not perish” is “probable conditional subjunctive.” God did not inspire “would not perish” because not everybody will remain in God’s hand. Again, see Matthew 10:33 and Hebrews 11:6.
John 18:9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
God gave Christ those who continuously believe (Jn 3:15, 16, 18, 36).
The present participle makes this a good text for Arminian free will and not for a one-time profession of faith.
Abraham’s faith was continuous. It was not a one-time profession which he later denied.
The only kind of faith which justifies is continuous faith, or continuous believing. Rom 4:5 But to him that worketh not, but believeth (“continuously believes”) [participle] on him that justifieth the ungodly, his faith is counted for righteousness.
Rom 8:28 And we know that,
[1] to “the ones continuously loving” God, all things work together for good,
[2] to “the ones continuously being called” according to his purpose.
The Greek of Romans 8:28 reveals two equal phrases of “for good.” The present active participles for “love” and “called” must be interpreted as continuous verbs for “continuous loving” and “continuously being called.” God foreknew and called the “category” (not individuals) of persons who freely and “continuously choose to love” Him. This is extremely important. Again, God predestinates and calls, as a category, those individuals who freely chose to “continuously love” Him to be saved. This is neither predestination of individuals nor one-time professions of faith.
God did not predestine those who do NOT continuously love him to be saved. This is the great error of both Calvinism and the eternal security doctrine.
Rom 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Eternal security advocates quote these as two of the strongest texts which teach that none can fall from grace. However, such would only be true if Paul were speaking to all who have made a one-time profession of faith in Jesus.
They key word here is “us.” “Us” does not refer to those who made a one-time profession and later denied Christ. In context, “us” only refers to those who have continued to believe after making a profession of faith. In context, “us” must be limited to the continuous believers Paul had previously described in Romans, chapter eight.
The “us” are not those who have stopped believing and have later denied Christ. Rather, the “us” are believers who are NOT continuously “walking according to the flesh” (8:1); they “are NOT continuously being in the flesh” [notice the participle] (8:8); they ARE continuously “putting to death” the deeds of the body (8:13); they ARE continuously being led by the Spirit of God (8:14) and they HAVE freely chosen to love God (8:28). The continuous use of present-tense verbs is crucial for a correct understanding. Therefore, the “us” of 8:38-39 is limited to believers who never stop believing in Christ. Truly, nothing can separate these continuous believers from the love of God.
1 Cor 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
As in Romans 8:38-39, to whom is Paul speaking when he says “you”? Is Paul promising that God will even confirm one-time professors of faith blameless?
The answer is “no.” In context, notice the participle in verse 2. Paul is addressing “those who are continuously calling upon” the name of the Lord. They “are not coming short of any gift” [present tense] (1:7) and they are “continuously awaiting” the revelation of our Lord Jesus Christ [present participle] (1:7). Therefore, Paul was not including those who later deny Christ and stop believing. Only those who continuously believe are promised eternal life (Jn 3:16) and salvation (Rom 1:16).
1 Cor 3:13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
1 Cor 3:13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
1 Cor 3:14 If any man’s work abide which he hath built thereupon, he shall receive a reward.
1 Cor 3:15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
Eternal security advocates teach that the “wood, hay and stubble” of verse 12 refers to believers who later deny Chris and the gospel. They will barely be saved “yet so as by fire” because they cannot fall from grace.
However, in context, verse 12 describes sincere believers who are still continuously attempting to “build upon the foundation,” but do it wrong!!! Perhaps they sincerely get caught up in a false cult. The texts do not say they are denying Christ and His gospel. Again, the context is not about persons who stop believing the gospel and deny Christ.
But those are not the last words. Believers can go beyond erroneously “building upon the foundation” and become “one” with prostitutes (1 Cor 6:15-16). God promises to “destroy” those believers (1 Cor 3:17). In Matthew 5:27-30 believers who do not cut off offending body parts will end up in hell.
Eph 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. KJV Also 4:30.
Since past tense participles are used to indicate continuous action beginning in the past, the two past participles teach that the “hearing” and “believing” were not, and are not, one-time professions of faith. As long as believers were “continuously hearing the truth” and “continuously believing” in Christ, they are “continuously being sealed” [present passive] by receiving the indwelling Holy Spirit. “Continuous believing” (faith) is the condition of receiving salvation.
The seal was a stamp of certification; it was not a physical restraint which kept one from escaping. For example, the seal on Jesus’ tomb was made by an authoritative ring on poured wax. Rather than prevent entry into, or out of, the tomb, if broken, it was evidence of violation. All family seals were broken when the next family member died and the tomb was re-used.
As discussed in 1 Cor 3:17; 6:15-16 and Matthew 5:27-30, believers can reject the Holy Spirit, stop continuously believing and can be destroyed and end up in hell.
