Salvation – Page 3

Faith in His Blood

The instant of conversion is when we believe on God in the context of what He has done for us in Christ (Jn 3:36), but what is it exactly that we actually believe in or about God and/or Christ that saves us?

Abram was justified the instant he believed in Jehovah (Ge 15:6), yet he evidently had a deep relationship with God prior to this time and was following Him the best he knew how. (1-4) Abram had obediently left his home and family to follow Jehovah (He 11:8), built an altar to worship Him (12:8) and called on His name. (13:3-4) Yet Abram’s belief in God did not justify Him.

The faith which justified Abraham came afterward (Ro 4:19-22), and was thus more than believing in God’s existence, that God should be worshipped, trusted and followed at any cost. Such beliefs are evidently typical of those seeking God and His salvation (Lk 13:24) and involve prerequisites to saving faith, but do not fully comprise it. (He 11:6)

We might think believing on Christ is equivalent to accepting the fact that Christ is God’s Son and that He rose from the dead, yet we find Christ Himself telling us that many who call Him Lord, evidently believing such obvious basics about Him, will ultimately be cast away, eternally condemned. (Mt 7:21-23) Many who claim to believe the historical facts about Christ aren’t obeying Him, showing that they don’t love Him (Jn 14:23), and He’s telling us in no uncertain terms that these folk don’t belong to Him. (26-27)

God says Jesus Christ is made a propitiation for us through faith in His blood. (Ro 3:24-25) In other words, the belief that justifies is an explicit, unwavering trust in, dependence on and rest in the efficacy of the blood of Christ for one’s personal justification before God: it is the blood that makes atonement for our soul. (Le 17:11) It’s knowing we’re justified by what Christ has done in shedding His blood and dying for our sin (1Co 15:3), becoming our sin (2Co 5:21), washing us from our sins in His own blood (Re 1:5), and imputing perfect righteousness to us. (Ro 4:23-25)

This is not the same as believing Jesus Christ died to provide an offer of salvation to the whole world, such that anyone may be forgiven of their sins. While this is certainly true (Jn 3:16), this belief in itself does not save anyone because it is not personal; it’s not about one’s own sin being atoned and paid for. This belief opens the door to salvation, but believing it does not get us through the door because something that applies to everyone, but does not in itself save anyone, cannot be proper grounds for our justification. Believing it gives us no personal assurance of eternal life.

We are justified as we receive God in Christ (Jn 1:12-13), becoming fully persuaded that the salvation God promised in Christ He has already performed in us (Ro 4:21-22): that the blood of Christ and His atoning work has satisfied God in our personal case and has eternally justified us. (Is 53:11) This is a supernatural work in which God assures us of eternal life in Christ (1Th 1:5), based entirely on the work Christ has done in dying for us personally on the Cross, paying our sin debt to God, and creates in us a new nature (2Co 5:17) that loves Him (Jn 14:23) and obeys Him. (1Jn 3:9-10)

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Believe on Him

Given that there are only two places to spend eternity, Heaven and Hell, and nothing in between, it follows that at the most fundamental level there are only two eternal spiritual states before God: condemned and justified (or not-condemned). (Jn 3:18)

Given that we all start out alienated from God, dead in sin, under the wrath of God (Ep 2:1-3), such that we’re all commanded to repent and believe (Ac 20:21), in order to go to Heaven a transition must occur when we go from being condemned to being justified. According to Scripture, this transition happens as we believe on Jesus Christ (Jn 3:36, Ro 3:26), so it is important to understand what this means, to ensure that we are justified and are no longer condemned.

The first thing we might notice is that if there are only two possible states before God: condemned and justified, any transition between these two states must be instantaneous; it must happen in an instant. In other words, in order to go to Heaven there be an instant in time when we stand condemned before God, dead in sin, headed for Hell, and the second after this instant we are justified before God, headed for Heaven, eternally safe, such that God will never again impute sin to us. (Ro 4:6-8) Becoming justified cannot occur gradually over a measurable period of time, or involve an ongoing process of growth and transformation. This is directly implied by the fact that there are fundamentally only two possible, eternal spiritual states: condemned and justified; there is nothing in between, no middle ground for us to occupy, even for a moment.

