Beyond Lost Causes

There are those in the faith that argue that you can lose your salvation and those who argue you can't. The debate goes back and forth. I am not planning to solve that here. I want to go beyond that. In the debate, one of the favorite passages brought up by the "See? You can lose it" side is found in Hebrews 6. I would suggest that this text is not saying what they think it is saying. The author of Hebrews says this:

For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. (Heb 6:4-6)

"There!" they say. "It says right there that you can be a genuine Christian and then fall away." Let's consider that for a moment. If you read the text, you might note immediately that the point is not about losing salvation. The text is about a particular impossibility. The question answered here is not "Can you lose your salvation?" but "What happens in the case of someone like this who falls away?" There is something impossible here. What is it?

The text talks about those who have met certain criteria -- been enlightened, tasted the gift, shared the Holy Spirit, tasted God's Word and the powers of the age to come -- and then fall away. It is a case. "In the case of." That is, "Here's a bucket that we will label 'Hebrews 6:4-6' and anyone that meets those requirements will be put into this bucket." You see, then, that at this point the bucket is empty. It is simply defining the case. There is debate about what the criteria prove. Is it a saved person or an "almost saved" person? Do these terms describe a genuine believer or one with dead faith? We can debate that, but what is not debatable is the result. Anyone who meets these criteria and falls away cannot be restored to repentance. End of story. No further hope. Very sorry indeed. That is the point of the text. In the case of those who meet these criteria, there is no hope.

Perhaps you're a "I think you can lose your salvation" type and use this text as proof. If so, you will need to recognize that the point of the text is that there is no "yo-yo salvation," no "I'm saved now" then "Oh, not now" then "Yep, I'm back." If this text proves what you intend -- salvation can be lost -- then it also assures you that once it is lost, it cannot be regained. No hope. Perhaps you're not that type. Perhaps you're the other common one -- "Those things do not describe true believers; they only describe people who are fully exposed to the faith." That's fine, but keep in mind, the text is about an impossibility, and if you're right, you are declaring that those who are fully exposed to the faith and fall away cannot be saved ... ever. Because this text is not about having or losing salvation; it's about an impossibility.

But, like I said, I don't intend to solve that dilemma. I want to go beyond that. I want to go to the next step. I want to go to hope. Whatever this text describes -- not saved or saved but lost it -- the outcome is the impossibility of salvation. "Hang on," I think we would all say, "that's really bad. How do we avoid that?" And that is where I want to go. So did the author.

Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. For God is not unjust so as to overlook your work and the love that you have shown for His name in serving the saints, as you still do. And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises. (Heb 6:9-12)

If "impossible repentance" is hopeless, the aim of this text is "the full assurance of hope." If "that is impossible," what possibility are we looking at? Note that the author was sure of something. "Better things." "Things that belong to salvation." That is, "You see that bucket we labeled? You are not that case." Really good news. How did he know that? Two things were obvious -- their work and their love for the saints. The Hebrews to which this was written had tangible work and love for the saints and these continued. That, dear reader, is what Scripture says provides "the full assurance of hope until the end." (See also 2 Peter 1:2-9.)

Given the previous impossibility of repentance, this is really, really big hope. This is marvelous assurance. And it's yours for the taking. If work and love are natural results of being born of God (Eph 2:10; Php 2:12-13; 1 John 4:19), those born of God will be marked by this. Jesus said, "By this all people will know that you are My disciples, if you have love for one another" (John 13:35). The unavoidable sequence there, then, is you become His disciple and it follows that you love one another. It is an unmistakable mark of being His disciple. All have it.

That first passage is really ... unpleasant. You can debate "It says you can lose your salvation" or "No, it doesn't," but in the end the real question is the horrible truth that whoever it's talking about has no hope. And we do not want to be that guy. We don't want to be that case. We don't want to fall into that category. The passage that follows then, is one of remarkable hope. If you belong to Him, the work He is doing in you and through you and the love you are sharing with His people because of the love He gives you will show it and you can have full assurance of hope. I guess the only question that remains is do you have signs of work and love for the saints? That's not a question I can answer for you.

