Assurance of Faith and the Practical Syllogism

Assurance of Faith And The Practical Syllogism

Relief For Those Suffering From SOF Syndrome

Revised July 31, 2015

Howard McPhee

[email protected]

Contents

I. The Practical Syllogism: Introduction

II. Assurance and the Practical Syllogism: Past and Present Representatives The Westminster Confession of Faith Schreiner and Caneday Donald Whitney

III. Assurance and the Holy Spirit

IV. Assurance and Peter, John and Paul 2 Peter 1:10,11 1 John 2 Corinthians 13:5,6 V. Assurance and Pastoral Counsel

Note: Scripture quotations are from the ESV unless otherwise indicated

The Practical Syllogism: Introduction

In the Reformed tradition, at least from Beza and probablyCalvin1 down into the present, and in its various streams, there

1Joel Beeke argues “...Calvin did utilize the principles of the syllogism in apractical sense.” Joel R. Beeke, Assurance of Faith: Calvin, English Puritanism, and the Dutch

has been support for the use of the practical syllogism as abiblical strategy in the quest for assurance. The practicalsyllogism is usually advocated as a secondary grounds ofassurance, with the promises of the gospel occupying first place.Nevertheless, the practical syllogism is considered to play asignificant role in corroborating, supporting, and confirming thebeliever’s assurance. The expression practical syllogism is being used in thispaper to cover all forms of prayerfully examining one’s life inthe light of the scriptures to discern evidence of God’s grace asa way of authenticating one’s faith, overcoming doubt as to one’sstatus as a child of God, and strengthening assurance. This paperwill argue there is no biblical warrant for the use of thepractical syllogism. At the same time however, it will assign tothe practical outworking of the believer’s new life (e.g., love,obedience, service) a vital and necessary role in authenticatinghis faith and assuring him he is a child of God.

Assurance and the Practical Syllogism: Past and PresentRepresentatives

The Westminster Confession of Faith

The doctrine of assurance and the practical syllogismreceived intensive analysis and formulation in the Puritan era ofthe late sixteenth and seventeenth centuries, with the practicalsyllogism being an important component in Puritan pastoralcounsel.2 The Puritan teaching on assurance is well-represented

Second Reformation (New York: Peter Lang, 1991), 72. David McWilliams comments,“We affirm that there certainly is a syllogismus practicus in Calvin, but it is avery carefully balanced matter, never confusing the foundation of assurancewith the evidences and never severing the evidences from the foundation.” David B.McWilliams, “Calvin’s Theology of Certainty” in Lane G. Tipton and Jeffrey G.Waddington, ed. Resurrection and Eschatology (Phillipsburg, NJ: P&R, 2008), 525,526.2 The Puritans augmented the practical syllogism with the mystical syllogism.The practical syllogism is concerned with outward, concrete, observableevidences; the mystical syllogism utilizes inward, subjective evidences. Thus,the practical syllogism deals with such things as love for the brethren andobedience to God’s commands. The mystical syllogism contemplates such mattersas longing for the return of Christ and delighting in God. Holy Spiritassisted syllogistic reasoning works along the following lines: Major premise:

by the Westminster Confession of Faith of 1646. Reflecting thetime in which it was written, the Confession spends considerabletime summarizing the various aspects of the doctrine of assurancein a chapter entitled “Of Assurance of Grace and Salvation.” TheConfession states that the foundation of infallible assurance3 offaith is: “the divine truth of the promises of salvation, theinward evidence of those graces unto which these promises aremade, the testimony of the Spirit of adoption witnessing with ourspirits that we are the children of God: which Spirit is theearnest of our inheritance, whereby we are sealed to the day ofredemption.”4 According to Joel Beeke, there were differences of opinionamong the Westminster divines concerning “the testimony of theSpirit of adoption witnessing with our spirits that we are thechildren of God,” and thus, there were differences in how theConfession’s grounds were understood.5 Some argued the Spirit’stestimony was limited to enabling the believer to discern “theinward evidence,” and thus, there were two grounds, namely, “thepromises of salvation” and the Spirit discerned “inwardevidence.” The majority argued the Spirit’s witness enabled thebeliever to discern “the inward evidence,” and also referred tothe Spirit ministering directly or immediately by way of the Wordto the believer’s conscience. Thus there are three grounds: “thepromises of salvation,” The Spirit’s testimony concerning “thethe Scriptures teach that true faith in Christ will manifest itself in a lifeof obeying God’s commandments and a love for one’s brothers that includessharing one’s temporal resources with the brother in need. Minor premise: I findmy life manifests such obedience and love. Conclusion: I am a true believer inChrist. Joel Beeke provides a helpful discussion of the Puritan use of thepractical syllogism and the mystical syllogism in “The Assurance Debate: SixKey Questions” in Drawn into Controversie: Reformed Theological Diversity and Debates withinSeventeenth-Century British Puritanism, ed. Michael A. G. Haykin and Mark Jones(Gottingen: Vandenhoeck & Ruprecht, 2011), 273-276. See also R. M. Hawkes,“The Logic of Assurance in English Puritan Theology” in The Westminster TheologicalJournal, 52 no 2 Fall 1990, 254-256. 3 Infallible assurance is used interchangeably with full assurance. See WCF 14:3. 4 WCF 18:25 For the differences, I am relying on Joel R. Beeke, The Quest for Full Assurance(Edinburgh: The Banner of Truth Trust, 1999), 142-147. See also, Joel R.Beeke, “The Assurance Debate: Six Key Questions” in Drawn into Controversie, 276-281.

inward evidence” and the Spirit’s direct or immediate testimonyin applying the Word. John Murray and Sinclair Ferguson in their discussion ofthe Confession’s grounds of assurance make a distinction betweenthe grounds of salvation and the grounds of assurance. Oursalvation is grounded on the work of Christ; our assurance isgrounded on the promises God gives to us.6 However, The SavoyDeclaration of 1658, a Puritan reworking of the WestminsterConfession to meet Independent principles, appears to disagreewith such a distinction and founds assurance on the work ofChrist. The Savoy Declaration reflecting the influence of JohnOwen, replaces the Confession’s “an infallible assurance of faithfounded on the divine truth of the promises of salvation” with“an infallible assurance of faith founded on the blood andrighteousness of Christ, revealed in the gospel.”7

Joel Beeke, who considers it important not to confuse thegrounds of salvation and the grounds of assurance,8 is able toharmonize Westminster and Savoy. Regarding the Savoy change,Beeke comments: “Obviously this isn’t an essential change, as allthe promises of God are ‘amen’ only in and through Christ Jesus(2 Corinthians 1:20); nonetheless, The Savoy Declaration’swording (later adopted by the Second London Confession), likeOwen’s, was more pointed.”9 The Confession does not indicate a hierarchy of grounds, andexpositors differ in assigning an order of importance to the

6 John Murray writes, “When we speak of the grounds of assurance, we arethinking of the ways in which a believer comes to entertain assurance, not ofthe grounds on which the salvation rests. The grounds of salvation are assecure for the person who does not have full assurance as for the person whohas.” Collected Writings of John Murray (Edinburgh: The Banner of Truth Trust, 1977)2:270. Sinclair B. Ferguson, “Westminster Standards: Ch. 18 & 19: OfAssurance/Law of God, 1 - Part: 11 of 14” (lecture, Westminster TheologicalSeminary, Glenside, PA 1990-01-01). Accessed athttp://www.wts.edu/resources/media.html 7 The Savoy Declaration (1658), Chapter 18: Of The Assurance of Grace andSalvation. Accessed at http://www.creeds.net/congregational/savoy8 Beeke, The Quest, 123,124. 9 Beeke, The Quest, 188. On the principles that govern the Puritan approach toassurance, Beeke’s harmonization may be legitimate, but it makes it difficultto see the relevance of distinguishing the grounds of assurance from thegrounds of salvation.

grounds. Joel Beeke comments, “section 18:2 presents a complexground of assurance, which includes a primary, objective ground (‘thedivine truth of the promises of salvation,’ 18:2) and one or twosecondary, subjective grounds (‘the inward evidence of those gracesunto which these promises are made,’ and ‘the testimony of theSpirit of adoption witnessing with our spirits’). When combined,full assurance of salvation is affirmed by those grounds.”10 G. I.Williamson elevates the “the testimony of the Spirit of adoption”alongside “the divine truth of the promises of salvation” tofirst importance. He writes, “True assurance rests upon thetestimony of the Holy Spirit within our hearts (by applying theWord of God)....This means, above all, that true, infallibleassurance rests upon the Spirit and the Word of God.”11

