Assurance of Salvation

Barry Pendley

CHAPTER 1: Introduction

Recently, the topic of the assurance of salvation made a resurgence in many journal articles, books and debates. This issue is linked to the doctrines of Eternal Security and Perseverance, yet it hasn’t enjoyed the full development that these doctrines have undergone.

Probably the main reason for the current interest in the Assurance of Salvation is that it answers questions that lie deep within the mind of men and women. R.C. Sproul notes some of these questions and fears. “We fear His power, we fear His wrath, and most of all we fear His ultimate rejection.”¹

However, the topic is not new. Men in history have pondered the same worries, and some fortunately answered those questions. Martin Luther was one of the men. “It is this uncertainty that drove [him] almost out of his mind before he came to understand the great truth of justification by faith alone.”² Luther, Calvin and many other post-Reformation teachers developed this doctrine based on their study of the Word of God.³ Further statements and confessions elucidated the doctrine of assurance. By 1677, the Second London Confession expansion of the First, produced the first extant article on the Assurance of Salvation.⁴

John Wesley also preached and wrote on the subject. He was so effective that he is considered “the principal exponent of assurance in the eighteenth century.”⁵ Yet, John Wesley promoted a view that was inconsistent with Scripture and the very nature of God’s salvation. Wesley put fears and undermining doubts into many Christian’s minds concerning their future destiny. This is not to say that Wesley is alone responsible for this tragedy, the Romanists and other groups negate the possibility of assurance.

The Bible teaches that it is possible to have a complete assurance of salvation, and one can and must attain it. This will be decided throughout this study by examining the passages of Scripture pertaining to full assurance. God’s Word presents assurance as a possibility and benefit of a sure salvation. As well, lack of assurance indicates a person’s failure in understanding or applying the responsibilities of salvation, or even a lack of salvation in the first place.

CHAPTER 2: You Can Have Assurance

Some systems have the tendency to eradicate any thought of assurance (i.e.. Roman Catholicism and Arminianism). They do so by redefining assurance. Also, they claim that man, weak, frail, and sickly, cannot have complete assurance. This may reflect a theology that includes man as an initiator or completer in the salvation process. Yet, man can have full assurance. This is both “possible and desirable.”⁶

Definition of Assurance

The possibility of assurance is carefully and precisely presented in God’s Word. It is necessary to identify the terms used, as well as construct a working definition for assurance.

Biblical Words

“Guarantee” Bebaio”

This term has a figurative and literal usage in the Bible. Literally, it is used of an anchor (Heb 6:19 [show]Hebrews 6:19 [19]We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, (ESV)
). Figuratively, the word means reliable or dependable.⁷ By the fifth century, the word became recognized and used as a legal term.⁸

It is no surprise that the Apostle Paul uses the legal emphasis of Bevbaio” to refer to the promise of faith (Rom 4:16 [show]Romans 4:16 [16]That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring--not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, (ESV)
). This is a legal guarantee of the promise of the gospel and it’s benefits - both to Gentiles and Jews alike. Assurance of that promise is possible based on this legal promise and the dependability of the promise maker - God Himself.

“Know” Oida

The second word, oida, is by far, the most used term in this list. BAGD identifies five usages of the term. First, it can refer to “knowing something or someone.” Second, it is used of an “intimate relationship.” Third, it means “understand how” something is done or appears. Fourth, simply to recognize someone or something. Fifth, refers to taking an interest in someone or something.⁹

Oida is employed in the first usage by the Apostle John in his first Epistle to “furnish the groundwork” of assurance of salvation¹⁰. This knowledge is always listed with modes of practical behavior and demands obedience to it (1 John 1:6 [show]1 John 1:6 [6]If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. (ESV)
; 2:3).¹¹ The Holy Spirit gives this knowledge fully as a gift to the believer (1 John 2:20 [show]1 John 2:20 [20]But you have been anointed by the Holy One, and you all have knowledge.(1) (ESV) Footnotes 1. [2:20] Some manuscripts 'you know everything'
; 3:24).¹² Therefore, the knowledge of one’s assurance will have a profound effect on his behavior and vice versa. Knowledge of one’s assurance is therefore possible and extremely crucial to further obedience.

“Full Assurance” Plhroforevw

The final word is a verb which means “to convince fully.”¹³ Thayer states that it is “to fill one with any thought or conviction.”¹⁴ The noun Plhroforiva is used by Paul in reference to one’s acceptance of the gospel. “. . . because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction [plhroforiva ] (1 Thess 1:5 [show]1 Thessalonians 1:5 [5]because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. (ESV)
) This deep conviction is possible and necessary. ”Purified [by the Work of Christ] the Christian can stand with ‘full confidence’ before God.”¹⁵ This is a theme that is presented in Scripture regarding one’s salvation (Rom 4:21 [show]Romans 4:21 [21]fully convinced that God was able to do what he had promised. (ESV)
; Col 2:2 [show]Colossians 2:2 [2]that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God's mystery, which is Christ, (ESV)
; Heb 6:11 [show]Hebrews 6:11 [11]And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, (ESV)
; 10:22).

A Working Definition

Since Calvin, many have confused the meaning of assurance of salvation. Calvin himself doesn’t make a distinction between saving faith and the confidence of that faith.¹⁶ While it is understood that assurance arises out of salvation, and they are inseparable (as the Puritans held), assurance can be thwarted, whereas salvation cannot.¹⁷ Zane Hodges ties assurance to saving faith¹⁸ and confuses the two¹⁹. Some say that “. . .it is possible to speak of an extremely high degree of assurance of salvation.”²⁰ Is assurance limited from being complete assurance?

