The
famous and well loved American Hymn writer Fanny J.Crosby, wrote these wonderful words
Blessed
Assurance | Frances J. Crosby
Blessed
assurance, Jesus is mine!
Oh,
what a foretaste of glory divine!
Heir
of salvation, purchase of God,
Born
of His Spirit, washed in His blood.
Refrain:
This
is my story, this is my song,
Praising
my Savior all the day long;
This
is my story, this is my song,
Praising
my Savior all the day long.
Perfect
submission, perfect delight,
Visions
of rapture now burst on my sight;
Angels,
descending, bring from above
Echoes
of mercy, whispers of love.
Perfect
submission, all is at rest,
I
in my Savior am happy and blest,
Watching
and waiting, looking above,
Filled
with His goodness, lost in His love.
Hebrews 6 New American
Standard Bible (NASB)
The Peril of Falling
Away
6
Therefore leaving the [a]elementary teaching about the [b]Christ, let us press
on to [c]maturity, not laying again a foundation of repentance from dead works
and of faith toward God, 2 of instruction about washings and laying on of
hands, and the resurrection of the dead and eternal judgment. 3 And this we
will do, if God permits. 4 For in the case of those who have once been
enlightened and have tasted of the heavenly gift and have been made partakers
of the Holy Spirit, 5 and have tasted the good word of God and the powers of
the age to come, 6 and then have fallen away, it is impossible to renew them
again to repentance, [d]since they again crucify to themselves the Son of God
and put Him to open shame. 7 For ground that drinks the rain which often
[e]falls on it and brings forth vegetation useful to those for whose sake it is
also tilled, receives a blessing from God; 8 but if it yields thorns and
thistles, it is worthless and close [f]to being cursed, and [g]it ends up being
burned.
Better Things for You
9
But, beloved, we are convinced of better things concerning you, and things that
[h]accompany salvation, though we are speaking in this way. 10 For God is not
unjust so as to forget your work and the love which you have shown toward His
name, in having ministered and in still ministering to the [i]saints. 11 And we
desire that each one of you show the same diligence [j]so as to realize the
full assurance of hope until the end, 12 so that you will not be sluggish, but
imitators of those who through faith and patience inherit the promises.
13
For when God made the promise to Abraham, since He could swear by no one
greater, He swore by Himself, 14 saying, “I will surely bless you and I will
surely multiply you.” 15 And so, having patiently waited, he obtained the
promise. 16 For men swear by [k]one greater than themselves, and with them an
oath given as confirmation is an end of every dispute. 17 [l]In the same way
God, desiring even more to show to the heirs of the promise the
unchangeableness of His purpose, [m]interposed with an oath, 18 so that by two
unchangeable things in which it is impossible for God to lie, we who have
[n]taken refuge would have strong encouragement to take hold of the hope set
before us. 19 [o]This hope we have as an anchor of the soul, a hope both sure
and steadfast and one which enters [p]within the veil, 20 where Jesus has
entered as a forerunner for us, having become a high priest forever according
to the order of Melchizedek.
What do we mean by the assurance of Salvation?
Question:
"How can I have assurance of my salvation?"
Answer:
Many followers of Jesus Christ look for the assurance of salvation in the wrong
places. We tend to seek assurance of salvation in the things God is doing in
our lives, in our spiritual growth, in the good works and obedience to God’s
Word that is evident in our Christian walk. While these thing can be evidence
of salvation, they are not what we should base the assurance of our salvation.
Rather, we should find the assurance of our salvation in the objective truth of
God’s Word. We should have confident trust that we are saved based on the
promises God has declared, not because of our subjective experiences.
Matthew Henry's
Commentary
Verses 1-8
We
have here the apostle’s advice to the Hebrews—that they would grow up from a
state of childhood to the fullness of the stature of the new man in Christ. He
declares his readiness to assist them all he could in their spiritual progress;
and, for their greater encouragement, he puts himself with them: Let us go on.
