Tim Hayes

Crucified Among You

A Being Who creates time and space must be beyond both space and time, inhabiting eternity, able to simultaneously experience all of time and space at once. (Ep 4:10) If there are 10 dimensions, or more, God has designed each one and exists within, through and outside them all (Ro 11:36), being both ever-present and omnipresent.

The Word gives us glimpses, windows into His unimaginable infinitude. As Christ walks the earth, He is yet in the heavenlies (Jn 3:13) holding everything together. (Col 1:17) He has already trodden down all who err from His statutes (Ps 119:118), as if the Day of Vengeance has already come and gone. (Is 63:3-5) In other words, anything and everything God will ever experience … He may have already experienced it, and He may always experience it.

This includes that mysterious moment nearly two millennia ago when Jesus Christ cried out: “My God, My God, Why hast Thou forsaken me?” (Mt 27:46) If any moment in all eternity is the most dreadful, the most intense, the most awesome and wondrous, perhaps it is when the deepest eternal communion within the very Godhead is disintegrating, breaking, being disrupted and marred by sin. This is the moment God is pleased to bruise His Son, to put Him to unspeakable grief, to make His Holy soul an offering for sin. (Is 53:10)

This darkest hour, when Christ became our sin, as He was treated as a sinner, as an abomination by His own Father, would certainly be an hour He might never want to experience again, ever, for all eternity. Yet, if this is Love, born of and revealing Love, the highest possible form and expression of Love, why would God forget it?

The fact that God is Love itself (1Jn 4:16) suggests that God accepts this infinite suffering as part of His eternal experience, ever mindful of the dreadful price He has paid to ransom us. It is immeasurable suffering on our behalf; we can never fully comprehend it.

So, when Paul claims Christ was crucified among the Galatians, decades after He rose from the dead (Ga 3:1), while he certainly wasn’t being literal in the sense that Christ had came back down to Earth to die again, it seems Paul may not have been entirely metaphorical either: there’s evidently a very real sense in which the atonement of Christ may a timeless, ongoing event from God’s perspective, though He has only offered up Himself once. (He 7:27)

And herein, within the infinitude of God, we may find the mystery of the Gospel laid out for us afresh and anew, how God can be angry with unbelievers, condemning them for their unbelief (Jn 3:18) and holding them guilty for breaking His laws (Ro 3:19) long after the Cross, yet assure all who believe on Christ that He bore our sins in His own body on the cross (1Pe 2:24), such that Christ cleansed us from all our sins long ago. (He 1:3)

To acknowledge this, as the scripture clearly states, is to admit that the atonement of Christ is both limited to those who have already believed (Is 53:11), yet also available to anyone (1Jn 2:2) who is willing to seek after God until they do believe. (Mt 7:7-8)

So it is, in the wisdom of God, how unbelievers remain condemned in their sin (Ja 5:19-20), how David believes on Christ long before Christ comes as if He has already died, such that sin is no longer imputed to him (Ro 4:6-8), and how we find all our sin laid on Christ only as we believe on Him, well after His work is completed. All this can only be true if the work of the Cross itself persists outside of time in some mysterious way.

Before the foundation of the world, Christ is slain (Re 13:8), and He lives this out over time in every holy sacrifice offered up in faith before the Cross itself, in all who see the Lamb of God taking away their sin. (Jn 1:29) It continues even now, with and without the visual aid of animal sacrifice, unto the end of the world, as each elected soul grasps the efficacious miracle of Christ’s substitutionary atonement, until the very last believer is welcomed, sin-debt paid in full, and the Bride of Christ is complete, new heavens and new Earth blaze with the ever-present glory of the greatest act of Love the universe has ever known.

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I Am Not Worthy

As servants of Jesus Christ we present our bodies as living sacrifices, holy, acceptable unto God: after He’s given His Son for our sin and taken us into His own family, it’s the only reasonable thing to do. (Ro 12:1)

We might easily want to do something great for God, to be significant in His kingdom, and if we aren’t careful become frustrated or even resentful if the way before us seems menial, insignificant, unimportant, difficult or painful.

Yet the greatest of mortal men, John the Baptist (Mt 11:11), felt quite differently. John felt unworthy to perform the most trivial, lowly service for Christ, to even loosen His sandal. (Jn 1:26-27) His humble attitude puts things in proper perspective.