God’s adoption is much different from western law. It takes place in two stages. The first stage “earnest,” or down-payment, is given conditionally to those who are “continuously believing.” The last stage, adoption of the body” will occur both at the rapture and at the second coming in glory to those who have continued believing.
Eternal security advocates point out the perfect passive participle, “having been saved” and teach that perfected things cannot be undone. However, the last verb of John 3:18 and nobody could be saved if it could not be undone.
Who are the “ye” to whom Paul is speaking? They are those who have maintained continuously believing. “Having been saved” is a participle description of those who continuously believe (maintain faith).
Eternal security advocates teach that, if one could lose salvation and be saved again, one would have to be baptized again. And, since there can only be one baptism, the text proves that one cannot fall from grace.
Many Arminians teach that there can only be one baptism because those who fall from grace cannot be saved again per John 15:5-6 and a literal interpretation of Hebrews 6:4-6.
Again, as in 1:13, the “ye” who were sealed were those who have continuous faith (believing) and, like almost everything else in salvation, the sealing is “through continuous faith.” Christ dwells in the heart through the Holy Spirt “by continuous faith” (Eph 3:17).
As long as believers do their part and continue believing in Christ, God will do His part. Although difficult to explain, this one text cannot erase the scores of “believe” participles requiring continuous faith.
If (“ei, since) ye continue (are remaining faithful) … grounded and settled and “are not being moved.”
“Ei” is factual and can be translated “since.” Those believers who continue (remain) grounded, settled and unmovable in their faith are now reconciled by God.
Heb 6:5 And have tasted (“having tasted and continued tasting”) [past participle] the good word of God, and the powers of the world to come,
Heb 6:6 If they shall fall away (“Having fallen away and continued falling away”) [past participle], it is impossible to renew them again unto repentance; seeing they crucify (“are continuously crucifying”) [present tense] to themselves the Son of God afresh, and put him (“are continuously putting”) him to an open shame.
Many eternal security advocates teach that this is an argument using reverse logic. They reason backwards from their position that none can fall from grace. Therefore, they teach, since it would be impossible to renew true believers who fall and deny Christ, then it cannot happen. Therefore, true believers cannot fall from grace!
However, the verses should be interpreted literally. Since Christ’s sacrifice for sins cannot be repeated, true believers who subsequently fall away and deny Christ cannot be saved again. There can only be one true baptism either.
Those who through faith are not those who only make a one-time profession. According to Rom 3:22 “believe” is a participle, “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that (continuously) believe: for there is no difference.
The participle makes this a “continuous believing” text rather than a one-time profession text.
Heb 10:27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. KJV.
Heb 10:26 Willfully “continuously sinning” [present participle] after “receiving” [present infinitive] knowledge of the truth, there no longer remains a sacrifice concerning sins.
Heb 10:27 But a certain fearful looking for (expectation) of judgment and fiery indignation, which shall devour the adversaries.
The most common interpretation erroneously assumes that sacrifices could be brought for willful sins. However, willful sins were handled by the judicial system and not by the sacrificial system. There never has been a sacrifice which sinful man can bring for willful sins. As the text reads, “there remains no sacrifice for willful sins.” Jesus voluntarily became the Passover Lamb. The only thing left is a fearful punishment handed out by the judge. Discipline is the context. Continuously habitually denying Christ will result in falling from grace. See Matthew 10:33.
The will of God is that continuous believers will have eternal life. John 6:40 And this is the will of him that sent me, that every one which seeth the Son, and “continuously believeth” [participle] on him, may have everlasting life: and I will raise him up at the last day.
All true believers who later deny Christ will be severely disciplined by God. If there is no discipline, either they never were truly saved (justified by faith), or else they have fallen from grace.
Jesus made that promise to continuous believers.
1 Pet 1:9 Receiving the end of your faith, even the salvation of your souls.
What kind of faith? A one-time profession of faith? Or continuous believing? There are 79 participles of the word, “believe,” which clearly teach that saving faith is the result of continuously believing. For example: John 1:12; 3:15, 16, 18, 36 and Romans 3:22.
1 Peter 1:23 “Having been born again” [perfect passive participle], not of corruptible seed, but of incorruptible, by the word of God, which liveth [present participle] and abideth [present participle] for ever.
Eternal security advocates really like this text. The logic is: Since falling from grace would cause the Holy Spirit to become corrupted (which is impossible), none can fall from grace.
The passage is addressed to those “who by him believe in God.” The Greek is a present participle, “to the ones continuously believing” (1:21). While believers, like all flesh (man or beast), may appear to wither, die and fade away (1:24), God’s word (or promises) to continuous believers is incorruptible and will remain for ever.
Only those who are continuously believing can be assured that they are having eternal life. However, since not everybody currently believing will continue believing, as in John 3:16, the subjunctive is “may know,” and not “will know.”
In addition to the previous Eternal Security and Falling From Grace texts, the following are also important in refuting the doctrine.
unto the end, the same shall be saved.
