Eric Davis is the pastor of Cornerstone Church in Jackson Hole, WY. In an article entitled “When Assurance is Lacking” at the Cripplegate website he the possibility of certainty (“Can I even know for sure that I’m saved?”), or something else. Whatever the case, know that this is a common battle. You are not alone.

I understand a bit of what that is like as I battled with the darkness of doubt for a time in seminary. The source of my doubt was multi-faceted. On the one hand, it arose from a sudden realization of previously unseen sin. I claimed to believe in the gospel, but my “new” sin seemed to eclipse the cross. My excessive self-analyzing exacerbated the problem. The deeper and longer I beheld my thoughts, the more assurance fled (as it often will). Maybe you are experiencing doubt for those reasons. Or maybe it’s Satan, your natural temperament, or something else. I don’t know.

So, I want to share with you a few things that I have found helpful in battling the darkness of doubt.

A quick-fix approach probably is not helpful.
Certainly you are aware that there is no pixie-dust solution to doubt. If you’ve been like me, you’ve probably tried them. And more dangerous than trying them is taking comfort in them. Steer clear of the pixie-dust.

As difficult as it may be, the goal here is not to swiftly soothe the discomfort of doubt. Rather, the goal is to please Christ by understanding and embracing truth. Perhaps your assurance will be quickly restored. Perhaps not. Either way, avoid worshiping the “not-feeling-doubt” god. He’s an insufficient savior.

Also, some may counsel you along the lines of, “Oh, quit doubting. Of course you are a Christian! Remember back to moment A or B, when you did Y or Z? Just look at all the great Christian things you have done in your life.” Resist the urge to settle there. Looking at ourselves is not the best approach.

Perhaps because you are looking at what you have done, you are doubting. I know it was that way for me. And that advice was not helpful because I needed to do the exact opposite; look outside, not inside, myself. On the topic of God’s work in assurance, Burk Parsons writes, “He assures us not by giving us confidence in ourselves by bringing us to the end of ourselves so that we might know and love him.” This brings up the next point.

Our assurance is first outside, not inside, of us.
I am not going to encourage you to look to your decisions or deeds in the past. Instead, let’s look to something outside of ourselves in the present. I am going to spend extra time on these since I have found that the lack of assurance can be the product of not bathing our souls in gospel truth; the bedrock of our faith.

First, consider Luke 18:9-14. Continue reading →

In an article entitled “The Privilege of Assurance” theologian Roger Nicole which is secured by the work of Christ for His own and which is properly undergirded in the Reformed faith, is damaged or even destroyed in certain other theological structures.

I. When justification by faith alone is not duly proclaimed and the good works of the believer are presented as participating in the ground on the basis of which salvation is secured, the assurance of faith receives a fatal blow. The prime example of this distortion is found in the official doctrine of the Roman Catholic Church as prevalent in the time of the Reformation and codified at the Council of Trent (1545–1563).

In this view it is not denied that Christ has accomplished a saving work for humanity, but justification is envisioned as the total process by which the redeemed are brought to perfection by the Holy Spirit. To say, then, “I am justified” is equivalent to a claim of having achieved perfection. Who can realistically make such a claim? Nobody! Those who venture to do it are adjudged to be arrogant and presumptuous. The best that can be said is: “I am in the process of being saved; I hope that at the end of my life I may be in a state of grace and therefore not cast into hell; I am diligently seeking to take advantage of the means of grace (sacraments) and to refrain from sinning, but God only knows whether I am going to make it.”

It is this uncertainty that drove Martin Luther almost out of his mind before he came to understand the great truth of justification by faith alone. At last he perceived that salvation is not secured by dint of good works, fastings, alms, and other disciplines, but that it has been purchased in full by the saving work of Jesus Christ with whom we are united through faith alone. The fact of this union brings with it assurance just as an authentic receipt brings complete release from the burden of a debt.

It is to be noted that the Roman Church is not the only offender in this respect; many groups and individuals have also clouded the pure doctrine of justification by introducing an element of human merit in the process. Even many Lutherans, otherwise orthodox, have shown reluctance to confess the perseverance of God with the redeemed, and thus made a present assurance no guarantee of an ultimate salvation.

II. This problem also burdens the Arminian view. In keeping with Arminian principles, a believer may properly say, “I am saved now,” for by virtue of the work of Christ God confers salvation to any and all who repent and believe. Yet this blessing is not a basis for complete confidence that a change of disposition may not occur. There are many tragic examples, they say, of people who after having been saved have turned away and lost out altogether. The apostle Judas is a notable case in point, and Hebrews 6:4–6 surely provides a solemn warning in this respect:

It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting Him to public disgrace.

If salvation once experienced is not secured by the grace of God so as to be a permanent blessing, the momentary assurance of it is of relatively small significance. Even those who, in Arminian terms, have experienced “Christian perfection” are not immune from the danger of falling from grace and being lost.

Although Arminians seldom reason it this way, it would appear that for them the best thing that could happen would be to die as soon as they have accepted Christ. To continue to live is to expose oneself to the risk of losing salvation. This is certainly not Paul’s outlook in Phil. 1:22–26: Continue reading →