Nineteenth century commentators on the Westminster ConfessionA.A. Hodge and Robert Shaw do not make a primary-secondarydistinction in the grounds.12 Robert Shaw referring to theConfession’s grounds states simply, “It [infallible assurance] isnot founded upon any of these things singly, but upon all of themcombined.”13 Recent commentators Chad Van Dixhoorn14 and RobertLetham15 do not address the issue of an order of importance tothe grounds of assurance in their exposition of Chapter 18.16

10 Beeke, The Quest, 123,124. 11 G. I. Williamson, The Westminster Confession of Faith for Study Classes (Philadelphia,PA: Presbyterian and Reformed, 1980), 132.12 A. A. Hodge, The Confession of Faith (1869; repr., London, England: The Bannerof Truth Trust, 1961), 240-242; Robert Shaw, The Reformed Faith (1845; repr.,Inverness, Scotland: Christian Focus Publications, 1974), 184. 13 Shaw, The Reformed Faith, 184. 14 Chad Van Dixhoorn, Confessing The Faith: A reader’s guide to the Westminster Confession ofFaith (Edinburgh: The Banner of Truth Trust, 2014), 225-235. 15 Robert Letham, The Westminster Assembly: Reading Its Theology In Historical Context(Phillipsburg:NJ, 2009), 283-288. 16 It seems to me that many Presbyterians would formulate the Confession’sstatement on the grounds of assurance similarly to Dutch Reformed theologianLouis Berkhof. For Berkhof, assurance of faith is founded on “The Promises ofGod,” “The Witness of the Holy Spirit,” and “The Testimony of the ChristianGraces.” The promises are the objective grounds with the Spirit’s witness thesubjective grounds. The Spirit’s witness has two main elements. The Spiritwitnesses in or through our spirit as he creates the filial confidence wherebywe relate to and experience God as “Abba Father.” The Spirit also testifiesto or with our spirit; he does this in many ways, including applying thepromises of salvation and ministering to our hearts the Father’s great love.

Section 18:1 of the Confession reflects the Puritanmovement’s concern with false faith and false assurance. This wasconsidered a widespread problem and warnings as to the dangers ofwhat the Confession in 18:1 calls “false hopes and carnalpresuppositions” were an important component in Puritan preachingand pastoral care. The practical syllogism and mystical syllogismwere considered fundamental and important antidotes to falseassurance.17 The Confession’s statement in 18:3, “This infallibleassurance doth not so belong to the essence of faith” along withthe Larger Catechism’s statement in Q. 81, “Assurance of graceand salvation not being of the essence of faith” have causedconfusion and stimulated considerable debate concerning whetherassurance belongs to the essence of faith. Expositors of theConfession generally argue that assurance is distinguished fromfaith, but there is no disjunction; there is an organicrelationship between the two. Assurance belongs to the verynature and essence of faith as the seed or germ of assurance fromwhich full assurance develops. With respect to those who accusethe Larger Catechism Q. 81 of excluding assurance from theessence of faith, Joel Beeke comments: “The countermeasure tothis view is the reminder that in this context assurance wasbeing utilized in the sense of faith’s well-being (bene-esse), not ofits essence or being (esse), which must necessarily includeassurance.”18

The practical syllogism is not discussed as a component of the Spirit’switness but is discussed under a separate grounds, “The Testimony of theChristian Graces.” Louis Berkhof, The Assurance of Faith (Grand Rapids, MI:Eerdmans, 1939), 49-68. 17 This concern and its antidote have not waned among contemporary advocatesof Puritan theology and practice. Joel Beeke argues we cannot stop at thepromises of salvation, but must also include the syllogism of faith becausethere are millions of Christians who are sure of their salvation but lack acredible profession of faith. Joel R. Beeke, “Assured by the Spirit’s Witness”(sermon, Heritage Netherlands Reformed Congregation, Grand Rapids, MI).Accessed at http//www.hnrc.org Also Iain Murray, The Holy Spirit andAssurance” (sermon, Grace Presbyterian Church, PCA). Accessed athttp://www.monergism.com 18 Beeke, Assurance of Faith, 174

The distinction between the being of faith and the well-being of faith19 was the foundation for the Confession’sstatement in 18:3: “a true believer may wait long, and conflictwith many difficulties, before he be partaker of it [infallibleassurance],” and an important resource in Puritan pastoralcounsel. In the Puritan understanding of the gospel, assurance isnormative, i.e., it is the responsibility of believers todiligently seek it, but not the normal or common experience ofGod’s children. It is only a minority of God’s people who arriveat full assurance and usually only after a lengthy period ofspiritual struggle. Thus, the distinction between the being andthe well-being of faith made it possible to assure the weakbeliever struggling with doubts that it is not assurance thatsaves but faith, and that even the smallest faith unites toChrist. At the same time, the organic relationship between faithand assurance was a basis for encouraging the weak believer topursue full assurance, and the practical syllogism was animportant component in that pursuit.

Thomas Schreiner and Ardel Caneday Representative of a contemporary Reformed formulation of thedoctrine of assurance is the work of Reformed Baptist scholarsThomas Schreiner and Ardel Caneday. In their book The Race Set BeforeUs: A Biblical Theology of Perseverance and Assurance20 they state: “Ourassurance in faith depends upon a three-legged stool: (1) God’spromises (2) the fruit of the Spirit in our lives (3) the witnessof the Holy Spirit.”21 However, this is an unusual stool in that

19 The Puritans referred to this distinction as the adherency of faith and thefaith of assurance, or faith in exercise and full assurance of faith. Moderntheologians such as Louis Berkhof and John Murray talk of implicit assuranceand explicit assurance. “We should distinguish between the assurance that isimplicit in faith and that which becomes explicit in consciousness.” LouisBerkhof, The Assurance of Faith (Eerdmans: Grand Rapids, 1939), 71. John Murray,Collected Writings, 2: 265.20 Thomas R. Schreiner and Ardel B. Caneday, The Race Set Before Us: A Biblical Theologyof Perseverance & Assurance (Downers Grove, IL: InterVarsity Press, 2001). 21 Schreiner and Caneday, The Race, 236.

one leg is more important than the other two. “The promises ofGod are the most important leg for the assurance of faith.”22

The three legs of this stool look like a restatement of theWestminster Confession’s grounds of assurance. However, althoughthey contain the same components they are structured differently.Unlike the Puritan movement, Schreiner and Caneday do not includethe practical syllogism as a component of the Spirit’s testimony,but discuss it under a separate grounds, namely, “the fruit ofthe Spirit in our lives.”23 They also distance themselves fromsome Puritans and their modern advocate Martyn Lloyd-Jones who,they argue, separate assurance from saving faith and make itsubsequent to conversion.24 In contrast, Schreiner and Canedayconfess, “we believe that assurance of salvation is joinedindissolubly with saving faith. Such assurance is coincident withfaith in Christ, and thus it is the joyful experience of allbelievers.”25 This assurance is not static. Believers, as they experiencetrials and temptations, are not exempt from doubts andperplexities. Assurance may wax and wane, “but the generalpattern is progress and development.”26

22 Schreiner and Caneday, The Race, 237. They do not make a distinction betweenthe ground of assurance (promises of salvation) and the ground of salvation(work of Christ). The first leg, God’s promises, includes the work of Christ.They write, “Understanding that the primary leg of assurance is founded onGod’s promises and the objective work of Christ is of tremendous practicalimportance.” The Race, 237.23 Their three-legged stool is similar to Louis Berkhof’s threefoldfoundation for assurance of faith: “The Promises of God,” “The Witness of theHoly Spirit,” and “The Testimony of the Christian Graces.” Berkhof, Assuranceof Faith, 49-68. 24 Schreiner and Caneday, The Race, 270,271. Thomas Goodwin (1600-1679), one ofthe Westminster divines, taught that in Ephesians 1:13 the sealing of theSpirit is a direct testimony of assurance and subsequent to conversion.Goodwin’s interpretation was advocated by Martyn Lloyd-Jones in his expositoryseries on Ephesians. D. Martyn Lloyd-Jones, God’s Ultimate Purpose: An Exposition ofEphesians 1, (Grand Rapids, MI: Baker, 1978), 232-300. Lloyd-Jones’ views onassurance and their relationship to certain Puritans can also be found in D.Martyn Lloyd-Jones, Romans: An Exposition of Chapter 8:5-17, The Sons of God (Grand Rapids,MI: Zondervan, 1974), 285-399. 25 Schreiner and Caneday, The Race, 271.26 Schreiner and Caneday, The Race, 276.