What should we consider ourselves worthy of before God? What kinds of blessings do we deserve? What station, position or recognition? To name anything good at all here is to think of ourselves more highly than we ought to think, carelessly, thoughtlessly, presumptuously. (Ro 12:3)

The fact is that whatever God assigns us, whatever task or duty or suffering He is pleased to call us into, we should be extremely thankful for it, grateful beyond our capability to express it. It is infinite mercy, anything He is pleased to order for us more than what we truly deserve: to burn in Hell, forever cast away from God; we don’t deserve any better.

Measuring the importance of our lot, of what God ordains for us, cannot be our concern; only God Himself assigns ultimate significance and value. What role we play in the eternal drama of God, how critical our task in His strategic plan, how our lives impact others and glorify God, both now and in eternity … only God knows. It is our heart God is watching (1Co 4:5), why we’re doing what we’re doing. In running the race set before us (He 12:1), our unique and precious race, our focus must be to obey Him reverently and serve Him joyfully (Ps 2:11) Our singular desire must be to hear Him say, “Well done!”

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Remember the Day

Thirty-eight years ago today I was born again in a mobile home park in Alamosa, CO, after struggling for nearly 5 years to understand and believe the gospel. I was 22 years old.

Prior to this I had earnestly prayed The Sinner’s Prayer on two different occasions, asking Christ to come into my heart and save me and committing my life to serve Him, and I had been baptized three times. I had attended Bible college, memorized many books of the Bible, led scores of people in professions of faith, and preached many sermons in church pulpits. But I never had assurance of salvation, and was still struggling earnestly to believe the gospel and be saved.

Several months prior to this God had spoken to me directly and revealed my lost condition: I loved the Bible and I loved religion, but I didn’t love Him: God is precious to believers (1Pe 2:7), so I wasn’t a believer, not just yet. The evangelical message had completely failed me; after years of earnestly searching and studying and going to church … I had no faith: I didn’t know what it was or how to get it.

It was on July 11, 1984, that I finally decided I could not go on any longer without understanding the gospel. I had locked myself in my study, determining not to leave until I believed on Christ and had assurance of eternal life. (1Jn 5:13) I knew it had nothing to do with asking Christ to save me, repenting of my sins, dedicating my life to serve Him, believing Christ had lived and died and rose again, being baptized, attending church, etc. What it was I had no idea, but I had to know. Not knowing was not an option.

Salvation was by faith: I knew I had to believe something I didn’t currently believe, to know something by faith that I didn’t currently know, and I could not for the life of me figure out what this was, and no one had been able to help me.

As I was meditating on and studying the word propitiation in 1 John 2:2, it suddenly became apparent to me that Christ had actually already paid my sin debt in full when He died on the cross for me (Is 53:11), and that the only way I could possibly be condemned was if He had somehow failed. His righteousness was suddenly now my righteousness, and I was as safe in Him as He was. This belief was certain, unshakable, steadfast. There was nothing to ask for, no ritual to perform, nothing to do: it was already done. All I could do was say, “Thank you!”, and so I did.

This was an entirely new experience for me, something I had never believed before. I could not explain why I believed it, or how this had happened to me. I also realized in that instant that God was now precious to me; I loved Him, I was attracted to Him, committed to Him and delighted in Him, more than anything or anyone else.

This is my testimony, my understanding of how one is born again and how I have experienced it: we believe on God for our salvation and trust Him as our Savior. (Ro 4:4) This produces assurance of eternal life in us (He 10:22) and creates in us a new nature: it isn’t something we can actually do on our own, any more than we can do something to be born physically (Ja 1:20): it is something God does in us. (Jn 1:13) He must give us both the hunger to seek Him, as well as the faith to believe on Him.

Within God’s feast of Passover, I see His command to remember this day every day of my life (De 16:3), the day I was born anew, personally delivered from this present evil world, according to the will of God. (Ga 1:4) I will never forget it.

Thank you Father for your unspeakable gift! (2Co 9:15)

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To Know the Love

The love of God is certainly a mystery; He loves in ways which are quite foreign to us. He loves His enemies (Mt 5:44-45), offering forgiveness and reconciliation (Ro 10:21), while allowing immense suffering in His own children when He could easily prevent it; to the most faithful and obedient He even bestows pain and suffering as a gift. (Php 1:29) It’s not the kind of love we’re familiar with.