A second thing we might notice is that at the instant we are justified we must believe something new and different about Christ that we have not believed before, and this belief will relate in some way to the person, character and/or atoning work of Christ. (Ro 4:23-25) This follows from the fact that if we are justified by believing on Christ, justification is conditional upon having this belief in Christ, and having this belief in Christ implies that we are already justified. So, this belief in Christ must first occur in us at the instant of justification, and not sooner or later: justification happens as and when we believe on Christ, and we believe on Christ as and when we are justified.

This may seem trivial, stating the obvious, something anyone could discover by thinking just a little bit and using some common sense. Yet this understanding of salvation is very uncommon among professing Christians: that [1] there must be an instant of conversion (or salvation), and that [2] this event is marked by believing something new about Christ which was not believed before. (Ro 3:22)

Most all Christians do not believe salvation occurs when their beliefs about Christ and His work change. In most every case, what is believed about Christ just before the instant of salvation is identical to what is believed about Christ immediately afterward. In other words, no beliefs in or about Christ change at the point when most think they’re being saved. This is how most every evangelical gospel tract presents the good news and evidently how most every instructed Christian would explain it, basing salvation itself on something other than simply believing on Christ. This is — obviously — no small thing.

The typical substitute today, at least in Evangelical Christianity, is some form of The Sinner’s Prayer, in which a person, believing they are currently headed for Hell, and having been told the good news about Christ’s death, burial and resurrection and having believed the message, yet perceive nothing in the message itself suggesting that they are justified before God merely by believing it. Rather, they hope to experience this transition from being condemned to being justified by telling God they’re sorry they have sinned, asking Christ to save them, and committing their lives to serve and obey God. They think of this act of prayer as trusting Christ to save them, but nothing about what they believe is changing during this act of praying, so this cannot be the correct way to present or understand the gospel if salvation is by believing in Christ.

In the Bible, when the gospel message is presented, people are saved as they hear and believe the message; something miraculous happens within them causing them to believe on Christ (Ac 8:35-37); they are never encouraged to pray any kind of prayer or engage in any kind of ritual in order to be justified — they just believe. (Ac 10:43-44)

Praying to receive Christ does not get us to Heaven; neither does being baptized, taking a sacrament, following any religion, creed or tradition, or performing any kind of ritual. (Ga 6:15) Those who depend on such Man-made devices for their eternal safety have perverted the gospel of Christ and do not rightly understand it. (Ga 1:6-8)

It should come as no surprise that many — perhaps almost everyone — calling Jesus Christ Lord will be cast away from Him, as He pronounces those dreadful, final words: “I never knew you; depart from Me, ye that work iniquity.” (Mt 7:22-23)

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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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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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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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Repent and Believe

John the Baptist prepared the way for Christ by preaching repentance (Mk 1:4); Christ Himself preached the same (Mk 1:14-15) and so did His disciples. (Mk 6:12) Repent: this is Christ’s first call.

To repent is to change your mind, to start thinking differently, and the context here is sin (Mk 2:17), which is breaking God’s Law. (1Jn 3:4) God is introducing Himself by saying, Change your mind about breaking My Law.

This isn’t quite the same as, stop sinning; no one can totally stop sinning and live perfectly. (1Jn 1:8) It’s more like … stop sinning on purpose, deliberately, intentionally; stop thinking it’s OK to sin, that God doesn’t mind.

