Thursday 4 June 2015

The Believer's Assurance of Salvation, Hebrews 6 NASB, The In-depth Series



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.




Wednesday 3 June 2015

Sundays Christian Classics, The Way to Pentecost, Samuel Chadwick



The Way to Pentecost


Samuel Chadwick



Chapter 6: The Pentecostal Life


The Inheritance of the Spirit-Filled


Romans 8 is the fullest exposition of the life which comes through "the Spirit of Life in Christ Jesus." It is the charter of the believer's inheritance in the Spirit.


1) Pentecost Brings Deliverance


The law of the Spirit of Life in Christ Jesus makes men free. Where the Spirit of the Lord is, there is liberty. He is the Spirit of Power, and the first demonstration of power is emancipation. He breaks the power of canceled sin. There is no bondage from which He cannot deliver. He breaks the fetters of the soul, and opens the prison doors of the redeemed. Salvation comes with the suddenness of a mighty rushing wind and as with the flash of fire; or it may come as the breath of the morning and the light of the dawn. However it comes, it comes to set men free from all that brings into bondage and condemnation. It is the Gospel of Liberty to all imprisoned life. There is no slave the Gospel cannot save. The greatest deliverance of all is from the moral impotence of the dual personality of chapter 7. The measure of completeness is in the word: "There is therefore now no condemnation to them that are in Christ Jesus." They are delivered from all and everything that brings condemnation.


2) Pentecost Brings Abounding Vitality


Our Lord came that we might have abundant and abounding life, and it is found in the Gift of the Spirit of Life. The Gift of God is Living Water, springing up into everlasting life. Living water is the water of vitality from the Eternal Source of Life. The law i. good, but weak through the flesh, ineffective through human infirmity. The Holy Spirit strengthens the inward man. The Spirit of Life dwells in men, permeates their being, sanctifies their nature, quickens their powers, vitalizes their mortal bodies, and radiates their life. They live -- really live! They live the life that is life indeed. Pentecost turned anemic believers into exuberant saints. People said they were drunk, and so they were, but not with wine. They were vivacious with abounding vitality. Pentecost wakens people up. It vitalizes latent powers, and makes the utmost of every faculty and gift. Those who would have Life abounding Life, victorious Life, satisfying Life, glorious Life must get to Pentecost. Life is the best medicine for every kind of sickness. It cures all ills, ends all weariness, and conquers death all the time.


3) Pentecost Brings Understanding


Where did Peter get the sermon he preached on the Day of Pentecost? He did not read it from a carefully prepared manuscript. This fisherman Apostle is always surprising us with the things he knows. Who taught him? How did he know the hidden meanings of Prophecy? How did he come to understand the philosophy of history so that he could say with certainty, "This is that"? How came he to understand the meaning of the Cross and to discover the explanation of the Resurrection of Jesus from the dead? Who instructed him in these things? The Master tells how he had come to know that He was the Christ the Son of God; and that one explanation explains the rest. He knew by the Spirit of Wisdom and Revelation. The Spirit of Truth guides into all Truth. "In that day ye shall know." We know by the Spirit that we are sons of God and joint-heirs with Christ. The Spirit Himself is our Witness. We know that the world is redeemed, and therefore travails in Hope, waiting for its redemption through "the revealing of the Sons of God"; a new Creation by Regeneration. We know, and do not despair. "We know that to them that love God all things work together for good, even to them that are called according to His purpose." We know, and are not as others in the day of adversity. We know God. We know, and we know that we know. We know that at the last we shall be saved, and shall stand approved in Christ at the Throne of God. None shall lay anything to the charge of God's elect. Nothing shall separate us from the love of God which is in Christ Jesus. "In that Day ye shall know." The Spirit is familiar with the deep things of God, and He takes of the things of Christ and reveals them unto those who receive Him. He is the Spirit of Wisdom as well as of Revelation. He leads in practical wisdom, as well as guides into all Truth. He makes men wise with the wisdom that is from above.


4) Pentecost Brings a New Fellowship in Prayer


"And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit Himself maketh intercession for us with groanings that cannot be uttered; and He that searcheth the hearts knoweth what is the mind of the Spirit, because He maketh intercession for the saints according to the will of God" That is the secret of prevailing prayer.


5) Pentecost Brings Power


That was the specific promise of Christ. "Ye shall receive Power after that the Holy Ghost is come upon you, and ye shall be witnesses unto Me." Witnessing prevails over the enemy. "We are more than conquerors," says St. Paul, and St. John ascribes the victory to testimony. "And they overcame him [Satan] because of the blood of the Lamb, and because of the word of their testimony; and they loved not their lives unto death" (Rev. 12:2). The Spirit of Power is given for witnessing. The testimony of Pentecost was mighty. It is always mighty in the demonstration of the Spirit.