Since, in Revelation 6-18, many true believers who are not included among the sealed 144,000 Hebrews will die from the seals, trumpets and vials of the tribulation period, therefore, “endure” must refer to the ones who continuously believe and “saved” must refer to spiritual salvation.
The reverse is that only “the one continuously believing” the Son will see life and the wrath of God is not on him.
[participle] in you: for whom he hath sent, him ye “are not believing” [present].
Those who do not continuously abide by continuous believing were either never saved, or fell from grace. This should be a warning to those who teach that one can stop believing and remain saved.
Eternal security advocates want us to believe that “believed” is only a one-time punctiliar profession of faith. However, as a perfect participle, the correct translation demands full (perfect) continuous believing.
If God did not allow believers to exercise free will and fall from grace, there would be no reason to persuade believers to “continue in the grace of God” and this text would be illogical and unnecessary.
Those who are “continuously being led” by the Spirit of God are the sons of God. This contradicts the eternal security doctrine which teaches that believers will remain saved whether they continue being led by the Spirit or not.
by which also ye are saved (“are being saved”) [present passive], if [ei: since, fact] ye keep (“are keeping”) [present] in memory what I preached unto you, unless ye have believed in vain.
The subjunctive, “if,” is “ei” which is factual and can also be translated “since.” Since true believers are, indeed, “continually holding firm” to what they believed by faith, they “are continuously being saved.” The final “unless you have believed in vain” makes no sense unless even true believers can fall from grace. Remaining saved is far from being “in vain.”
This could be a description of true believers who fall from fellowship, or fall from grace.
[present passive participle] of the Spirit, ye are continuously [present tense] not under the law.
Since [subjunctive] true believers are “being continuously” led by the Spirit, they will not fall under the law as a means of salvation.
The present continuous action of the verb is important. The use of the subjunctive is curious.
The opposite is also true. Those who are not “standing fast” in the Lord are not currently “living” in Him. The subjunctive suggests that some may not continue standing fast.
“Believed” is not a one-time aorist; it is a perfect participle — the ones having believed and continuously believe” and “might” is conditional subjunctive. Even “perfected” believers are commanded to continue producing good works as evidence of their faith.
The subjunctive “eanper” means “probable,” not “factual.” Believers only have security as long as they “hold fast” “to the end” by continuous faith.
As in 3:6, “if’ is “ean” which means “subjunctive probable.” Most should “hold fast,” but not all. Compare Matthew 24:13.
Those whom God has stopped disciplining are no longer sons and have fallen from grace. In eternal security theology, this is not true of believers who stop believing and deny Christ.
This is a warning to believers to “consider Christ” “lest ye be wearied and faint in your minds” (vs 3). Those believers have not resisted unto blood as Christ had (vs 4). “You have forgotten that God called you son” and promised to discipline His children (vs 5-7). Therefore, in context, verse 8 means “since you are no longer being disciplined, then you have fallen from grace and are now bastards.”
This is illogical if one has eternal security and cannot fall from grace because believers would always be partakers of God’s holiness.
Peter’s [subjunctive: probability] statement that the “trial of your faith might (not “will”) be found [subjunctive] unto praise and honor and glory at Christ’s appearing” is unnecessary if one cannot fall from grace.
Those who continue walking in the light will continue having fellowship one with another and the blood of Christ will continue cleansing them from all sin. Such is the interpretation of the verb tenses.
The one continuously loving his brother is continuously abiding in the light and is not stumbling.
22.. 1 John 2:14 … ye are strong, and the word of God abideth (“is continuously abiding”) [present tense] in you, and ye have overcome the wicked one.
Only the one doing (habitually practicing) the will of God is abiding forever.
Believers who do no continuously abide in the gospel message do not continuously remain in the Son. This contradicts the eternal security doctrine.
**25. 1 John 2:27 But the anointing which ye have received of him abideth (“is continuously abiding”) [present tense] in you … even as it (the anointing) hath taught you, ye shall abide (“shall continuously abide”) [future tense] in him.
1 John 2:28 And now, little children, abide (“be abiding”) [present imperative] in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his com0ing.
1 John 2:29 “Every one doing (habitually/continuously doing”) [participle] righteousness is born of him.
These texts are not necessary if it is impossible to fall from grace. They do not fit the eternal security description of true believers falling away into habitual sin and even denying Christ.
The eternal security doctrine teaches that believers remain saved even when they do not continue doing truth.
28, 1 John 3:24 But he that keepeth (“the one continuously keeping”) [participle] his commandments dwelleth (“the one continuously abiding”) [participle] in him, and he in him. And hereby we know that he abideth (“is continuously remaining”) in us, by the Spirit which he hath given us.
Eternal security advocates must ignore this text because they teach that true believes can stop obeying Christ and remain saved.