All three Greek words, Bevbaio”, Oi\da, and Plhroforevw, indicate an unwavering, certain assurance. Bevbaio” identifies a “legal guarantee” that secures faith. Oi\da refers to the cognitive possibility of complete assurance. Plhroforevw, probably the most descriptive of the three terms, denotes a super-abounding assurance that is completely filled. Therefore, an assurance that cannot be complete is alien to the usages of these three terms. How then, does one define assurance? Assurance is a believer’s full knowledge that he or she is legally secure in God’s family for eternity.

You Can Experience Assurance

It would be presumptuous to think that this is the continuing experience of every Christian, unfortunately it is not. At the conception of salvation, full assurance is initiated. One cannot say that there was a lack of assurance at the moment of salvation and maintain they are saved. The experience of every true Christian at salvation is a result of a practical cognitive response, not just mere factual intake.²¹ This issues into an experience that reflects a personal relationship with Christ.²²

After salvation, a person is confronted with his old world. Emotional pressures, sin, and weakness create doubt in the Christian’s mind. If a true believer lives with unconfessed sin, his experience will not be “normal.”²³ Nor will it be unusual for a Christian to have frequent battles against doubts.²⁴ Beeke notes, “Pastorally, it is critical to maintain that justifying faith and the experience of doubt often coexist.”²⁵ If these doubts are handled correctly, a person can have the ability to experience complete assurance.

Although many do not have complete assurance, that does not preclude others from having that assurance. Demarest provides an insightful illustration of the possibility of assurance.

If a president should pardon a convicted criminal, it is proper that he should bring this to the person’s attention. Similarly, if God freely forgives our sins, we should expect that he will assure us of this fact.²⁶

One is able to experience assurance. This is a possibility because assurance is based on firm grounds.²⁷

Your Assurance is Based on Firm Grounds

The Five Arminian Articles, in Article 5, challenge the possibility of complete assurance by stating:

. . . only if they [Christians] are ready for the conflict, and desire his help, and are not inactive, keeps them from falling . . . they are capable through negligence, of forsaking again the first beginnings of their life in Christ.²⁸

Arminian Theology bases salvation on man’s works. Therefore, this statement is consistent with their belief. Unfortunately, it is entirely unbiblical. Assurance of Salvation, as well as Salvation are both gifts of God. Assurance is provided by means of the Holy Spirit and is not subject to human will, but rather God’s intended purposes.²⁹ “If salvation depends in any degree on personal goodness, there could not be even a saved person in the world, and therefore, not ground in it for assurance.”³⁰ Even though feelings and other “subjective phenomena” provide a sense of security, they are not true grounds for complete assurance, nevertheless “strong assurance.”³¹ What are the grounds of assurance?

The Westminster Confession of Faith, XIV.III. states.

This faith is different in degrees, weak or strong, may be often and many ways assailed and weakened, but gets the victory; growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.³²

Ultimately, the whole basis of assurance goes back to the faithfulness of God. God’s faithfulness extends to man in three different avenues: The Word of God (God’s Self-Revelation); The Inner Witness of the Holy Spirit (God’s Comforter); and perseverance (Christian’s Progress).³³ Peterson writes,

To stress the Word and downplay the other foundations is to risk easy believism and antinomianism. To emphasize the Spirit and minimize the Word and perseverance is to fall into subjectivism and mysticism. To look to perseverance while neglecting the other foundations is to invite merit theology and legalism.³⁴

God’s faithfulness is in view in all three areas. Man can and will default. Yet, the grounds for assurance is sure and never wavering. Assurance is possible because God makes it possible. God provides salvation and the attendant assurance forever. This is not based on man’s faithfulness, but God’s.

Summary

Complete assurance of one’s salvation is possible. The Bible presents assurance in terminology that indicates full assurance. Also, if a person is truly a believer, he or she has already experienced full assurance. Although, that assurance may wane because of internal or external influence, complete assurance is again possible. Lastly, since assurance is based on God’s faithfulness, a believer must be aware of this extension of grace. The Christian must remain responsible to this faithful God and maintain his assurance.

CHAPTER 3: You Must Maintain Your Assurance

God is faithful and provides the grounds for one’s assurance. Yet, this is not to be treated lightly. A believer has certain responsibilities. Once again, the age old debate arises. How does one reconcile God’s sovereign control with man’s responsibility? Carson has coined a term called “Compatibilism” to deal with this problem. He states, first, “God is absolutely sovereign but his sovereignty does not in any way mitigate human responsibility.” Second, “human beings are responsible creatures, but their responsibility never serves to make God . . . contingent.”³⁵

As noted previously, a believer may experience a loss of assurance. Many reasons exist for this problem. Some problems are doubt, the procedure of salvation, wrong theology, or unconfessed sin.⁰³⁶ Some corrective procedures have been suggested. Chafer states, “If need be, note the very day and hour of such a decision and then believe in the decision itself . . .”³⁷ John MacArthur finds eleven “test questions” in 1 John to bring one back to full assurance.³⁸ Meanwhile, Robert Gromacki identifies twelve “test questions” in the same book.³⁹ Are these steps comprehensive enough? Not according to Scripture. Carson writes, “Anyone who applies exactly the same spiritual remedy to these diverse ailments ought to have his license as a spiritual physician immediately rescinded.”⁴⁰

Looking back to the grounds for one’s assurance, a believer can maintain assurance by conviction of the Holy Spirit, through the Word of God, resulting in perseverance through life.

