Category Archives: Concise

Abdon

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Smith

(servile).

1. A judge of Israel, (Jude 12:13; Jude 12:15) perhaps the same person as Bedan, in (1 Samuel 12:11) (B.C. 1233-1225).

2. Son of Shashak. (1 Chronicles 8:23)

3. First-born son of Jehiel, son of Gideon. (1 Chronicles 8:30; 1Chr 9:35; 1Chr 9:36).

4. Son of Micah, a contemporary of Josiah, (2 Chronicles 34:20) called Achbor in (2 Kings 22:12) (B.C. 628.)

5. A city in the tribe if Asher, given to the Gershonites, (Joshua 21:30; 1 Chronicles 6:74) the modern Abdeh, 10 miles northeast of Accho.

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Abarim

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Meaning: stony, fruitful passages

References: 4x Num 27:12; 33:47-48; Deut 32:49

A range of hills lying between the river Arnon and Jordan, Num 33:47.




Arrowsmith Geographical Dictionary of Holy Scriptures (1855)

Abarim, Mt., or Avarim, or Mountains of Abarim, a range of mountains on the east side of Jordan, partly forming the frontier of the Mobaites, Ammonites, and also of the tribe of Reuben. The word signifies passages; and hence it has been supposed that this range of mountains derived its name from the various passages over them from one country to another. Others, however, connect the origin with the ancient mythology of the country. It extended a considerable way into the territories of the Reubenites; and a portion of it is described by Eusebius, as lying 6 miles east of Heshbon. It is mentioned in Deut. 32:49, as being over against Jericho, and is so described by Josephs. It contained the several summits of Nebo, Pisgah, and Peor, Num 23:28; 27:12; Deut. 3:27; 32:49; 34:1.

t was so lofty that from it Moses had his eyes strengthened to view the whole of the Promised Land, from Dan and Lebanon to the North to its South borders and the Mediterranean Sea, Deut 3:24-27; 34:1-4. It was on one of the summits of this mountain that Moses died. The children of Israel, after they had cross the River ARnon, pitched their camp for a time in the Mountains of Abarim, Num 32:47-48, whence they withdrew to the Plains of Moab, by Jordan. Another of their encampments, called in our translation Ije-abarim, Num 21:11; 33:44; and in our margin Heaps of Abarim, is rendered by some scholar “Iim on Mt. Abarim” (cfg Num 33:45). If this be correct, it would seem that the general range of the Abarim must have extended a long way further south into Arabia Petrea, or else there must have been two mountains of the same name. The words rendered “cry from the passages,” in our version of Jer 22:20, are otherwise translated by some “cry from Abarim.” Eusebius and Jerome describe part of the mountain-ridge near Heshbon as retaining in their days the name of Abarim.




Concise Bible Dictionary

Probably the chain of mountains that lie ‘beyond’ or to the east of the Dead Sea and the lower Jordan. Nu 33:47,48 Deut 32:49, 50, shews that mount Nebo was connected with Abarim and that it was ‘over against Jericho’ and also that it was where Moses viewed the land and died. Nu 27:12,13 Deut 3:27connects this with Pisgah; so that Pisgah and Nebo apparently formed part of Abarim, in the land of Moab. Abarim is translated ‘passages’ in Jer 22:20.




Easton

regions beyond; i.e., on the east of Jordan, a mountain, or rather a mountain-chain, over against Jericho, to the east and south-east of the Dead Sea, in the land of Moab. From “the top of Pisgah”, i.e., Mount Nebo (q.v.), one of its summits, Moses surveyed the Promised Land (Deut. 3:27; 32:49), and there he died (Deut 34:1,5). The Israelites had one of their encampments in the mountains of Abarim (Num. 33:47,48) after crossing the Arnon.




Fausset

Connected with Nebo and Pisgah in Deut 32:49; Deut 34:1. Abarim was probably the mountain chain, Nebo one mountain of it, and Pisgah the highest peak of Nebo. Peor also belonged to the range. The chain east of the Dead Sea and lower Jordan commands most extensive views of the country west of the river. It was from Pisgah that Moses took his view of the promised land just before he died.

Some identify mount Attarous, the loftiest hill in this region, ten miles north of the river Arnon, with Nebo. Its top is marked by a pistachio tree overshadowing a heap of stones. The Hebrew means “the mountains of the regions beyond,” namely, the Jordan, or else “the mountains of the passages.” They were in the land of Moab, opposite Jericho. Compare Num 27:12; Num 33:47-48; Deut 3:27. Dr. Tristram verified the observation of the landscape from Nebo, as seen by Moses according to the Scripture record. There is one isolated cone commanding a view of the valley where Israel’s battle was fought with Amalek, which may be the Pisgah of holy writ.




Smith

(regions beyond), a mountain or range of highlands on the east of the Jordan, in the land of Moab, facing Jericho, and forming the eastern wall of the Jordan valley at that part. Its most elevated spot was “the Mount Nebo, ’head’ of ’the’ Pisgah,” from which Moses viewed the Promised Land before his death. These mountains are mentioned in (Numbers 27:12; Num 33:47; Num 33:48) and Deuteronomy 32:49




Amtrac

Mountains east of the Dead Sea and the lower Jordan, “over against Jericho,” within the territory of Moab and the tribe of Reuben. It is impossible to define exactly their extent. The mountains Nebe, Pisgah, and Peor were in the Abarim, Nu 27:12; 33:47, 48; Deut 32:49; 34:1. Ije-abarim, Nu 21:11, seems to denote the southern part of the same chain.