How Can I Know? The Test

I've already written about various ways we can know if we have eternal life, if we are among the saved. It's interesting that they are mostly behavioral. They are almost entirely rooted in what we do (Matt 7:17-20; Luke 8:15; John 15:8). Mind you, what we do doesn't save, but faith without works is dead faith (James 2:17) and the notion that you can be born again, indwelt by the Spirit, empowered by God, and have a new heart and not change is, frankly, nonsense.

Biblically, however, there appears to be one test repeated above all others. We've already looked at it, but it is repeated so often that it deserves another look. This test was offered by Christ Himself and repeated in other passages.

This statement is made in John 14. "If you love Me, you will keep My commandments" (John 14:15). Love is the command. Now, it does not say, "You love Me by obeying Me." That's not there at all. It says that the natural result of loving Christ is obeying Him. And that makes perfect sense. You pursue hardest that which you love the most. Simple. If you love Him, your greatest joy is doing that which pleases Him. Not hard to figure at all. Beyond this, then, Jesus considered it a test of sorts.

"A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are My disciples, if you have love for one another." (John 13:34-35)

The idea is that there is a defining mark, a clear proof, whereby people can look and say, "Yep! They have the mark of a disciple of Christ." What is that mark? "Love for one another." Without it, you have reason to question your relationship with Christ. On two counts, in fact, because we've already seen "If you love Me, you will keep My commandments." If loving Christ is the primary connection to salvation and we refuse to obey, there is a logical disconnect if we don't obey and especially if we don't obey in this primary command to love one another.

So important was this test that Jesus reworded it in His High Priestly Prayer as a critical demonstration of His relationship with His Father.

"I do not ask for these only, but also for those who will believe in Me through their word, that they may all be one, just as You, Father, are in Me, and I in You, that they also may be in Us, so that the world may believe that You have sent Me." (John 17:20-21)

Loving one another -- being one -- is the primary test "so that the world may believe that You have sent Me." Our unity in our love for one another tells the world that Christ is God's Son sent to save them. Say that another way. Our unity in love for one another is the proof of the Gospel.

John really keyed in on this in his epistle written "so you may know that you have eternal life" (1 John 5:13). He wrote, "Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God" (1 John 4:7). Love here is the absolutely essential ingredient. "Anyone who does not love does not know God, because God is love" (1 John 4:8). John believes God's love for us makes the clear demand that we love one another (1 John 4:11). Then he goes on to say, "If we love one another, God abides in us and His love is perfected in us" (1 John 4:12). He concludes, "If anyone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. And this commandment we have from Him: whoever loves God must also love his brother" (1 John 4:20-21). Helpfully, he gives an example of "love his brother." "By this we know love, that He laid down His life for us, and we ought to lay down our lives for the brothers. But if anyone has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him?" (1 John 3:16-17).

Jesus said it. John expanded on it. Paul was clear on it (Gal 5:14). Love is the critical test. Love produces behaviors which include obedience to God and genuine concern for the welfare of others with special attention to loving the brethren. You can't love in word only; it must include action. "We ought to lay down our lives for the brothers." It is the best test available.

So, how about it? How are you doing? Do you love the brethren? Or do you find that a good number of those brethren irritate you enough that you refuse to love them? Could your refusal be sufficient to be classified as hate? How does your interaction with online believers look -- love or hate? (Note that "disagree" or even "confront sin" are not, by definition, "hate." The heart attitude and intent define that.) Scripture considers love for the brethren the best possible test. Each of us needs to examine ourselves to see if we're in the faith.

How Can I Know? 1 John

John tells us his purpose in writing his first epistle.

I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life. (1 John 5:13)

The whole purpose was that you may know that you have eternal life. Note that it was written to specific people. It's not for everyone. It is written "to you who believe in the name of the Son of God." But the intent is clear. You can know that you have eternal life.

It is interesting, then, to read through John's repeated use of the phrase, "By this we know." Since "knowing" was his reason for writing it, "by this we know" is a helpful concept. In fact, John uses this kind of wording eight times in his little epistle. Beyond that, there's a whole lot of "knowing" going on in 1st John.