Here observe, In order to their growth, Christians must leave the principles of
the doctrine of Christ. How must they leave them? They must not lose them, they
must not despise them, they must not forget them. They must lay them up in
their hearts, and lay them as the foundation of all their profession and
expectation; but they must not rest and stay in them, they must not be always
laying the foundation, they must go on, and build upon it. There must be a
superstructure; for the foundation is laid on purpose to support the building.
Here it may be enquired, Why did the apostle resolve to set strong meat before
the Hebrews, when he knew they were but babes? Answer. 1. Though some of them
were but weak, yet others of them had gained more strength; and they must be provided
for suitably. And, as those who are grown Christians must be willing to hear
the plainest truths preached for the sake of the weak, so the weak must be
willing to hear the more difficult and mysterious truths preached for the sake
of those who are strong. 2. He hoped they would be growing in their spiritual
strength and stature, and so be able to digest stronger meat.
I.
The apostle mentions several foundation-principles, which must be well laid at
first, and then built upon; neither his time nor theirs must be spent in laying
these foundations over and over again. These foundations are six:—
1.
Repentance from dead works, that is, conversion and regeneration, repentance
from a spiritually dead state and course; as if he had said, “Beware of
destroying the life of grace in your souls; your minds were changed by
conversion, and so were your lives. Take care that you return not to sin again,
for then you must have the foundation to lay again; there must be a second
conversion a repenting not only of, but from, dead works.” Observe here, (1.)
The sins of persons unconverted are dead works; they proceed from persons
spiritually dead, and they tend to death eternal. (2.) Repentance for dead
works, if it be right, is repentance from dead works, a universal change of
heart and life. (3.) Repentance for and from dead works is a
foundation-principle, which must not be laid again, though we must renew our
repentance daily.
2.
Faith towards God, a firm belief of the existence of God, of his nature,
attributes, and perfections, the trinity of persons in the unity of essence,
the whole mind and will of God as revealed in his word, particularly what
relates to the Lord Jesus Christ. We must by faith acquaint ourselves with
these things; we must assent to them, we must approve of them, and apply all to
ourselves with suitable affections and actions. Observe, (1.) Repentance from
dead works, and faith towards God, are connected, and always go together; they
are inseparable twins, the one cannot live without the other. (2.) Both of
these are foundation-principles, which should be once well laid, but never
pulled up, so as to need to be laid over again; we must not relapse into
infidelity.
3.
The doctrine of baptisms, that is, of being baptized by a minister of Christ
with water, in the name of the Father, and of the Son, and of the Holy Ghost,
as the initiating sign or seal of the covenant of grace, strongly engaging the
person so baptized to get acquainted with the new covenant, to adhere to it,
and prepare to renew it at the table of the Lord and sincerely to regulate
himself according to it, relying upon the truth and faithfulness of God for the
blessings contained in it. And the doctrine of an inward baptism, that of the
Spirit sprinkling the blood of Christ upon the soul, for justification, and the
graces of the Spirit for sanctification. This ordinance of baptism is a
foundation to be rightly laid, and daily remembered, but not repeated.
4.
Laying on of hands, on persons passing solemnly from their initiated state by
baptism to the confirmed state, by returning the answer of a good conscience
towards God, and sitting down at the Lord’s table. This passing from incomplete
to complete church membership was performed by laying on of hands, which was
extraordinary conveyance of the gift of the Holy Ghost continued. This, once
done, all are obliged to abide by, and not to need another solemn admission, as
at first, but to go on, and grow up, in Christ. Or by this may be meant
ordination of persons to the ministerial office, who are duly qualified for it
and inclined to it; and this by fasting and prayer, with laying on of the hands
of the presbytery: and this is to be done but once.
5.
The resurrection of the dead, that is, of dead bodies; and their re-union with
their souls, to be eternal companions together in weal or woe, according as
their state was towards God when they died, and the course of life they led in
this world.
6.
Eternal judgment, determining the soul of every one, when it leaves the body at
death, and both soul and body at the last day, to their eternal state, every
one to his proper society and employment to which they were entitled and fitted
here on earth; the wicked to everlasting punishment, the righteous to life
eternal.