Produced by the Holy Spirit

The Holy Spirit plays an very important role in the lives of believers. Often, His role is misstated as an emotional experience, or overlooked with intellectual pride. Without the Spirit, a Christian would have doubts, fears, and hopelessness about the assurance of his salvation.

The Holy Spirit’s Role in His Witness

Two passages of Scripture, combined, explicitly state that the Holy Spirit is the agent of maintaining assurance.

For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, `Abba, Father.’ The Spirit himself testifies with our spirit that we are God’s children. Now if we are children, then we are heirs—heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory. (Romans 8:15-17 [show]Romans 8:15-17 [15]For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, "Abba! Father!" [16]The Spirit himself bears witness with our spirit that we are children of God, [17]and if children, then heirs--heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (ESV)
)

Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, `Abba, Father’. (Galatians 4:6 [show]Galatians 4:6 [6]And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" (ESV)
)

Based on Romans 8:15 [show]Romans 8:15 [15]For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, "Abba! Father!" (ESV)
alone, it is difficult to dogmatically prove that the “Spirit of sonship” is the Holy Spirit. Paul does say later in the parallel passage of Galatians 4:6 [show]Galatians 4:6 [6]And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!" (ESV)
that this Spirit is the Holy Spirit.

The status of sonship is granted to the believer as a benefit of his salvation. Uo{qesia [sonship] “indicates a new family relation with all the rights, privileges, and responsibilities.”⁴¹ The Arminian would like to see the believer participating in this act of adoption. John Wesley, a proponent of Arminian thought, “distinguished between the witness of the Holy Spirit and the witness of a believer’s spirit.”⁴² This is merely an attempt to remain consistent within that system. Man does not participate with God to effect one’s salvation, nor salvation’s benefits - namely the witness of the Holy Spirit. Paul’s argument is proving that the Holy Spirit, given by God, provides assurance.

This does raise a question that is impossible to fully answer. What is the relationship between the Spirit’s testimony and one’s understanding of that testimony? One cannot rely on an emotional response to indicate whether the Holy Spirit is really bearing witness. This witness is not divorced from one’s intellect. It is not proper to think that God will propositionally reveal to a believer that he is a child of God.⁴³ This witness results in a firm conviction within a believer that he is a child of God. Douglas Moo notes that Paul’s purpose is to show that one who possesses the Holy Spirit, will accordingly respond with some emotion; not vice versa.⁴⁴ Hawkes aptly explains, “The Christian receives assurance through the exercise of his faculties, as the Spirit provides evidence of faith within the believer and also enables the reason to understand this evidence.”⁴⁵

The Holy Spirit’s Role in Conviction

Another aspect of the Holy Spirit’s work involves the conviction of the believer. The Bible says, “Those who obey his commands live in him, and he in them. And this is how we know that he lives in us: We know it by the Spirit he gave us.” (1 John 3:24 [show]1 John 3:24 [24]Whoever keeps his commandments abides in God,(1) and God(2) in him. And by this we know that he abides in us, by the Spirit whom he has given us. (ESV) Footnotes 1. [3:24] Greek 'him' 2. [3:24] Greek 'he'
). Obedience is a very important part of maintaining a right relationship with God. When a believer disobeys, God works through the Holy Spirit to correct the believer. This is a benefit of the Holy Spirit’s witness. The Holy Spirit convicts the intellect through the Word of God and brings one back into a right relationship with the Father. Note that “. . .the Spirit’s testimony is always tied to, and may never contradict the Word of God.”⁴⁶

King David in the Old Testament was not a perfect man. He had some terrible sins in his life that would commit many believers into deep spiritual problems. Yet through the Word of God, his conscience was pricked, and he repented. “If your law had not been my delight, I would have perished in my affliction.” (Psalms 119:92 [show]Psalm 119:92 [92]If your law had not been my delight, I would have perished in my affliction.
)

Employed by the Word of God

The question may be raised, “If the Holy Spirit is the witness to the believer, how does the Holy Spirit objectively compel one to have complete assurance?.”

God has communicated to man through the propositional truths of the Word of the Scriptures. “In the past God spoke to our forefathers through the prophets at many times and in various ways” (Hebrews 1:1 [show]Hebrews 1:1 The Supremacy of God's Son [1:1]Long ago, at many times and in many ways, God spoke to our fathers by the prophets, (ESV)
) Also, these truths are necessary for teaching and correcting man. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16 [show]2 Timothy 3:16 [16]All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, (ESV)
) Lastly, the only way a man can understand the Word of God is by the aid of the Holy Spirit. “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.” (1 Corinthians 2:14 [show]1 Corinthians 2:14 [14]The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. (ESV)
)

Since the Bible is the only way God communicates to man, it follows that it is only through the Word of God that assurance of salvation comes. “The Spirit gives His testimony with the Word and through the Word, never against the Word or without the Word.”⁴⁷ If one is diligent in the study and the application of God’s Word, the Holy Spirit will illumine that individual not only to understand the truths of Scripture, but to experience the benefits of the Spirit’s witness in complete assurance of salvation.

