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BIBLE STUDY COURSE

ETERNAL (Aionios) LIFE
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Lesson 4

'TAKE THE WATER OF LIFE FREELY'

Scripture: Isa 55:1; Rev 22:17
Texts: Jn 4:14; 7:37, 38
Intro:
Universalists are consistent in their use
of Scripture. They consistently misuse and
misapply all the blessings of the local
Congregation to those `saved' as the result
of `one act of faith.' And, because of this
practice, some of their own proponents have
become hopelessly confused when they
encounter passages which clearly teach that
they may `lose what they have gained' if
they do not continue faithfully.
They are a divided lot: some assume that if anything can be `lost,'
it must be `salvation from hell' for that `single act of faith' has, according
to their theology, appropriated all God has to offer in Messiah Jesus.
Others, however, contend that `salvation from hell' once obtained
can never be lost, and if any mention is made of the necessity of
faithfulness, it sounds to them like "salvation by works.'
Both sides have stereotyped arguments and Scripture to support
their beliefs, and neither side is willing to look beyond their own
theological concepts to see what the Scriptures are really talking about.
Wit, logic and rhetoric usually declares who the winner is in any of their
debates.
It is unfortunate that Baptists who have absolutely no use for
`Universalism' are so permeated with their usage of Biblical

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terminology. By far, too much Truth is sacrificed by the careless use of
Scripture as "applicable" to that single act in time when we were `saved
from hell.'
This system of `application,' greatly espoused by Protestant
Evangelists has literally robbed us of the true meaning of countless
terms limited to the local Congregation. Such has been the unfortunate
misrepresentation, the undue exaggeration, and misapplication of the
term Aionios Zoe ‘Age Life’ -referring to the quality of a special ‘life’ in
the age to come, but rendered so often as `eternal life.'
A Baptist Universalist, quoted by many sincere Baptists because he
agrees with us on the doctrine of "Once in Grace, always in Grace" is
Kenneth S. Wuest. In his book "Treasures from the Greek New
Testament for the English Reader," he wrote: "The reason why one drink
satisfies is that when the `sinner' takes one drink of `eternal life,' that one
drink becomes in him a spring of water leaping into a fountain of
`eternal life' . . . . That one drink itself is a spring that ever keeps
bubbling up, ever refreshing and satisfying the one who takes a drink of
the `water of life.' [Ibid pg. 29 cf].
Dr. Wuest's interpretation of Scripture is an unwarranted
application to "salvation from hell." An application which does not
satisfy the thirsty hearts of Baptist's who can see something beyond
"salvation from hell" in that divine invitation.
His interpretation implies that a moment's act of faith effects a
‘state of grace’ which is `self-perpetuating' and `irrevocable.' We
humbly contend that ‘salvation from hell’ is not the subject under
consideration, and that any `application' to that `experience of faith,'
however holy and divine, is an undue misrepresentation of Truth, a
shameful misuse of Scripture, and totally unacceptable.
The total context of Scripture affirms that the subject is aionios
Life, not `salvation' [from hell], and while the divine provision of grace
is constant and perpetual, our appropriation can only be progressive and
never [as Universalists contend. . .] the result of `one act of faith.' The
initial act of faith and repentance is essential for `salvation' [from hell];
but this one act of faith must subsequently be continually implemented
for `the salvation of our lives [`psyche'], and such is not inevitable, not to

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secure what has been obtain in the `first act of faith,' but to appropriate
all that God has to offer by Messiah Jesus, our Lord as incentives to a
'life of faith.'