Only “the one continuously remaining” in the doctrine of Christ has both the Father and the Son.
Those who cannot fall from grace would not need to “hold fast.”
The subjunctive, “ean: if,” suggests that not all will hold fast and repent. But such command is illogical if one cannot fall from grace.
Interpreted literally, this must be discussing living believers who already have their names in the book of life. If they do not continuously “overcome,” they will not be clothed in white raiment and will not be confessed before the Father. Compare Matthew 10:33.
I have been an extremely strong supporter of once-saved always-saved theology for more than 60 years as a regular Baptist. Believe me, it was very difficult to change. God seemed to have hit me on my head with a sledge hammer to tell me I was wrong. I very grudgingly accepted the evidence.
Three things in God’s Word caused me to change my mind.
First, I discovered that over 60 often-quoted very important salvation texts containing the word, “believe,” were participles that should be interpreted as “continuously believing.” This meant that faith is not a one-time act. Important texts like John 1:12; John 3:16 and Romans 1:16 completely changed their meanings.
Second, I uncovered at least 50 verses and sets of verses which, interpreted literally, support the doctrine of falling from grace. If even one of these is convincing, the doctrine of once-saved always-saved must be wrong.
Third, I re-visited texts used to teach eternal security. Almost all have participles which mean that “continuously believing” results in “continuously having” everlasting life as in John 5:24. Salvation is conditional upon continuing faith (believing).
“As long as a person has faith in the Lord Jesus Christ, the righteousness of Christ is his because he is in union with Christ, and, as long as he is in union with Christ he is saved.” The Free Will Baptist Handbook, J. Matthew Pinson, 1998, page 61. With the participle translated, John 3:16 agrees: as long as one is continuously believing, one is having everlasting life.
“The 1660 English General Baptist Confession of Faith, XVIII, quotes John 15:1-6 and 2 Peter 1:8-10 (Pinson, 137) to prove that believers can fall from grace.
The Free Will Baptist Treatise, Church Covenant, 1935-1996, Part II, Chapter XIII, footnotes the following 14 texts which teach that one can fall from grace: 1 Chronicles 28:9; Eze 33:18; Mt 24:13; John 15:6; Acts 1:25; 1 Cor 9:27; 10:12; 1 Tim 1:19; Heb 6:4-6; 12:15; 2 Peter 1:10; 2 Pet 2:20-21; Rev 2:4 and Rev 22:19 (Pinson, 158, 171).
“Key to the belief is the conviction that salvation is conditional. Continuing to possess salvation is continuing to meet the Biblical condition of faith” (Grace, Faith and Free Will, Robert E. Picirilli, 198). Hebrews 6:4-6; 10:19-39; 2 Peter 2:18-22 are Picirilli’s strongest texts.
Please read the following texts with my explanations and tell me where I am wrong.
God’s plan of salvation is the same in both testaments. Evidently, Moses did not believe in eternal security. Otherwise, he would not have asked God to remove his name from the book of life.
The name must be in the believers’ book of life in order to be blotted out. Only God (Jesus Christ) can be responsible and die for every sinner (Heb 9:26).
The “righteous” are believers. When these believers “turn away from righteousness, commit iniquity, and do according to all the abominations that the wicked man does,” “he shall die in his sin and his righteousness which he hath done shall not be remembered.”
Since unbelievers have no “savor” to lose, the text must be referring to real believers. “Ye” believers are the salt of the earth. When believers “lose their savor,” they become “good for nothing,” are “cast out” and are “trodden under foot.” This is a good description of one who has fallen from grace.
Matt 5:30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell (Gehenna, the lake of fire).
The obvious teaching for those who not believe in eternal security is that it is better to go through life maimed than go to hell un-maimed.
These texts make no sense for eternal security teachers. If Jesus were only speaking to believers, they could commit these three types of sins and still be saved and would have to sever body parts.
However, if Jesus were speaking to the lost, one is not saved by removing body parts, and, if he was saved first, could not fall from grace and would not have to remove body parts to avoid hell.
This is addressed to believers. It is part of the disciples’ prayer. When believers continuously fail to forgive each other, they will either receive lesser rewards in heaven, or they will fall from grace if non-forgiveness of sins become extreme and habitual. The latter is far more logical.
“Whosoever” refers to both current believers and those who never believed. A literal interpretation and application of this verse leaves no room for debate. If one who has made a sincere profession of faith in Christ as Lord and Savior, afterwards stops continuously believing and denies Christ and His gospel, Christ will deny him before His Father and the believer will fall from grace.
Only true believers “receive the word with joy” and “for a while believe.”
The same believer who changes from continuously believing to continuously looking back is not fit for the kingdom of God. He has fallen from grace.
Luke 13:9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.
The fig tree represents believing Hebrews who later habitually fail to produce fruit. Exactly as in John 15:1-6, they will fall from grace.