Exhibited by Perseverance

This presents another question. “If one has been saved, and is reading the Scriptures, but shows a pattern of consistent habitual sin, can that person have assurance?”

Historically, the Puritans had a primitive concept of assurance. They were developing the doctrine from the theology that was set forth by the Reformers. One way a Puritan was taught to attain assurance of salvation was to “diligently seek for it through the means of grace.”⁴⁸ This however is not definitive and is open to speculation regarding the exact nature and outworking of the “means of grace.” This could be interpreted to assume that one could sin so that “grace may abound.” The Apostle Paul rejects this theology. “What shall we say, then? Shall we go on sinning, so that grace may increase?” (Romans 6:1 [show]Romans 6:1 Dead to Sin, Alive to God [6:1]What shall we say then? Are we to continue in sin that grace may abound? (ESV)
)

Since the Puritans, developments have been made both negatively and positively. One group, namely the Grace Evangelical Society, attempts to establish the thought that assurance is a right given to every believer, no questions asked, no perseverance needed.⁴⁹ Others, have been very instructive regarding perseverance and it’s relation to the believer.⁵⁰

Zane Hodges a teacher within the Grace Evangelical Society realm believes that a Christian can live a life of habitual sin while maintaining complete assurance of his salvation. To prove his point, he twists the intent and significance of Scripture.

Case in point. Hodges claims that the purpose of the epistle of 1 John is “fellowship with God.” Further, he says that 1 John 5:13 [show]1 John 5:13 That You May Know [13]I write these things to you who believe in the name of the Son of God that you may know that you have eternal life. (ESV)
, “I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life,” is not a purpose of the Epistle.⁵¹ This is misleading and over simplifying the purpose of 1 John. He distorts the significance of Scripture because his premise is faulty.

A proper approach finds that assurance and perseverance are inseparable. A person who thinks that it is possible to entertain assurance, yet lives a lifestyle contrary to the Word of God deceives himself. (1 John 2:3 [show]1 John 2:3 [3]And by this we know that we have come to know him, if we keep his commandments. (ESV)
) John MacArthur writes, “. . .some people have assurance who have no right to it.”⁵²

Summary

The paradox between God’s Divine Sovereignty and man’s responsibility must be maintained. Failure to acknowledge that man has a responsibility leads to laxity in a Christian’s life.

God provided salvation and the assurance of salvation. First, the Holy Spirit is the witness to the believer that he is saved. Thus, assurance is a result of the Spirit’s witness. Second, the Holy Spirit assures man only in accordance with God’s Word. Any assurance that is based on any external experience that is contradictory to God’s Word is not assurance at all. Last, Man will never lose salvation. Although, he may lose assurance of that salvation due to sinful activity. That is why commands such as “be all the more eager to make your calling and election sure.” (2 Peter 1:5 [show]2 Peter 1:5 [5]For this very reason, make every effort to supplement your faith with virtue,(1) and virtue with knowledge, (ESV) Footnotes 1. [1:5] Or 'excellence'; twice in this verse
)

CHAPTER 4: Summary & Conclusion

Throughout the history of Christianity, many have debated the doctrines of the Bible. One subject that is in the forefront of many debates is the subject of Salvation. It is an issue that touches lives as no other philosophy, idea or doctrine can. One great benefit of Salvation is the assurance that it provides concerning one’s own destiny.

Some (ie. Romanists) regard the assurance of Salvation as an attack on man’s rationality. Others regard assurance as only a mere chance. Yet, some regard assurance as a Christian’s right that is always present.

You can have complete assurance of your salvation. The Bible is clear to note that once you have repented of your sin, thus becoming a “new creation” (2 Cor 5:17 [show]2 Corinthians 5:17 [17]Therefore, if anyone is in Christ, he is a new creation.(1) The old has passed away; behold, the new has come. (ESV) Footnotes 1. [5:17] Or 'creature'
), the Holy Spirit gives assurance of salvation.

Over time, the pressures of daily life and the desires of the “old nature” may drift you away from this assurance. Even though your salvation is completely secure, you may think that it is not. The Holy Spirit provides a witness to the believer. This witness works through the Word of God to convict and bring a believer back to a sanctified life. If you remain satisfied in a state of unrepentance, you were never saved in the first place; thus, giving no grounds for assurance. Although, if a you are convicted to repent and do so, then assurance may be experienced once again by sanctification.

Assurance is a benefit of salvation that can and must be maintained. Failure to do so reveals a neglect of responsibility on the Christian’s behalf.

BIBLIOGRAPHY OF SOURCES CONSULTED

Bauer, Walter, William F.Arndt, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2nd ed. revised and augmented by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Beeke, Joel. “Personal Assurance of Faith: The Puritans and Chapter 18.2.” Westminster Theological Journal 55 (1993): 1-30.

Buswell, J. Oliver. A Systematic Theology of the Christian Religion. 2 vols. in 1. Grand Rapids: Zondervan Publishing Co. 1962.

Carson, D.A. “Reflections on Christian Assurance.” Westminster Theological Journal 54 (1992): 1-29.

________. “The Function of the Paraclete in John 16:7-11 [show]John 16:7-11 [7]Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. [8]And when he comes, he will convict the world concerning sin and righteousness and judgment: [9]concerning sin, because they do not believe in me; [10]concerning righteousness, because I go to the Father, and you will see me no longer; [11]concerning judgment, because the ruler of this world is judged. (ESV)
.” Journal of Biblical Literature 98 (Winter 1979): 547-566.