In the Schreiner-Caneday approach the promises of God arealways the primary grounds of assurance, and their role mustnever be usurped by “the fruit of the Spirit.” The promises ofGod are “the fulcrum of our assurance in faith.”27 With thePuritan movement in mind, they caution, “if the fruit of theSpirit become the fulcrum by which we discern our relationship toGod, an unhealthy and destructive introspection is almost sure tofollow.”28 At the same time, they have room for the practicalsyllogism. The stool’s second leg, “the fruit of the Spirit inour lives,” must not be neglected. The believer’s life of love,obedience and good works play a necessary and vital role inconfirming and strengthening assurance, and self-examination is acomponent of that confirming-strengthening dynamic. They write,“Biblical writers encourage us to confirm our assurance byreflecting on the transformation that has occurred in us by thepower of the Holy Spirit.”29 Despite their caution, echoes of Puritan pastoral counsel canbe heard in the following:

Our consciences may tell us that we are guiltybefore God, even though our lives are marked bylove and good deeds! In this case, the objectivepresence of such love and good deeds must takeprecedence over our fallible consciences. We maynot feel that we are genuinely believers but ‘Godis greater than our hearts, and he knowseverything’ (1 Jn 3:20 NIV). Our feelings are notthe ultimate umpire that determines the truth. Whatis happening in our lives is the means by which weshould judge whether we are believers. If we arepracticing love, says John, we need to use thosegood deeds to argue against feelings ofcondemnation that insidiously worm their way intoour lives.30

27 Schreiner and Caneday, The Race, 277.28 Schreiner and Caneday, The Race, 27729 Schreiner and Caneday, The Race, 283.30 Schreiner and Caneday, The Race, 289.

The Schreiner-Caneday stool’s third leg is the “witness of theSpirit” which commences at conversion. The Spirit assures thebeliever he is a child of God, convinces the believer that thepromises of the Word apply to him, and ministers God’s love tothe believer’s heart. “The witness of the Holy Spirit” is anintrinsic and subjective support of assurance; “the promises ofGod” and “the fruit of the Spirit” are extrinsic and objectivesupports.

Donald Whitney

The seventeenth century Puritan approach to assurance has acontemporary representative in Reformed Baptist scholar DonaldWhitney and his book How I Can Be Sure I’m a Christian.31 Whitneyunderstands assurance as resting on a threefold foundation whichhe unfolds in three chapters entitled: “The Basis of Assurance,”“An Inner Confirmation,” “Signs of Eternal Life.” Two chapters,“A Spiritual Mind-Set” and “Common Problems With Uncertainty”supplement the chapter “Signs of Eternal Life.” In the chapter “The Basis of Assurance,” Whitney states:“The assurance of salvation rests primarily on the character ofGod, the work of Jesus Christ, and the truth of God’spromises.”32 In seeking assurance we start with God not self. In the chapter “An Inner Confirmation,” he discusses therole and contribution of the Holy Spirit in assuring thebeliever. Whitney outlines four ways the Spirit in his internaltestimony gives assurance to the Christian. “He opens our mindsto understand the Bible in ways that give us assurance. He guidesour thinking about the biblical marks of salvation in our lives.He brings Scripture and its truths to our minds in various ways

31 Donald S. Whitney, How Can I Be Sure I’m A Christian (NavPress,1994). How Can I BeSure I’m A Christian has approval from other Baptists such as John MacArthur whowrites the book’s foreword, but also, from the Presbyterian side in theendorsement by the late James Boice, the influential former pastor of TenthStreet Presbyterian Church in Philadelphia, PA. On the cover of the book,Boice writes, “If you have questions about your assurance or even somebodyelse’s, you should read this book. Dr. Whitney’s illustrations are superb, andhis borrowings from the great theologians of the past are wise, stimulating,and well-chosen. I commend his work highly.” 32 Whitney, How Can I Be Sure, 28.

that assure us. He causes an inner sense of assurance withoutwords.”33

Whitney’s starting point in the quest for assurance is Godnot self, but there is still plenty of room for self-examinationand syllogistic reasoning. In the chapter entitled “Signs ofEternal Life,” he writes,”If you are concerned about theassurance of your salvation, the book of the Bible you want toread and reread is the first letter of the Apostle John.... In 1John we are told of at least ten attitudes and actions thatcharacterize Christians only. So if you want to know if you aregoing to heaven, examine yourself in the light of these evidencesof true Christianity.”34 The evidences from 1 John and thequestions you are to ask yourself are as follows.

Do you share the intimacies of the Christian lifewith other believers [1:6,7]? Do you have a deepawareness of your sin against the Word and love ofGod [1:8,10]? Do you live in conscious obedience tothe Word of God [2:3-5]? Do you despise the worldand its ways [2:15]? Do you long for the return ofJesus Christ and to be made like him [3:2,3]? Doyou habitually do what is right more and sin less[3:7,8,10]? Do you love other Christianssacrificially and want to be with them [3:14]? Doyou discern the presence of the Holy Spirit withinyou [3:24; 4:13]? Do you enjoy listening to thedoctrines the apostles of Jesus taught [4:6]? Doyou believe what the Bible teaches about JesusChrist [5:1]?35

As searching as the signs from 1 John may be, “there is nogreater evidence of conversion than a change in the wholedirection of your thinking.”36 In the chapter “A Spiritual Mind-Set,” Whitney, drawing from the great Puritan theologian JohnOwen and his exposition of Romans 8:5, directs the believer toask, “Are you ‘spiritually minded’?”37 This question unfolds in athreefold examination: “Do you think about the things of God33 Whitney, How Can I Be Sure, 39-46.34 Whitney, How Can I Be Sure, 52 35 Whitney, How Can I Be Sure, 52-64.36 Whitney, How Can I Be Sure, 74.37 Whitney, How Can I Be Sure, 70.

spontaneously and without external causes? Do you think about thethings of God more than anything else? “Do you think about thethings of God with more delight and enjoyment than anythingelse?”38 In the pursuit of assurance, self-examination does notnecessarily end with the above signs and evidences. In anadditional chapter entitled “Common Problems With Uncertainty,”Whitney addresses difficulties with assurance that certain peoplemay have such as: adults converted as children, mothers at homewith young children, Christians worried they have committed the“unforgivable sin.” Drawing from another well-known Puritandivine Thomas Brooks, Whitney provides another checklist of “tenquestions designed to help you decide if you are entitled toassurance.”39

The ten questions are: Do you intensely desire assurance? Do you sometimesgrieve that you do not love Jesus enough? Do youoften wish God would change you so that you wouldalways obey Him and never sin again? Do you thinksalvation is more important than anything else inthe world? Do you ever seriously desire to tradeplaces with a rich, famous, or attractive personyou know is not a Christian? Would you willinglyand habitually sin against God if you could getwhatever you wanted in return? Which would youreally prefer: God, Christ, the Spirit, grace,glory, holiness, and Heaven; or all the money,pleasure, fame, houses, lands, possessions, andanything else you could name in this world? Do youadmire godly people more than rich, famous,athletic, or attractive people? Would you becontent to live without hearing sermons, praying,reading the Bible, or worshipping God in public?Would you be willing for Christ to claim youcompletely as His own?40

38 Whitney, How Can I Be Sure, 72-79.39 Whitney, How Can I Be Sure, 111.40 Witney, How Can I Be Sure, 111-114.

Assurance and the Holy Spirit

The ground of salvation and the ground of the assurance offaith are to be distinguished. The ground of our salvation is thefinished work of Christ. The ground of our assurance of faithconcerns the way a believer comes to a conviction his faith isgenuine and a growing consciousness he possesses eternal life.41