Eternal security advocates teach that it is impossible to “stop abiding, or remaining, in Christ.
God will “destroy” the believer who continually “defiles” (destroys) his/her own body. “Destroy” appears twice in the Greek. This is much stronger than mere discipline.
1 Cor 8:11 And through thy knowledge shall the weak brother perish, for whom Christ died?
1 Cor 8:12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
Believers with knowledge can “sin against weak believers (the brethren),” “wound their weak conscience” and cause them to “perish.” This is illogical if it is only referring to physical death.
A castaway is one who has been completely rejected, disowned and left to perish.
Every person who left Egypt with Moses had been saved. They were all under the cloud, all passed through the sea (10:1), all were baptized (10:2), all ate the same spiritual food (10:3) and all drank of Christ (10:4).
1 Cor 10:5 -12
But God was not pleased with many of them and they were overthrown (10:5). They lusted (10:6), worshiped idols (10:7), fornicated (10:7), tempted Christ, were destroyed (10:9) and murmured and were destroyed (10:10). “Wherefore let him that thinketh he standeth take heed lest he fall (10:12).” See Jude 5 also. Again, this is illogical unless it refers to falling from grace.
Gal 3:2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
Gal 3:3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
Gal 3:4 Have ye suffered so many things in vain? if it be yet in vain.
This refers to believers who had “received the Spirit” (3:2). Those former believers had since become “bewitched” and had stopped obeying the truth (3:1). The only literal logical explanation for “in vain” is falling from grace.
When a “freed” believer is once again yoked, that believer is no longer “standing fast” and is no longer “free.” He has fallen from grace.
Speaking to the same former believers of 3:1 who had “since become bewitched” and “yoked” of 5:1, Paul says “Christ is become “of no effect “to you.” They had ceased believing in righteousness by faith and had turned to good works to be saved (5:2-3). Interpreted literally in context, verse 4 clearly states that they had fallen from grace as the only path to salvation.
Gal 5:21b … they which do such things [habitually] shall not inherit the kingdom of God.
Paul is still speaking to former believers whom Christ had made “free” (5:1). Former believers who subsequently habitually sin literally “shall not inherit the kingdom of God.”
This is contrary to what the eternal security doctrine teaches. The doctrine knows nothing of believers crucifying the flesh after justification.
1 Tim 1:19 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck.
1 Tim 1:19 “Continuously having” [present participle] faith, and a good conscience; which “some having continuously put away” [participle] faith have made shipwreck:
1 Tim 1:20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.
While some believers are “continuously holding faith (believing)” [participle] and a good conscience, other believers “have continuously put away faith” (stopped believing) and have become “shipwreck.” “Shipwreck” means the spiritual journey has ended — spiritual life has stopped. Paul delivered two of the latter group “unto Satan.”
1 Tim 4:2 Speaking lies in hypocrisy; having their conscience seared with a hot iron.
“Some shall depart from the faith” refers to believers who were once in the faith. Their consciences have become seared with a hot iron must refer to believers who have fallen from grace.
“We” refers to believers like Paul himself. Literally, those believers who later deny Christ will be denied by Him and fall from grace. See Matthew 10:33.
Paul’s long-time companion, Demas, abandoned him. This means he had probably stopped believing.
Interpret this literally. It means exactly what it says.
Heb 3:19 So we see that they could not enter in because of unbelief (no faith, stopped believing).
See 1 Cor 10:1-10 for the context. These are former believers, not unbelievers.
“Us” are fellow believers. Since true believers who cannot fall from grace should have nothing to fear, this text is illogical for the eternal security doctrine. Again, see 1 Cor 10:1-10.
Everybody who left Egypt with Moses had believed and had been saved by the Passover Lamb. However most (over age 20) must have subsequently fallen from grace. They did not enter into Canaan, a symbol of heaven. Also see 1 Cor 10:1 -10.
Again, interpret literally. The eternal security doctrine does not teach that believers must “labor” to remain saved.
A literal interpretation teaches once-saved-then-lost-always-lost. A saved person who falls away and denies Christ cannot be saved a second time. See Matthew 10:33 and 2 Timothy 2:12.
“God has no pleasure” in those who “draw back” unto “perdition” means He will not save them. This text must refer to believers “drawing back” because unbelievers are already destined for perdition. The participles are noteworthy.
This is a warning to believers to “consider Christ” “lest ye be wearied and faint in your minds” (12: 3). Those believers have not resisted unto blood as Christ had (12: 4). Next, they changed. “You have forgotten that God called you sons” and promised to discipline His children (12: 5-7). Therefore, in context, verse 8 means “if you are no longer being disciplined, you have fallen from grace and are now bastards.”
Believers who are not “making straight paths for their feet” risk becoming lame and being “turned out of the way.”