Chafer, Lewis. Systematic Theology. 8 vols. Dallas, TX: Dallas Seminary Press, 1948.

________. Salvation: A Clear Doctrinal Analysis. Grand Rapids: Zondervan Publishing House, 1945.

Court, John. “Blessed Assurance?” Journal of Theological Studies 33 (October 1982): 508-17.

Dillow, Joseph. “Abiding is Remaining in Fellowship: Another Look at John 15:1-6 [show]John 15:1-6 I Am the True Vine [15:1]"I am the true vine, and my Father is the vinedresser. [2]Every branch in me that does not bear fruit he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. [3]Already you are clean because of the word that I have spoken to you. [4]Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. [5]I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing. [6]If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned. (ESV)
.” Bibliotheca Sacra 147 (January 1990): 44-53.

Dictionary of Doctrinal and Historical Theology. S.v. “Assur-ance.”

Dieter, Melvin and Others. Five Views on Sanctification. Grand Rapids: Zondervan Publishing House, 1987.

Encyclopedia of Biblical Theology. S.v. “Assurance of Salvation,” J. Kurzinger.

Erickson, Millard. Christian Theology. Grand Rapids: Baker Book House, 1983.

Evangelical Dictionary of Theology. S.v. “Assurance,” by B. Demarest.

Gerstner, John. “True & False Assurance.” Table Talk (February 1992): 10-12.

Gromacki, Robert. Salvation is Forever. Chicago: Moody Press, 1973.

Hawkes, R. M. “The Logic of Assurance in English Puritan Theology.” Westminster Theological Journal 52 (1990): 247-261.

Hiebert, D. Edmond. “Romans 8:28-28 [show]Romans 8:28 [28]And we know that for those who love God all things work together for good,(1) for those who are called according to his purpose. (ESV) Footnotes 1. [8:28] Some manuscripts 'God works all things together for good', or 'God works in all things for the good'
and the Assurance of the Believer.” Bibliotheca Sacra 148 (April-June 1991): 170-83.

________. “An Exposition of 1 John 1:5-2 [show]1 John 1:5-2:29 Walking in the Light [5]This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. [6]If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. [7]But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. [8]If we say we have no sin, we deceive ourselves, and the truth is not in us. [9]If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. [10]If we say we have not sinned, we make him a liar, and his word is not in us. Christ Our Advocate [2:1]My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. [2]He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. [3]And by this we know that we have come to know him, if we keep his commandments. [4]Whoever says "I know him" but does not keep his commandments is a liar, and the truth is not in him, [5]but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: [6]whoever says he abides in him ought to walk in the same way in which he walked. The New Commandment [7]Beloved, I am writing you no new commandment, but an old commandment that you had from the beginning. The old commandment is the word that you have heard. [8]At the same time, it is a new commandment that I am writing to you, which is true in him and in you, because(1) the darkness is passing away and the true light is already shining. [9]Whoever says he is in the light and hates his brother is still in darkness. [10]Whoever loves his brother abides in the light, and in him(2) there is no cause for stumbling. [11]But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes. [12]I am writing to you, little children, because your sins are forgiven for his name's sake. [13]I am writing to you, fathers, because you know him who is from the beginning. I am writing to you, young men, because you have overcome the evil one. I write to you, children, because you know the Father. [14]I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one. Do Not Love the World [15]Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. [16]For all that is in the world--the desires of the flesh and the desires of the eyes and pride in possessions--is not from the Father but is from the world. [17]And the world is passing away along with its desires, but whoever does the will of God abides forever. Warning Concerning Antichrists [18]Children, it is the last hour, and as you have heard that antichrist is coming, so now many antichrists have come. Therefore we know that it is the last hour. [19]They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. [20]But you have been anointed by the Holy One, and you all have knowledge.(3) [21]I write to you, not because you do not know the truth, but because you know it, and because no lie is of the truth. [22]Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. [23]No one who denies the Son has the Father. Whoever confesses the Son has the Father also. [24]Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you too will abide in the Son and in the Father. [25]And this is the promise that he made to us(4)--eternal life. [26]I write these things to you about those who are trying to deceive you. [27]But the anointing that you received from him abides in you, and you have no need that anyone should teach you. But as his anointing teaches you about everything, and is true, and is no lie--just as it has taught you, abide in him. Children of God [28]And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming. [29]If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him. (ESV) Footnotes 1. [2:8] Or 'that' 2. [2:10] Or 'it' 3. [2:20] Some manuscripts 'you know everything' 4. [2:25] Some manuscripts 'you'
:6.” Bibliotheca Sacra 145 (July 1988): 329-42.

Hodges, Zane. “We Believe in: Assurance of Salvation.” Journal of the Grace Evangelical Society 3 (Autumn 1990): 3-17.

Hoekema, Anthony. Saved by Grace. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

Hunt, W. Boyd. “The Perseverance of the Saints.” Christianity Today (May 15, 1962): 18-19.

International Standard Bible Encyclopedia. S.v. “Assurance,” by D. M. Pratt.

Kent, Homer, Jr. The Freedom of God’s Sons: Studies in Galatians. Grand Rapids: Baker Book House, 1976.

Kilpatrick, Ron. “Assurance and Sin.” Table Talk (February 1992): 13-16.

Lumpkin, William. Baptist Confessions of Faith. Valley Forge, PA: Judson Press, 1969.