6) Pentecost Brings the Fire of God


Fire is the chosen symbol of Heaven for moral passion. It is emotion aflame. God is love; God is fire. The two are one. The Holy Spirit baptizes in fire. Spirit-filled souls are ablaze for God. They love with a love that glows. They believe with a faith that kindles. They serve with a devotion that consumes. They hate sin with a fierceness that burns. They rejoice with a joy that radiates. Love is perfected in the Fire of God. Nothing can separate us from the love of God.


7) Pentecost Brings Passion for the Souls of Men


The eighth chapter overflows into the ninth. The experience consummates in anguish and tears for the lost. There is no sterner test of Grace than the attitude to the lost. Pentecost leads back to Gethsemane, for it baptizes into Christ's Baptism of Redeeming Passion. Spirit-filled hearts are always tender, and they see men through the tears of a holy compassion.



Future_John Lancaster, Elim, The Paisley

Future_John Lancaster from The Paisley on Vimeo.

Monday 1 June 2015

Luke 4 for my readers in Ukraine

Від Луки 4 Ukrainian New Testament: Easy-to-Read Version (ERV-UK)

Диявол спокушає Ісуса

Сповнений Духа Святого, Ісус залишив береги ріки Йордан, і Дух повів Його до пустелі. І там протягом сорока днів диявол спокушав Його. Ісус нічого не їв увесь цей час, і коли сорок днів минуло, Він був дуже голодним. Диявол сказав Йому: «Якщо Ти Син Божий, то накажи цьому каменю перетворитися на хліб». На те Ісус відповів: «У Святому Писанні сказано:
„Не хлібом одним живе людина”».
Тоді диявол підхопив Його й за одну мить показав усі царства світу. І мовив він: «Я віддам Тобі всю владу й славу цих царств, тому що це було дано мені, і я можу віддати їх тому, кому побажаю. Тож якщо поклонишся мені, все це буде Твоїм». У відповідь Ісус промовив: «У Святому Писанні сказано:
„Поклоняйся Господу Богу своєму
    і служи лише Йому”».
Після того диявол переніс Його до Єрусалиму, поставив на найвище місце Храму й сказав: «Якщо Ти Син Божий, кинься додолу, 10 адже у Святому Писанні сказано:
„Він накаже Ангелам Своїм
    берегти Тебе”.
11 А також сказано:
„Вони понесуть Тебе на руках,
    щоб не пошкодив Ти ноги Своєї об камінь”».
12 Ісус відповів йому: «Але у Святому Писанні також говориться й інше: „Не спокушай Господа Бога свого”». [a]
13 Коли диявол закінчив спокушати Ісуса, він залишив Його до більш сприятливих часів.

Ісус проповідує в Ґалилеї

14 Ісус повернувся до Ґалилеї могутній Духом Святим, і чутки про Нього пішли по всіх околицях. 15 Він навчав по синагогах, і всі люди хвалили Його.

Ісус повертається до Свого рідного міста

16-17 Потім Ісус подався до Свого рідного міста — Назарета. І в суботу, за Своїм звичаєм, Христос пішов до синагоги. Коли Він підвівся, щоб читати, Йому подали книгу пророка Ісаї. Ісус розкрив книгу і знайшов місце, де було написано:
18-19 «Дух Господа зі Мною, бо Він обрав Мене,
    аби Я бідному люду приніс Благовість.
Він послав Мене проголосити звільнення
    в’язням й прозріння сліпим, дати волю пригніченим,
    та проголосити час Милості Господньої».
20 Згорнувши книгу, Він віддав її служці й сів. Очі всіх присутніх у синагозі були звернені на Нього. 21 Тож Він почав говорити: «Сьогодні збулися ці слова зі Святого Писання, поки ви слухали Мене». 22 І всі добре говорили про Христа, і були вражені чудовими словами, що мовив Він. Вони казали: «Чи ж Він не син Йосипа?»
23 Ісус сказав їм: «Зрозуміло, ви повторите Мені відомий вислів: „Лікарю, зцілися сам”. Ми чули, що Ти робив у Капернаумі, зроби те саме тут, у Своєму рідному місті». 24 І Він додав: «Правду кажу вам: пророка не приймають тільки в його рідному місті. 25 Правду кажу вам: багато вдів було в Ізраїлі в часи Іллі, коли небо зімкнулося на три роки й шість місяців, і великий голод напав на всю землю. 26 Та Бог не послав Іллю до жодної з них, окрім тієї, яка мешкала в Сарепті Сидонській.
27 Багато було прокажених в Ізраїлі в часи пророка Єлисея, та жоден з них не був очищений, крім Наамана сиріянина [b]».
28 І всі присутні в синагозі були розгнівані, почувши ті слова. 29 Вони підхопилися й вигнали Ісуса з міста, й відвели Його аж на край гори, на якій стояло їхнє місто, щоби скинути зі скелі. 30 Але Він пройшов крізь натовп і подався геть.