Bridgeway Bible Dictionary

Bordering the Jordan River on its eastern side was a region that in the south was commonly known as the Plains of Moab. Within this region was a mountainous area known as Abarim, which contained the prominent peak, Mt Nebo. Israel camped on the Plains of Moab while making final preparations to cross Jordan and conquer Canaan. From Mt Nebo Moses viewed the land on the other side of the river before he died (Num 33:47-48; Deut 32:49; 34:1,7).




ISBE

ab´a-rim, a-bā´rim (עברים, ‛ăbhārı̄m): The stem idea is that of going across space or a dividing line, or for example a river. It is the same stem that appears in the familiar phrase “beyond Jordan,” used to denote the region east of the Jordan, and Hellenized in the name Peraea. This fact affords the most natural explanation of the phrases ‘the mountains of the Abarim’ (Num 33:47, Num 33:48); ‘this mountain-country of the Abarim’ (Num 27:12; Deut 32:49); Iye-abarim, which means “Heaps of the Abarim,” or “Mounds of the Abarim” (Num 21:11; Num 33:44). In Num 33:45 this station is called simply Iyim, “Mounds.” It is to be distinguished from the place of the same name in southern Judah (Jos 15:29). The name Abarim, without the article, occurs in Jer (Num 22:20 the Revised Version (British and American), where the King James Version translates “the passages”), where it seems to be the name of a region, on the same footing with the names Lebanon and Bashan, doubtless the region referred to in Nu and Deuteronomy. There is no reason for changing the vowels in Eze 39:11, in order to make that another occurrence of the same name.

When the people of Abraham lived in Canaan, before they went to Egypt to sojourn, they spoke of the region east of the Jordan as “beyond Jordan.” Looking across the Jordan and the Dead Sea they designated the mountain country they saw there as “the Beyond mountains.” They continued to use these geographical terms when they came out of Egypt. We have no means of knowing to how extensive a region they applied the name. The passages speak of the mountain country of Abarim where Moses died, including Nebo, as situated back from the river Jordan in its lowest reaches; and of the Mounds of the Abarim as farther to the southeast, so that the Israelites passed them when making their detour around the agricultural parts of Edom, before they crossed the Arnon. Whether the name Abarim should be applied to the parts of the eastern hill country farther to the north is a question on which we lack evidence.




Wikipedia.org

Abarim (Hebrew: הָרֵי הָעֲבָרִים, Har Ha-‘Avarim, Harei Ha-‘Avarim; Septuagint to oros to Abarim, en to peran tou Iordanou, mountain Abarim, mountains of Abarim) is a mountain range across Jordan, to the east and south-east of the Dead Sea, extending from Mount Nebo — its highest point — in the north, perhaps to the Arabian desert in the south. The Vulgate (Deuteronomy 32:49) gives its etymological meaning as passages. Its northern part was called Phasga (or Pisgah), and the highest peak of Phasga was Mount Nebo (Numbers 23:14; 27:12; 21:20; 32:47; Deuteronomy 3:27; 34:1; 32:49). From “the top of Pisgah,” i.e., Mount Nebo, an area which belonged to Moab, Moses surveyed the Promised Land (Deuteronomy 3:27; 32:49), and there he died (34:1,5). Balaam blessed Israel the second time from the top of Mount Phasga (Numbers 23:14); and here Jeremias hid the ark (II Maccabees 2:4-5). The Israelites had one of their encampments in the mountains of Abarim (Num. 33:47,48) after crossing the Arnon. Jeremiah couples it with Bashan and Lebanon as locations from which the people cry in vain to God for rescue (Jeremiah 22:20).

See also Nebo, Peor, and Pisgah

Abel

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Abel

Meaning: the valley or plain.

City

Arrowsmith

1. a city in the northern part of the land of Israel 2Sam 20:14, apparently on the borders of Zebulun and Naphtali, from its connection with places in that neighbourhood, 1Ki 15:20; 2Ki 15:29. It seems to have once enjoyed considerable reputation for its counsellors, 2Sam 20.18; and to have been called Mother, 19. (Metropolis in the Septuagint). Josephus, likewise, calls it a metropolis of Israel, though he writes the name Abelmachea, and Abellana; which later spelling has led some to conjecture that in his time it was called by the Greeks Abelene or Abela. Upon the occasion of the quarrel between the men of Judah and Isael about David’s return to Jerusalem, Sheba made a party against David, and withdrew to this city; but the inhabitants being closely pressed by Joab, David’s general, and at the advice of a “wise woman” within the city, cut off Sheba’s head and threw it over the wall to Joab, that they might be spared the horrors of a siege. So Joab retired from before the place, B.C. 1022. It is also called Abel of Bethmaacrah, 2Sam 20:15; Abel-Bethmaachah 1Ki 15:20; 2Ki 15:29; and in the parallel passage, 2Chr 16:4, Abel-Maim. During the reign of Baasha, king of Israel, this city was taken and pillaged by Benhadad, king of Syria; and aout 200 years afterwards, in the days of Pekah, king of Israel, it was again taken by Tiglath-Pileser, king of Assyria, when its inhabitants, together with those of many beighbouring places, were carried captive to Assyria. It has been supposed that Belen, Judith 4:4; is a corrupt form of Abel-Maim. Some have fancied that Abel was the same with Abila of Lysanias, near Damascus, which cannot have been the case, for the bounds of Naphtali (in whcih tribe Abel probably was) never extended so ar in that direction. Others identify Abel with Abila of Phoenicia mentioned by Eusebius. Its most probable site has been fixed to the Northwest of the Bahr of Huleh, at a place called Abil el Kamh.

