The Faith Factor Two
by Vic Reasoner
If we are justified by faith, it should come as no surprise that the devil would attempt to redefine "faith." As this conference opens, I want to give an overview of our concerns. I am concerned that saving faith is being redefined in three major areas.
1. Saving faith is a present tense faith.
The Greek verb pisteuo occurs 248 times in the New Testament. Many references in the Gospels and Acts are a matter of historical record. I am particularly interested in 90 usages which state general commands or promises.(1)
Participles
In each of the six instances of the aeorist participle, the action of the participle occurs prior to the action of the main verb. In these instances they first believed and then received. However, none of these passages can be used to teach that a one-time act of faith is all that God requires. There is one perfect participle used in Titus 3:8 andrefers to action which has come to be a state of being. The present participle is used 48 times which denotes continuous action. This accounts for over half of all the usages we are considering.
The Imperative Mood
The imperative mood occurs in only two tenses - present tense and aeorist tense. There is one aeorist infinitive construction in Hebrews 11:6 which has the force of an imperative, but it refers to the initial act of coming to God. The other six times the imperative is present continuous action.
The Indicative Mood
The perfect tense indicates a past action with a continuing result. Certainly this emphasis is present in the five perfect indicatives which are used. The present indicative is used six times and indicates continuous action. However there are two aeorist indicatives found. The use of the aeorist in Gal 2:16 refers to the crisis act of faith necessary in order that we might be justified. However, this verse could not be interpreted as meaning a single act of faith would guarantee final salvation. 1 Cor 15:2 refers to those who believed in vain.
The Subjunctive Mood
The subjunctive mood describes that which is potential. Often it carries the idea of "if." Mildred Wynkoop observed that the Greek subjunctive indicates not only possibility, but also condition. It stands between predestination and moral choices. It opens up possibility, but does not determine result. (2) There are thirteen subjunctives and about an equal number of present subjunctives and aeorist subjunctives. All refer to contingent action. Present subjunctives refer to continuous action while aeorist subjunctives refer to a crisis act. None of the aeorist subjunctives indicate that a crisis act will insure eternal salvation, but that a crisis act is necessary to besaved.
Rromans 10:9 does uses an aeorist subjunctive to refer the crisis act of faith, but this promise is followed up in next verse (v 10) with a present tense faith. heart believe exercised" (the only example passive voice).
Summary While there are a few instances of commands which emphasize the crisis moment of faith, we can say that every stated promise of eternal life or eternal reward to those who believe is based on a present tense continuous faith.
It is ironic that the popular gospel teaching today proclaims that a sinner is free to choose or reject Christ, but once becoming a Christian he then loses the power of contrary choice. That momentary decision can never be reversed. This misconception is based upon a static and unscriptural understanding of faith. True faith is like breathing; we have to keep on.
Joseph Benson, an early Methodist commentator, preached on the text from 2 Peter 3:17-18, "Beware, lest ye also, being led away with the error of the wicked, fall from your own steadfastness. But grow in grace." The title of his message says it all, "Growth in Grace the Only Security Against Falling From It." (3)
2. Saving faith produces good works.
James tells us that the demons have an intellectual faith. They believe that there is one God, yet this knowledge has not converted them. Therefore, James concludes that faith which does not produce works is a dead faith (2:18-26). There is a difference between a "decision for Christ" and saving faith; true faith includes repentance.
As we live by faith Romans 1:17 also teaches that we grow in faith. Saving faith produces the fruit of the Spirit (Gal 5:22-23). Those who are born again do not walk after the flesh, but after the Spirit (Rom 8:4).
However, if faith is reduced to a momentary decision and our theology
teaches that once having made that decision we can never perish, what
will we do with those who have made a profession of faith but exhibit
no fruit?