Зцілення біснуватого в Капернаумі

31 Ісус прийшов до Ґалилейського міста Капернаума, і наступної суботи навчав людей, котрі зібралися там. 32 Вони були вражені тією наукою, бо за словом Його відчувалася влада. 33 Був у синагозі чоловік, одержимий злим духом. Раптом він несамовито закричав: 34 «Що Тобі треба від нас, Ісусе з Назарета? Ти прийшов, щоб знищити нас? Я знаю, хто Ти! Ти — Божий Святий!»
35 Ісус суворо наказав йому: «Вгамуйся й вийди з нього!»
Тут нечистий кинув чоловіка перед людьми на землю й, не заподіявши ніякої шкоди, вийшов з нього. 36 Подив охопив усіх присутніх, і вони заговорили поміж собою: «Що ж це за вчення таке? Владно наказує Він нечистим, і ті виходять з людини». 37 Чутка про Нього розійшлися по всіх околицях.

Зцілення Петрової тещі

38 Ісус залишив синагогу й попрямував до Симона, якого ще звали Петром. Симонова теща страждала від тяжкої лихоманки, й Ісуса попросили допомогти їй. 39 Ставши над жінкою, Він наказав лихоманці залишити її, й хвороба вийшла геть. Та підвелася й почала прислуговувати їм.
40 Після заходу сонця до Нього привели багатьох хворих на різні недуги. Накладаючи руки на кожного по черзі, Ісус зціляв усіх. 41 І біси також виходили з багатьох людей, вигукуючи: «Ти — Син Божий!» Але Ісус суворо забороняв їм говорити, бо вони знали, що Він — Христос.

Ісус вирушає в інші міста

42 Як настав день, Ісус залишив оселю й пішов у безлюдне місце, але люди шукали й знайшли Його, бо хотіли перешкодити Йому покинути їх. 43 Та Він сказав їм: «Я мушу повідомити Добру Звістку про Царство Боже також іншим містам, бо саме для цього Мене й було послано». 44 І Він далі проповідував по синагогах Юдеї.

Matthew 5 for my readers in Portugual

Mateus 5 Portuguese New Testament: Easy-to-Read Version (VFL)
Jesus ensina a multidão

5 Quando Jesus viu a grande multidão, subiu para o alto de um monte e se sentou. Os seus discípulos se aproximaram 2 e Ele começou a ensiná-los, dizendo:

3
—Felizes os que reconhecem que precisam de Deus,
    pois o reino do céu é deles.
4
Felizes os que choram,
    pois Deus os consolará.
5
Felizes os humildes,
    pois eles herdarão a terra que Deus prometeu.
6
Felizes os que têm fome e sede de justiça,
    pois ficarão completamente satisfeitos.
7
Felizes os que têm misericórdia dos outros,
    pois receberão misericórdia.
8
Felizes os que têm coração puro,
    pois verão a Deus.
9
Felizes os que fazem a paz,
    pois serão chamados “filhos de Deus”.
10
Felizes aqueles que são perseguidos por fazerem a vontade de Deus,
    pois a eles pertence o reino do céu.

11 —Felizes serão vocês quando forem insultados, perseguidos e mesmo quando receberem todo tipo de calúnias pelo fato de me seguirem. 12 Alegrem-se e fiquem realmente muito felizes, pois grande é a recompensa que receberão no céu. Foi desta mesma maneira que os profetas [a] que viveram antes de vocês também foram perseguidos.
O sal e a luz

13 —Vocês são o sal da terra! Se o sal, porém, perde o seu sabor, como poderá voltar a ser salgado? Ele não presta para mais nada! É jogado fora e pisado pelos que passam!

14 —Vocês são a luz do mundo! Uma cidade situada no alto de uma montanha não pode ser escondida. 15 Da mesma forma, ninguém acende um lampião para colocá-lo debaixo de um vaso, mas sim para colocá-lo em cima da mesa, para que possa iluminar a todos os que estão na casa. 16 Que a luz de vocês brilhe diante das pessoas de tal forma que, ao verem as boas obras de vocês, elas dêem glória ao Pai que está no céu.
Jesus ensina a respeito da lei