Smith

(1): the name of several places in Palestine, probably signifies a meadow .

(2): (i.e., breath, vapor, transitoriness , probably so called from the shortness of his life), the second son of Adam, murdered by his brother Cain, (Genesis 4:1-16) he was a keeper or feeder of sheep. Our Lord spoke of Abel as the first martyr, (Matthew 23:35) so did the early Church subsequently. The traditional site of his murder and his grave are pointed out near Damascus.

Naves

H1893 H59

1. Son of Adam

– History of Gén 4:1-15; Gén 4:25

– References to the death of Mat 23:35; Luc 11:51; Heb 11:4; Heb 12:24; 1Jn 3:12

• 2. A stone 1Sa 6:18

 ISBE

ā´bel (ה בל, hebhel; Ἄβελ, Ábel; Westcott and Hort, The New Testament in Greek Hábel; etymology uncertain. Some translation “a breath,” “vapor,” “transitoriness,” which are suggestive of his brief existence and tragic end; others take it to be a variant of Jabal, yābhāl, “shepherd” or “herdman,” Gen 4:20. Compare Assyrian ablu and Babylonian abil, “son”): The second son of Adam and Eve. The absence of the verb hārāh (Gen 4:2; compare Gen 4:1) has been taken to imply, perhaps truly, that Cain and Abel were twins.

1. A Shepherd

“Abel was a keeper of sheep, but Cain was a tiller of the ground,” thus representing the two fundamental pursuits of civilized life, the two earliest subdivisions of the human race. On the Hebrew tradition of the superiority of the pastoral over agricultural and city life, see Expositor Times, V, 351ff. The narrative may possibly bear witness to the primitive idea that pastoral life was more pleasing to Yahweh than husbandry.

2. A Worshipper

“In process of time,” the two brothers came in a solemn manner to sacrifice unto Yahweh, in order to express their gratitude to Him whose tenants they were in the land (Gen 4:3, Gen 4:4. See SACRIFICE). How Yahweh signified His acceptance of the one offering and rejection of the other, we are not told. That it was due to the difference in the material of the sacrifice or in their manner of offering was probably the belief among the early Israelites, who regarded animal offerings as superior to cereal offerings. Both kinds, however, were fully in accord with Hebrew law and custom. It has been suggested that the Septuagint rendering of Gen 4:7 makes Cain’s offense a ritual one, the offering not being “correctly” made or rightly divided, and hence rejected as irregular. “If thou makest a proper offering, but dost not cut in pieces rightly, art thou not in fault? Be still!” The Septuagint evidently took the rebuke to turn upon Cain’s neglect to prepare his offering according to strict ceremonial requirements. διέλῃς, diélēs (Septuagint in the place cited.), however, implies נתח, (אנתּח nāthaḥ (nattaḥ), and would only apply to animal sacrifices. Compare Exo 29:17; Lev 8:20; Jdg 19:29; 1Ki 18:23; and see COUCH.

3. A Righteous Man

The true reason for the Divine preference is doubtless to be found in the disposition of the brothers (see CAIN). Well-doing consisted not in the outward offering (Gen 4:7) but in the right state of mind and feeling. The acceptability depends on the inner motives and moral characters of the offerers. “By faith Abel offered unto God a more excellent (abundant, pleı́ōna) sacrifice than Cain” (Heb 11:4). The “more abundant sacrifice,” Westcott thinks, “suggests the deeper gratitude of Abel, and shows a fuller sense of the claims of God” to the best. Cain’s “works (the collective expression of his inner life) were evil, and his brother’s righteous” (1Jo 3:12). “It would be an outrage if the gods looked to gifts and sacrifices and not to the soul” (Alcibiades II.149E.150A). Cain’s heart was no longer pure; it had a criminal propensity, springing from envy and jealousy, which rendered both his offering and person unacceptable. His evil works and hatred of his brother culminated in the act of murder, specifically evoked by the opposite character of Abel’s works and the acceptance of his offering. The evil man cannot endure the sight of goodness in another.

4. A Martyr

Abel ranks as the first martyr (Mat 23:35), whose blood cried for vengeance (Gen 4:10; compare Rev 6:9, Rev 6:10) and brought despair (Gen 4:13), whereas that of Jesus appeals to God for forgiveness and speaks peace (Heb 12:24) and is preferred before Abel’s.

5. A Type

The first two brothers in history stand as the types and representatives of the two main and enduring divisions of mankind, and bear witness to the absolute antithesis and eternal enmity between good and evil.

