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Normal Variations in Salvation Experiences and Assurance

The experience of salvation and the assurance that accompanies it can manifest in various ways among believers, though the underlying theological principles remain consistent. Salvation is understood as a work of God's grace, not human merit [3]. It involves being made alive with Christ, sharing in his resurrection, and being united with him [2, 7]. This transformation is a gift, not something earned by good works, which are instead the result of salvation [4, 8].

The concept of assurance, or pistis in Greek, is linked to the resurrection of Jesus, which serves as God's pledge that his revelation is true [1]. The "full assurance of faith" (plerophoria) described in Hebrews 10:22 signifies a complete faith in God that leaves no room for doubt [1]. Similarly, the "full assurance of understanding" in Colossians 2:2 refers to an unwavering conviction in the truth of Scripture [1].

The Nature of Salvation

Salvation is fundamentally a divine act. It is "by grace alone" through faith, as articulated in Ephesians 2:8-9 [2, 3]. This means that human actions cannot merit salvation; rather, it is a gift from God's mercy [3]. The apostle Paul emphasizes this in Galatians, stating that the only way to be saved is through faith in Christ, and adding any other requirements distorts the message of the Good News [12].

The process of salvation involves a spiritual rebirth, where individuals are washed clean of their sins and receive new life through the Holy Spirit [3]. This new life signifies a departure from a life of sin and death and an entry into a realm of purity [3]. Believers are "created anew in Christ Jesus," enabling them to perform good works that God has prepared for them [4]. This transformation is often described as stripping off the "old sinful nature" and putting on a "new nature" in Christ [6, 8]. This new nature is God's Spirit expressing his life within the believer, leading to a transformed heart and a good life [4, 8].

Charles Hodge, in his Systematic Theology, explains that Christ saves believers as a priest, not by making them good, but by working for them [10]. Salvation is achieved through Christ's sacrifice, which acts as an expiation or satisfaction to justice, and through his obedience and righteousness [10]. This understanding underscores that salvation is an objective work performed by Christ, rather than a subjective change initiated by the individual [10].

Assurance of Salvation

Assurance is a deep conviction of one's salvation. It is rooted in the belief that God's promises are true and that Christ's work is sufficient. The resurrection of Jesus is presented as the ultimate "assurance" or pledge from God [1]. This conviction allows believers to live with a joyful steadfastness, confident in their grasp of divine truth [1].

However, the experience of assurance can vary. Not all believers maintain a constant, unwavering sense of assurance. Hodge notes that there can be "temporary faith" where individuals receive the Word but later relapse into insensibility, as described by Jesus in the parables of the sower [11]. Such temporary faith can lead to outward reformation and a religious life, but it ultimately disappears if it is not genuine [11]. This suggests that while true assurance is steadfast, there can be experiences that mimic it but lack its enduring quality.

The Jamieson, Fausset & Brown Commentary on Ephesians 5:20 highlights that believers are called to give thanks "for all things," including adversities, recognizing that all things, even distresses, become theirs through the Lord Jesus Christ [9]. This perspective implies a deep-seated trust and assurance that God is at work in all circumstances, further solidifying the believer's confidence in their relationship with God.

Historical and Theological Context

The understanding of salvation and assurance has been a consistent theme throughout Christian history. The "covenant of grace" has remained the same across different dispensations—Patriarchal, Mosaic, and Christian—meaning the plan of salvation has always been consistent [14, 15]. While some, like Socinians, argued that the old economy did not promise eternal life, and Remonstrants believed patriarchs were saved through Christ, the core understanding across major Christian traditions (Greek, Latin, Lutheran, and Reformed) is that salvation for fallen humanity requires supernatural revelation and is not achievable through natural theology alone [13, 15].

The inclusion of Gentiles into God's family through Christ is another aspect of salvation that demonstrates its universal scope and the transformative power of faith [5]. Believing Gentiles are no longer considered strangers but are fully accepted as children of God, just like believing Jews [5]. This emphasizes that salvation is not limited by ethnic or social boundaries but is open to all who believe.