Lewis Sperry Chafer wrote that a believer could be a new creation and
yet remain a carnal Christian without any change in character. He stated
that the carnal Christian is also characterized by a walk that is on
the same plane as that of the natural man. (4)
When Chafer's book He That Is Spiritual was first published in 1918 it was extremely controversial. John MacArthur wrote, "Prior to this century, no serious theologian would have entertained the notion that it is possible to be saved yet see nothing of the outworking of regeneration in one's life-style or behavior." MacArthur went on to say that Chafer's concept of two classes of Christians, carnal and spiritual, "was a foreign concept to most Christians in Dr. Chafer's generation, but it has become a central premise for a large segment of the church today." It "became the basis for a whole new way of looking at the gospel." (5)
Modern dispensationalists have carried their doctrine of the carnal Christian to such absurdities as claiming that you can't tell a carnal believer from a lost man because they both act the same way. This explains how Christians can steal, lie, commit adultery or suicide and still go to heaven. It has even been taught that a carnal Christian can fall away from the faith, cease believing, and still be eternally secure.(6) John MacArthur also documents the teaching of some that believers out of fellowship may be "unbelieving believers," even agnostics or atheists, yet even those who deny God are still eternally secure. (7)
Yet Romans 6 asserts that justification and initial sanctification are bound together and we cannot have the one without having the other. Randall Gleason wrote that Chafer over emphasized the discontinuity between justification and sanctification and underestimated the transforming power of regeneration. "To imagine that a person can be justified without any change for the better in his condition demonstrates a deficient view of both justification and sanctification." (8)
The term "old man" occurs three times in Paul's writings. In Romans 6:6 Paul states that our old man was crucified with Christ. Colossians 3:9 declares that believers have put off their old way of life. Ephesians 4:22 is an imperative for Christians to put it off. (9) It is both an inconsistency to teach that one can become born again without any change and an inconsistency to teach that a believer can switch back and forth between the old lifestyle and the new.
Anthony Hoekema said the basic problem with the two natures position, as stated by John Walvoord, was that:
he fails to do full justice to the fact that a decisive break with sin was brought about by Christ for believers - so that sin, though still present in the believer, no longer has dominion - and to the amazing truth that the believer is now indeed, a new creature, old things having passed away. . . . He gives the impression that the Christian is something like a spiritual seesaw with two contradictory types of inner tendencies. With both tugging at one's heart, a believer can go either way. (10)
Therefore, we have today people who are making a momentary decision for Christ, who produce no evidence of salvation and yet are told daily by radio preachers that they cannot lose this salvation. But there are no unconditional covenants in Scripture.(11) While certain verses taken out of context may appear to offer unconditional security, they must be reconciled with the many conditions stated. (12)
Furthermore, every passage which describes the final judgment states that we will be judged in that day on the basis of our works.(13) It is ironic that the sinner is held morally responsible to obey God, but when he becomes a Christian faithfulness is not required. The Christian, according to popular teaching, is judged at a lower standard.
3. Saving faith brings assurance.
The third deficiency in the false faith promoted today is that it produces no divine assurance. According to Hebrews 11:1, true faith produces assurance or confidence. This word hupostasis was found in papyri sources to denote a title deed. (14) William Lane translates this opening phrase in Hebrews 11:1, "Now faith celebrates the objective reality of the blessings for which we hope." (15)
Faith is also the evidence or proof of things not seen. John Wesley preached that:
faith is a divine evidence and conviction, not only that 'God was in Christ, reconciling the world unto himself,' but also that Christ 'loved me and gave himself for me.' . . . . And it is certain this faith necessarily implies an assurance . . .that 'Christ loved me, and gave himself for me.' For 'he that believeth' with the true, living faith 'hath the witness in himself.' The Spirit witnesseth with his spirit that he is a child of God. Because he is a son, God hath sent forth the Spirit of His Son into his heart, crying, Abba, Father; giving him an assurance that he is so, and a childlike confidence in him. (16)
A false faith produces no assurance. However, the Holy Spirit still convicts of sin (John 16:8). This conviction creates anxiety and secular psychology complains that religion upsets people.
Recently a psychiatrist told a woman who had attended our services that she was too religious. She was so upset by his advice that she quit him and started back to church. The Lord has helped her greatly.
But the "carnal Christian" should be upset. Ten percent of the total Christian population is sexually addicted. (17) The "carnal Christian" should be anxious because the Scripture teaches that sexual immorality, impurity and debauchery; idolatryand witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissension, factions and envy; drunkenness, orgies, and the like are acts of the sinful nature and those who live like this will not inherit the kingdom of God (Gal 5:19-21).