I. If Any Man Thirst [Jn 4:14; 7:37, 38]

A. Wuest rightly asserts, `an Aorist presents the mere fact of [an]
action without reference to the progress of the action.' The `action'
represented by a given Aorist may indeed be `point action'; but it may
quite as well be `linear.'
1] The `Constative Aorist' just treats the act as a `single whole'
entirely irrespective of the parts or time involved. If the act is a `point' in
itself, well and good. But the Aorist can be used also as an act which is
`not a point.' This is the advance that the Tense makes in the Verb-root.
all Aorists are ‘punctiliar’ in statement [cf. Moulton, Prol., p. 109]. The
`Constative Aorist' treats an act as punctiliar which is not in itself `point-
action' [A.T. Robertson Grammar of the Grk. N.T. pg 832].
2] This latitude of the Aorist is found in the Dependent Moods, as
well as in the Indicative: "The Aorist of the Dependent Moods
represents `the action' expressed by the Verb as a `single event' or `fact,'
without reference either to it's progress or to the existence of it's result.
As in the Indicative the Verb may be Indefinite, Inceptive, or Resultive,
and when Indefinite may refer to `a momentary' or `extended' action or
to `a series' of events" [Earnest De Witt Burton, syntax of the Moods
and Tenses in N. T. Greek, sec. 98].
3] Numerous examples of Aorists represent action `requiring
extended periods of time': [Robertson, op. cit., p 833]: In [Jn 2:20] in
which the building of Herod's Temple, requiring forty-six years, is
represented by the Aorist `oidodomethe' [`building']. Then in [Jn 1:14]
the Aorist `eskenosen' [`dwelt'] covers the entire life of Jesus. And, in
[Jn 1:18], the Aorist `exegesato' [`declared'] refers to Messiah's entire
manifestation of God throughout His earthly life and ministry.

B. Obviously, Aorists represent `actions' requiring `extended periods

of time!'
1] Unfortunately, translators and exegetes have sometimes allowed

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the distinction between Aorists and Linear Tenses to impose
requirements upon Aorists which are unwarranted to support a
theological concept.
2] True to the name, aorists simply declare `the fact of an action'
-without specifying whether the action is punctiliar or liniar.
3] All aorists are punctiliar in statement, but not necessarily `in
fact.' The concept conveyed by any Aorist, therefore, requires definition
by context, logic, analogy, and subject.

C. The use of both an Aorist and a Durative Tense may indicate no

contrast whatever, even when used in immediate proximity.
1] In [1 Cor 10:4] an Aorist and an Imperfect are used
interchangeably. The Aorist `epion' [`drank'] declares the fact that the
Israelites `drank' of the water of `life' from the Rock [`Messiah'] which
followed them, without specifying whether the `drinking' was a single
act or a durative process.
2] But the Imperfect `epinon' [`drank'] specifies that the ‘drinking’
was not a momentary act, but an extended process.
3] Both the Aorist and the Imperfect have reference to the same
‘act of drinking’ from the `Rock.'
4] Obviously, therefore, the Aorist `epion' has reference to an
extended process, rather than to `a single act.'
5] It is evident that, while the Aorist Subjective `piel' `drinketh'] is
[Jn 4:14] does NOT specify durative action, neither does it in any wise
proscribe it. There is nothing in the language to limit the ‘drinking’ to a
`single act.' It is definitely progressive, repeated!

II. Other Scriptures require that the `act of drinking be viewed as

progressive and repeated, rather than a `single act of a moment.'
A. The drinking to which Jesus invites mankind is not `a single act,'
but an ‘action in progress,’ or ‘repeated’ [Jn 7:37, 38].
1] The use of the present imperative "pineto" [`drink'] in [v. 37] is
significant in view of the prevalence of the aorist imperative in the N.T.
2] "In the positive imperative we are free to consider the
significance of the Aorist [and present tense] in the essential meaning.

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Here the distinction between the punctiliar [`Aorist'] and the durative
[`Present'] is quite marked" [Robertson, Ibid., pg 885].
3] "The present of the Dependent Moods is used to represent an
action as in progress or as repeated," affirms Burton [op. cit., Sec. 96].
‘The present imperative is regularly durative.'

B. The drinking of the water of life of which Jesus taught is a

continual, progressive, and repeated action rather than `a single act.'
1] In [Jn 4:14] we have `an act of drinking' which according to
language may be either punctiliar or durative. In [Jn 7:37], we have an
act of drinking which is definitely durative. We submit that the
construction of [Jn 7] necessarily governs our understanding in [Jn 4].
Thus the drinking of the water of life, is continual and progressive.
2] The supply of water from Jacob's well is soon exhausted, and
one thirsts and must draw a fresh supply, but the living water is
inexhaustible. . . . . it is a ‘living well’, springing up into Aionios life.
3] The living Presence of the Savior in the heart of faithful,
baptized members of the Congregation ‘continually’ satisfies the thirst
and longings in their lives.
4] But drinking the precious water of life which the Savior bestows
is not `one act,' but a repeated drinking! It is the habitual communion of
faithful members of His Body and a sharing of the Aionios life of God
through a living active faith in the Living Savior. "On the last day, the
great day, of the feast, Jesus stood and cried aloud, `If anyone is thirsty,
let him come to Me and drink. Whoever continues to believe in Me will
have, as the Scripture says, `rivers of living water' continuously [Pres.
Pt. and Fut. Indic. -in linear sense] flowing from within Him.' [Jn 7:37,
38, Williams].