The transforming work of the Holy Spirit is integral to both salvation and the experience of assurance [8]. The Spirit expresses God's life within the believer, leading to a new nature and a life characterized by good works [8]. This internal witness of the Spirit contributes to the believer's confidence in their salvation, as they experience the ongoing work of God within them.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Assurance — The resurrection of Jesus (Acts 17:31) is the "assurance" (Gr. pistis, generally rendered "faith") or pledge God has given that his revelation is true and worthy of acceptance. The "full assurance [Gr. plerophoria, full bearing'] of faith" (Heb. 10:22) is a fulness of faith in God which leaves no room for doubt. The "full assurance of understanding" (Col. 2:2) is an entire unwavering conviction of the truth of the declarations of Scripture, a joyful steadfastness on the part of any one of conviction that he has grasped the very truth. The "full assurance ”
  2. Ephesians (Protestant academic) “Tyndale House on Ephesians 2:5: 2:5 gave us life when he raised Christ from the dead (literally made us alive together with Christ): Joined with Christ, believers share in his resurrection, now and in the future (see 2:6; Rom 6:4-14; Col 3:1-4). • It is only by God’s grace that you have been saved: See Eph 1:2; 2:8-9.”
  3. Titus (Protestant academic) “Tyndale House on Titus 3:5: 3:5 not because . . . but because: The contrast is between human actions that might be thought to merit salvation and God’s grace (see Gal 2:16). Salvation is through faith in God’s mercy alone (Eph 2:8). • He washed away our sins, giving us a new birth: See Ezek 16:9; John 3:1-15; Eph 5:26; Heb 10:22; 2 Pet 1:9. • and new life through the Holy Spirit: This signifies a complete departure from the life of sin and death and a transfer into the realm of life and purity (see also Rom 12:2; 2 Cor 5:17; Col 3:10).”
  4. Ephesians (Protestant academic) “Tyndale House on Ephesians 2:10: 2:10 He has created us anew in Christ Jesus, so we can do the good things he planned for us: Good works are the result, not the cause, of salvation. God’s Spirit, working through a transformed heart, produces a good life (Gal 5:22-23).”
  5. Ephesians (Protestant academic) “Tyndale House on Ephesians 2:19: 2:19 Gentiles who believe are no longer strangers and foreigners (2:11-12, 17). Through Christ, they are fully accepted into God’s family. They become children of God, just like believing Jews (see Rom 8:14-17).”
  6. Colossians (Protestant academic) “Tyndale House on Colossians 3:9: 3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.”
  7. Ephesians (Protestant academic) “Tyndale House on Ephesians 2:6: 2:6 united with Christ Jesus: Because of this union, believers share God’s glory and blessings, and experience resurrection both now and in the future (see Rom 6:4-14; Col 2:12-13; 3:1-4).”
  8. Ephesians (Protestant academic) “Tyndale House on Ephesians 4:24: 4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).”
  9. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:20: thanks . . . for all things--even for adversities; also for blessings, unknown as well as known (Col 3:17; Th1 5:18). unto God and the Father--the Fountain of every blessing in Creation, Providence, Election, and Redemption. Lord Jesus Christ--by whom all things, even distresses, become ours (Rom 8:35, Rom 8:37; Co1 3:20-23).”
  10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 20: by the blood of Christ ( Rom. v. 9 ); by his obedience ( Rom. v. 19 ); by his righteousness ( ver. 18 ). This is involved in the whole method of salvation. Christ saves us as a priest; but a priest does not save by making those who come to him good. He does not work in them, but for them. Christ saves us by a sacrifice; but a sacrifice is effectual, not because of its subjective effect upon the offerer, but as an expiation, or satisfaction to justice. Christ is our Redeemer; he gave himself as a ransom for many. But a ransom does not infu”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: and the sinner relapses into his wonted state of insensibility, his faith disappears. To this class of persons our Saviour refers when He speaks of those who receive the Word in stony places or among thorns. Of such examples of temporary faith there are numerous instances given in the Scriptures, and they are constantly occurring within our daily observation. In the third place, the state of mind induced by these common operations of the Spirit, often leads to reformation, and to an externally religious life. The sense of the truth and i”
  12. Galatians (Protestant academic) “Tyndale House on Galatians 1:7: 1:7 The “different way” (1:6) was a distortion, not the Good News of salvation at all. The only way to be saved is by faith in Christ. Adding any requirements makes the message no longer the Good News. • those who deliberately twist the truth concerning Christ: The Judaizers knew they were changing the Good News to fit their views.”
  13. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 13: § 3. Insufficiency of Natural Theology . The second extreme opinion respecting Natural Theology is, that it precludes the necessity of a supernatural revelation. The question whether the knowledge of God derived from his works, be sufficient to lead fallen men to salvation, is answered affirmatively by Rationalists, but negatively by every historical branch of the Christian Church. On this point the Greek, the Latin, the Lutheran, and the Reformed Churches are unanimous. The two former are more exclusive than the two latter. The Greeks an”
  14. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 75: § 7. Different Dispensations. First, from Adam to Abraham. Although the covenant of grace has always been the same, the dispensations of that covenant have changed. The first dispensation extended from Adam to Abraham. Of this period we have so few 374 records, that we cannot determine how far the truth was revealed, or what measures were adopted for its preservation. All we know is, that the original promises concerning the seed of the woman, as the Redeemer of our race, had been given; and that the worship of God by sacrifices had been ”
  15. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 74: § 6. The Identity of the Covenant of Grace under all Dispensations. By this is meant that the plan of salvation has, under all dispensations, the Patriarchal, the Mosaic, and the Christian, been the same. On this subject much diversity of opinion, and still more of mode of statement has prevailed. Socinians say that under the old economy, there was no promise of eternal life; and that the condition of salvation was not faith in Christ. The Remonstrants admitted that the patriarchs were saved, and that they were saved through Christ, i.e .”
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