Sin is offensive to God, and willful, intentional sin angers Him. (He 10:26-27) Choosing sin is choosing darkness (Jn 3:19), choosing the lie; and God is light (1Jn 1:5); God is Truth. (Jn 14:6) Walk in the light. Pursue the truth. Do your best to obey God’s Law, all of it, as well as you can, and keep asking Him for help where you’re still failing to keep it perfectly. It’s the only way to be in relationship with God. (1Jn 1:6-7)

Christ follows this call to repentance with a call to believe the gospel, the good news that the kingdom of God is open to us. He doesn’t start with this message; that would be like the King giving us directions to His home while we’re still defying Him and running away; it doesn’t even make sense. Before giving us directions to help us find the Way, we must be seeking Him. (He 11:6)

Those who aren’t trying to obey God don’t know Him (1Jn 3:6); those who intend to continue offending Him have alienated themselves from salvation itself. (Ps 119:155)

Salvation isn’t so much about deliverance from Hell as it is the offer of a new nature that’s inclined to obey God’s Law (He 8:10), freeing us from the power and dominion of sin so we can fellowship with Him. (Ro 6:22) Repentance is God’s gift (1Ti 2:25), opening the door to salvation, enabling us to turn from death to life. (Ac 11:18)

This may explain why Christ replied to the rich young ruler the way He did (Mk 10:17-19); it was an invitation to take God’s Law seriously. The Law is our teacher to bring us to Christ (Ga 3:24); until we earnestly submit to this divine teacher and learn from Him we won’t find Christ.

To profess Christ yet not do what He says (Lk 6:46) is to deceive ourselves (Ja 1:22), miss Heaven altogether (Mt 7:21), and store up eternal wrath for ourselves. (Ro 2:8-9)

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Dead Unto Sin

God says, “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.” (Ro 6:11) What does He mean?

When we’re dead we’re unresponsive; we don’t interact with the world or function within it any longer.

To be dead unto sin then is to be beyond its reach, no longer subject to its appeal, disinterested in its enticements, to say as Christ did, “The prince of this world cometh, and hath nothing in me.” (Jn 14:30) It’s natural to ask then, How might we attain to such a state?

Yet this is evidently the wrong question for the believer: God’s telling us we already have attained to this state; we’re to reckon this to be true, acknowledge it, and live accordingly. The right question to ask is then, How do I identify that part of me that’s dead to sin? How does that part of me live my life, and not the rest of me?

Paul identifies part of himself, the flesh, offering nothing good; it doesn’t equip him to do anything good he wants to do. (Ro 7:18) So, there’s a part of him which wants to obey God, which knows what’s right, an inward man which delights in God’s Law (22), which he calls his mind, and a different part (the flesh) which wars against the good part. (23)

So, we might think of ourselves as having a sort of dual personality, two different versions of us which behave very differently under the same conditions. (Ro 7:19) We might also think of a set of beliefs as a personality which embodies these beliefs; it’s a perfectly reasonable way to describe it. (Pr 1:20-23)

So, we might think of our flesh, the carnal mind (Ro 6:7-8), or the old man (Ep 4:22), as that body of lies to which we’re still clinging, either intellectually or perhaps emotionally or subconsciously, due to wrong teaching, being emotionally biased because of a wound or carnal desire harbored within us, etc. Whatever the root symptom, the underlying substance is the lie.

Putting off the old man, and being renewed in the spirit of our mind (Ep 4:22-23), is then to rid ourselves of these lies and to be transformed by the renewing of our mind (Ro 12:2), such that we’re progressively walking more and more fully in the Way, the Truth and the Life – Christ in us, the hope of glory. (Col 1:27)

Reckoning then is noting that all the lies we believe are terminal; each one has a unique death sentence pronounced over it. (Ps 1:6) We’ve no allegiance to it, no obligation to follow after it.

It’s also remembering there’s a part of us which already believes the truth, a part of us which is alive unto God (Ro 6:11): this is the life of Christ in us.