These
are the great foundation-principles which ministers should clearly and
convincingly unfold, and closely apply. In these the people should be well
instructed and established, and from these they must never depart; without
these, the other parts of religion have no foundation to support them.
II.
The apostle declares his readiness and resolution to assist the Hebrews in
building themselves up on these foundations till they arrive at perfection: And
this we will do, if God permit, Heb. 6:3. And thereby he teaches them, 1. That
right resolution is very necessary in order to progress and proficiency in
religion. 2. That that resolution is right which is not only made in the
sincerity of our hearts, but in a humble dependence upon God for strength, for
assistance and righteousness, for acceptance, and for time and opportunity. 3.
That ministers should not only teach people what to do, but go before them, and
along with them, in the way of duty.
III.
He shows that this spiritual growth is the surest way to prevent that dreadful
sin of apostasy from the faith. And here,
1.
He shows how far persons may go in religion, and, after all, fall away, and
perish for ever, Heb. 6:4, 5. (1.) They may be enlightened. Some of the
ancients understand this of their being baptized; but it is rather to be
understood of notional knowledge and common illumination, of which persons may
have a great deal, and yet come short of heaven. Balaam was the man whose eyes
were opened (Num. 24:3), and yet with his eyes opened he went down to utter
darkness. (2.) They may taste of the heavenly gift, feel something of the
efficacy of the Holy Spirit in his operations upon their souls, causing them to
taste something of religion, and yet be like persons in the market, who taste
of what they will not come up to the price of, and so but take a taste, and
leave it. Persons may taste religion, and seem to like it, if they could have
it upon easier terms than denying themselves, and taking up their cross, and
following Christ. (3.) They may be made partakers of the Holy Ghost, that is,
of his extraordinary and miraculous gifts; they may have cast out devils in the
name of Christ, and done many other mighty works. Such gifts in the apostolic
age were sometimes bestowed upon those who had no true saving grace. (4.) They
may taste of the good word of God; they may have some relish of gospel
doctrines, may hear the word with pleasure, may remember much of it, and talk
well of it, and yet never be cast into the form and mould of it, nor have it
dwelling richly in them. (5.) They may have tasted of the powers of the world
to come; they may have been under strong impressions concerning heaven, and
dread of going to hell. These lengths hypocrites may go, and, after all, turn
apostates. Now hence observe, [1.] These great things are spoken here of those
who may fall away; yet it is not here said of them that they were truly
converted, or that they were justified; there is more in true saving grace than
in all that is here said of apostates. [2.] This therefore is no proof of the
final apostasy of true saints. These indeed may fall frequently and foully, but
yet they will not totally nor finally from God; the purpose and the power of
God, the purchase and the prayer of Christ, the promise of the gospel, the
everlasting covenant that God has made with them, ordered in all things and
sure, the indwelling of the Spirit, and the immortal seed of the word, these
are their security. But the tree that has not these roots will not stand.
2.
The apostle describes the dreadful case of such as fall away after having gone
so far in the profession of the religion. (1.) The greatness of the sin of
apostasy. It is crucifying the Son of God afresh, and putting him to open
shame. They declare that they approve of what the Jews did in crucifying
Christ, and that they would be glad to do the same thing again if it were in
their power. They pour the greatest contempt upon the Son of God, and therefore
upon God himself, who expects all should reverence his Son, and honour him as
they honour the Father. They do what in them lies to represent Christ and
Christianity as a shameful thing, and would have him to be a public shame and
reproach. This is the nature of apostasy. (2.) The great misery of apostates.
[1.] It is impossible to renew them again unto repentance. It is extremely
hazardous. Very few instances can be given of those who have gone so far and
fallen away, and yet ever have been brought to true repentance, such a
repentance as is indeed a renovation of the soul. Some have thought this is the
sin against the Holy Ghost, but without ground. The sin here mentioned is
plainly apostasy both from the truth and the ways of Christ. God can renew them
to repentance, but he seldom does it; and with men themselves it is impossible.