So, the Holy Spirit convicts, but He is not bringing assurance to the "carnal Christian." The right kind of preaching would produce more conviction! The popular preachers teach a false assurance based on their rationalistic doctrine of "once saved, always saved." They teach I can have it and not feel it, but I can never lose it if I ever get it! I would rather know that I am saved and yet know that salvation could be forfeited than to be talked into a profession that I did not possess, but told I could not lose.
While the Holy Spirit convicts the nominal Christian that they are not ready to meet God, these preachers misapply the Word of God by teaching a false security while the Holy Spirit calls for surrender. Yet the logic of their teaching cannot compete with the gentle whisper of the Holy Spirit. The mind of the nominal Christian may accept the logic of the smooth teacher, but in his heart he knows something is not right.
Let me offer some sound psychological advice. Quit trying to justify what God's Word condemns. Agree with the voice of the Holy Spirit and surrender to the lordship of Christ. God will then enable you to believe and when you trust in Christ with all your heart, He will come through His Spirit and make a new person out of you. You will know that you are truly saved because the Holy Spirit will bring peace and because you see the indirect evidence of a changed life.
But some might object that this Wesleyan-Arminian emphasis is conditional. This salvation may be forfeited. Apostasy is a real possibility. They often scoff that we have no assurance. They caricature us as believing that "every other day with Jesus is sweeter than the day before." That we have be born again and again and again. On the other hand, they are eternally secure.
I am arguing that we offer more actual security than they do. John Wesley did preach that salvation is conditional. But he also preached:
that the Spirit of God does give a believer such a testimony of his adoption that while it is present to the soul he can no more doubt the reality of his sonship than he can doubt of the shining of the sun while he stands full blaze of his beams. (18)
A present tense faith produces a present tense assurance.
CONCLUSION: We protest this false faith which does not require any commitment or obedience beyond an initial decision. It is a dead faith which produces no spiritual fruit and brings no divine assurance. If a church member exercises no faith, gives no evidence of having been saved, and has no supernatural assurance that he is saved - it should be obvious that he is not saved!
Before the modern teaching of the dispensationalists confused the issue, in little towns and villages acrossthis nation there was a time when the Baptists had revival and the Methodists would join them. When the Methodists had their camp meeting the Baptists came. If the Presbyterians scheduled a protracted meeting, the other denominations came to fellowship. But if a seeker came forward, it did not matter which denominational he preferred, it was expected that when he really got saved there would be a change in his life. Yes, there were differences between the denominations. They had different traditions and there were variations in their rituals of worship, but they all believed that salvation did something for a man. If a man or woman professed to get religion and their life did not change, it was generally agreed that the religion did not "take."
We preach a free gospel for all men and a full gospel from all sin. It is based upon a present tense faith which produces good works and brings assurance. We believe that if we keep ourselves in the love of God he is able to keep us from falling (Jude 21-24) and that he will appear a second time to bring final salvation to those who are believing (Heb 9:28). This is the faith which saves.