When we look for this part of us, asking God to enable us to recognize it, to realize that we believe the truth and experience our faith in Him, He does so. (He 4:16) We’re free to walk in the light with Christ, if we will. (Ro 6:22)

When we engage our will to walk in this new man (Ro 6:19), the spiritual man, the mind of Christ (1Co 2:16), Christ delivers us from the body of sin (Ro 7:24-25) so we can walk in newness of life. (Ro 6:4) We overcome, because greater is He that’s in us than whatever’s in the world. (1Jn 4:4)

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Make Friends

The parable of the Unjust Steward is challenging, putting it mildly. When Christ says, “Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.” (Lk 16:9), is He saying befriend the wealthy so when we fall on hard times they’ll be there to rescue us?

The mammon of unrighteousness would be material things this unrighteous world values, tools for good and evil. They aren’t ours (Ps 24:1), so we’re all stewards, and like the steward in the parable (Lk 16:1-2) we’ll all be accused of mismanagement (Jn 5:45) and held accountable. (Ro 14:11-12)

So, we all find ourselves in a similar crisis: we’re flawed in fundamental ways, our record shows this and judgment is coming; we should prepare to make the best of it using every means at our disposal. Pass or fail, the consequences will be eternal. (Ro 2:6-11) In this predicament, Christ is telling us, “make friends.” In other words, live such that when Judgment Day comes those testifying in the heavenly court will be on our side, welcoming us into Paradise.

Consider that everyone who has ever lived will be present at this final Day of Judgment, and those we’ve impacted through our lives will be testifying about us (Ja 5:4), agreeing with God in how they view us, being for or against us. (Mt 12:41-42) Our own works will also bear witness (Ja 5:3), our every act testifying in heavenly court. (Mt 12:36) There will be no deception or partiality; if we’ve walked in holiness before God even the wicked will be forced to agree. (1Pe 2:12)

So, the kinds of friends we should be thinking about here aren’t those who’d pay our bills when we’re unemployed, but those who’ll be receiving us into everlasting habitations, standing between us and our eternal home, inviting us in or barring our way. We must keep short accounts (Mt 5:25-26) and manage our affairs with an eternal perspective. (Col 4:5) As the unjust steward wisely navigated his crisis to secure his earthly comfort for a season (Lk 16:8), Christ is calling us to holy intensity (Mt 5:29-30), striving to secure our eternal welfare. (2Pe 1:10-11)

As we steward earthly resources we’re laying an eternal foundation (1Ti 6:17-19), so let’s make it solid, grounded firmly in the Rock of our salvation (Ps 95:1), to withstand the blasts of God’s penetrating inspection. (Mt 7:24-25)

This isn’t salvation by works; we’re saved by faith (Ep 2:8-9), but our works do reveal our faith. (Ja 2:18) We show what we believe by what we do, so when our actions don’t align with faith in Christ it’s a faith issue (Lk 6:46), a peril of sobering consequences. (Ro 8:13)

To find healing we examine ourselves (2Co 13:5), confess our faults to those who are praying for us (Ja 5:16), and root out the lies which bind us. (Jn 8:32) Living this way doesn’t produce salvation – it’s the life salvation produces. (Ep 2:10)

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What Manner of Love

The Apostle John encourages us to behold the love of God, to study His love and contemplate it, to recognize what kind of love this is, to try to comprehend how immense and immeasurable it is. How profound and unfathomable is it to be called a child of God? (1Jn 3:1)

The key to perceiving God’s immense love lies in recognizing what God does, how He demonstrates His love and acts it out: He lays down His own life for us. (1Jn 3:16) He does this for us while we’re still His enemies. (Ro 5:10) This is amazing love indeed!

If we dare to dig a bit deeper, we contemplate the kind of death He chooses to die for us: it is perhaps the most painful and humiliating kind of death – Roman crucifixion. (Php 2:8) It’s brutal beyond comprehension, yet in itself a hideous metaphor, a window into something utterly profound.