Amtrac

1. The second son of Adam and Eve. He became a shepherd, and offered to God a sacrifice from his flocks, at the same time that Cain his brother offered the fruits of the earth. God had respect to Abel’s sacrifice, and not to Cain’s; hence Cain in anger killed Abel, Ge 4:1-26. It was “by faith” that Abel offered a more acceptable sacrifice than Cain; that is, his heart was right towards God, and he worshipped Him in trustful obedience to the divine directions. His offering, made by the shedding of blood, was that of a penitent sinner confiding in the atonement ordained of God; and it was accepted, “God testifying of his gifts,” probably by fire from heaven; “by which he obtained witness that he was righteous,” that is, justified, Heb 11:4. “The blood of Abel” called from the ground for vengeance, Ge 4:10; but the blood of Christ claims forgiveness and salvation for his people, Heb 12:24; 1Jo 1:7

2. Abel is also a prefix in the names of several towns. In such cases it signifies a grassy place or meadow.

Bridgeway Bible Dictionary

The second son of Adam and Eve, Abel was a keeper of sheep. Like his elder brother Cain, he made an offering to God of things God had given him (Gen 4:1-4). Abel was a righteous man (Mat 23:35), and he offered his sacrifice in a thankful attitude of sincere faith (Gen 4:4; Heb 11:4). Cain was an unrighteous man (1Jo 3:12) and offered his sacrifice in the wrong attitude. God therefore rejected his sacrifice (Gen 4:5; for further details see SACRIFICE).

In envy and anger, Cain killed Abel (Gen 4:8). But God gave to Adam and Eve another son, Seth, who helped maintain the sort of faith in God that Abel had shown (Gen 4:25-26).

Concise Bible Dictionary

The second Son of Adam. The name Hebel given him by his mother, signifying ‘breath’ or ‘vanity,’ possibly originated in her disappointment at Cain not proving to be the promised Redeemer. In process of time the great difference in the two brothers was manifested by Abel offering to God a slain animal, whilst Cain brought the fruit of his own labour from the cursed ground, ignoring the facts that in the fall of Adam life had been forfeited and the ground cursed. Abel presented a sacrifice in the way of faith through a slain firstling of the flock, Heb 11:4. He thus obtained a witness that he was righteous, God testifying of his gifts: cf. Mt 23:35. Thus early were brought out in clear lines the two seeds: one born of God, and the other ‘of that wicked one.’ 1Jo 3:12. Abel is a type of Christ, as Cain is that of the Jew. As the Jews broke the law against both God and their neighbour, so Cain disregarded God’s judgment on man, and slew his brother. In Cain is also exemplified the religion of the natural man, who, disregarding his distance from God, thinks he can approach at any time and with any form of worship.

Easton

(Heb. Hebhel), a breath, or vanity, the second son of Adam and Eve. He was put to death by his brother Cain (Gen. 4:1-16). Guided by the instruction of their father, the two brothers were trained in the duty of worshipping God. “And in process of time” (marg. “at the end of days”, i.e., on the Sabbath) each of them offered up to God of the first-fruits of his labours. Cain, as a husbandman, offered the fruits of the field; Abel, as a shepherd, of the firstlings of his flock. “The Lord had respect unto Abel and his offering; but unto Cain and his offering he had not respect” (Gen. 4:3-5). On this account Cain was angry with his brother, and formed the design of putting him to death; a design which he at length found an opportunity of carrying into effect (Gen. 4:8,9. Comp. 1 John 3:12). There are several references to Abel in the New Testament. Our Saviour speaks of him as “righteous” (Matt. 23:35). “The blood of sprinkling” is said to speak “better things than that of Abel” (Heb. 12:24); i.e., the blood of Jesus is the reality of which the blood of the offering made by Abel was only the type. The comparison here is between the sacrifice offered by Christ and that offered by Abel, and not between the blood of Christ calling for mercy and the blood of the murdered Abel calling for vengeance, as has sometimes been supposed. It is also said (Heb. 11:4) that “Abel offered unto God a more excellent sacrifice than Cain.” This sacrifice was made “by faith;” this faith rested in God, not only as the Creator and the God of providence, but especially in God as the great Redeemer, whose sacrifice was typified by the sacrifices which, no doubt by the divine institution, were offered from the days of Adam downward. On account of that “faith” which looked forward to the great atoning sacrifice, Abel’s offering was accepted of God. Cain’s offering had no such reference, and therefore was rejected. Abel was the first martyr, as he was the first of our race to die.

Abel (Heb. ‘abhel), lamentation (1 Sam. 6:18), the name given to the great stone in Joshua’s field whereon the ark was “set down.” The Revised Version, however, following the Targum and the LXX., reads in the Hebrew text _’ebhen_ (= a stone), and accordingly translates “unto the great stone, whereon they set down the ark.” This reading is to be preferred.