Assurance of faith does not address the certainty of “what” isbelieved, but addresses the validity of one’s faith, and thereality of one’s status as a child of God. In concrete terms, Ibelieve but how do I know my faith is real? I have entrustedmyself to Christ, but how do I know he knows me? I serve Christbut how do I know I am a child of God, and not an evildoer? (cf.Mt 7:21-23) Assurance of faith is grounded in the indwelling presenceand ministry of the Spirit. Faith42 unites the believer toChrist, and in Christ the believer experiences the presence andministry of the Spirit. According to Paul, “For you did notreceive the spirit of slavery to fall back into fear, but youhave received the Spirit of adoption as sons, by whom we cry,‘Abba! Father!’ The Spirit himself bears witness with our spiritthat we are children of God (Rom 8:15,16; see also Gal 4:6; Eph1:13,14; Rom 5:5). The Spirit convinces the believer that thepromises of the gospel apply to him, namely, that he is forgiven,accepted, adopted as a child of God and loved by the Father. TheSpirit applies the promises, and at the same time enables thebeliever to take advantage of his new status, empowering him torelate to and experience God as “Abba! Father!” The presence of the Spirit ministers to the believer he is anew creation and empowers him to live a new life (Rom 6). Thisnew life is a life of faith; a life of faith expressing itself inconcrete manifestations of love and obedience (Gal 5:6). Thus,

41 Distinguishing between the ground of salvation and the ground of assuranceof faith, along with understanding the ground of assurance as the way abeliever arrives at assurance are taken from John Murray, Collected Writings, 2:271.42 Assurance is not of the essence of faith, but is coincident with faith andthe inseparable companion of faith. Saving faith arises out of a sense ofhelpless and hopeless lostness and is directed to Christ in order to be saved.Regarding the second sentence, see John Murray, Collected Writings, 2: 264,265.

the new life is one in which the believer: trusts Christ for hispresent and eternal well-being; nourishes his heart with theBible’s promises, goals, values, teachings; nourishes his heartwith the sacraments; prays; participates in corporate worship andthe fellowship of the church; loves the brethren and his enemies;obeys the commandments; serves with his spiritual gifts and livesmissionally, etc. As he lives the new life, a life in which hemanifests he is a child of God, he is assured that Christ hassaved him and God is his Heavenly Father (e.g., 1 Jn 2:3; 3:14a;see discussion below on 1 John). A growing assurance does not involve searching for evidenceof faith and syllogistic reasoning, but is a result of living theChristian life. Assurance is a byproduct of the believer livingthe new life because his new life flows out of the ministry ofthe Spirit. The Spirit witnesses to the believer’s spiritassuring him he is a child of God in and through the evidence ofhis gospel inspired new life (e.g. 1 Jn 3:24; 4:12,13; seediscussion below on 1 John). Thus, the Spirit’s witness has three aspects. The Spiritwitnesses in or through the believer’s spirit by empowering thebeliever to relate to and experience God as “Abba Father.” TheSpirit witnesses to or with the believer’s spirit by applying thegospel promises and convincing him of the Father’s great love.The Spirit witnesses to the believer’s spirit by way of hisSpirit empowered new life. The move toward full assurance is not only an ever-increasing certainty that one is journeying to the new creation,but at the same time, an ever-increasing confidence God is foryou in all the circumstances of the journey. The journey isfilled with all kinds of adversities and temptations, and thebeliever will find his assurance coexisting with varying degreesof uncertainty, anxiety and perplexity. There may be periods ofgreat struggle, but as he moves through the struggle trusting andobeying, there is a developing and maturing assurance. In all theblessings and painful disappointments of the believer’spilgrimage, this maturing assurance manifests itself in a growing

delight that one’s name is written in “the Lamb’s book of life”(cp. Rev 21:27; Lk 10:20).43 In biblical terms, assurance is always imperfect, and thus,full assurance is never reached but always a goal, regardless ofwhere you are on the assurance spectrum. Just as there is alwaysa stronger faith, there is always a fuller assurance. Theresponsibility to seek full assurance is the same dynamic as ourresponsibility in other areas of the Christian life. We are to beholy as God is holy; we make substantial progress but we arenever entirely consecrated. We are to love God with our wholeheart; we make substantial progress, but we always fall short, wenever arrive. Assurance being grounded in the indwelling presence andministry of the Spirit is normative and normal for all believers;chronic lack of assurance in the sense of being agnostic as toone’s status with God is abnormal.

Assurance and Peter, John and Paul The Apostle Peter’s Second Letter

2 Peter 1:10-11: “10 Therefore, brothers, be all the more diligent to confirmyour calling and election, for if you practice these qualities you will neverfall. 11 For in this way there will be richly provided for you an entranceinto the eternal kingdom of our Lord and Savior Jesus Christ.” Haunting the above argument there is no biblical warrant forthe practical syllogism are the words of Peter. Gordon Clark fromthe Presbyterian tradition directs us to Peter’s well-knownwords, “Therefore, brothers, be all the more diligent to confirmyour calling and election, for if you practice these qualitiesyou will never fall. For in this way there will be richlyprovided for you an entrance into the eternal kingdom of our Lordand Savior Jesus Christ” (2 Pet 1:10,11). Commenting on theseverses, Clark states, “the idea of being assured of one’s own

43 A maturing assurance and its manifestations are interdependent. Forexample, a growing confidence that you are a child of God will lead to agrowing shamelessness in talking to your Father, and a growing shamelessnessin prayer will nourish your assurance that Almighty God is your friend (cp.Luke 11:5-8).

salvation is perfectly scriptural, and part of the method isself-examination....”44 It is interesting that 2 Peter 1:10,11 has played such asignificant role in the discussion of assurance of faith, as itis debatable that Peter is concerned with a subjectivecertainty.45 However, assuming it does, it lends no support tothe use of the practical syllogism. Peter gives no indicationthat it is by examining your life to see if the virtues of thepreceding verses (5-7) are present that you gain certaintyconcerning your calling and election; it is simply by doing thesevirtues. Peter’s pastoral counsel concerning assurance isgrounded in the dynamic that a gospel inspired and directed lifeis self-assuring.46 For Peter, assurance is a byproduct of a lifeof faith that in an ever-increasing measure is overflowing ingoodness, knowledge, self-control, perseverance, godliness,brotherly kindness, and love (2 Pet 1:5-7).

The Apostle John’s First Letter

44 Gordon Clark, II Peter: A Short Commentary (Philadelphia, PA: Presbyterian & Reformed, 1972), 18. 45 Richard Bauckham comments, this “passage does not mean that moral progressprovides the Christian with a subjective assurance of his election (the senseit was given by Luther and Calvin, and especially in seventeenth-centuryCalvinism), but that the ethical fruits of Christian faith are objectivelynecessary for the attainment of final salvation.” Richard J. Bauckham, Jude, 2Peter, Word Biblical Commentary 50 (Waco, TX: Word Books, 1983),190. Douglas J.Moo, arguing “Peter’s language does not seem to suggest any such subjectiveviewpoint [Calvin’s],” supports an objective sense, i.e., “ethical behaviouris essential to confirm our calling and election.” Douglas J. Moo, 2 Peter andJude, NIV Application Commentary (Grand Rapids, MI: Zondervan,1996), 59,60.Gordon Clark supports a subjective sense. Referring to the verb “make,” hecomments, “the voice is the Greek middle and bears a subjective meaning....”Gordon Clark, II Peter: A Short Commentary), 19. Thomas Schreiner argues for both anobjective and subjective meaning noting the “objective obedience is thefoundation for subjective assurance.” Thomas R. Schreiner, 1,2, Peter, Jude, NewAmerican Commentary 37 (Nashville, TN: Broadman & Holman, 2003), 305. 46 All self-examination is not excluded, just self-examination as to assuranceof one’s election. Self-examination is an important component in thesanctification process, and thus, plays an important role in Peter’s call togrow in these virtues.