The goal of God’s love, the guiding principle, is evidently not our temporal pleasure or comfort, but that we might be partakers of His holiness. (He 12:10) This truly is ultimate benevolence and merciful kindness, to align us with Himself and His nature, with truth and light; anything less would be unloving and malicious.

God knows all, including what we would do, left to our own devices, in every situation we could possibly encounter, and what we would become without His intervention and aid in every conceivable circumstance. He also knows the absolute best way to reveal Himself in and through us, and how to work holiness in us for His own glory and pleasure. (Php 2:13) His love, both for Himself and for us, ensures He will do so perfectly, in the perfect way and in the perfect time (Jud 24), working everything for ultimate good in and for those who love Him, who are called according to His purpose. (Ro 8:28)

The primary manifestation of God’s love is in sending His Son into the world that we might live through Him. (1Jn 4:9) It’s here we find the ultimate expression of love: God sending His Son to be the propitiation for our sins (10), to redeem us from all iniquity and purify us unto Himself. (Tit 2:14)

In order to save us God became sin for us, that we might be made perfectly righteous in Him. (2Co 5:21) God suffers inexpressibly in order to be in relationship with us, laying down His very life for us. (1Jn 3:16) In other words, God is all in; He holds nothing back (Ro 8:32), and He can rightly require no less of us (Ro 12:1) — this isn’t about comfort: it’s about holiness, without which no one will see God. (He 12:14)

The full experiential knowledge of this love is priceless; we should study it and meditate on it, asking God to open our eyes (Ep 1:16b-17), praying for ourselves and for each other, that we might be filled with all the fullness of God. (Ep 3:14-19)

How well we understand God’s love is revealed in how well we’re obeying Him. (1Jn 2:3) How thankful are we? (Ep 5:20) How joyful? (Php 4:4) Are we abounding in hope? (Ro 15:13) Are we seeking the welfare of our enemies, in God and for Him? (Mt 5:44-45) Do we see God’s love in all He does? (Ro 11:36) This is the Holy Ghost revealing the love of God in us, and shedding it abroad through us. (Ro 5:5)

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Rather Fear Him

Perspective makes all the difference as we navigate life; our awareness and perception of reality is what is orients us. Having a valid frame of reference is key.

Christ helps us here by teaching us to fear: “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.” (Mt 10:28)

In other words, Christ says all the pain and suffering people may cause one another on Earth, all the atrocities, mayhem and crimes against humanity, these pale in comparison with the suffering God will impose on all who despise and neglect Him. (Lk 12:4-5) Not even close.

Imagine our world as a large, thin sheet of rice paper, suspended far above a raging fire. We’re all walking around on this frail, brittle sheet as if it’s terra firma, rock solid, unconcerned, as if we’re in no danger. Yet, one by one, we all drop through, down into the flames below. (Lk 16:22b-23) Some die welcoming an end to temporal suffering, oblivious of the eternal torment awaiting them; others drop unexpectedly in an instant. In either case, all false perception, all lies, all vain hopes and dreams, they vaporize as mist before the flame. Terror consumes us (Ps 73:19) and there’s no turning back. (Pr 1:27-28)

This perspective may seem surreal, superstitious, cruel. Yet it’s offered as reality by the Son of God Himself. If anyone knows proper perspective, Jesus Christ does. We ignore Him at our vast peril.

To heed Christ’s warning is to value one thing above all (Php 3:13-14): to be so aligned with God right now that whenever it’s our turn to drop into eternity, we know He’ll be waiting to receive us and conduct us safely to Himself (Lk 16:22-23), rather than saying, “Depart from Me, ye that work iniquity.” (Mt 5:23)

There’s no concern more relevant, no consequence more sobering than this, yet who among us is concerned? Even for themselves, much less for others? Who is asking, as the old prophet, “Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?” (Is 33:14)

The truth? Most all of us will burn, and it’s our own fault: though He’s invited us all to come, to repent and believe, to strive to enter (Lk 13:24), so very few will seek and find the way. (Mt 7:13-14) False hope here, deadening the soul into complacency, is the worst. It is wisdom to diligently make our calling and election sure. (2Pe 1:10)

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Be Ye Angry

What is righteous anger? If there is such a thing, wouldn’t it imply that a less passionate, passive response would be inappropriate? In other words, wouldn’t it mean there are times when it’s a sin to not be angry? If anger is the righteous response, wouldn’t any other response be unrighteous to some degree?