Abel (Heb. ‘abhel), a grassy place, a meadow. This word enters into the composition of the following words:

Fausset

Hebrew Hebel. Second of Adam and Eve’s sons, Genesis 4: Abel means “vanity” or “weakness”, “vapor” or “transitoriness”. Cain means “possession”; for Eve said at his birth, “I have gotten as a possession a man from Jehovah,” or as the Hebrew (eth) may mean, “with the help of Jehovah”; she inferring the commencement of the fulfillment of the promise of the Redeemer (Gen 3:15) herein. On the contrary, Abel’s weakness of body suggested his name: moreover prophetic inspiration guided her to choose one indicative of his untimely death. But God’s way is here from the first shown, “My strength is made perfect in weakness” (2Co 12:9; Heb 11:34. The cause of Cain’s hatred was “because his own works were evil, and his brother’s righteous” (1Jo 3:12). Envy of the godly was “the way of Cain” (Jud 1:11). “Faith” was present in Abel, absent from Cain (Heb 11:4); consequently the kind of sacrifice (the mode of showing faith) Abel offered was “much more a sacrifice” (Wycliffe; so the Greek) than Cain’s. “By faith Abel offered unto God a much more sacrifice than Cain,” i.e. one which had more of the true virtue of sacrifice; for it was an animal sacrifice of the firstlings of the flock, a token of the forfeiture of man’s life by sin, and a type of the Redeemer to be bruised in heel that He might bruise the serpent’s head.

God’s having made for man coats of skin presupposes the slaying of animals; and doubtless implies that Abel’s sacrifice of an animal life was an act of faith which rested on God’s command (though not expressly recorded) that such were the sacrifices He required. If it had not been God’s command, it would have been presumptuous will worship (Col 2:23), and taking of a life which man had no right over before the flood (Gen 9:2-4). Cain in self-righteous unbelief, refusing to confess his guilt and need of atonement (typified by sacrifice), presented a mere thank offering of the first fruits; not, like Abel, feeling his need of the propitiatory offering for sin. So “God had respect unto Abel (first) and (then) to his offering.” “God testified of his gifts” by consuming them with fire from the shekinah or cherubic symbol E. of Eden (“the presence of the Lord”: Gen 4:16; Gen 3:24), where the first sacrifices were offered. Thus” he obtained witness that he was righteous,” namely, with the righteousness which is by faith to the sincere penitent.

Christ calls him “righteous”: Mat 23:35. Abel represents the regenerate, Cain the unregenerate natural man. Abel offered the best, Cain that most readily procured. The words “in process of time” (Gen 4:3 margin), “at the end of days,” probably mark the definite time appointed for public worship already in paradise, the seventh day sabbath. The firstling and the fat point to the divine dignity and infinite fullness of the Spirit in the coming Messiah. “By faith he being dead yet speaketh” to us; his “blood crying from the ground to God” (Gen 4:10) shows how precious in God’s sight is the death of His saints (Psa 116:15; Rev 6:10). The shedding of Abel’s blood is the first, as that of Jesus is the last and crowning guilt which brought the accumulated vengeance on the Jews (Luk 11:51; Mat 23:34-35-38). There is a further avenging of still more accentuated guilt, of innocent blood yet coming on “them that dwell on the earth”. (Revelation 11). In Heb 12:24, it is written “Christ’s blood of sprinkling speaketh better things than that of Abel,” namely, than the blood of Abel’s animal sacrifice. For Abel’s is but the type, Christ’s the antitype and one only true propitiatory sacrifice. To deny the propitiation would make Cain’s offering to be as much a sacrifice as Abel’s. Tradition makes the place of his murder and grave to be near Damascus. (See ABILA.)

People

son of Adam, slain by Cain Gen 4:2, 8; Mat 23:35; Heb 11:4; 12:24

Abel [H1893][H59]
David Cox’s Topical Bible Concordance

1. Son of Adam
– History of Gen. 4:1-15, 25.
– References to the death of Mat. 23:35; Luk. 11:51; Heb. 11:4; 12:24; 1Jn. 3:12.
2. A stone 1Sa. 6:18.

Assurance

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Assurance

Assurance refers usually to the assurance of the believer (or unbelievers in offers of salvation) in God and his promises. Salvation is the greatest issue over which assurance is fought, that being, that once a person is saved, can they lose their salvation, or do they have the assurance that once saved always saved.

If we address this biblically, neither of the positions are biblical. The Bible does not support the idea that once saved you can lose your salvation. This is an unbiblical extreme. The other extreme is also unbiblical. This is the idea that once we “are saved” (usually repeating a prayer and/or being baptized) you can live as you please. The Calvinist idea of perseverance is basically in practice the idea that no matter how sinful you are, because you are elect, you will still go to heaven. This also is not biblical.

Biblical assurance speaks more to the confidence in God that (1) the believer CAN CONFIDE in the promises of his Savior, and (2) God’s surety and faithfulness in fulfilling what he has promised to do. In the end analysis, we do not yet actually “have” salvation (although it is right to say that), but we have the hope that God will save us in the day of eternal judgment of all humans.