[2.] Their misery is exemplified by a proper similitude, taken from the ground
that after much cultivation brings forth nothing but briers and thorns; and
therefore is nigh unto cursing, and its end is to be burned, Heb. 6:8. To give
this the greater force here is observed the difference that there is between
the good ground and the bad, that these contraries, being set one over against
the other, illustrate each other. First Here is a description of the good ground:
It drinketh in the rain that cometh often upon it. Believers do not only taste
of the word of God, but they drink it in; and this good ground bringeth forth
fruit answerable to the cost laid out, for the honour of Christ and the comfort
of his faithful ministers, who are, under Christ, dressers of the ground. And
this fruit-field or garden receives the blessing. God declares fruitful
Christians blessed, and all wise and good men account them blessed: they are
blessed with increase of grace, and with further establishment and glory at
last. Secondly, Here is the different case of the bad ground: It bears briers
and thorns; it is not only barren of good fruit, but fruitful in that which is
bad, briers and thorns, fruitful in sin and wickedness, which are troublesome
and hurtful to all about them, and will be most so to sinners themselves at
last; and then such ground is rejected. God will concern himself no more about
such wicked apostates; he will let them alone, and cast them out of his care;
he will command the clouds that they rain no more upon them. Divine influences
shall be restrained; and that is not all, but such ground is nigh unto cursing;
so far is it from receiving the blessing, that a dreadful curse hangs over it,
though as yet, through the patience of God, the curse is not fully executed.
Lastly, Its end is to be burned. Apostasy will be punished with everlasting
burnings, the fire that shall never be quenched. This is the sad end to which
apostasy leads, and therefore Christians should go on and grow in grace, lest,
if they do not go forward, they should go backward, till they bring matters to
this woeful extremity of sin and misery.
Matthew Henry's
Commentary
Verses 9-20
The
apostle, having applied himself to the fears of the Hebrews, in order to excite
their diligence and prevent their apostasy, now proceeds to apply himself to
their hopes, and candidly declares the good hope he had concerning them, that
they would persevere; and proposes to them the great encouragements they had in
the way of their duty.
I.
He freely and openly declares the good hope he had concerning them, that they
would endure to the end: But beloved, we are persuaded better things of you,
Heb. 6:9. Observe, 1. There are things that accompany salvation, things that
are never separated from salvation, things that show the person to be in a
state of salvation, and will issue in eternal salvation. 2. The things that
accompany salvation are better things than ever any hypocrite or apostate
enjoyed. They are better in their nature and in their issue. 3. It is our duty
to hope well of those in whom nothing appears to the contrary. 4. Ministers
must sometimes speak by way of caution to those of whose salvation they have
good hopes. And those who have in themselves good hopes, as to their eternal
salvation, should yet consider seriously how fatal a disappointment it would be
if they should fall short. Thus they are to work out their salvation with fear
and trembling.
II.
He proposes arguments and encouragements to them to go on in the way of their
duty. 1. That God had wrought a principle of holy love and charity in them,
which had discovered itself in suitable works that would not be forgotten of
God: God is not unrighteous to forget your labour of love, Heb. 6:10. Good
works and labour proceeding from love to God are commendable; and what is done
to any in the name of God shall not go unrewarded. What is done to the saints,
as such, God takes as done to himself. 2. Those who expect a gracious reward
for the labour of love must continue in it as long as they have ability and
opportunity: You have ministered to the saints, and you do minister; and we
desire that every one of you do show the same diligence. 3. Those who persevere
in a diligent discharge of their duty shall attain to the full assurance of
hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is
full assurance of hope; they differ not in nature, but only in degree. (2.)
Full assurance is attainable by great diligence and perseverance to the end.
III.
He proceeds to set before them caution and counsel how to attain this full
assurance of hope to the end. 1. That they should not be slothful. Slothfulness
will clothe a man with rags: they must not love their ease, nor lose their
opportunities. 2. That they would follow the good examples of those who had
gone before, Heb. 6:12. Here learn, (1.) There are some who from assurance have
gone to inherit the promises. They believed them before, now they inherit them;
they have got safely to heaven. (2.) The way by which they came to the
inheritance was that of faith and patience. These graces were implanted in
their souls, and drawn forth into act and exercise in their lives. If we ever
expect to inherit as they do, we must follow them in the way of faith and
patience; and those who do thus follow them in the way shall overtake them at
the end, and be partakers of the same blessedness.