As discussed previously, the chapter is addressed to believers. “Holiness” refers to continued believing which produces sanctification. Those believers who do not “follow peace and holiness with all men” literally shall not “see the Lord.” The instructions are meaningless if one cannot fall from grace.
Heb 12:15 “overseeing” (taking care) lest “anyone is continually falling” [present participle] “away from” the grace of God [and] lest any root of bitterness springing up trouble you, and thereby many be defiled.
Believers who are not “taking care” of their spiritual lives risk “falling short of the grace of God” and becoming “defiled.”
Esau probably fell from grace when he stopped believing God’s promises and gave up his birthright. The Bible says he was “rejected” and “found no place for repentance.”
Rom 8:1 “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” When the “brethren” “fall into condemnation,” they have fallen from grace.
If eternal security were true, there would be no reason to tell believers to “be sober, be vigilant” and “resist stedfast” because the devil seeks to “devour” them.
2 Pet 1:9 But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.
2 Pet 1:10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.”
The literal interpretation is clear. A true believer who does not grow in Christ has forgotten that he was purged from his old sins. His calling and election are in jeopardy.
2 Pet 2:21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.
Note: In verse 18, the KJV, NKJ, NAS and RSV all say the believer “escaped.” In verse 20, all read “if, after they escaped.”
“Beloved” believers are warned to “beware” “lest you be led away” and “fall from your steadfastness.”
Believers have to be “in the doctrine” in order to be warned to “abide” in it. Believers who do not “continuously abide in the doctrine of Christ “do not have God.” That is very clear! It does not allow believers to remain saved who later deny Christ and stop believing.
According to this text, all those who left Egypt had been saved by believing in the sacrificial blood of the Passover lamb. Many (if not most) who stopped believing were later “destroyed.” They did not enter Canaan (a type of heaven). See 1 Cor 10:1-10.
The fallen angels who had been created as sinless beings willfully sinned with full knowledge of sin’s consequences. They fell without any hope of restitution.
Many had “fallen” away from God and “left thy first love,” but not completely. However, they risked falling completely and having their candlestick removed from the presence of God.
Most believers in Sardis had fallen from grace. Only “a few” “remained” “who had not defiled their garments.” And only those “few” will “walk with Christ in white.”
The true believer already has his name in the Book of Life. The threat to remove it is meaningless if such an event cannot occur.
God threatened to “spew the lukewarm believer out of His mouth.” He “needs nothing” and does know that he is “wretched, miserable, poor, blind and naked.”
WHAT WE ARE OR HAVE BY CONTINUOUS FAITH (BELIEVING).
MOST OF THESE TEXTS HAVE GREEK PARTICIPLES,
(Greek: the one(s) continuously believing)
| Righteousness by Faith | Rom 3:22; 4:5 |
| A son of God | John 1:12 |
| Abide in light | John 12:46 |
| Abraham is father | Rom 4:11 |
| Access to God (faith) | Rom 5:2 |
| Anointing | 1 John 2:22 |
| Blessed | John 20:29 |
| Born of God | 1 John 5:1 |
| Christ dwells in heart (fait) | Eph 3:17 |
| Christ is end of the law | Rom 10:4 |
| Children of God (faith) | Gal 3:26 |
| Conquering the world | John 5:5 |
| Disciples | John 8:31 |
| Do greater works | John 14:12 |
| Eternal life | Jn 3:15; 1 John 5:13 |
| Everlasting life | John 3:16, 36; 5:24; 6:40, 47 |
| Exceeding power | Eph 1:19 |