-DCox

 

[N] [T] [E]
In the midst of a world filled with uneasiness and insecurity, assurance of a person’s security in God is one of the hallmarks of the authentic Christian life. Such assurance is not based on human resources, abilities, or ingenuity, but on confidence in the caring power of God for believers.
Such divine concern in the life of an individual or a community of faith is not to be likened to some superficial good luck charm or magical incantation that protects a person against the traumas and tragedies of human existence. Instead, assurance in God provides an anchor of confidence and hope (Heb 6:18) in the midst of pain and sorrow, because the believer has learned the secret of casting all worries and cares on God, who is genuinely concerned for people (1 Peter 5:7).
Assurance can be linked to faith and faithfulness (Heb 10:22), because it is one of the ways that the biblical writers describe an authentic relationship with God. While reliance on God is accompanied by the confidence that God is intimately involved in the lives of believers (1 John 5:14), faith in God does not earn a sense of security or assurance. Moreover, it cannot be achieved by attendance at church, by works of kindness, or by ecclesiastical pardon. The foundation for the assurance of one’s salvation or well-being with God is rooted in a divine gift. God is the provider of salvation in Jesus Christ (John 3:16; 2 Col 5:18-19). Moreover, it is God who will bring to completion this divine gift (Php 1:6). It is this assurance that God continues to work in the lives of believers that is the basis for the Christian doctrine of perseverance—endurance or continuing response to God’s leading (Eph 6:18; Heb 12:1; James 1:25). Assurance and perseverance are two sides of the same message.
Assurance of a relationship with God in Christ is the way believers express the mysterious connection between the infinite nature of God and the fallible nature of humanity. Life with God (whether in ancient Israel or in Christianity) is a dynamic reality, not some chess game in which God moves all the pawns and kings without reference to human response (note the amazing conditional statement in Jer 18:7-10). Resisting temptation (with divine help cf. Matt 6:13; 1 John 5:14) is a key to sense of security in God (cf. 1 Col 10:13; James 4:7). Evil and the devil are not some toys with which believers can play (1 Peter 5:8-9).
But believers are not left to their own resources. The presence of the Holy Spirit in the lives of believers is a guarantee or assurance that God is at work in believers’ lives (2 Col 1:22; 5:5). It is through the Spirit that believers know the reality of God’s presence in their lives (1 John 4:13). Forces external to them will never be able to separate them from the love of God in Christ Jesus (Rom 8:35-39); no power (symbolized by robber or wolf) is able to steal believers (symbolized by sheep) out of the loving arms of God’s Son (John 10:28).
This sense of assurance for believers is not merely limited to the present era on earth, but the resurrection of Jesus assures Christians that they are not deluded in their expectation of a future hope with their Lord (1 Co 15:17-20). The resurrection of Jesus is the powerful guarantee that Christian preaching and faith are not in vain (v. 14). The Holy Spirit’s presence provides assurance that Christians will receive their promised inheritance with God (Eph 1:14).
Gerald L. Borchert
See also Confidence; Endurance
Bibliography. G. L. Borchert, Assurance and Warning; D. A. Carson, Divine Sovereignty and Human Responsibility; I. H. Marshall, Kept by the Power.
——————————————————————————–
[N] indicates this entry was also found in Nave’s Topical Bible
[T] indicates this entry was also found in Torrey’s Topical Textbook
[E] indicates this entry was also found in Easton’s Bible Dictionary

BED

 

<A-1,Noun,4102,pistis>
“faith,” has the secondary meaning of “an assurance or guarantee,” e.g., Act 17:31; by raising Christ from the dead, God has given “assurance” that the world will be judged by Him (the AV margin, “offered faith” does not express the meaning). Cp. 1Ti 5:12, where “faith” means “pledge.” See BELIEF, FAITH, FIDELITY.

<A-2,Noun,4136,plerophoria>
“a fullness, abundance,” also means “full assurance, entire confidence;” lit., a “full-carrying” (pleros, “full,” phero, “to carry”). Some explain it as full fruitfulness (cp. RV, “fullness” in Heb 6:11). In 1Th 1:5 it describes the willingness and freedom of spirit enjoyed by those who brought the Gospel to Thessalonica; in Col 2:2, the freedom of mind and confidence resulting from an understanding in Christ; in Heb 6:11 (AV, “full assurance,” RV, “fullness”), the engrossing effect of the expectation of the fulfillment of God’s promises; in Heb 10:22, the character of the faith by which we are to draw near to God. See FULLNESS.

<A-3,Noun,5287,hupostasis>
lit., “a standing under, support” (hupo, “under,” histemi, “to stand”), hence, an “assurance,” is so rendered in Heb 11:1, RV, for AV, “substance.” It here may signify a title-deed, as giving a guarantee, or reality. See CONFIDENCE, PERSON, SUBSTANCE.

Note: In Act 16:10, for the AV (of sumbibazomai), “assuredly gathering,” see CONCLUDE.

<B-1,Verb,4104,pistoo>
“to trust or give assurance to” (cp. A, No. 1), has a secondary meaning, in the Passive Voice, “to be assured of,” 2Ti 3:14.

<B-2,Verb,4135,plerophoreo>
akin to A, No. 2, “to bring in full measure, to fulfill,” also signifies “to be fully assured,” Rom 4:21, RV, of Abraham’s faith. In Rom 14:5 it is said of the apprehension of the will of God. So in Col 4:12 in the best mss. In these three places it is used subjectively, with reference to an effect upon the mind. For its other and objective use, referring to things external, see FULFILL; see also BELIEVE, KNOW, PERSUADE, PROOF. In the Sept., Ecc 8:11.

<B-3,Verb,3782,peitho>
“to persuade,” is rendered “assure” in 1Jo 3:19 (marg., “persuade”), where the meaning is that of confidence toward God consequent upon loving in deed and in truth. See BELIEVE, CONFIDENCE, FRIEND, OBEY, PERSUADE, TRUST, YIELD.