IV.
The apostle closes the chapter with a clear and full account of the assured
truth of the promises of God, Heb. 6:13; to the end. They are all confirmed by
the oath of God, and they are all founded in the eternal counsel of God, and
therefore may be depended upon.
1.
They are all confirmed by the oath of God. He has not only given his people his
word, and his hand and seal, but his oath. And here, you will observe, he
specifies the oath of God to Abraham, which, being sworn to him as the father
of the faithful, remains in full force and virtue to all true believers: When
God made a promise unto Abraham, because he could swear by no greater, he swore
by himself. Observe, (1.) What was the promise: Surely, blessing I will bless
thee, and multiplying I will multiply thee. The blessing of God is the
blessedness of his people; and those whom he has blessed indeed he will go on
to bless, and will multiply blessings, till he has brought them to perfect
blessedness. (2.) What was the oath by which this promise was ratified: He swore
by himself. He staked down his own being and his own blessedness upon it; no
greater security can be given or desired. (3.) How was that oath accomplished.
Abraham, in due time, obtained the promise. It was made good to him after he
had patiently endured. [1.] There is always an interval, and sometimes a long
one, between the promise and the performance. [2.] That interval is a trying
time to believers, whether they have patience to endure to the end. [3.] Those
who patiently endure shall assuredly obtain the blessedness promised, as sure
as Abraham did. [4.] The end and design of an oath is to make the promise sure,
and to encourage those to whom it is made to wait with patience till the time
for performance comes, Heb. 6:16. An oath with men is for confirmation, and is
an end of all strife. This is the nature and design of an oath, in which men
swear by the greater, not by creatures, but by the Lord himself; and it is to
put an end to all dispute about the matter, both to disputes within our own breasts
(doubts and distrusts), and disputes with others, especially with the promiser.
Now, if God would condescend to take an oath to his people, he will surely
remember the nature and design of it.
2.
The promises of God are all founded in his eternal counsel; and this counsel of
his is an immutable counsel. (1.) The promise of blessedness which God has made
to believers is not a rash and hasty thing, but the result of God’s eternal
purpose. (2.) This purpose of God was agreed upon in counsel, and settled there
between the eternal Father, Son, and Spirit. (3.) These counsels of God can
never be altered; they are immutable. God never needs to change his counsels;
for nothing new can arise to him who sees the end from the beginning.
3.
The promises of God, which are founded upon these immutable counsels of God,
and confirmed by the oath of God, may safely be depended upon; for here we have
two immutable things, the counsel and the oath of God, in which it is
impossible for God to lie, contrary to his nature as well as to his will. Here
observe,
(1.)
Who they are to whom God has given such full security of happiness. [1.] They
are the heirs of the promise: such as have a title to the promises by
inheritance, by virtue of their new birth, and union with Christ. We are all by
nature children of wrath. The curse is the inheritance we are born to: it is by
a new and heavenly birth that any are born heirs to the promise. [2.] They are
such as have fled for refuge to the hope set before them. Under the law there
were cities of refuge provided for those who were pursued by the avenger of
blood. Here is a much better refuge prepared by the gospel, a refuge for all
sinners who shall have the heart to flee to it; yea, though they have been the
chief of sinners.
(2.)
What God’s design towards them is, in giving them such securities—that they
might have strong consolation. Observe, [1.] God is concerned for the
consolation of believers, as well as for their sanctification; he would have
his children walk in the fear of the Lord, and in the comforts of the Holy
Ghost. [2.] The consolations of God are strong enough to support his people
under their strongest trials. The comforts of this world are too weak to bear
up the soul under temptation, persecution, and death; but the consolations of
the Lord are neither few nor small.
(3.)
What use the people of God should make of their hope and comfort, that most
refreshing and comfortable hope of eternal blessedness that God has given them.