Jesus was angry with the Pharisees’ hardness of heart (Mk 3:5), and He certainly acted as if He was angry when He cleansed the temple. (Jn 2:13-17) Was Jesus setting an example (1Jn 2:6), or acting as God in ways we shouldn’t emulate?

Was Nehemiah right to be angry with the rulers and nobles of Israel for charging interest and bankrupting their brethren? (Ne 5:6-7) or to threaten merchants for showing up on Sabbath? (13:21)

Was Moses righteously angry with Israel for worshipping the golden calf? (Ex 32:19) or with Aaron’s sons for failing to carry out their priestly duties? (Le 10:16-17)

Anger is an emotion given us by God, so we should expect situations when we ought to act in it; He tells us, “Be ye angry, and sin not.” (Ep 4:26) The emotion instantly energizes us to intervene and deter and/or stop evil, so anger can serve to protect ourselves and others from malevolence. The problem is that we often over-react in anger and do more harm than good. We should ask ourselves, as God asks Jonah: “Doest thou well to be angry?” (Jon 4:4) What does righteous anger look like?

Firstly, it must be done with love (1Co 16:4); rooted and grounded in love. (Ep 3:17) Is concern for others motivating my anger? (Php 3:18) Would a lack of anger expose indifference? Does anger move me to action which is ultimately benevolent and edifying? (Ro 14:19)

Secondly, is it self-controlled, using minimal necessary force? (Tit 3:2) Am I being sober, thoughtful, prayerful and deliberate in my actions? (1Pe 5:8) Am I asking God for wisdom, strength and discernment? (Ec 7:9) Is it needful? Is there any way to achieve my goal more peaceably? (1Co 4:21) Does my anger promptly subside once the threat is past? (Ep 4:26b)

Thirdly, is my heart free of pride, condescension, strife, vengeance (Ro 12:19), arrogance and malice of any kind? (Ep 4:31) Am I being humble, esteeming others better than myself? (Php 2:3)

The bar is certainly high; I expect most anger won’t pass the test. All too often, our anger is born of selfishness and pride, and doesn’t work the righteousness of God. (Ja 1:19-20)

However, if we have reasonable cause to be angry (Mt 5:22a), inaction may be worse than getting it partly wrong: we may be compelled to act instinctively, do the best we can, and let God sort it out. It’s certainly wise to continually exercise ourselves in holiness, preparing ourselves so we might stand uprightly in the evil day. (Ep 6:13)

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Give Me Understanding

Wisdom is the principal thing, the most important thing: wisdom and understanding. (Pr 4:7)

Five times in the Bible someone asks God directly: give me understanding; each time it’s the same person, all in the same chapter, Psalm 119, a singularity in itself on multiple levels.

Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart. (34) The psalmist is committed to obeying God fully and passionately, without reservation or reluctance, in every possible way. Obedience is the foundation of faith in prayer (1Jn 3:22); there’s no hope for an audience in God apart from obedience. (Ps 66:18)

Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments. (73) The psalmist, admitting God is his personal Creator and Designer, worthy of all worship and obedience, asks for understanding so he may learn God’s laws. Though He has God’s commands plainly written out, he doesn’t presume to understand fully and completely the nuances and proper applications of God’s commands, and asks for this enlightenment that he may please and honor God in rightly obeying them.

I am thy servant; give me understanding, that I may know thy testimonies. (125) The psalmist, testifying that he is God’s servant, committed to obeying Him in every respect, asks for understanding that he might fully know and fathom God testimonies, God’s witness of reality as revealed in His laws.