Even more haunting are the words of the Apostle John.Christopher Bass, a Reformed Baptist, takes us to John’s FirstEpistle and the tests he provides to assure his readers of theirsalvation. These tests have what he calls an “introspectiveaspect.” He writes:

The overarching purpose statement of this letter [1John] indicates that the writer’s primary purposebehind his series of tests was to bolster his reader’sassurance of eternal life (5:13). As noted above, thisis accomplished by the demonstration that they are theones who know God, have fellowship with Him, and abidein Him, while the secessionists are displayed aschildren of the Devil. To be sure, as John’s readerscome across the truth tests and evaluate their ownlives, they are reassured because they see that theyare the ones who hold to the Christology described byJohn. Moreover, the tests of righteousness also serveto bolster his reader’s confidence, in that theyascertain that they are the ones who keep the commands,purify themselves, and trust in the atoning sacrificeof Christ. Finally, the love tests support theirassurance as they look at their lives and see that theyhave genuine love for one another that is demonstratedin practical ways.47

Bass is correct in taking the statement, “I write thesethings to you who believe in the name of the Son of God so thatyou may know that you have eternal life” (5:13) as John’soverarching purpose. He is also correct that John provides tests,but is misapplying John’s use of these tests. In his overallgoal of assuring his readers they possess eternal life, John hasa twofold concern, and thus, he takes them back to the apostolicproclamation with a twofold application. John will direct hisreaders to apply the fundamentals of the apostolic teaching astests when it comes to his underlying, foundational concern,namely, his readers need to discern the true from the false. Hewill take a different approach when it comes to applying theapostolic teaching to their need for a strengthened assurance.

47 Christopher David Bass, That You May Know: Assurance of Salvation in First John (Nashville, TN: B & H Publishing Group, 2008), 162.

1. John’s Tests

a) Tests concerning Jesus:

2:22: “Who is the liar but he who denies that Jesus is the Christ? This is theantichrist, he who denies the Father and the Son.”

4:2,3: “By this you know the Spirit of God: every spirit that confesses thatJesus Christ has come in the flesh is from God, 3 and every spirit that doesnot confess Jesus is not from God. This is the spirit of the antichrist, whichyou heard was coming and now is in the world already.”

4:15: “Whoever confesses that Jesus is the Son of God, God abides in him, andhe in God.”

In the church under John’s care there has been a secession(2:19).48 John is concerned the secessionist teaching concerningJesus will lead his readers astray (2:26);49 he is concerned thesalvation of his readers is threatened. Possession of eternallife must be grounded on a true understanding of Jesus Christ.There can be no true salvation and thus no true assurancewithout a commitment to the Saviour of the apostolic witness.Thus, he directs his readers to apply the apostolic teaching as aseries of tests to the secessionist’s claims that will enable hisreaders to discern the true Saviour from the false. According tothe apostolic proclamation the true Saviour is Jesus who is theChrist, Jesus who has come in the flesh and Jesus who is the Sonof God. John is concerned his readers understand that those whodeny Jesus is the Christ (2:22), and do not acknowledge Jesuscame in the flesh (4:2,3), and refuse to confess Jesus is the Sonof God (4:15) are to be rejected as false teachers whose teachingmanifests the spirit of antichrist.

b) Tests concerning sin:

48 2:19: “They went out from us, but they were not of us; for if they had beenof us, they would have continued with us. But they went out, that it mightbecome plain that they all are not of us.”49 2:26: “I write these things to you about those who are trying to deceiveyou.”

1:6: “If we say we have fellowship with him while we walk in darkness, we lieand do not practice the truth.”

1:8: “If we say we have no sin, we deceive ourselves, and the truth is not inus.”

1:10: “If we say we have not sinned, we make him a liar, and his word is notin us.”

2:4: “Whoever says “I know him” but does not keep his commandments is a liar,and the truth is not in him” John’s readers must get it right regarding the Son of God;they must also get it right concerning their conduct as followersof Jesus. John is concerned the ethical teaching and lifestyleadvocated by the secessionists will also lead his readers astray.Possession of eternal life is to know the God who is light(1:5b)50 which requires that believers “walk in the light” (1:7)for such a walk is essential for their eternal well-being(1:7).51 If John’s readers are to successfully navigate a “walkin the light,” they must apply the apostolic teaching to discernand reject as lies the false claims of those who teach: they havefellowship with God while walking in darkness (1:6); they arewithout sin (1:8); they haven’t sinned (1:10); they know God butdisregard his commandments (2:4).

c) Tests concerning love and righteousness:

2:9-11: “Whoever says he is in the light and hates his brother is still indarkness. Whoever loves his brother abides in the light, and in him there isno cause for stumbling. But whoever hates his brother is in the darkness andwalks in the darkness, and does not know where he is going, because thedarkness has blinded his eyes.”

50 1:5: “This is the message we have heard from him and proclaim to you, thatGod is light, and in him is no darkness at all.”51  1:7: “But if we walk in the light, as he is in the light, we havefellowship with one another, and the blood of Jesus his Son cleanses us fromall sin.”

3:10: “By this it is evident who are the children of God, and who are thechildren of the devil: whoever does not practice righteousness is not of God,nor is the one who does not love his brother.” Navigating a “walk in the light” will require applying theapostolic proclamation concerning “God is light” to the practiceof love and righteousness. In the apostolic proclamation “light”and “love” are inseparable and John wants his readers tounderstand that the one who “loves his brother abides in thelight,” whereas the one “who hates his brother is in the darknessand walks in the darkness” (2:9-11). John’s readers must bevigilant. There are those who are out to lead them astray (3:7)52

and the stakes are high. They must cling to and apply theapostolic message to discern that what is at stake in the conductthe deceived are advocating determines the family one belongs toand who will be one’s father. The children of God practicerighteousness and love the brother, whereas the children of thedevil neither practice righteousness nor have love for thebrother (3:10). d) Test concerning secession:

2:19: “They went out from us, but they did not really belong to us. For ifthey had belonged to us, they would have remained with us; but their goingshowed that none of them belonged to us. Cp. 1:3: We proclaim to you what wehave seen and heard, so that you also may have fellowship with us. And ourfellowship is with the Father and with his Son, Jesus Christ.”

If John’s readers are perplexed by the secessionist’sdeparture, they are to remember the apostolic fellowship is withthe Father and the Son, and thus, to participate in the apostolicfellowship is to be united to the fellowship of God (1:3).53 Theyare to apply the apostolic message to the secessionist’sdeparture. They are to understand that those who have left nevertruly belonged to the apostolic fellowship and realize thesecessionists were never truly in fellowship with the Father and

52 3:7: “Little children, let no one deceive you. Whoever practicesrighteousness is righteous, as he is righteous.”53 1:3: “We proclaim to you what we have seen and heard, so that you also mayhave fellowship with us. And our fellowship is with the Father and with hisSon, Jesus Christ.”

the Son. They are not to be unsettled by this departure but holdfast to the apostolic message that as they remain in theapostolic fellowship they remain in union with the Father and theSon (2:19, cp.1:3).

2. John’s Instruction on the Relationship of Obedience and Loveto Assurance

However, when John is addressing his readers need forassurance, i.e., their need to know that they know, he does notprovide a series of tests whereby his readers are to evaluatetheir lives. John’s approach to assurance is not designed to leadhis readers to introspection but to action. His approach toassurance is structured by the nature and dynamic of therelationship between faith and lifestyle. There is an organic,symbiotic relationship between faith and a walk in love andobedience. True faith in the true Christ manifests itself in andnourishes a walk in the light, which is to walk in love andobedience as Jesus did. (2:6).54 At the same time, a walk in loveand obedience assures faith. Thus, as he instructs themconcerning the doctrinal and ethical aspects of the apostolicproclamation, he exhorts them to action, namely, to walk in loveand obedience. He exhorts them to love and obedience not as a wayof providing evidence to be analyzed, but confident in thedynamic that assurance is the byproduct of such action.55

a) 2:3-6: “3 Now by this we know that we know Him, if we keep Hiscommandments. 4 He who says, ‘I know Him,’ and does not keep His commandments,is a liar, and the truth is not in him. 5 But whoever keeps His word, trulythe love of God is perfected in him. By this we know that we are in Him. 6 Hewho says he abides in Him ought himself also to walk just as He walked(NKJV).”

54 2:6: “whoever says he abides in him ought to walk in the same way in whichhe [Jesus] walked.” 55 Again, all self-examination is not excluded. Self-examination is animportant component in the sanctification process, and thus, plays animportant role in John’s teaching concerning obedience and love and theirrelationship to assurance. However, the focus of the self-examination is not,“Am I saved?” but, “Where do I need to change that I might grow in love andobedience and thus mature in assurance?”