III. THE SOURCE of the WATER.

A. Jesus promised all who would continue believing in Him. . ."As
the Scripture hath said, `Out of His inmost being shall flow rivers of
living water.’ ”
1] There is no known exact correspondent passage in the Old
Covenant. It harmonizes with the general tenor of several passages [see

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Isa 58:11].
2] Scholars point out that some writers held that "ek-tes koilias
autou" [`out of His belly'] refers to Messiah, rather than to the believer
[ i.e. Robertson, Wescott]. "Therefore with joy shall ye draw water out
of the well of salvation” [Isa 12:3].
3] The Douay/Challoner Text is specially appealing]: "You shall
draw waters with joy out of the Savior’s fountains.” [see also Ps 36:9;
87:7; Jer 2:13; 17:13].
4] To the woman of Sychar, Jesus promised the "water that I shall
give [you] shall be in [you] a well of `water springing up' into Aionios
life. The term "shall be in you" refers to Messiah Himself. A spring of
water [`springing up continually'] is a surface manifestation of
something internal . . . every spring, or living well must have it's source
within the hidden recesses of the earth.
5] The "Living Well" [`The Indwelling Messiah’] is indeed a
`Spring of Water' that keeps on bubbling up within the faithful member
of the Congregation unto Aionios life, [see Williams trans.]; but it's
source is ever "that spiritual Rock, Messiah, "of Whom we must
continue to drink -by faith. `The Living Water is ever "the Water that I
shall give him.'

B. Peter declares that unfaithful believers who "have left the straight
road and gone astray are `dried up springs’ [2 Pet 2:15, 17 -Williams].
1] They do not lose their salvation [`from hell'], such will ever be
springs; but they lose the Source, the indwelling Messiah! And as such
become dried up. Dried up springs.
2] We cannot continue to `drink of the Water of Life,' if we
become severed from it's blessed source, nor will we continue drinking,
if we assume that the subject is `salvation from hell' and are seeking
satisfaction in `one drink.' And then go the 'broken cistern' of
Universalism for the answer to any question we might have. That
strange water will not quench spiritual thirst. Only the indwelling
Messiah can do that.
3] Amidst the parched wilderness of a perishing world let us dwell
beside the `Fountain of Life.' All our springs are in Him.

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 4] In drinking, let us summon others to the fount whose `Living
Waters' cannot fail, lest they cease to drink, or through misapplication,
fail to obtain Aionios Life.
5] The invitation is open [Isa 55:1; Rev 22:17] "Come ye" as you
begin to thirst, drink freely of the `Water of Life.' But, as you prepare to
come, note carefully who is inviting you to the `Fount' and where He
chooses to dwell . . .

"The Spirit (of Messiah) and the Bride

(the qualified Congregation) say, ‘Come.’ ”

CONCLUSION:
To Timothy at Ephesus, the Apostle Paul wrote, "Let the elders
that rule well be counted worthy of double honor, especially those who
labor in the Word and doctrine."
The saints are much in debt to the men of God who diligently
labor on the Word and doctrine of the faith of Baptists. Great are their
responsibilities, for their task is fraught with grave consequences.
To expound the saving Word to immortal beings, who according to
their understanding and response to that Word will forever dwell in the
"light of Messiah," or perhaps, outside that City [the Bride] which they
will never be able to enter, for worse still, in hell itself, is not a task to be
lightly assumed.
`My brethren,' cautions James, "be not many of you teachers,
knowing that we shall receive severer judgment!' Let us beware of the
misapplications of Universalists. Don't let them deceive you by foisting
the blessing of the Congregation to outsiders; let us, instead, labor in the
Word and Doctrines of Messiah to keep them pure and within the
bounds that it was set in the very beginning.

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