APPENDIX A
Mark 1:15 repent and believe - present active imperative
John 1:7 aeorist active subjunctive
1:12 present active participle
3:15-16 present active participles
18 twice present active participles; last occurrence perfect active
indicative
36 present active participle
5:24 present active participle
6:29 present active subjunctive
35 present active participle
40 present active participle
47 present active participle
7:38 present active participle
39 aeorist active participle - those who believed would receive the
Spirit
8:24 aeorist active subjunctive
10:38 present active subjunctive
11:25 present active participle
26 present active participle; present active indicative
42 aeorist active subjunctive
12:36 present active imperative
44 present active participle
46 present active participle
13:19 present active subjunctive
14:1 both present active imperatives (first could be indicative)
11 both present active imperatives
12 present active participle
29 aeorist active subjunctive
16:27 perfect active indicative
31 present active indicative
17:20 present active participle
21 present active subjunctive
19:35 present active subjunctive 20:29 perfect active indicative; aeorist
active participle - not yet seeing, yet believed prior to sight
31 present active subjunctive; present active participle
Acts 10:43 present active participle
13:39 present active participle
16:31 aeorist active imperative
19:4 aeorist active subjunctive
Rom 1:16 present active participle
3:22 present active participle
4:5 present active participle
11 present active participle
10:4 present active participle
9 aeorist active subjunctive
10 present passive indicative
11 present active participle
15:13 present active infinitive - the use of the article makes it function
as a participle
1 Cor 1:21 present active participle
13:6 present active indicative
14:22 both present active participles
15:2 aeorist active indicative - in vain
Gal 2:16 aeorist active indicative
3:22 present active participle
Eph 1:13 aeorist active participle - the faith was prior to the sealing
19 present active participle
Phil 1:29 present active infinitive - with article; functions as a participle
1 Thess 2:10 present active participle
13 present active participle
4:14 present active indicative
2 Thess 1:10 aeorist active participle - believed prior to a future
event
2:12 aeorist active participle - believed prior to a future event
1 Tim 1:16 present active infinitive - with article functions as a participle
2 Tim 1:12 perfective active indicative
Titus 3:8 perfect active participle
Heb 4:3 aeorist active participle - believed prior to entering rest
11:6 aeorist infinitive - the force of an imperative
James 2:19 both present active indicatives
1 Peter 1:8 present active participle
21 present active participle
2:6 present active participle
7 present active participle
1 John 3:23 aeorist active subjunctive - a crisis act
4:16 perfect active indicative
5:1 present active participle
5 present active participle
10 first two - present active participles; perfect active indicative
13 present active participle
APPENDIX B All Scripture is inspired by God and is profitable for doctrine (2 Tim 3:16). Some Scriptures apparently teach unconditional eternal security; other Scriptures seem to deny that our security is unconditional. God has not contradicted himself. Our doctrine of assurance must take seriously both columns of texts. These passages, taken from the NIV, should be studied within their context.
Both positions have a doctrine of assurance. The unconditional position teaches that once we are saved we can never lose salvation, but relies on a logical deduction from Scripture to assure us of when we received that salvation.
The conditional position teaches that we have divine assurance through the Holy Spirit that we have been saved, but that we can be sure of salvation only as we continue to be assured by the Spirit. Deliberate sin which remains unconfessed grieves the Holy Spirit, resulting in a loss of assurance and jeopardizing the salvation covenant.
Passages apparently teaching |
Passages apparently teaching |
|---|---|
| John 5:24 Whoever believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. | Ezek 18:24 If a righteous man turns from his righteousness and commits sin and does the same detestable things the wicked man does, will he live? None of the righteous things he has done will be remembered... he will die (see also v 26; 33:12-18). |
| John 6:35-40 He who comes to me will never go hungry, and he who believes in me will never be thirsty. . . . All that the Father gives me will come to me, and whoever comes to me I will never drive away. . . . And this is the will of him who sent me, that I shall lose none of all that he has given me... . For my Father's will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day. | John 8:31 If you hold to my teaching, you are really my disciples; 15:6 If anyone does not remain in me, he is like a branch that is... thrown into the fire and burned. |
| John 10:28-29 I give them eternal life and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand. | 1 Cor 15:2 By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, your have believed in vain. |
| John 17:11-15 Protect them by the power of your name . . . While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled. . . . Protect them from the evil one. | 2 Cor 13:5 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? |
| Rom 5:8-9 Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him. | Gal 5:4 You have fallen away from grace. |
| Rom 8:38-39 Neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers,neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. | Col 1:23 If you continue in your faith, established and firm, not moved from the hope held out in the gospel; 2:19 He has lost connection with the Head. |
| Rom 11:29 God's gifts and his call are irrevocable. | 1 Tim 4:1 Some will abandon the faith, vv 15-16 Be diligent . . . watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers. 2 Tim 2:12 If we endure we will also reign with him; v 18 They destroy the faith of some. |
| 1 Cor 1:8-9 He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. God who has called you into fellowship with his Son Jesus Christ our Lord, is faithful. | Heb 6:4-6 It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance while to their loss they are crucifying the Son of God all over again. |
| Eph 1:13 Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession. 4:30 The Holy Spirit of God, with whom you were sealed for the day of redemption. | Heb 10:26-29 If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. 12:15 See to it that no one misses the grace of God. |
| Phil 1:6 Being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus. | James 5:19-20 If one of you should wander from the truth and someone should bring him back, remember this: Whoever turns a sinner from the error of his way will save him from death and cover over a multitude of sins. |
| 2 Thess 3:3-4 The Lord is faithful and he will strengthen and protect you from the evil one. | 2 Peter 1:10-11 Be all the more eager to make your calling and election sure. For if you do these things, you will never fall; 2:20-22 If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning. It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them. |
| 1 Peter 1:3-5 He has given us . . . an inheritance that can never perish, spoil or fade - kept in heaven for you who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time. | Rev 2:5,7 You have forsaken your first love. . . . If you do not repent, I will come to you and remove your lampstand. |
| Jude 1 To those who have been called, who are loved by God the Father and kept by Jesus Christ. v 24 To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy. | Rev 2:11 He who overcomes will not be hurt at all by the second death. 3:5 He who overcomes . . . I will never blot out his name from the book of life. |