In concrete terms, John writes, “We know that we have cometo know him if we obey his commands” (2:3). Obeying God’scommands authenticates and assures our relationship with God. Hethen in 2:4 instructs his readers to reject any claim thatobedience to the commandments of God is unnecessary. Such a claimis a lie that subverts a true relationship with God. In 2:5 heresumes and extends his discussion of obedience, writing, “Butwhoever keeps [obeys] His word, truly the love of God isperfected [made complete] in him. By this we know that we are inHim” (NKJV).56 Here he coordinates obedience with God’s love.God’s love is made complete, i.e., reaches its goal in the onewho obeys God’s word. Completed love produces an assured andconfident relationship with him, i.e., “By this we know that weare in him” (2:5b). In 2:6 John concludes by reiterating theapostolic principle of the inseparable relationship between faithand life with the words: “whoever says he abides in him ought towalk in the same way in which he [Jesus] walked.”

b) 3:11-15: “11This is the message you heard from the beginning: We shouldlove one another. 12 Do not be like Cain, who belonged to the evil one andmurdered his brother. And why did he murder him? Because his own actions wereevil and his brother’s were righteous. 13 Do not be surprised, my brothers, ifthe world hates you. 14 We know that we have passed from death to life,because we love our brothers. Anyone who does not love remains in death. 15Anyone who hates his brother is a murderer, and you know that no murderer haseternal life in him.”

In section 3:11-15, John reminds his readers thatfundamental to the apostolic message is love for others and thatlove nourishes assurance. In verse 11 he states, “we should loveone another.” He goes on in verses 12 and 13 with an appeal to

56 The KJV along with Raymond Brown, Rudolf Schnackenburg and Robert Yarbroughtake “By this” as referring to what precedes. See, Raymond E. Brown, The Epistlesof John, Anchor Bible 30 (Garden City, NY: Doubleday, 1982), 258; RudolfSchnackenburg, trans. Reginald and Ilse Fuller, The Johannine Epistles (New York,NY: Crossroad, 1992), 98; Robert W. Yarbrough, 1-3 John, Baker ExegeticalCommentary on the New Testament (Grand Rapids, MI: Baker Academic, 2008), 86.Decisive in favour of a preceding reference is John’s theme that completed orperfected love results in assurance that he develops in 4:17,18. Translationssuch as the NIV, ESV, NEB, RSV, take it as referring to what follows.

the negative example of Cain and his brother, concluding in verse14a, “We know that we have passed out of death into life, becausewe love the brothers.” The inner consciousness that we have movedfrom the realm of death, and dwell in the realm of life flows outof and is nourished by practical expressions of love for thebrothers. In verses 14b and 15 John reiterates in negative formthe apostolic principle of the relationship between possessingeternal life and love, writing, “Whoever does not love abides indeath” (14b) and dramatizing the principle with the words,“Everyone who hates his brother is a murderer, and you know thatno murderer has eternal life abiding in him” (15). c) 3:16-19a: “16 By this we know love, that he laid down his life for us, andwe ought to lay down our lives for the brothers. 17 But if anyone has theworld's goods and sees his brother in need, yet closes his heart against him,how does God's love abide in him? 18 Little children, let us not love in wordor talk but in deed and in truth. 19a By this we shall know that we are of thetruth”

Love is of paramount importance for John, and in 3:16-19ahe goes on to highlight its importance and blessing. John beginsby instructing his readers on the nature of the love proclaimedin the apostolic message. He informs his readers that it is “Bythis,” i.e., by the sacrificial love of Christ in laying down hislife for his people that we know what love is (16a). Included inthe apostolic proclamation is that those who belong to Christ“ought to lay down [their] lives for the brothers“ (16b) whichmeans they will not “love in word or talk but in deed and intruth” (18). Verse 19a refers to verse 18. It is by practicalexpressions of love that we know we belong to the truth. ForJohn, the believer’s confidence he belongs to the realm of truthis the wonderful byproduct of a life of love.

d) 3:19b-22: “19b and reassure (peitho) our heart before him; 20 for wheneverour heart condemns us, God is greater than our heart, and he knows everything.21 Beloved, if our heart does not condemn us, we have confidence before God;22 and whatever we ask we receive from him, because we keep his commandmentsand do what pleases him.”

In 3:19b-22 John elaborates on the impact of the life oflove on our relationship with God. Verses 19b and 20 and their

relationship to verses 21,22 are notoriously difficult tointerpret.57 Drawing from the approach of Colin Kruse58 in whichDeuteronomy 15: 7-959 is taken as background to verses 19b and20, the verb peitho60 is given its usual meaning of persuade, “ourhearts condemn us” refers to a mean spirited heart, “God isgreater than our hearts” refers to the love and generosity ofGod, and “he knows everything” is understood as a warning.Paraphrasing 19b and 20 we read: “and we must persuade our heartsin the presence of God to practice a generous love whenever inour hearts we are resenting and resisting practical expressionsof love. It is vital that we do this because God is not like theone with a mean spirited heart; he is loving and generous. Hetakes notice of our hearts and is displeased with the one whofails to love his brother in practical ways.” In verses 21 and 22John makes his point positively reminding them that meeting theneeds of others is the kind of obedience that pleases God andresults in confidence with God in prayer.

e) 4:16b-18: “16b God is love, and whoever abides in love abides in God, andGod abides in him. 17 By this is love perfected [made complete] with us, sothat we may have confidence for the day of judgment, because as he is so alsoare we in this world. 18 There is no fear in love, but perfect [completed]

57 Donald Burdick states, “There are at least ten different possible ways ofunderstanding verses 19-20.” Donald W. Burdick, The Letters of John the Apostle(Chicago, IL: Moody Press, 1985), 273.58 Colin G. Kruse, The Letters of John, Pillar New Testament Commentary (GrandRapids, MI: Eerdmans, 2000), 141,142. Daniel Akin concurs with Kruse’sinterpretation of 3:19-20. Daniel L. Akin, 1, 2, 3 John, The New AmericanCommentary 38 (Nashville, TN: Broadman & Holman, 2001), 162-165.59 Dt 15:7-9: “If among you, one of your brothers should become poor, in anyof your towns within your land that the Lord your God is giving you, you shallnot harden your heart or shut your hand against your poor brother, but youshall open your hand to him and lend him sufficient for his need, whatever itmay be. Take care lest there be an unworthy thought in your heart and you say,‘The seventh year, the year of release is near,’ and your eye look grudginglyon your poor brother, and you give him nothing, and he cry to the Lord againstyou, and you be guilty of sin.” 60 Kruse states, “The word peitho is found 52 times in the NT, including thisone time in 1 John. In every other place peitho bears the meaning ‘to persuade,convince’ (42x), or the related meanings ‘to trust (6x) or ‘to obey’ (3x), butit never bears the meaning ‘to reassure’ or ‘to set at rest.’” Kruse, TheLetters of John, 141.

love casts out fear. For fear has to do with punishment, and whoever fears hasnot been perfected [made complete] in love.”

When it comes to love, John is relentless. In verses 4:16b-18 he returns to his theme of completed love and its relationshipto assurance that he outlined in 2:5. In 16b, John reminds hisreaders “God is love” and states the interdependent relationshipbetween abiding in love and abiding in God and being abided in byGod. The “By this” of verse 17 has a backward reference to 16b,informing John’s readers that it is in and through the threefoldabiding of verse 16b that love is made complete, i.e., the wayGod’s love reaches its goal. Completed love makes us confidentwith respect to the day of judgment because we are like him,i.e., like Jesus who lived in love and in whom God’s love wascompleted. Completed love drives out the fear of punishment.Those who fear punishment are not living in love; they lackcompleted love.

3. John’s Instruction on the Relationship of the Holy Spirit toAssurance

John is confident assurance is the inevitable accompanimentof walking in the light. He is confident of this relationshipbecause the believer’s new life of love and obedience and theassurance they nourish are the outflow of the Spirit’s indwellingministry. The Spirit testifies to the believer’s spirit that hebelongs to God by way of the love and obedience he produces inthe believer’s life. More specifically, the Spirit uses thebeliever’s love and obedience to confirm to the believer’s heartthat the promises of God’s Word concerning those who walk in loveand obedience apply to him. The promises the Spirit applies tothe heart of those who walk in love and obedience are: that Goddwells in him and he in God (2:3-5; 3:24; 4:12,13), that he haspassed from death to life (3:14), that he belongs to the truth(3:16-19a), that he can walk with confidence toward the judgment(4:16b-18).

a) 3:24: “Whoever keeps his commandments abides in God, and God in him. Andby this we know that he abides in us, by the Spirit whom he has given us.”