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. And by this we know that we have come to know Him, if we keep His commandments. Whoever says "I know Him" but does not keep His commandments is a liar, and the truth is not in him, but whoever keeps His word, in him truly the love of God is perfected. By this we may know that we are in Him: whoever says he abides in Him ought to walk in the same way in which he walked. (1 John 2:1-6)

I had to give you that whole text because it contains several essential elements in the question of assurance. First, note that the primary question is relationship. The primary question is "Have I come to know Him?" It is the failure of those in Matt 7:21-23 where Jesus declares, "I never knew you." You are saved if you have a genuine relationship with Christ -- with the Christ of the Bible. Second, the test is obedience. We know we have a relationship with Him if we keep His commandments. This isn't news. Jesus said the same thing (John 14:15, 23-24). The test of relationship is in what we do. Makes sense. "I love God but have no interest in pleasing Him" makes no sense. At this point the third element in this text becomes vital. "Does this mean that if I don't obey perfectly I can't be assured of salvation?" Not at all. John said "If anyone does sin, we have an advocate." That is, we all sin (1 John 1:8). The obedience in view here, then, is not "sinless perfection," but a direction. If you aim toward less sin and more obedience, you can be confident that you have a relationship with Christ. If you figure you're doing fine where you are or just don't really concern yourself over it, you might need to ask the question. If "What does the Lord require of me?" isn't one of your primary questions, you might need to see if you're even in the faith.

We know that we have passed out of death into life, because we love the brothers. Whoever does not love abides in death. (1 John 3:14)

John offers certain knowledge here. We can know that we have been saved -- that we have already passed from death to life. What is the test? "We love the brothers." Simple. Do you consider fellow believers of some importance? Do you seek their company, enjoy their fellowship, care about their well-being? Do you actively love believers (1 John 3:17-18)? It was Jesus's idea that this would demonstrate to the world that you are His disciple (John 13:35). For you, not so much? You might need to examine your relationship with Christ.

These two ideas -- obedience and love of the brethren -- are repeated in John's epistle.

By this we know love, that He laid down His life for us, and we ought to lay down our lives for the brothers. But if anyone has the world's goods and sees his brother in need, yet closes his heart against him, how does God's love abide in him? Little children, let us not love in word or talk but in deed and in truth. By this we shall know that we are of the truth and reassure our heart before Him; for whenever our heart condemns us, God is greater than our heart, and He knows everything. Beloved, if our heart does not condemn us, we have confidence before God; and whatever we ask we receive from Him, because we keep His commandments and do what pleases Him. And this is His commandment, that we believe in the name of His Son Jesus Christ and love one another, just as He has commanded us. Whoever keeps His commandments abides in God, and God in Him. And by this we know that He abides in us, by the Spirit whom He has given us. (1 John 3:16-24)

This one sounds a lot like Paul's idea in Romans. "The Spirit Himself testifies with our spirit that we are children of God" (Rom 8:16). But remember, that isn't just a warm feeling, a secret conversation between your heart and the Spirit. It is predicated on a changed person who is putting to death the deeds of the flesh, who is walking by the Spirit, who is no longer that same person that pursued sin. If you have had a change of heart, a new direction, a new motivation to pursue God rather than self, that is clear evidence. No one can be born of God and powered by the Spirit without a change. If you think you're a Christian and don't really change much ...

You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world. They are from the world; therefore they speak as from the world, and the world listens to them. We are from God. Whoever knows God listens to us; whoever is not from God does not listen to us. By this we know the Spirit of truth and the spirit of error. (1 John 4:4-6)

How do we know the Spirit of truth and the spirit of error? The spirit of error is "from the world." If "the world listens to them," it is error. We can know this. Who are you listening to? What is your source? If your source is the world's wisdom and you are evaluating God and His Word by the world's standards, you might have something to be concerned about.

How about this one?