This is, and must be, unto them, for an anchor to the soul, sure and stedfast,
etc., Heb. 6:19. Here, [1.] We are in this world as a ship at sea, liable to be
tossed up and down, and in danger of being cast away. Our souls are the
vessels. The comforts, expectations, graces, and happiness of our souls are the
precious cargo with which these vessels are loaded. Heaven is the harbour to
which we sail. The temptations, persecutions, and afflictions that we
encounter, are the winds and waves that threaten our shipwreck. [2.] We have
need of an anchor to keep us sure and steady, or we are in continual danger.
[3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in
our stormy passage through this world it is our anchor. [4.] It is sure and
stedfast, or else it could not keep us so. First, It is sure in its own nature;
for it is the special work of God in the soul. It is a good hope through grace;
it is not a flattering hope made out of the spider’s web, but it is a true work
of God, it is a strong and substantial thing. Secondly, It is stedfast as to
its object; it is an anchor that has taken good hold, it enters that which is
within the veil; it is an anchor that is cast upon the rock, the Rock of ages.
It does not seek to fasten in the sands, but enters within the veil, and fixes
there upon Christ; he is the object, he is the anchor-hold of the believer’s
hope. As an unseen glory within the veil is what the believer is hoping for, so
an unseen Jesus within the veil is the foundation of his hope; the free grace
of God, the merits and mediation of Christ, and the powerful influences of his
Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ
is the object and ground of the believer’s hope, and so it is a stedfast hope.
Jesus Christ is the object and ground of the believer’s hope in several
respects. 1. As he has entered within the veil, to intercede with God, in
virtue of that sacrifice which he offered up without the veil: hope fastens
upon his sacrifice and intercession. 2. As he is the forerunner of his people,
gone within the veil, to prepare a place for them, and to assure them that they
shall follow him; he is the earnest and first fruits of believers, both in his
resurrection and in his ascension. 3. And he abides there, a high priest after
the order of Melchisedec, a priest for ever, whose priesthood shall never
cease, never fail, till he has accomplished its whole work and design, which is
the full and final happiness of all who have believed on Christ. Now this
should engage us to clear up our interest in Christ, that we may fix our hopes
in him as our forerunner, that has entered thither for us, for our sakes, for
our safety, to watch over our highest interest and concerns. Let us then love
heaven the more on his account, and long to be there with him, where we shall
be for ever safe, and for ever satisfied.
The Bible Panorama
Hebrews 6
V 1–3: PROGRESS The readers are urged to progress from the
foundational truths of the gospel in order to get to know God better. They are
not told to abandon those truths, but to go on from them, as a boat would leave
the harbour. It still needs that harbour!
V 4–6: PARTAKERS There are those who
come to the very edge of faith in Christ and even partake of some of the Holy
Spirit’s blessings (partake literally means ‘to go along with’) without ever
having turned to Christ. Their hearts have become hardened by tasting God’s
Word without taking it in, and by skirmishing around the border instead of
entering into the blessing.
V 7–8: PARABLE The parable used here,
of thorns and brambles coming up from the ground, reminds us that our fruit
will show whether we are truly saved or not.
V 9–12: PERSUADED The writer, however,
tells his readers that he is confident that they are saved and that there are
things that accompany their salvation that he has noticed. This includes
labouring in love for other Christians. He urges them to be diligent to walk
with God day by day, through faith and patience, inheriting God’s promises.
V 13–18: PURPOSE Just as God confirmed
His word and intentions through Abraham, He has confirmed it through His
promise and His oath, fulfilled in Jesus Christ.
V 19–20: PRESENCE The Christian’s sure
hope is anchored, as is his soul, in the presence of Jesus Christ in heaven.
Like an anchor securing a boat, Jesus is there to ensure that those who trust
in Him will be there with Him.
Dictionary of Bible
Themes
8107 assurance, and life
of faith
The
completeness of conviction and
confidence expressed in the life of the believer, worked by the Holy Spirit. It
derives from a reliance upon God and his
promises alone, and results in boldness and steadfastness in service and in the
face of difficulties.