2. Foundations of Wesleyan-Arminian Theology (Kansas City: Beacon Hill, 1967), 119-121.
3. Sermons and Plans of Sermons. 7 vols. (Baltimore: Armstrong & Plaskitt, 1828), 7:230-232. Sermon #251.
4. He That Is Spiritual (1918; Rpt. Philadelphia: Sunday School Times, 1924), 12.
5. John F. MacArthur, The Gospel According to Jesus (Grand Rapids: Zondervan, 1988), 23-25.
6. Statements from Charles Stanley, Tony Evans, Chuck Swindoll, and others are compiled by Daniel D. Corner, The Believer's Conditional Security (Washington, PA: Evangelical Outreach, 1997), Chapter 9, "The Carnal Christian," pp. 153-164.
7. John F. MacArthur, Jr., The Gospel According to Jesus (Grand Rapids: Zondervan, 1988), 98.
8. Randall Gleason, "B. B. Warfield and Lewis S. Chafer on Sanctification," Journal of the Evangelical Theological Society, Vol. 40, No. 2 (June, 1997): 241-256.
9. Frederick Fyvie Bruce, The New International Commentary on the New Testament: The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids: Eerdmans, 1984), 357.
10. Dieter, Five Views on Sanctification, p. 231. See also Robert Shank, Life in the Son (Springfield, MO: Westcott, 1960). Shank asserts that the believer is a single spiritual entity and whatever he does, he does as a whole man (pp. 212-216). John Murray wrote in Principles of Conduct (Grand Rapids: Eerdmans, 1957), "The believer is both old man and new man; when he does well he is acting in terms of the new man which he is; when he sins he is acting in terms of the old man which he also still is. This interpretation does not find support in Paul's teaching. . . . The old man is the unregenerate man; the new man is the regenerate man created in Christ Jesus unto good works. It is no more feasible to call the believer a new man and an old man, than it is to call him a regenerate man and an unregenerate. . . . Our old man has been crucified." (pp. 211-218).
11. see John Wesley, "Predestination Calmly Considered," The Works of John Wesley, 3rd ed., Thomas Jackson, ed. (1872; Rpt. Grand Rapids: Baker, 1978), 10:238-242; see also "Letter to a Gentleman at Bristol," 10:308-310.
13. Rom 14:10-12; 1 Cor 4:5; 2 Cor 5:10; Rev 20:12-13; Rev 22:12. If our works are imputed and not actual and if the basis of judgment is our works, then the nominal Christian would be condemned along with the sinner. To handle this dilemma dispensationalists have adopted a division of judgments with one for sinners on the basis of works and one for believers to determine the degree of reward. The Scriptures teach a general judgment.
14. J. H. Moulton and George Milligan, Vocabulary of the Greek New Testament, Illustrated from the Papyri and Other Non-literary Sources (Grand Rapids: Eerdmans, 1949), 659-660.
15. Word Biblical Commentary: Hebrews 9-13, Volume 47B (Dallas, Word, 1991), 325.
16. "The Scripture Way of Salvation," Sermon #43, II.3.
17. Mark R. Laaser, The Secret Sin (Grand Rapids: Zondervan, 1992), 15.
18. "The Witness of the Spirit, I," Sermon #10,
I.12. Italics added.