| Fellowshipping | Acts 9:26 |
| Grace of God | Acts 18:27 |
| Hope of righteousness (faith) | Gal 5:5 |
| Imputed righteousness | Rom 4:24 |
| Jesus’ disciples | John 8:31 |
| Just live (faith) | Rom 1:17; Gal 3:11; Heb 10:38 |
| Justification (faith) | Rom 3:24, 28; 3:30; 5:1; Gal 3:24 |
| Justification by faith | Acts 13:39; Rom 4:5 |
| Life | John 11:25; 20:31 |
| Living waters | John 7:38 |
| Miracle worker | Mark 9:23 |
| Never die | John 11:26 |
| Never thirst | John 6:35 |
| No judgment | John 3:18 |
| Not ashamed | Rom 9:33; 10:11 |
| One heart | Acts 4:32 |
| Peace with God (faith) | Rom 5:1 |
| Promise by faith | Gal 3:22 |
| Purification (faith) | Acts 15:9 |
| Ready at second coming | 2 Thess 1:10 |
| Remission of sins | Acts 10:43 |
| Righteousness (faith) | Rom 3:21; Phil 3:9; Heb 11:7 |
| Righteousness | Rom 10:10 |
| Salvation | Mark 16:16; Rom 1:16; 1 Cor 1;21 |
| Sanctification (faith) | Acts 26:18 |
| Sealed | Eph 1:13 |
| Self-witness of faith | 1 John 5:10 |
| Sharing | Acts 2:44 |
| Sons of God | John 1:12 |
| Standing (faith) | Rom 5:2; 11:20; 2 Cor 1:24 |
| Suffer for Christ | 1 Tim 4:10 |
| Turns to Jesus | Acts 11:21 |
| Walk (faith) | 2 Cor 5:7 |
| Word effectually works | 1 Thess 2:13 |
TEXT REFERENCES:
| MATT 5:13 | FALLING FROM GRACE |
| MATT 5:27-30 | FALLING FROM GRACE |
| MATT 6:15 | FALLING FROM GRACE |
| MATT 10:33 | FALLING FROM GRACE |
| MATT 24:13 | ETERNAL SECURITY |
| MATT 28:19-20 | ETERNAL SECURITY |
| MARK 9:23 | BELIEVING |
| MARK 16:16 | BELIEVING |
| LUKE 13:8-9 | FALLING FROM GRACE |
| JOHN 1:12 | BELIEVING |
| JOHN 3:15, 16, | BELIEVING |
| JOHN 3:18, 37, 38 | BELIEVING |
| JOHN 3:21 | ABIDING |
| JOHN 3:36 | ELIEVING |
| JOHN 4:14 | ETERNAL SECURITY TEXT |
| JOHN 5:24 | BELIEVING, ET SEC TEXT |
| JOHN 5:38 | ETERNAL SECURITY |
| JOHN 6:35 | BELIEVING, ET SEC. TEXT |
| JOHN 6:37 | BELIEVING, ETERNAL SEC |
| JOHN 6:40, 47 | BELIEVING |
| JOHN 6:64 | BELIEVING, ET SEC TEXT |
| JOHN 7:37-38 | BELIEVING, ET SEC TEXT |
| JOHN 7:38 | BELIEVING |
| JOHN 8:31 | BELIEVING, ABIDING |
| JOHN 10:27-28 | ETERNAL SECURITY TEXT |
| JOHN 11:25, 26 | BELIEVING |
| JOHN 12:46 | BELIEVING, ABIDING |
| JOHN 14:12 | BELIEVING |
| JOHN 15:5, 7, 10 | ETERNAL SECURITY |
| JOHN 20:29, 31 | BELIEVING |
| ACTS 2:44 | BELIEVING |
| ACTS 4:32 | BELIEVING |
| ACTS 9:26 | BELIEVING |
| ACTS 10:43 | BELIEVING |
| ACTS 11:21 | BELIEVING |
| ACTS 13:39 | BELIEVING |
| ACTS 13:43 | ETERNAL SECURITY |
| ACTS 18:27 | BELIEVING |
| ROM 1:16 | BELIEVING |
| ROM 1:17 | BELIEVING |
| ROM 3:21-24, 26 | BELIEVINGS |
| ROM 3:22 | BELIEVING |
| ROM 4:5, 11 | BELIEVING |
| ROM 4:5, 24 | BELIEVINGS |
| ROM 4:8 | BELIEVING |
| ROM 5:1-2 | BELIEVINGS |
| ROM 8:1 | BELIEVINGS |
| ROM 8:14 | ETERNAL SECURTY |
| ROM 8:23 | BELIEVINGN |
| ROM 8:28-29 | BELIEVING |
| ROM 8:38-39 | ETERNAL SECURITY TEXT |
| ROM 9:33 | BELIELVLING |
| RDM 10:4 | BELIEVING |
| ROM 10:10, 11 | BELIEVING |
| 1 COR 1:21 | BELIEVING |
| 1 COR 3:12-15 | ETERNAL SECURITY |
| 1 COR 3:17 | FALLING FROM GRACE |
| 1 COR 11:28-30 | ETERNAL SECURITY |
| 1 COR 15:1-2 | ETERNAL SECURITY |
| GAL 3:1 | ETERNAL SECURITY |
| GAL 3:1-4 | FALLING FROM GRACE |
| GAL 3:22 | BELIEVING |
| GAL 3:22,26 | BELIEVING |
| GAL 5:1 | ETERNAL SECURITY |
| GAL 5:4-7, 19, 24 | FALLING FROM GRACE |
| GAL 5:18, 25 | ETERNAL SECURITY |
| EPH 1:5 | BELIEVING |
| EPH 1:13 | BELIEVING, ET SECURITY |
| EPH 1:19 | BELIEVING |
| EPH 3:17-20 | BELIEVING |
| EPH 4:5 | ETERNAL SECURITY |
| PHIL 3:9 | BELIEVING |
| COL 1:21-23 | ETERNAL SECURITY |
| 1 THESS 2:13 | BELIEVING |
| 1 THESS 3:8 | ETERNAL SECURITY |
| 2 THESS 1:10 | BELIEVING |
| 1 TIM 1:18-20 | FALLING FROM GRACE |
| 1 TIM 4:10 | BELIEVING |
| 2 TIM 2:12 | FALLING FROM GRACE |
| 2 TIM 4:10 | FALLING FROM GRACE |
| TITUS 3:9 | ETERNAL SECURITY |