Assurance
and faith
Dt
9:3; Heb 10:22 See also Dt 1:21; Jos 1:9; 2Ch 20:17; Jn 17:8; Heb 11:1; Heb
12:5
Assurance
and hope
Heb
6:11 See also Pr 23:18; Heb 6:19
Assurance
expressed by believers
Assurance
in adversity Heb 13:6 See also Ps 118:6-7; Ps 3:6; Ps 27:3-5; Ps 46:1-3; Ps
71:5-6; Ps 73:26; Ro 8:38-39; 2Co 4:16
Assurance
of God’s promises Jos 23:14 See also 1Ki 8:56; Ro 4:20-21; 2Co 1:20
Assurance
in ministry Ro 1:16; 1Ti 3:13 See also 2Co 3:4; 2Co 4:1; 2Co 5:14; 1Th 1:5; 2Pe
1:12
Assurance
in prayer 1Jn 5:14 See also 1Jn 3:21-22
Assurance
of God’s will Ro 14:5 See also Ro 14:14,23; 1Co 8:9-11
Assurance
may be strengthened
Examples
of believers asking for assurance Ge 15:8 Abraham; Ex 33:16 Moses; Jdg 6:17
Gideon; Lk 1:18 Zechariah
Assurance
through understanding Col 2:2
Assurance
through waiting on God Ps 46:10 See also Ps 27:14; Ps 33:20; Isa 30:15; Isa
32:17-18 The revelation of God’s righteousness among his people results in true
peace.
Assurance
strengthened by others 2Ch 32:6-8 by example; 2Ti 3:14 through teaching; Col
4:12 through prayer; 1Th 3:2-3 through encouragement amidst trials
False
teaching weakens assurance 2Th 2:2; 2Ti 2:18
The
delusion of false assurance
The
danger of self-assurance Lk 18:9-14; 2Co 10:12; Php 3:3-4
Such
assurance proved false by conduct 1Jn 1:6 See also 1Jn 2:9-11; 1Jn 3:6; 1Jn
4:20; 2Jn 9; 3Jn 11
Easton's Bible
Dictionary
Assurance
The
resurrection of Jesus (Acts 17:31) is the "assurance" (Gr. pistis,
generally rendered "faith") or pledge God has given that his
revelation is true and worthy of acceptance. The "full assurance [Gr.
plerophoria, 'full bearing'] of faith" (Heb. 10:22) is a fulness of faith
in God which leaves no room for doubt. The "full assurance of
understanding" (Col. 2:2) is an entire unwavering conviction of the truth
of the declarations of Scripture, a joyful steadfastness on the part of any one
of conviction that he has grasped the very truth. The "full assurance of
hope" (Heb. 6:11) is a sure and well-grounded expectation of eternal glory
(2 Tim. 4:7, 8). This assurance of hope is the assurance of a man's own
particular salvation.
This
infallible assurance, which believers may attain unto as to their own personal salvation,
is founded on the truth of the promises (Heb. 6:18), on the inward evidence of
Christian graces, and on the testimony of the Spirit of adoption (Rom. 8:16).
That such a certainty may be attained appears from the testimony of Scripture
(Rom. 8:16; 1 John 2:3; 3:14), from the command to seek after it (Heb. 6:11; 2
Pet. 1:10), and from the fact that it has been attained (2 Tim. 1:12; 4:7, 8; 1
John 2:3; 4:16).
This
full assurance is not of the essence of saving faith. It is the result of
faith, and posterior to it in the order of nature, and so frequently also in
the order of time. True believers may be destitute of it. Trust itself is
something different from the evidence that we do trust. Believers, moreover,
are exhorted to go on to something beyond what they at present have when they
are exhorted to seek the grace of full assurance (Heb. 10:22; 2 Pet. 1:5-10).
The attainment of this grace is a duty, and is to be diligently sought.
"Genuine
assurance naturally leads to a legitimate and abiding peace and joy, and to
love and thankfulness to God; and these from the very laws of our being to
greater buoyancy, strength, and cheerfulness in the practice of obedience in
every department of duty."
This
assurance may in various ways be shaken, diminished, and intermitted, but the
principle out of which it springs can never be lost.