By this we know that we love the children of God, when we love God and observe His commandments. For this is the love of God, that we keep His commandments; and His commandments are not burdensome. (1 John 5:2-3)

Now, perhaps you already see the connection. Remember that we already learned that one way we know that we have passed out of death into life is if we love God's people. So how do we know if we love God's people? "When we love God and observe His commandments." Nice packaging, isn't it? Loving God and obeying Him is evidence that we are saved. Loving God and obeying Him is how we love the children of God. It's all tied up neatly. That is, if you are loving God, obeying Him, and loving His people. If not, there might be a need for reconsidering your spiritual condition.

Now, remember, this isn't a "pass-fail" kind of thing. The command, for instance, is to love God with all our hearts, mind, souls, and strength. Not one of us does that. So the point is not absolute obedience or else. The point is direction. You see, if it is true that the mind set on the flesh cannot please God (Rom 8:7-8), then anyone whose aim is to please God by loving Him and obeying Him is demonstrating a changed heart. If these things are yours and increasing, you can have confidence before God. Not perfection; direction. None of this is unattainable (Phil 2:13). Either you're headed one direction -- loving God, His commands, and His people -- or you're not. Away from self or toward self. Pursuing God's Word and God's will over against (rather than in accordance with) the world's views and values. Ask yourself. You're the one who has to answer.

How Can I Know? A Surprise Answer

Assurance of salvation is a good thing. At least, it's a good thing if it's true. We know there are people with assurance of salvation that shouldn't be so sure (Matt 7:21-23). But we also know that Scripture assures us we can know (1 John 5:13). So we look through the pages of God's Word and we find different hints, different clues, different tests that can help us to know -- rightly know -- that we belong to God. The one I mentioned yesterday was the testimony of the Holy Spirit, but that had to be rightly understood. It wasn't "I feel or sense that the Holy Spirit agrees with me that I'm saved." It was actually living by the Spirit -- "putting to death the deeds of the flesh." Paul says that the deeds of the flesh are evident (Gal 5:16-21) and the fruit of the Spirit are evident (Gal 5:22-25) and we can see which is us and which is not. (And remember, like Peter said, "If these qualities are yours and are increasing ..." meaning that it isn't that you've arrived at perfection, but the presence at all and the direction you're heading.)

Today I want to offer a perhaps surprising biblical test.

And have you forgotten the exhortation that addresses you as sons? "My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one He loves, and chastises every son whom He receives." It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons. (Heb 12:5-8)

I suspect you didn't see that coming, did you?

The author of Hebrews is abundantly clear here. First, God disciplines His own. Not maybe -- definitely. Second, it is not pleasant discipline. We know that it includes but is not limited to teaching because the text actually says that He "chastises" every son. The word references the use of a whip -- "scourges." The context speaks of unpleasant discipline (Heb 12:4, 11). The idea is that our loving Father applies directed and painful teaching techniques and corrections for our benefit. No one escapes it because we all need correction and we all need painful correction at times.

I've pointed this out to people in conversations on occasion and I've been told, "No, God doesn't do that" and, worse, "He never has done that to me." If that is your response, then you have a problem. "If you are left without discipline, in which all have participated, then you are illegitimate children and not sons." Not my opinion. Not my judgment. That's what it says. That is the test offered by God in His Word.

Have you ever been corrected by God? Have you ever been turned from sin, pushed away from where you wanted to go by trial and difficulty? God disciplines His own. His discipline is intentional, corrective, purposeful, and useful. It isn't punishment as much as it is redirection. The purpose of this kind of discipline and chastisement is restoration, not retribution. Paul describes Scripture as "profitable for teaching, for reproof, for correction, and for training in righteousness" (2 Tim 3:16). God uses discipline for reproof -- "Here is an error" -- and correction -- "Here's how you get back to the path." It isn't a matter of justice -- payback, making things balanced -- but of restoration and training in righteousness. And, in fact, that correlation of the use of Scripture and God's discipline is important. How do I know if what I am currently suffering is God's correction? Scripture. Read God's Word.