The righteousness of thy testimonies is everlasting: give me understanding, and I shall live. (144) The Psalmist admits that the rightness and holiness of God’s testimonies is eternal, and asks for help to understand them so his life might be complete, as if there’s no life worth living apart from knowing and keeping the commandments of God. (77)

Let my cry come near before thee, O Lord: give me understanding according to thy word. (169) The Psalmist finally cries out to God for understanding, appealing to His promise to give to those who seek Him out earnestly, an open door to those who knock with a committed heart. (Mt 7:7-8)

Seeking understanding without an intent to obey is pointless (155); those who don’t choose the fear of God will never find true wisdom and understanding, regardless how hard they try. (Pr 1:28-29) To rightly know anything we must start here, reverencing God and seeking to obey Him. (Pr 1:7) If anyone will do as God wills, they’ll understand (Jn 7:17); the rest deceive themselves (Ja 1:22), ever learning, yet never able to come to the knowledge of the truth. (2Ti 3:7)

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A Matter of Wrong

Our innate response to sin is telling; we understand the concept of right and wrong, and we understand justice — that wrongdoing must be punished appropriately. (Ac 18:14) This instinct reveals the gospel through deductive reasoning.

If someone has wronged us:

Then we acknowledge a moral standard. This standard is revealed in our instinct to find fault with others whether they agree with us or not; we impose an expectation of right behavior which is independent of human opinion.
Then there must be a moral law Giver Who created this moral standard. Nature can’t create such a standard (since it’s metaphysical, spiritual), and Man can’t create it (since it’s independent of Man’s opinion). Therefore God created it (there are no other options).
Then God will hold us accountable for violating this moral standard. A moral standard presumes a divine evaluation of human behavior, as well as a divine reaction for our obeying or violating this standard: a moral standard is meaningless otherwise.
Then God has openly revealed this moral standard to Man. It is unjust for God to hold us accountable for violating His moral standard if we have no way of knowing what His standard is. We may think we know it apart from divine revelation, but this is effectively indistinguishable from making it up as we go, since our sense of goodness is impaired and compromised by selfishness. (De 4:6)
Then this standard is Mosaic Law. Torah is credibly claimed to be revealed by God to Man through Israel, His chosen people; there is no other remotely credible claim here. (Is 8:20) One may argue that Israel could conceivably have created Torah on their own, but once we deduce that God has openly revealed His Law to Man, Torah is our only viable option.
Then we have all violated this standard. We have not loved God with all our heart, soul and might (De 6:5), nor have we loved our neighbors as ourselves. (Le 19:18) We are all guilty of breaking God’s Law (Ro 3:19), and we’re without excuse. (Ro 1:20)
So, in the same way we require just punishment for those who wrong us, God must justly punish our sin against Himself. Our instinct for justice generates anger instinctively; we’re created in His image, so we should expect this in God (Ro 2:8-9), but in a perfect way: there will be ultimate justice for God. (Ro 2:2)
Yet the punishment we deserve is infinite: we can never pay it in full. Since our sin against God is entirely unjustified, offending One Who is perfectly holy, infinitely worthy of obedience and worship (Re 14:11) we’re all in a desperate case, with no alibi or escape, and there’s nothing we can do about this unless God mercifully intervenes on our behalf.
So, we need a Savior to deliver us, not only from the punishment we deserve, but also from our very nature which deserves it. Seeing our need, God has kindly provided us just such a Savior (Mt 1:21), offering to deliver us not only from the punishment we deserve, but also from our very nature which deserves it. (Tit 2:14)

We can know all this by carefully observing ourselves and others. So, how shall we escape the wrath of God if we neglect so great salvation? (He 2:3) If we think this through as we should, we will see our need, repent and run to God for deliverance. (Ac 16:29-30)

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The Law of Jehovah

When someone is challenging us on our moral beliefs, accusing us of hatred, racism, xenophobia, homophobia, gynophobia and/or whatever, I find it helpful to pause for a moment and ask them to explain their moral standard.

Those who are unfamiliar with God’s ways generally find them offensive and troublesome. They may come after us in fear, resentment and/or hatred for disagreeing with their claims; they may feel condemned, offended and even harmed by our mere unwillingness to approve their manner of life. Even if we’re personally very kind toward them and pose no direct harm, our mere lack of agreement may be deeply threatening to them.

But it seems to me that few have taken the time to ask themselves how and why they’re so convinced they’re right: they have no explicit moral standard to reference, and I expect most have neglected to give this the attention it deserves.