MacArthur, John, Jr. Saved Without a Doubt. Wheaton, IL: Victor Books, 1992.

Moo, Douglas. Romans 1-8 [show]Romans 1-8 Greeting [1:1]Paul, a servant(1) of Christ Jesus, called to be an apostle, set apart for the gospel of God, [2]which he promised beforehand through his prophets in the holy Scriptures, [3]concerning his Son, who was descended from David(2) according to the flesh [4]and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord, [5]through whom we have received grace and apostleship to bring about the obedience of faith for the sake of his name among all the nations, [6]including you who are called to belong to Jesus Christ, [7]To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. Longing to Go to Rome [8]First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. [9]For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you [10]always in my prayers, asking that somehow by God's will I may now at last succeed in coming to you. [11]For I long to see you, that I may impart to you some spiritual gift to strengthen you-- [12]that is, that we may be mutually encouraged by each other's faith, both yours and mine. [13]I want you to know, brothers,(3) that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles. [14]I am under obligation both to Greeks and to barbarians,(4) both to the wise and to the foolish. [15]So I am eager to preach the gospel to you also who are in Rome. The Righteous Shall Live by Faith [16]For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. [17]For in it the righteousness of God is revealed from faith for faith,(5) as it is written, "The righteous shall live by faith."(6) God's Wrath on Unrighteousness [18]For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. [19]For what can be known about God is plain to them, because God has shown it to them. [20]For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. [21]For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. [22]Claiming to be wise, they became fools, [23]and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things. [24]Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, [25]because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen. [26]For this reason God gave them up to dishonorable passions. For their women exchanged natural relations for those that are contrary to nature; [27]and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in themselves the due penalty for their error. [28]And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. [29]They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, [30]slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, [31]foolish, faithless, heartless, ruthless. [32]Though they know God's decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them. God's Righteous Judgment [2:1]Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. [2]We know that the judgment of God rightly falls on those who practice such things. [3]Do you suppose, O man--you who judge those who practice such things and yet do them yourself--that you will escape the judgment of God? [4]Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance? [5]But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. [6]He will render to each one according to his works: [7]to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; [8]but for those who are self-seeking(7) and do not obey the truth, but obey unrighteousness, there will be wrath and fury. [9]There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, [10]but glory and honor and peace for everyone who does good, the Jew first and also the Greek. [11]For God shows no partiality. God's Judgment and the Law [12]For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. [13]For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. [14]For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. [15]They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them [16]on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. [17]But if you call yourself a Jew and rely on the law and boast in God [18]and know his will and approve what is excellent, because you are instructed from the law; [19]and if you are sure that you yourself are a guide to the blind, a light to those who are in darkness, [20]an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth-- [21]you then who teach others, do you not teach yourself? While you preach against stealing, do you steal? [22]You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? [23]You who boast in the law dishonor God by breaking the law. [24]For, as it is written, "The name of God is blasphemed among the Gentiles because of you." [25]For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. [26]So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded(8) as circumcision? [27]Then he who is physically uncircumcised but keeps the law will condemn you who have the written code(9) and circumcision but break the law. [28]For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. [29]But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God. God's Righteousness Upheld [3:1]Then what advantage has the Jew? Or what is the value of circumcision? [2]Much in every way. To begin with, the Jews were entrusted with the oracles of God. [3]What if some were unfaithful? Does their faithlessness nullify the faithfulness of God? [4]By no means! Let God be true though every one were a liar, as it is written, "That you may be justified in your words, and prevail when you are judged." [5]But if our unrighteousness serves to show the righteousness of God, what shall we say? That God is unrighteous to inflict wrath on us? (I speak in a human way.) [6]By no means! For then how could God judge the world? [7]But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner? [8]And why not do evil that good may come?--as some people slanderously charge us with saying. Their condemnation is just. No One Is Righteous [9]What then? Are we Jews(10) any better off?(11) No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, [10]as it is written: "None is righteous, no, not one; [11]no one understands; no one seeks for God. [12]All have turned aside; together they have become worthless; no one does good, not even one." [13]"Their throat is an open grave; they use their tongues to deceive." "The venom of asps is under their lips." [14]"Their mouth is full of curses and bitterness." [15]"Their feet are swift to shed blood; [16]in their paths are ruin and misery, [17]and the way of peace they have not known." [18]"There is no fear of God before their eyes." [19]Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. [20]For by works of the law no human being(12) will be justified in his sight, since through the law comes knowledge of sin. The Righteousness of God Through Faith [21]But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it-- [22]the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: [23]for all have sinned and fall short of the glory of God, [24]and are justified by his grace as a gift, through the redemption that is in Christ Jesus, [25]whom God put forward as a propitiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins. [26]It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. [27]Then what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. [28]For we hold that one is justified by faith apart from works of the law. [29]Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, [30]since God is one--who will justify the circumcised by faith and the uncircumcised through faith. [31]Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. Abraham Justified by Faith [4:1]What then shall we say was gained by(13) Abraham, our forefather according to the flesh? [2]For if Abraham was justified by works, he has something to boast about, but not before God. [3]For what does the Scripture say? "Abraham believed God, and it was counted to him as righteousness." [4]Now to the one who works, his wages are not counted as a gift but as his due. [5]And to the one who does not work but believes in(14) him who justifies the ungodly, his faith is counted as righteousness, [6]just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: [7]"Blessed are those whose lawless deeds are forgiven, and whose sins are covered; [8]blessed is the man against whom the Lord will not count his sin." [9]Is this blessing then only for the circumcised, or also for the uncircumcised? We say that faith was counted to Abraham as righteousness. [10]How then was it counted to him? Was it before or after he had been circumcised? It was not after, but before he was circumcised. [11]He received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. The purpose was to make him the father of all who believe without being circumcised, so that righteousness would be counted to them as well, [12]and to make him the father of the circumcised who are not merely circumcised but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised. The Promise Realized Through Faith [13]For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. [14]For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. [15]For the law brings wrath, but where there is no law there is no transgression. [16]That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring--not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, [17]as it is written, "I have made you the father of many nations"--in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. [18]In hope he believed against hope, that he should become the father of many nations, as he had been told, "So shall your offspring be." [19]He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. [20]No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, [21]fully convinced that God was able to do what he had promised. [22]That is why his faith was "counted to him as righteousness." [23]But the words "it was counted to him" were not written for his sake alone, [24]but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, [25]who was delivered up for our trespasses and raised for our justification. Peace with God Through Faith [5:1]Therefore, since we have been justified by faith, we(15) have peace with God through our Lord Jesus Christ. [2]Through him we have also obtained access by faith(16) into this grace in which we stand, and we(17) rejoice(18) in hope of the glory of God. [3]More than that, we rejoice in our sufferings, knowing that suffering produces endurance, [4]and endurance produces