<C-1,Adverb,806,asphalos>
means (a) “safely,” Mar 14:44; Act 16:23; (b) “assuredly,” Act 2:36; the knowledge there enjoined involves freedom from fear of contradiction, with an intimation of the impossibility of escape from the effects. See SAFELY.

God wants believers to be assured of their salvation. He wants them to know without doubt that, having repented and trusted in Jesus, they have eternal life and will never perish (Joh 3:16; 6:47; 10:28; Heb 6:11,17-20; 7:25; 1Pe 1:23; 1Jo 5:12-13). God promises believers eternal security, and his promises are certain. God is faithful, and his promises can be trusted (Joh 6:37; Rom 10:13; 1Th 5:24; 2Ti 2:19; Heb 10:22-23; 1Pe 1:5).
What God has done
Believers have this assurance because their salvation depends not on anything they have done, but on what God has done for them in Christ. Through Christ’s death, God has forgiven their sins and brought them into a new relationship with himself. God now accepts them as being ‘in Christ’ (Rom 3:24-25; 5:1; 8:1,33-34; Eph 1:7; Heb 10:14,17-18,22; Jude 24; see FORGIVENESS; JUSTIFICATION).
Further assurance comes from the fact of God’s election. In his sovereign will and grace, God has elected, or chosen, believers to be his children, to have eternal life, to escape the wrath of God, and to share with Christ in the full blessings of the age to come (Joh 1:12-13; 6:37-39; Rom 8:29-30; Eph 1:4; 1Th 1:4; 5:9; 2Ti 1:9; see ELECTION). Nothing can separate them from the love of God (Rom 8:35-39; Eph 2:4-5), and they receive from God the gift of the Holy Spirit as the guarantee of their eternal salvation. The Holy Spirit is God’s mark of ownership upon them (2Co 1:22; Eph 1:13; 4:30; 1Jo 4:13).
The response of believers
These great facts are all concerned with what God has done, and they are the basis of true assurance. In addition, however, believers are aware within themselves that they are children of God (Rom 8:16).
This added assurance within believers comes from a variety of experiences relating to their new life. Such experiences include their desire to obey God (1Jo 2:3-6), their sensitivity to sin (2Ti 2:19; 1Jo 3:4-10,19-21), their awareness of God’s discipline in their lives (Heb 12:5-8), their love for others (1Jo 3:14-15), their desire to know more of God and his Word (1Pe 2:2-3), and their constant perseverance in the faith (Mar 4:18-20; 1Pe 1:6-9; Heb 6:11-12). Without these evidences of a changed life, those who claim to have assurance of salvation are deceiving themselves (Tit 1:16; 1Jo 2:4,9-11; 3:10; cf. Mat 7:22-23, 25:41-46). (See also BACKSLIDING; PERSEVERANCE.)

[Bridgeway]
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 of hope” (Heb. 6:11) is a sure and well-grounded expectation of eternal glory (2 Tim. 4:7, 8). This assurance of hope is the assurance of a man’s own particular salvation.

This infallible assurance, which believers may attain unto as to their own personal salvation, is founded on the truth of the promises (Heb. 6:18), on the inward evidence of Christian graces, and on the testimony of the Spirit of adoption (Rom. 8:16). That such a certainty may be attained appears from the testimony of Scripture (Rom. 8:16; 1 John 2:3; 3:14), from the command to See k after it (Heb. 6:11; 2 Pet. 1:10), and from the fact that it has been attained (2 Tim. 1:12; 4:7, 8; 1 John 2:3; 4:16).

This full assurance is not of the essence of saving faith. It is the result of faith, and posterior to it in the order of nature, and so frequently also in the order of time. True believers may be destitute of it. Trust itself is something different from the evidence that we do trust. Believers, moreover, are exhorted to go on to something beyond what they at present have when they are exhorted to See k the grace of full assurance (Heb. 10:22; 2 Pet. 1:5-10). The attainment of this grace is a duty, and is to be diligently sought.

“Genuine assurance naturally leads to a legitimate and abiding peace and joy, and to love and thankfulness to God; and these from the very laws of our being to greater buoyancy, strength, and cheerfulness in the practice of obedience in every department of duty.”

This assurance may in various ways be shaken, diminished, and intermitted, but the principle out of which it springs can never be lost. (See FAITH)

[Easton]

a-shoor’-ans:

A term exceptionally rich in spiritual meaning. It signifies the joyous, unwavering confidence of an intelligent faith; the security of a fearless trust. The original words have to do with the heart of vital religion. baTach, “trust”; ‘aman, “to prop,” “to support,” hence to confide in, to trust. Jesus repeatedly used this word “amen” to express the trustworthiness and abiding certainty of his sayings. pistis, “faith”; plerophoria, “full assurance.” The confidence of faith is based, not on “works of righteousness which we have done” (compare Titus 3:4; Titus 3:5 the King James Version) but on the highpriesthood and atoning sacrifice of Christ.