| HEB 3:6, 14 | ETERNAL SECURITY |
| HEB 3:18-19 | FALING FROM GRACE |
| HEB 4:6 | FALLING FROM GRACE |
| HEB 6:4-6 | ETERNAL SECURITY |
| HEB 6:4-6 | FALLING FROM GRACE |
| HEB 8:28 | ETERNAL SECURITY |
| HEB 10:26-27 | ETERNAL SECURITY TEXT |
| HEB 10:38-39 | ETERNAL SECURITY |
| HEB 11:6 | BELIEVING |
| HEB 12:7, 8, 10 | ETERNAL SECURITY |
| HEB 12:13-15, 17 | FALLING FROM GRACE |
| JAMES 2:17, 26 | FALLING FROM GRACE |
| 1 PET 1:1-5, 9 | BELIEVING |
| 1 PETER 1:7 | ETERNAL SECURITY |
| 2 PET 1:6-10 | BELIEVING |
| 2 PET 2:20-22 | FALLING FROM GRACE |
| 1 JOHN 1:7 | ETERNAL SECURITY |
| 1 JOHN 2:6, 14, | ETERNAL SECURITY |
| 1 JOHN 2: 24, 27, 28 | ETERNAL SECURITY |
| 1 JOHN 2:10, 17, 29 | ETERNAL SECURITY |
| 1 JOHN 2:18-19 | FALLING FROM GRACE |
| 1 JOHN 3:6, 15, 24 | ETERNAL SECURITY |
| 1 JOHN 5:1, 5, 10, 13 | BELIEVING |
| 1 JOHN 5:12 | ETERNAL SEECRITY |
| 2 JOHN 9 | ETERNAL SECURITY |
| JUDE 5 | FALLING FROM GRACE |
| REV 2:5 | FALLING FROM GRACE |
| REV 3:2 | FALLING FROM GRACE |
| REV 3:5 | FALLING FROM GRACE |
BELIEVE PRESENT TENSE 63
And ye have not his word abiding in you; for whom he hath sent, him ye believe not.
But ye believe not, because ye are not of my sheep.
Of sin, because they believe not on me
That the promise by faith of Jesus Christ might be
Given to them that (continuously) believe.
For if we (continuously) believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
For a pattern to them which should hereafter believe (“coming to believe”) on him to life everlasting;
BELIEVE BELIEVETH 41
Note: 30 of 41 are present participles and must be interpreted as “continuous believing.”
**1. Mark 9:23 If thou canst believe, all things are possible to him that believeth.
&41. 1 John 5:10 eth … PERFECT TENSE … because he believeth not the record that God gave of his Son.
BELIEVE FUTURE 5
BELIEVE IMPERFECT 8
Essentials of New Testament Greek, Ray Summers, Broadman Press, 1950, paragraph 43, Imperfect, Continuous action in past time.
?not completely?
BELIEVE PERFECT AND PLUPERFECT 12
Note: The usual interpretation of perfect “believed” must be wrong. If our Omniscient God had only wanted these texts to read “believed,” He would have only inspired their Greek to have an Aorist ending.
Because he hath not (fully completely) believed in the name of the only begotten son of God.
And we (fully) believed and are sure that thou art the Christ, the Son of the living God.
Yea, Lord, I (fully completely) believe that thou are the Christ
That they might (fully) believe that Thou hast sent me.
Elders … they commended them to the Lor on whom that has (fully) believed.
Ye have (fully completely) believed that I came out from God.
To Thomas … thou hast (fully completely) believed.
Elders … they commended them to the Lord on whom they (had fully completely) believed
Sect of the Pharisees that (had believed and continued to believe)
Jailer… (fully) believing in God with all his house
For I know whom I have (completely) believed
And we have known and (completely) believed the love of God
Essentials of New Testament Greek, Ray Summers, 1950, Broadman Press, Perfect Tense, paragraph 79, “completed action”
BELIEVE NOUNS 21
12 1 Cor 14:22 NOUN a-pistois
BELIEVE BELIEVING 8
… ask in prayer, believing
… be not faithless (a-pistos), but believing (pistos)
… that believing, ye might have life
… rejoiced, believing in God with all
… Fathers, believing all things
… joy and peace, in believing, that ye may
… and they that have believing masters
… now ye see him not, yet believing
Other Books by Russel Earl Kelly, Ph. D.
Should the Church Teach Tithing
Exposing Seventh-Day Adventism
From Gethsemane to Ascension
Russell Earl Kelly, PH. D.
1211 Bluefield Ave Elizabethton, Tn 37643 russkellyphd@yahoo.com
706-401-1276