17 —Não pensem que eu vim para acabar com a lei de Moisés ou com o ensino dos profetas [b]. Não vim destruí-los, e sim dar o verdadeiro significado deles. 18 Digo a verdade a vocês: Enquanto o céu e a terra durarem, nem uma letra ou mesmo um único acento desaparecerá da lei [c] até que todas as coisas aconteçam. 19 Portanto, quem desobedecer o menor dos mandamentos e ensinar outras pessoas a fazerem o mesmo, será considerado o menor no reino do céu. Por outro lado, quem obedecer os mandamentos e ensiná-los a outras pessoas será considerado o maior no reino do céu. 20 Digo a verdade a vocês: A não ser que excedam os professores da lei e os fariseus em fazer o que Deus quer, jamais entrarão no reino do céu.
Jesus ensina sobre o relacionamento entre as pessoas

21 —Vocês ouviram que aos nossos antepassados foi dito isto: “Não mate” e “Quem matar alguém será levado a julgamento”. 22 Mas eu lhes digo: Qualquer um que ficar com raiva de uma outra pessoa será levado para julgamento. Qualquer que insultar uma outra pessoa será levado ao Conselho Superior [d]. Quem chamar uma outra pessoa de “tolo” merece ser jogado no fogo do inferno.

23 —Portanto, se você for até o altar para dar a sua oferta e se lembrar ali de que alguém tem alguma coisa contra você, 24 deixe a sua oferta lá mesmo, diante do altar. Primeiro vá e faça as pazes com aquela pessoa; depois volte e dê a sua oferta.

25 —Entre em acordo sem demora com o seu adversário, enquanto você estiver a caminho com ele. Caso contrário, ele o entregará ao juiz, o juiz o entregará aos guardas e você será colocado na prisão. 26 Digo a verdade a você: Não sairá de lá até que pague tudo o que deve.
Jesus ensina sobre o adultério

27 —Vocês ouviram o que foi dito: “Não cometa adultério”. 28 Eu, porém, lhes digo que todo aquele que olhar para uma mulher desejando possuí-la, já cometeu adultério em seu coração. 29 Portanto, se o seu olho direito faz com que você peque, arranque-o e jogue-o fora, pois é melhor que uma parte do seu corpo seja destruída do que todo o seu corpo seja atirado no inferno. 30 Da mesma forma, se a sua mão direita faz com que você peque, corte-a e jogue-a fora, pois é melhor que uma parte do seu corpo seja destruída do que todo o seu corpo ir para o inferno.
Jesus ensina sobre o divórcio

31 —E também foi dito: “Se alguém se separar de sua esposa deve dar-lhe carta de divórcio”. 32 Eu, porém, lhes digo que qualquer um que se divorciar de sua esposa sem que ela seja culpada de imoralidade sexual, faz com que ela cometa adultério e quem se casar com ela também comete adultério.
Jesus ensina sobre os juramentos

33 —Vocês também ouviram o que foi dito aos nossos antepassados: “Não quebre um juramento, mas cumpra o que você jurou ao Senhor que ia fazer”. 34 Eu, porém, lhes digo: Não jurem por nada. Não jurem pelo céu, pois é o trono de Deus; 35 nem pela terra, pois é onde Deus coloca os seus pés; nem por Jerusalém, que é a cidade do grande Rei. 36 Não jurem nem por suas próprias cabeças, pois vocês não são capazes de tornar um só fio de cabelo branco ou preto. 37 Vocês devem dizer somente “sim” ou “não”. O que passar disso vem do Diabo.
Jesus ensina sobre a vingança

38 —Vocês também ouviram: “Olho por olho e dente por dente”. 39 Eu, porém, lhes digo: Não se oponha aos perversos. Mas, ao contrário, se alguém lhe bater na face direita, vire-lhe também a esquerda. 40 Se alguém quiser processar você a fim de lhe tomar a capa [e], deixe que leve também a túnica [f]. 41 Se alguém lhe obrigar a carregar uma carga por um quilômetro, leve-a por dois quilômetros. 42 Dê a quem lhe pedir alguma coisa e não vire as costas a quem lhe pedir emprestado.
Jesus ensina sobre o amor

43 —Vocês também ouviram que foi dito: “Ame o seu próximo e odeie os seus inimigos”. 44 Eu, porém, lhes digo: Amem os seus inimigos e orem por aqueles que perseguem a vocês. 45 Dessa forma o Pai que está no céu os considerará seus filhos, pois Ele faz com que o seu Sol brilhe tanto para os bons como para os maus e manda suas chuvas tanto para os justos como para os injustos. 46 Se vocês amarem somente às pessoas que amam a vocês, o que é que vocês ganham? Até mesmo os cobradores de impostos fazem isto! 47 E se cumprimentarem somente aos seus irmãos, o que fazem de mais? Até mesmo os que não crêem em Deus fazem isso. 48 Portanto, sejam perfeitos assim como o Pai de vocês, que está nos céus, também o é.

Today's post

Jesus Christ, The Same Yesterday, Today and Forever

I had the privilege to be raised in a Christian Home and had the input of my parents and grandparents into my life, they were ...