We see this role the Spirit plays in creating assurance inthe way John interconnects obedience, assurance and the Spirit in3:2461 when he writes, “Whoever keeps his commandments abides inGod, and God in him. And by this we know that he abides in us, bythe Spirit whom he has given us.” Understanding “And by this weknow that he abides in us”” as having a backward and a forwardreference,62 John, links 24a to 24b. He connects the assurancethat arises out of obedience (24a) to the assurance that resultsfrom the presence of the Spirit’s ministry (24b). His concern isto make clear the assurance the believer experiences as he walksin obedience is grounded in the presence and work of the Spirit,indicating the Spirit assures in and through obedience--anobedience the Spirit produces.

b) 4:12,13: “12 No one has ever seen God; if we love one another, God abidesin us and his love is perfected [made complete] in us. 13 By this we know thatwe abide in him and he in us, because he has given us of his Spirit.”

John continues to emphasize the role of the Spirit inassurance in 4:12,13, a parallel passage to 3:24. Here heinterconnects love, assurance, and the Spirit. He states, “No onehas ever seen God; if we love one another, God abides in us andhis love is perfected [made complete] in us. By this we know thatwe abide in him and he in us, because he has given us of hisSpirit” (4:12,13). Again, understanding “By this we know that weabide in him and he in us” as having a backward and a forwardreference,63 John connects the assurance that arises out ofloving one another (12) to the assurance resulting from theSpirit’s presence and ministry (13). Love for others assuresbecause it flows out of the Sprit’s ministry and the Spiritdelights to assure by way of the love he has empowered.64

61 Donald W. Mills states, “An analysis of the structure of the Greek textreveals that 3:24 constitutes the macrostructure of the book, i.e., itconcisely summarizes its main idea.” “The Holy Spirit in 1 John.” Detroit BaptistSeminary Journal 4 (1999): 40.62 Mills, “The Holy Spirit in 1 John,” 40. 63 Mills, “The Holy Spirit in 1 John,” 40. D. A. Carson, “JohanninePerspectives on the Doctrine of Assurance,” in R. J. Gibson, ed. Exploration:Justification and Christian Assurance (Adelaide, South Australia: Openbook, 1996), 73quoted in Mills, “The Holy Spirit in 1 John,” 40.

In summary, for John in his First Epistle, the one whobelieves in Christ as the Son of God who has come in the flesh,experiences a Holy Spirit ministered assurance that heparticipates in the fellowship of the Father and the Son as hewalks in love and obedience according to the apostolicproclamation. The believer’s love and obedience do not have anindependent power to assure. Rather, the indwelling Spirit whoempowers the believer’s obedience and love assures the believerin and through the obedience and love he produces. John in hisextensive discussion of assurance never suggests the believerbegin a process of self-examination to determine the presence ofthe Spirit’s work. Nor as he relates assurance to love andobedience, does he give any indication that his readers are toinfer from his exhortations to action that their quest forassurance involves searching their lives for evidence of theSpirit’s work.

The Apostle Paul’s Second Corinthian Letter

2 Corinthians 13:5,6: “5 Examine yourselves, to see whether you are in thefaith. Test yourselves. Or do you not realize this about yourselves, thatJesus Christ is in you?—unless indeed you fail to meet the test! 6 I hope youwill find out that we have not failed the test.”

John Murray directs us to “the-mother-of-all” self-examination texts, namely, Paul’s words, “Examine yourselves tosee whether you are in the faith; test yourselves. Do you notrealize that Christ Jesus is in you—unless, of course, you failthe test (2 Cor 13:5)?” In his fourth grounds of assurance offaith, Murray appealing to 2 Corinthians 13:5 along with 2 Peter1:10 writes: “If we are to entertain this assurance it is becausewe face up honestly and frankly to the questions, Am I an heir ofGod? Do I bear the marks of the children of God? Do I have thetitle deeds to the resurrection of life and to the house not madewith hands eternal in the heavens?”65

64 Moreover, the assurance of the Spirit does not operate in a vacuum apartfrom the other evidences of life touched upon above (righteousness and love).Rather, He works in and through them to bring assurance to the believer.Mills, “The Holy Spirit in 1 John,” 40. 65 Murray, Collected Writings, 2:271.

In 2 Corinthians 13:5, Paul is certainly challenging themembers of the Corinthian Church to self-examination, andseparated from its context, his exhortation could be understoodas support for the practical syllogism as pastoral counsel forthose in need of assurance. However, in commanding theCorinthians to “examine yourselves to see whether you are in thefaith” Paul is addressing a specific situation; a situation thatfocuses its pastoral use. The Corinthians are not struggling withassurance but failing to conduct themselves in line with thegospel. There is a serious contradiction between their faith andtheir conduct. Paul’s goal in commanding their self-examinationis their sanctification; he is after repentance, for withoutchange he will have to arrive in Corinth exercising his authorityas disciplinarian (13:1,2).66 It is important to grasp the assumptions, logic and flow ofthe argument in verses 13:5,6. Paul’s converts in Corinth havecome under the influence of certain false apostles ( (2 Cor11:13)67 and are demanding Paul prove that Christ is speakingthrough him (13:3).68 For Paul, the Corinthian’s repentance andsanctification are tied to their acknowledgment of hisapostleship. Thus in 5a he begins the case for his apostleship bychallenging the challengers with the command: “Examine yourselvesto see whether you are in the faith; test yourselves.”69

Fundamental to his argument is the assumption that he isconfident the Corinthian’s conversion experience is genuine (3:1-

66 13:1,2: “This is the third time I am coming to you. Every charge must beestablished by the evidence of two or three witnesses. 2 I warned those whosinned before and all the others, and I warn them now while absent, as I didwhen present on my second visit, that if I come again I will not spare them”67 11:13: “For such men are false apostles, deceitful workmen, disguisingthemselves as apostles of Christ.” At times, Paul will refer to these falseteachers sarcastically as “super-apostles” (cf. 2 Cor 11:5; 12:11).68 13:3a: “since you seek proof that Christ is speaking in me.”69 For Paul’s argument in 2 Cor 13:5,6, I am drawing from Murray J. Harris,The Second Epistle to the Corinthians, New International Commentary on the Greek NewTestament (Grand Rapids, MI: Eerdmans, 2005), 919-923, Philip Edgcumbe Hughes,Paul’s Second Epistle to the Corinthians, New International Commentary on the NewTestament (Grand Rapids, MI: Eerdmans, 1962), 480-482, and Margaret E. Thrall,A Critical and Exegetical Commentary on the Second Epistle to the Corinthians, The InternationalCritical Commentary (Edinburgh: T. & T. Clark, 2004), 2:887-893.

3).70 Expecting a positive answer he asks rhetorically in 5b “Ordo you not realize this about yourselves, that Jesus Christ is inyou?” His goal is that in self-examination the Corinthians willdiscover that Christ is in them. In 5c, he adds “unless in deedyou fail to meet the test!” which is ironical, indicating Paul’sconfidence they are indwelt by Christ and intended to stir theCorinthians to take his concern seriously. Paul’s statement in verse 6, “And I hope that you will findout that we have not failed the test” is grounded in a secondassumption, namely, there is an integral connection between theCorinthian’s spiritual status and his apostleship. If theCorinthians are in Christ, then Paul is a true apostle, for itwas through his preaching they encountered and received Christ.Confident they will pass their own self-testing, i.e.,acknowledge the saving presence of Christ in their lives, hetrusts they will make the connection between their salvation andhis ministry and grant him a passing grade, i.e., acknowledge hisapostolic authority as one through whom Christ speaks.71 In summary, Paul does not support the practicalsyllogism. The Corinthians are not uncertain concerning thevalidity of their faith and their spiritual status. Paul doesn’tdoubt the genuineness of their conversion experience, nor is heseeking to strengthen their assurance. Thus, “Examine yourselvesto see whether you are in the faith” is not a general directiveto believers who are seeking to grow and serve Christ to questionthemselves as to their status as a child of God or as a route tostrengthening assurance. Nor is 2 Corinthians 13:5 grounds foradvising those struggling with doubt to authenticate their faithand status by looking for evidence of God’s grace in their lives.