character, and character produces hope, [5]and hope does not put us to shame, because God's love has been poured into our hearts through the Holy Spirit who has been given to us. [6]For while we were still weak, at the right time Christ died for the ungodly. [7]For one will scarcely die for a righteous person--though perhaps for a good person one would dare even to die-- [8]but God shows his love for us in that while we were still sinners, Christ died for us. [9]Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. [10]For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. [11]More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation. Death in Adam, Life in Christ [12]Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned-- [13]for sin indeed was in the world before the law was given, but sin is not counted where there is no law. [14]Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. [15]But the free gift is not like the trespass. For if many died through one man's trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. [16]And the free gift is not like the result of that one man's sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. [17]For if, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ. [18]Therefore, as one trespass(19) led to condemnation for all men, so one act of righteousness(20) leads to justification and life for all men. [19]For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. [20]Now the law came in to increase the trespass, but where sin increased, grace abounded all the more, [21]so that, as sin reigned in death, grace also might reign through righteousness leading to eternal life through Jesus Christ our Lord. Dead to Sin, Alive to God [6:1]What shall we say then? Are we to continue in sin that grace may abound? [2]By no means! How can we who died to sin still live in it? [3]Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4]We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. [5]For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. [6]We know that our old self(21) was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. [7]For one who has died has been set free(22) from sin. [8]Now if we have died with Christ, we believe that we will also live with him. [9]We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. [10]For the death he died he died to sin, once for all, but the life he lives he lives to God. [11]So you also must consider yourselves dead to sin and alive to God in Christ Jesus. [12]Let not sin therefore reign in your mortal body, to make you obey its passions. [13]Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. [14]For sin will have no dominion over you, since you are not under law but under grace. Slaves to Righteousness [15]What then? Are we to sin because we are not under law but under grace? By no means! [16]Do you not know that if you present yourselves to anyone as obedient slaves,(23) you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? [17]But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, [18]and, having been set free from sin, have become slaves of righteousness. [19]I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. [20]For when you were slaves of sin, you were free in regard to righteousness. [21]But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. [22]But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. [23]For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. Released from the Law [7:1]Or do you not know, brothers(24)--for I am speaking to those who know the law--that the law is binding on a person only as long as he lives? [2]For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage.(25) [3]Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress. [4]Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. [5]For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. [6]But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.(26) The Law and Sin [7]What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, "You shall not covet." [8]But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. [9]I was once alive apart from the law, but when the commandment came, sin came alive and I died. [10]The very commandment that promised life proved to be death to me. [11]For sin, seizing an opportunity through the commandment, deceived me and through it killed me. [12]So the law is holy, and the commandment is holy and righteous and good. [13]Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. [14]For we know that the law is spiritual, but I am of the flesh, sold under sin. [15]For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. [16]Now if I do what I do not want, I agree with the law, that it is good. [17]So now it is no longer I who do it, but sin that dwells within me. [18]For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. [19]For I do not do the good I want, but the evil I do not want is what I keep on doing. [20]Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. [21]So I find it to be a law that when I want to do right, evil lies close at hand. [22]For I delight in the law of God, in my inner being, [23]but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. [24]Wretched man that I am! Who will deliver me from this body of death? [25]Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin. Life in the Spirit [8:1]There is therefore now no condemnation for those who are in Christ Jesus.(27) [2]For the law of the Spirit of life has set you(28) free in Christ Jesus from the law of sin and death. [3]For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin,(29) he condemned sin in the flesh, [4]in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. [5]For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. [6]For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. [7]For the mind that is set on the flesh is hostile to God, for it does not submit to God's law; indeed, it cannot. [8]Those who are in the flesh cannot please God. [9]You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. [10]But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. [11]If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. Heirs with Christ [12]So then, brothers,(30) we are debtors, not to the flesh, to live according to the flesh. [13]For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. [14]For all who are led by the Spirit of God are sons(31) of God. [15]For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, "Abba! Father!" [16]The Spirit himself bears witness with our spirit that we are children of God, [17]and if children, then heirs--heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. Future Glory [18]For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. [19]For the creation waits with eager longing for the revealing of the sons of God. [20]For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope [21]that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. [22]For we know that the whole creation has been groaning together in the pains of childbirth until now. [23]And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. [24]For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? [25]But if we hope for what we do not see, we wait for it with patience. [26]Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. [27]And he who searches hearts knows what is the mind of the Spirit, because(32) the Spirit intercedes for the saints according to the will of God. [28]And we know that for those who love God all things work together for good,(33) for those who are called according to his purpose. [29]For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. [30]And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. God's Everlasting Love [31]What then shall we say to these things? If God is for us, who can be(34) against us? [32]He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? [33]Who shall bring any charge against God's elect? It is God who justifies. [34]Who is to condemn? Christ Jesus is the one who died--more than that, who was raised--who is at the right hand of God, who indeed is interceding for us.(35) [35]Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? [36]As it is written, "For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered." [37]No, in all these things we are more than conquerors through him who loved us. [38]For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, [39]nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (ESV) Footnotes 1. [1:1] Or 'slave'; Greek 'bondservant' 2. [1:3] Or 'who came from the offspring of David' 3. [1:13] Or 'brothers and sisters'. The plural Greek word 'adelphoi' (translated "brothers") refers to siblings in a family. In New Testament usage, depending on the context, 'adelphoi' may refer either to men or to both men and women who are siblings (brothers and sisters) in God's family, the church 4. [1:14] That is, non-Greeks 5. [1:17] Or 'beginning and ending in faith' 6. [1:17] Or 'The one who by faith is righteous shall live' 7. [2:8] Or 'contentious' 8. [2:26] Or 'counted' 9. [2:27] Or 'the letter' 10. [3:9] Greek 'Are we' 11. [3:9] Or 'at any disadvantage?' 12. [3:20] Greek 'flesh' 13. [4:1] Some manuscripts 'say about' 14. [4:5] Or 'but trusts'; compare verse 24 15. [5:1] Some manuscripts 'let us' 16. [5:2] Some manuscripts omit 'by faith' 17. [5:2] Or 'let us'; also verse 3 18. [5:2] Or 'boast'; also verses 3, 11 19. [5:18] Or 'the trespass of one' 20. [5:18] Or 'the act of righteousness of one' 21. [6:6] Greek 'man' 22. [6:7] Greek 'has been justified' 23. [6:16] Greek 'bondservants'. Twice in this verse and verse 19; also once in verses 17, 20 24. [7:1] Or 'brothers and sisters'; also verse 4 25. [7:2] Greek 'law concerning the husband' 26. [7:6] Greek 'of the letter' 27. [8:1] Some manuscripts add 'who walk not according to the flesh (but according to the Spirit)' 28. [8:2] Some manuscripts 'me' 29. [8:3] Or 'and as a sin offering' 30. [8:12] Or 'brothers and sisters'; also verse 29 31. [8:14] See discussion on "sons" in the preface 32. [8:27] Or 'that' 33. [8:28] Some manuscripts 'God works all things together for good', or 'God works in all things for the good' 34. [8:31] Or 'who is' 35. [8:34] Or 'Is it Christ Jesus who died... for us?'
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________. The Epistle to the Romans. New International Commentary on the New Testament. Grand Rapids: William B. Eerdmans Publishing Co., 1977.