One other point I found interesting in the text. He wrote, "It is for discipline that you have to endure." Interesting, because Jesus said, "The one who endures to the end will be saved" (Matt 10:22; Matt 24:13). Endurance and discipline are interlinked, and endurance and assurance of salvation are interlinked. Interesting, isn't it? Because, you see, as it turns out your salvation and your enduring in it are a product of God's work, not your own. Thus, we endure because He disciplines, and if we endure (because He disciplines), we will be saved. A sure thing.

If you have been corrected by God, especially painfully, this text suggests you are a son who has been disciplined by a loving Father. As such, that pain is profitable, the product of love. If you have not, this passage warns you that you might need to reevaluate your relationship with the Father. Something to think about.

How Can I Know? One Way

On yesterday's question regarding assurance of salvation, one of the most popular verses you might find is found in Paul's epistle to the church at Rome.

The Spirit Himself testifies with our spirit that we are children of God. (Rom 8:16)

That's it. Pretty straightforward. We can all see it and understand it. If I feel like the Spirit of God agrees with my spirit that I'm a child of God, then I am. It's as simple as that.

But it is? Is our certainty of salvation based primarily, perhaps entirely, on a "good feeling," some "supernatural sense"? Is that really what Paul wrote? Let's look again.

(10) If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. (11) But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you. (12) So then, brethren, we are under obligation, not to the flesh, to live according to the flesh — (13) for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. (14) For all who are being led by the Spirit of God, these are sons of God. (15) For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!" (16) The Spirit Himself testifies with our spirit that we are children of God, (17) and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. (Rom 8:10-17)

Perhaps context will help clarify. Paul starts out talking about the glorious truth that there is no condemnation for those who are in Christ (Rom 8:1). But then he needs to explain what "in Christ" actually means. He differentiates between the Spirit and the flesh and points out how the flesh can't do anything good (Rom 8:2-8). In verse 9 he says that those who have the Spirit of God in them are not in the flesh. Which leads us to our passage.

The claim is that "The Spirit Himself testifies with our spirit that we are children of God." Is this just a feeling, a spiritual sense? The text doesn't allow for that. Paul says that those with the Spirit have life through His Spirit (v 11). He says that we are under obligation to live according to the Spirit (v 13-14). He says that those who live by the Spirit "are putting to death the deeds of the body" (v 13). The claim that the Spirit's testimony that we are children of God is a feeling or a spiritual sense is, basically, nonsense. Try it in court someday. "Your honor, I wish to give testimony. I feel like that guy is not guilty." That's not a witness. Paul is saying that the witness of the Spirit is real. It is demonstrated in a changed life. It is demonstrated in a sense of obligation to be obedient to God and a sense of family with God as Father and His people (Rom 8:28-29). It is demonstrated in being new.

Jesus gave us the allegory of the sheep and the goats (Matt 25:31-46). In the final judgment, the "sheep" and the "goats" will be separated. One group Christ will commend for what they did and the other Christ will condemn for what they didn't do. What, then, is the difference between the sheep and the goats? Don't make the mistake of thinking that it is in what they did and didn't do. The difference between them is that one category is sheep and the other is goats. That they are different is demonstrated by what they do, but that's not what makes them different; it only shows that they are.

Time and again Scripture talks about what we do. We know we are saved by grace apart from works (Eph 2:8-9). We know that if we were saved by what we do, it would be earned (Rom 4:4-5). We don't earn salvation. There is no doubt. The next misstep, however, is to assume, then, that works are irrelevant, and the Bible is clear that they are not. "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them" (Eph 2:10) It is the repeated message that those who belong to Christ naturally tend towards obedience in an ever-increasing manner, not in order to save, but as a result of being saved, of having a new life, of having God's Spirit in us. Works are a valid test according to Scripture. They don't save, but their absence suggests an absence of life. And the testimony of the Spirit with our spirit says, "Yes, I want to align myself with God" and goes on to demonstrate it ("being led by the Spirit of God"). Don't be fooled by the ever-popular lie, "I must be saved because I feel like it," some arbitrary "spiritual sense." If you are not "putting to death the deeds of the body," you might want to "test yourselves to see if you're in the faith; examine yourselves!" (2 Cor 13:5) Even if you have a "good feeling."