70 3:1-3: “Are we beginning to commend ourselves again? Or do we need, likesome people, letters of recommendation to you or from you? 2 You yourselvesare our letter, written on our hearts, known and read by everyone. 3 You showthat you are a letter from Christ, the result of our ministry, written notwith ink but with the Spirit of the living God, not on tablets of stone but ontablets of human hearts” (NIV).71 Philip Hughes commenting on verses 5-7 writes: “You know only too well thatJesus Christ is in you,” he says in effect to them, “and by that very fact youknow that you already have the proof of Christ speaking in me, through whomthe message of Christ was brought to you.” Hughes, Paul’s Second Epistle to theCorinthians, 481.

Paul’s command to self-examination assumes the genuineness ofthe Corinthian’s faith and is a pastoral strategy to lead theCorinthians to acknowledge his apostolic authority and bringtheir conduct into line with the gospel.72

Assurance and Pastoral Counsel

1. Christians including those struggling with assurance need tounderstand that assurance being grounded in the ministry of theSpirit is a result of living the Christian life. They need to beassured that the Scriptures do not direct them to search forevidence of grace in their lives as a way to finding confidencethey belong to God. At the same time, Christians need to beinstructed that self-examination plays an important part in thesanctification process. They must be aware of this distinction.

2. The Christian life involves trusting in Christ alone forsalvation. The believer must understand and accept that in Christhe is forgiven, accepted, adopted as a child of God. At the sametime, he must realize that as a participant in the new creation,he is a new man/self indwelt and empowered by the Holy Spirit. The believer must have a clear understanding andappreciation of the magnitude of God’s grace in delivering himfrom the guilt and power of sin, adopting him as a son and fellowheir with Christ. The believer must also appreciate and learn to depend on thecharacter of God. His salvation does not rest on his fluctuatingfeelings, but on the faithfulness of God.

72 It is noteworthy that the writer to the Hebrews, who understands the newcovenant people of God as a wilderness church, threatened on all sides and inneed of perseverance to the end, provides no support for the practicalsyllogism. As the writer, on the one hand, raises the issues of drifting away(2:1) and false faith (3:12; 6:1-8; 10:26-31), and on the other, exhorts hisreaders to relate to God with confidence and full assurance (4:16; 10:22), henever directs them to look at their lives for evidence of grace. Rather hedirects them to focus on the gospel (2:1) with their confidence and assurancearising out of a life of faith focused on Jesus the Son of God their greathigh priest (4:14), and the certainty of their hope nourished by a life ofChristian action (6:10-12).

3. In seeking to live the new life, the believer must rememberhe is to live out of the riches he has in Christ, in the power ofthe Spirit and according to the Scriptures. Living the new lifewill involve a wide range of components: daily trusting God,nourishing one’s heart with the Bible’s promises, goals, values,and doctrines, prayer, corporate worship, sacraments, fellowship,practicing a biblical lifestyle, serving with one’s spiritualgifts, living missionally, etc. Concerning prayer, believers need to understand that theLiving and Almighty God is a personal God, and that Christ hasopened up a new access to this God in the most personal andintimate way possible. They must, by faith not by feelings, takeadvantage of this access. He is their Father and they need tolearn how to talk to their Father reverently but boldly; honestlysaying what they think, feel and want as they wrestle with theteachings of Scripture, their circumstances, and the cause ofChrist. They need to learn to pray shamelessly so they willexperience God as their friend, the God who is for them, andtherefore, no one or nothing can be against them (Lk 11:5-8; Rom8:31). Concerning mission, it is vital that believers do not takeliving missionally as a separate, optional category. They mustunderstand that God is on a mission in our world to recreate inChrist a new humanity that will dwell with him in a renewedcosmos. This mission which was planned in eternity, began withthe arrival of the God-man in Bethlehem. It climaxed with hisdescent into the darkness on the cross, his resurrection asreigning Lord and the sending of the Holy Spirit. God has rescued his people in Christ and renewed andempowered them with his Spirit to participate in this mission. Hehas commissioned them as his agents to proclaim in word and deedChrist and his kingdom. God is passionately committed to themission of his Son, and thus, the believer must view his wholelife in terms of this mission. He must read his Bible as anagent in this mission, pray as an agent in this mission, loveothers as an agent in this mission, serve as an agent in thismission. Assurance is nourished as one shares and participates inGod’s passion. One knows one belongs to Christ as one serves as acomrade in mission.

4. Believers need to have a clear understanding andappreciation of the sanctification process. The new life is oneof growing more like Christ. There is progress but one neverarrives at complete maturity before the return of Christ. Oneaspect of the believer’s progress is that as one becomes moreChristlike, one becomes more sensitive to sin and increasinglyaware of one’s sinfulness. This process leads to a growingfreedom because the believer becomes increasingly aware of hisneed for and dependence on grace. Followers of Jesus must keep inmind that their good works are “accompanied with many weaknessesand imperfections.”73

5. Believers also need to understand their new life is aresult of God’s work in them, and that what God begins he willbring to completion (Phil 1:6). He will bring it to completionnot apart from their faith and obedience, but in and throughtheir faith and obedience. 6. Christians need to be aware of the nature of assurance.Like faith, assurance may be relatively weak or relatively strongand involves progress toward a goal. The goal to which one neverarrives is full assurance as there is always a fuller fullassurance. The move toward full assurance is both a growingcertainty that one has passed from death to life, and at the sametime, a growing confidence that God is for you in all thecircumstances of life. The difficulties of life are intended torefine your faith, deepen your experience of God’s love andstrengthen your assurance. However, progress in assurance is notalways a straight line and may be interrupted. In the midst oflife’s trials, temptations and adversities one may find oneselfstruggling with uncertainty and perplexity. One overcomes byapplying the above principles.

7. There are a range of factors that can contribute to aperson’s struggle with assurance. The fundamental issue, however,is a failure to understand the gospel, i.e., a failure to rest inand apply God’s grace received in Christ. Nevertheless, it is

73 WCF 16:6

helpful to explore those factors and bring to light how they haveclouded the individual’s understanding of the gospel, and hisappreciation of and experience of God’s grace. The explorationmay bring to light an individual’s relationship to Christdistorted by such things as: a subtle legalism, neglect of themeans of grace, a creeping carelessness, unrealistic expectationsin the sanctification process, false standards of holiness,personal temperament. The goal is to lead the struggler to aclear understanding of the gospel with all its implications andapplications, directing him to entrust himself to Christ andguiding him to apply the resources of the gospel in his dailywalk. The exploration may, at times, bring to light an individual inwhom there is a serious contradiction between hisprofession of faith and his conduct. Such an individual needs togo back to the basics of the gospel and carefully reexamine hisrelationship to Christ. In some cases, it may become apparent theperson’s conversion is not genuine, and there is need for afirst-time repentance and faith. In other cases, there may besaving faith, but there needs to be specific repentance in thearea of disobedience and a pressing on in a life in line with thegospel.

8. Christians need to be reminded of the dangers of seekingassurance through self-examination. There is always thepossibility it can lead to a subtle legalism creeping into theirlives, in which the accomplishment of Christ is acknowledged ascentral, but functionally is pushed to the periphery. People whohave a “glass-is-half-empty” approach to things need to bereminded of the negative impact seeking assurance by way of self-examination can have on their life. They must not let themselvesbe discouraged and paralyzed by their inability to arrive atconfidence, peace and joy through self-examination. Rather, theymust be directed to abandon looking for evidence in themselves asa dead-end, and simply trust and obey.

9. Christians and especially those struggling with assuranceneed to come to grips with the gospel, and the fact that

assurance is a matter of the “obedience of faith.”74 God expectsus to respond to the gospel in obedience, i.e., by entrustingourselves to Christ and begin living the new life. We do notspend our time in self-analysis waiting for assurance to come;we get on with living the new life. In the spirit of theApostle Paul, “one thing I do: forgetting what lies behind andstraining forward to what lies ahead, I press on toward thegoal for the prize of the upward call of God in Christ Jesus”(Phil 3:13b,14).

74 Paul’s expression “the obedience of faith” (Rom1:5) is understood in twoways. Some understand “the obedience” as the response of faith to the gospel.Others understand “the obedience” as the obedience that flows from faith. I amcombining the two meanings.