Nicole, Roger. “The Priviledge of Assurance.” Table Talk (February 1992): 7-9.

New International Dictionary of New Testament Theology. S.v. “Firm,” by H. Schönweiss.

________. S.v. “Knowledge,” by E.D. Schmitz.

Peterson, Robert. “Christian Assurance: Its Possibility and Foundations.” Presbyterion 8 (Spring 1992): 10-24.

________. “The Perseverance of the Saints: A Theological Exegesis of Four Key New Testament Passages.” Presbyterion 17 (Summer 1991): 95-112.

________. “Perseverance and Apostasy: A Bibliographic Essay.” Presbyterion 16 (Summer 1990): 119-125.

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Rienecker, Fritz, and Cleon Rogers. Linguistic Key to the Greek New Testament. Grand Rapids: Zondervan Publishing House, 1980.

Ryle, J. C. Assurance and Doubts.

Ryrie, Charles. Basic Theology. Wheaton, IL: Victor Books, 1986.

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Thayer, Joseph. A Greek-English Lexicon of the New Testament. Grand Rapids: Zondervan Publishing House. N.d. Theological Dictionary of the New Testament. S.v. “,” by Seeseman.

________. S.v. “Plhroforevw,” by Delling.

Westminster Dictionary of Christian Theology. S.v. “Assurance,” by Rupert Davies.

WillIquette, Scott. “On What Basis Can I Be Sure?: A Study of Christian Assurance.” Th.M. dissertation, Detroit Baptist Theological Seminary, 1993.

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1R.C. Sproul, “Fear Not.” Table Talk (February 1992): 4.

2Roger Nicole, “The Privilege of Assurance.” Table Talk (February 1992): 8.

3Evangelical Dictionary of Theology, s.v. “Assurance,” by B. Demarest, p. 92.

4William Lumpkin, Baptist Confessions of Faith, (Valley Forge, PA: Judson Press, 1969), p. 274.

5Westminster Dictionary of Christian Theology, s.v. “Assurance,” by Rupert Davies, pp. 48-9.

6Anthony Hoekema, Saved by Grace, (Gra