The fierce agony in God’s physical death is symbolic of His spiritual suffering: the reality of its depth and breadth lurks in the separation imposed by our sin within the very Trinity itself. As He voluntarily accepts the penalty of our sin and fully identifies with us as sinners, as He becomes our sin, the Son is forsaken by His Father. (2Co 5:21) This causes a deep separation, an annulment of the infinite, loving communion between Father and Son. (Mt 27:46)

This may very well be the most intense kind of suffering possible: separation from God within God himself. It is certainly well beyond any possible form of physical or emotional suffering, and it’s endured by the infinitely precious Holy One, Who deserves it the least.

Yet God suffers this willingly for us — for anyone, for all who come to Him. (2Pe 3:9) The totality of God’s personal suffering is thus multiplied by His suffering personally, in person, for the multitudes. His suffering surpasses that of every other living thing, in both degree and scope, in both depth and breadth; it’s infinitely more than anyone could ever suffer, even for eternity, even if God only experienced this vast suffering for a few dreadful hours, many years ago.

We might presume this was indeed merely a one-time occurrence, buried in the distant past, such that God has now put this atrocity behind Himself and moved on, seeing it as only a distant memory.

The problem with such sentiment is that it presumes God is bound by time when He is not; He is ever present in every moment of time. Duration means nothing to Him; past, present and future are meaningless in His timeless experience. (Jn 8:58)

Anything God experiences, He experiences infinitely and forever. God never stops experiencing anything which He ever experiences. So the unthinkably painful separation between the Father and the Son is something they live with even now, to this present day; they will live with this anguish continually, and forever.

God has voluntarily entered into an eternal suffering from which they will never escape, and which they have always known. (Re 3:18) Father, Son and Holy Spirit have chosen to suffer for us like this from eternity past. It is almost like God is forever going to Hell for us Himself, giving up His eternal safety and welfare for us, taking your place, suffering in my place.

Who would you give up your eternal welfare for? Who would you burn in the flames of Hell forever for? If you would do it for anyone, would you do it for an enemy?

Doesn’t this change everything?

What has God done, my dear friend? Do I really think I have any clue how much He loves us? and whom He loves? Is it even for the worst of us?

What does my mistrust of Him look like now? In the presence of such love? What is my complaint now, my uncertainty, my selfishness, my fear … it is all a lie, darkness fleeing the Light. (Jn 1:9)

If I could keep the taste of this wonder in my spirit, let the fragrance of it dwell within and permeate all that I am, the very first glimpse of this immense, divine passion, truly, would it not begin to fill me with all the fullness of God? (Ep 3:19)

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Born Again

When Christ explains how to obtain eternal life, He compares it with how we obtain physical life; as we’re conceived and born physically, so we must be conceived and born spiritually. (Jn 3:6-7) Apart from being born of the Spirit we can’t enter into God’s kingdom (5); we can’t even see the kingdom. (3)

To most of us, this sounds like a New Testament concept, something new Christ introduced as part of the current dispensation, unique to Christianity in this Age of Grace. The problem with this idea is that Christ expected Nicodemus, a Jew living in the Old Testament era (before Christ’s atoning sacrifice) to already understand this. (10) Christ was telling Nicodemus and all his colleagues they were missing the boat since they weren’t born again. (7) So, being born again isn’t a New Testament principle: it’s timeless. (Re 13:8)

The seed which brings this spiritual life into us is the Word of God (1Pe 1:23), the eternal Word of Truth. (Ja 1:18) We’re born of God Himself as we receive and believe on Christ the Word (Jn 1:12-13), and become new creations in God. (2Co 5:17)

This new creation concept isn’t new at all; it’s woven all through the Old Testament (2Ti 3:15), the idea of having a new heart, a new inner being created by God. (Eze 36:26)

Abraham believes in God and is justified by faith (Ro 4:3), a faith that rests in God’s future provision of a divine sacrifice to atone for his sin. (Jn 8:56) We’re saved the same way. (Ro 4:23-25)

David prays for this clean, new heart (Ps 51:10), the kind of heart that hears, perceives and obeys God (De 29:4), and ultimately receives this gift of God. (Ps 21:1-2) We’re no different, believing God is, and that He rewards those who diligently seek Him. (He 11:6)

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