How Can I Know?

The Reformation of the 16th century was essentially targeted at the Roman Catholic Church's doctrines. The Reformers held to Sola Scriptura, the sole authority of Scripture on the faith and practice of believers, while the Roman Catholic Church stood on the authority of the Church and Tradition of equal or higher value than Scripture. The Reformers argued for election (as the Bible does in so many places) but the Roman Catholic Church denied it. The Reformers demonstrated that the Bible says you can know that you have eternal life; the Roman Catholic Church cursed the idea. The Council of Trent, Session 6, Canon XVI declares that if anyone believes that they can be certain that they will persevere in salvation to the end, "let him be anathema." Cursed. The official position of the Roman Catholic Church to this day is what we might term "Conditional Security" -- your only assurance of salvation is to remain faithful until the end. And you can't know that until, you know, the end.

It's not just the Catholics. Those Christians termed "Arminian" (even though they may not claim it, admit it, or even know it) assure us that true believers can and do lose their salvation. Big names like C.S. Lewis and Roger Olson have denied eternal security. They are certain you cannot know. I myself have been told on more than one occasion that I can have no assurance of my salvation. (I find it odd because the person telling me that seems to be quite certain of his own.) Salvation is available, but never sure. Confidence is okay, I suppose, but you can never have assurance of salvation.

Over against this idea you find Scripture. John wrote, "I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life" (1 John 5:13). The author of Hebrews wrote, "Let us draw near with a sincere heart in full assurance of faith" (Heb 10:22). Paul declared, "I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day" (2 Tim 1:12). These are about assurance as opposed to security. It is possible to have security without assurance. Security in salvation is what God does (e.g., Phil 1:6; John 10:28-29; Eph 4:30; Rom 8:38-39). Assurance is my recognition of it. It is entirely possible to be completely secured by God in salvation and to lack assurance of that security. It is equally possible to be quite assured of the possession of security that you don't actually have. But Scripture teaches that salvation is secured (by God) and, therefore, we can know (assurance) that we have eternal life. (Note: If you "have eternal life" and lose it, in what possible sense is it "eternal"? In what sense did you "have" it?)

Which all leads to my question. How do you know? How do you know that you are not one of those to whom Jesus referred in Matthew 7:21-23 who are quite sure they are "in" but are not? How do you know you're not fooling yourself? If you're quite sure -- you have assurance -- where does it come from? How can you know?

The question is a bit difficult at the outset given the biblical certainty that some will have assurance that they shouldn't have (Matt 7:21-23). On the other hand, there are actual, biblical tests we can apply. Peter wrote that we must make our "calling and election sure" and told how (2 Peter 1:5-10). As mentioned earlier, John wrote his first epistle for the purpose of helping us rightly ascertain that we have eternal life (1 John 5:13). Jesus said that the world can tell we are His if we love the brethren (John 13:35). Jesus said that if we love Him we will keep His commandments (John 14:15). Now, we know we can and will sin, so this isn't talking about sinless perfection (1 John 1:8-10; 2:1), but there is still a tool there. Paul wrote, "No one can say 'Jesus is Lord' except in the Holy Spirit" (1 Cor 12:3), meaning that a Christian who does not acknowledge the Lordship of Christ is not a Christian (see also Rom 10:9). There are tests. Jesus told His disciples, "You will recognize them by their fruits" (Matt 7:16). You should certainly check your own fruits. John wrote, "No one born of God makes a practice of sinning, for God's seed abides in him; and he cannot keep on sinning, because he has been born of God" (1 John 3:9). How are you with sin? Happy? Or not? There are tests. There are processes. There are facts to which we must agree and heart conditions that we must possess and attitudes we must have. It's not like they're not available. It's just that there are still those who are confident in their salvation when they shouldn't be, and I don't want to be that.

I have assurance of my salvation. I'm not asking for myself. But others may not. What do you have that gives you confidence that your relationship with God is real and alive? How do you know you're saved? What tests or verification do you use? I'm just wondering.