(Heb 10:21; Heb 10:22; compare He 10:19, “boldness to enter …. by the blood of Jesus,” the King James Version). Assurance is the soul’s apprehension of its complete emancipation from the power of evil and from consequent judgment, through the atoning grace of Christ. It is the exact opposite of self-confidence, being a joyous appropriation and experience of the fullness of Christ–a glad sense of security, freedom and eternal life in Him. This doctrine is of immeasurable importance to the life of the church and of the individual believer, as a life of spiritual doubt and uncertainty contradicts the ideal of liberty in Christ Jesus which is the natural and necessary fruitage of “the washing of regeneration and renewing of the Holy Spirit …. shed on us abundantly, through Jesus Christ our Saviour.” Paul unhesitatingly said, “I know” (2Ti 1:12)–a word which, oft-repeated in 1 Jn, furnishes the groundwork of glad assurance that runs through the entire epistle. For the classic passage on “full assurance” see Col 2:1-10.

Dwight M. Pratt

[ISBE]

Assurance.

This word has in the O.T. a different application from that which it has in the N.T. In the former it is ‘confidence or trust,’ and agrees with the hopes of God’s earthly people in connection with the security in which Israel will dwell when restored to their land, when all their enemies shall have been put down by divine power: the effect of righteousness will be “quietness and assurance for ever,” Isa. 32:17: whereas in their disobedience they should fear day and night and have no assurance of their life. Deut. 28:66.

In the N.T. the Greek word plhroforia implies ‘full assurance’ and refers to eternal salvation. The gospel reaches a soul in power, and in the Holy Ghost and in ‘much full assurance.’ 1 Thess. 1:5. We also meet with:

1, the full assurance of faith, Heb. 10:22; the reception of God’s testimony respecting the work of Christ and the glory He now enjoys:

2, the full assurance of hope, Heb. 6:11, issuing in continued diligence of the saints in their work and labour of love: and

3, the full assurance of understanding, Col. 2:2, for full knowledge in the mystery of God.

[Morrish]

• Produced by faith
Eph 3:12; 2Tim 1:12; Heb 10:22

• Made full by hope
Heb 6:11; Heb 6:19

• Confirmed by love
1John 3:14; 1John 3:19; 1John 4:18

• Is the effect of righteousness
Isa 32:17

• Is abundant in the understanding of the gospel
Col 2:2; 1Thess 1:5

• Saints privileged to have, assurance of:

– Their election
Ps 4:3; 1Thess 1:4

– Their redemption
Job 19:25

– Their adoption
Rom 8:16; 1John 3:2

– Their salvation
Isa 12:2

– Their eternal life
1John 5:13

– The unalienable love of God
Rom 8:38-39

– Union with God and Christ
1Cor 6:15; 2Cor 13:5; Eph 5:30; 1John 2:5; 1John 4:13

– Peace with God by Christ
Rom 5:1

– Preservation
Ps 3:6; Ps 8:1-9; Ps 27:3-5; Ps 46:1-3

– Answers to prayer
1John 3:22; 1John 5:14-15

– Comfort in affliction
Ps 73:26; Luke 4:18; 2Cor 4:8-10; 2Cor 4:16-18

– Continuance in grace
Phil 1:6

– A support in death
Ps 23:4

– A glorious resurrection
Job 19:26; Ps 17:15; Phil 3:21; 1John 3:2

– A kingdom
Heb 12:28; Rev 5:10

– A crown
2Tim 4:7-8; Jas 1:12

– Saints give diligence to attain
2Pet 1:10-11

– Strive to maintain
Heb 3:14; Heb 3:18

– Confident hope in God restores
Ps 42:11

• Exemplified by:

– David
Ps 23:4; Ps 73:24-26

– Paul
2Tim 1:12; 2Tim 4:18 Faith

[Naves]

Assurance
David Cox’s Topical Bible Concordance

Assurance.
Produced by faith Eph 3:12; 2Ti 1:12; Heb 10:22
Made full by hope Heb 6:11,19
Confirmed by love 1Jo 3:14,19; 4:18
Is the effect of righteousness Isa 32:17
Is abundant in the understanding of the gospel Col 2:2; 1Th 1:5
Saints privileged to have, of
Their election. Ps 4:3; 1Th 1:4
Their redemption. Job 19:25
Their adoption. Ro 8:16; 1Jo 3:2
Their salvation. Isa 12:2
Eternal life. 1Jo 5:13
The unalienable love of God. Ro 8:38,39
Union with God and Christ. 1Co 6:15; 2Co 13:5; Eph 5:30; 1Jo 2:5; 4:13
Peace with God by Christ. Ro 5:1
Preservation. Ps 3:6,8; 27:3-5; 46:1-3
Answers to prayer. 1Jo 3:22; 5:14,15
Continuance in grace. Php 1:6
Comfort in affliction. Ps 73:26; Lu 4:18,19; 2Co 4:8-10,16-18
Support in death. Ps 23:4
A glorious resurrection. Job 19:26; Ps 17:15; Php 3:21; 1Jo 3:2
A kingdom. Heb 12:28; Re 5:10
A crown. 2Ti 4:7,8; Jas 1:12
Give diligence to attain to 2Pe 1:10,11
Strive to maintain Heb 3:14,18
Confident hope in God restores Ps 42:11
Exemplified
David. Ps 23:4; 73:24-26
Paul. 2Ti 1:12; 4:18