Encyclopedia of The
Bible
PERSEVERANCE. The word itself is not
Biblical, being used only once, and then only as a recommendation for
steadfastness in prayer: “Pray at all times in the Spirit, with all prayer and
supplication. To that end keep alert with all perseverance, making supplication
for all the saints” (Eph 6:18).
Perseverance
is, however, strongly supported in Scripture and has had a long history in the
theological debates of the Church. In John 10:29, in a continuation of the
passage on Jesus as the great shepherd, Jesus said: “My Father, who has given
them to me, is greater than all, and no one is able to snatch them out of the
Father’s hand.” Paul wrote that “the gifts and the call of God are irrevocable”
(Rom 11:29); and again he gave assurance to the Philippians, “I am sure that he
who began a good work in you will bring it to completion at the day of Jesus
Christ” (Phil 1:6; cf. 2 Thess 3:3; 2 Tim 1:12; 4:18). On the basis of such
promises, a strong position has been taken historically by those of the
Reformed and Calvinistic tradition, where it is maintained that “once saved,
always saved”; that those whom God has elected and upon whom He has poured out
His Spirit effectually will persevere to the end.
The
doctrine of perseverance maintains itself in those theologies where election
and predestination are firmly and completely maintained. It tends to slide away
in any theology where man is considered to have any decisive part in his own
salvation. The synergism and Semi-Pelagianism that show themselves in the
Church of Rome, in Lutheranism, and esp. in churches of Arminian descent,
naturally undermine the doctrine of perseverance. Those who hold a complete
view of perseverance emphasize that the persevering is God’s, not man’s; that
salvation is all of God, “all of grace,” and that any persevering done by man
himself is not because this would be normal or natural with him, or even
desired by him, but is because the feeding in by the persevering God of His
Holy Spirit makes the regenerate man hold fast. Man holds steady to the end because
he is held by God.
On
the other hand, there are Scriptural reasons why perseverance is brought into
question. The words of the writer to the Hebrews pose a constant threat to
those who would rest in perseverance:
For
it is impossible to restore again to repentance those who have once been
enlightened, who have tasted the heavenly gift, and have become partakers of
the Holy Spirit, and have tasted the goodness of the word of God and the powers
of the age to come, if they then commit apostasy, since they crucify the Son of
God on their own account and hold him up to contempt (Heb 6:4-7).
Or
again,
For
if we sin deliberately after receiving the knowledge of the truth, there no
longer remains a sacrifice for sins, but a fearful prospect of judgment, and a
fury of fire which will consume the adversaries (Heb 10:26, 27).
These
are strong statements and give reason for those who point out that a man’s
behavior even after his regeneration may destroy everything that God has done
for him.
Those
who argue for perseverance insist that what is said in John (10:27-29, see
above) cannot in the consistency of the Bible be gainsaid in Hebrews. Two
things must then be said about those portions of Scripture that seem to
indicate a falling from grace: either the man was not saved in the first place
in spite of any appearances to that effect; or, the necessary fruit of the fact
of regeneration will be the works that necessarily follow a new life principle,
a “new birth,” and therefore a man will consciously strive for the things of
Christ. If he does not, one can question the reality of his experience of
Christ, which is really a variation of the first argument. Even what appear to
be cases of real apostasy (1 Tim 1:19, 20; 2 Pet 2:1, 2; etc.) are faced by the
same argument: the apostasy is impossible once a man has been saved, and if it
takes place after he appears to have been saved, the apostasy proves that
regeneration never really took place, to which is added the ever possible
argument that no one really knows what has finally taken place in a man’s heart
even up to death.
Questions
concerning perseverance are perennial and end with two basic theological
questions: (1) How does an absolutely sovereign God act and interact with a
morally responsible man? (2) What assurance does any man have in a universe
where God is not completely in control; how sure is salvation if it depends on
the undependability of the man’s will?
Bibliography
A. H. Strong, Systematic Theology (1907), 868, 881, 886; L. Berkhof, Systematic
Theology (1946), 545-549; J. Edwards, Works, III, 509, 532; C. G. Finney,
Systematic Theology, 544, 619; ISBE IV, 2328, 2329.