This is likely the root cause behind their defensiveness: when all we have to support our behavior is blind emotion, feeling intimidated is perfectly natural when we’re challenged. Pointing this out can be extremely powerful and disarming in the midst of heated conversation.

For example, when a transgender male (thinking he’s female) accosts us for not referring to him as “she”, we may simply ask, “Can you please tell me what your moral standard is? How do you decide what’s right and wrong?”

Clearly, these folk have a VERY strong sense of morality, but they’re evidently making it up as they go. Their feelings are so powerful that questioning and challenging their emotions is unthinkable.

Yet if we can engage them in civil dialogue, we might be able to point out that simply because we happen to want something to be true doesn’t make it so. They would likely agree with this (else, they should concede that all other opinions are as valid as theirs).

Then, observe with them that they’re already instinctively acting this way; in rejecting our feelings and treating our opinions as invalid, they’re claiming the existence of a universal moral standard, independent of human opinion, which we should all obey. They can’t intelligently disagree with this; no one can.

Since they’re already doing this right in front of us, acting as if they’re passionately following a universal moral standard, ask them to explain this standard so you can study and understand it. Ask them where it came from and who revealed it.

Point out that any universal moral standard, being independent of any and all human opinion, must by definition be a divine standard, revealed to Man by God Himself: Nature cannot create such a standard. Ask them what evidence they have that their moral standard is inspired by God.

The point is this: those decrying hate may hate Jehovah’s standard and trash it all day long, but without an explicit, divinely inspired moral standard, they’re being fundamentally inconsistent. No one can live as if there’s no universal moral standard: we can’t just make it up as we go; it’s not how we’re designed. Doing so creates emotional imbalance, intellectual dishonesty and personal instability.

The law of Jehovah, His perfect standard (Ps 19:7), is the only one which has any remotely credible claim to being divinely revealed (De 4:6-8), and it’s right. (Ps 19:8) Asking those who hate it to tell us about theirs might be a good first step forward in helping them see.

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They Became Vain

There are consequences to our response to God, a series of conditions inevitably play out in us as we react to Him. There’s a right way, an appropriate and proper response to God; any other is inappropriate and dangerous.

We may glorify God, recognizing Him as supreme authority and worthy of all obedience and worship, thanking Him for creating us (Ps 139:14), for giving us life, consciousness and purpose, for giving us His Law (Ps 119:164), and above all, for being as He is. (Ps 63:3) This response aligns us with reality and enables us to thrive according to God’s design in us.

Or we may choose to become unimpressed, dismissive, unthankful, demanding and resentful. (Ro 1:21a) This reaction exposes us as children of the devil, for this is exactly what the devil does. (Jn 8:44) It is all from pride, a claim that we know better than God, a demand that He treat us as we wish.

In choosing this way, we turn from all that is good, right and holy; by default we are left to lies, darkness and corruption.

Since we’re imaginative creatures with an instinct for meaning, purpose and morality, we inevitably invent empty, twisted, ridiculous notions about ourselves and God (Ro 1:21b), making up our own moral standard, thinking we know better. Yet our unwillingness to return to God compels us to embrace utter foolishness and inconsistency. (Ro 1:22)

And the more we embrace foolish concepts about ourselves and God, the more we deviate from God’s way, the more corrupt and depraved and broken our life choices become, such that we begin to dishonor ourselves and each other. (24)

And the more we embrace such foolishness, the more corrupt and depraved our emotions and affections become. (25) The pattern continues to spiral downward, unless God intervenes and restrains us, until our very ability to think and reason becomes corrupt and broken. (28)

Unless we repent, turn around and seek after God, responding to Him appropriately, we eventually fill ourselves up with our own devices (Pr 1:31), pushing out the light and relishing darkness (Jn 3:19), resulting in empty, pointless, vain existence; we thus become prisoners of Satan, taken captive by him at his will. (2Ti 2:24-26)

This journey, the way of unthankfulness, is both dangerous and unnecessary; we may respond to injustice and suffering in this world with power and passion without becoming passive, bitter, arrogant or resentful. While we’re not to promote wickedness in any way, or be thankful for wickedness itself (Mk 3:5), we may be confident that God intends to glorify Himself in all He allows (Ro 8:28), and for this we should always be thankful. (Ep 5:20)

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