Christs crucifixion message to everybody

Crucifixion of Jesus Christ - His Death
The crucifixion of Jesus Christ and His resurrection are the two most important events in human history. Why is this so? Because of Jesus' death, the human race has the opportunity for eternal salvation.

All four of the New Testament Gospels talk of the crucifixion of Christ. These authors give us graphic accounts of the ancient Roman practice. Here are some main points in the crucifixion timeline:

• Jesus was arrested in the Garden of Gethsemane (Mark 14:43-52).
• Jesus endured six trials - three by Jewish leaders and three by the Romans (John 18:12-14, Mark 14:53-65, Mark 15:1a, Mark 15: 1b-5, Luke 23:6-12, Mark 15:6-15). Jesus survived painful beating, whipping, and mocking (Mark 15:16-20).
• Pilate tried to compromise with the religious leaders by having Jesus beaten, but this act didn't satisfy them. Pilate handed Jesus over to be crucified (Mark 15:6-15).
• Jesus was mocked by the soldiers as they dressed Him in a purple robe and a crown of thorns (John 19:1-3).
• Jesus was crucified on Golgotha, which means the Place of the Skull (Mark 15:22). The sky turned dark for three hours (Mark 15:33).
• Jesus cried, "Father! Into your hands I commit my spirit!" and He died (Luke 23:46).

Author Arthur W. Pitt describes it this way, "With bleeding back, carrying His cross under the heat of the now almost midday sun, He [Jesus] journeyed up the rugged heights of Golgotha. Reaching the appointed place of execution, His hands and feet were nailed to the tree. For three hours He hung there with the pitiless rays of the sun beating down [on] His thorn-crowned head. This was followed by the three hours of darkness, now over. That night and that day were hours into which an eternity was compressed."

The Savior of the world had emerged from three hours of darkness, during which He was separated from God the Father. Why did the Father turned away from Him? It is against the character of God to face sin, so God withdrew Himself from communication with His Son while Jesus bore the guilt of the world's sin. Crucifixion of Jesus Christ - His Burial and Resurrection
Following the crucifixion of Jesus Christ, Joseph of Arimathea asked Pilate for the body of Jesus. Joseph was given permission to bury Jesus, so he brought fine linen, wrapped the body, laid Jesus in a tomb and rolled a large stone across the entrance. Jesus was in the grave for three days. After the Sabbath, Mary Magdalene, Mary (the mother of Jesus), and Salome prepared spices to anoint Jesus' body. When they arrived at the tomb, the stone had already been rolled away! They entered the tomb, where an angel said, "Don't be alarmed. . .You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid him. But go, tell his disciples and Peter, 'He is going ahead of you into Galilee. There you will see him, just as he told you'" (Mark 16:6-7).
Crucifixion of Jesus Christ - His Eternal Gift
What does the crucifixion of Jesus Christ have to do with you? God, who knows what you're are made of, knew you could not live the sinless life necessary for heaven. So He decided to offer Himself in your place. He did that by becoming a man in the person of Jesus Christ, His own Son. Jesus lived a sinless life on earth.

God had said the punishment for sin is death. Since we all have sinned (Romans 3:23; 6:23), we needed someone sinless to die in our place. Jesus, being sinless, died in our place and became the saving grace of the world. He died for you! Romans 5:10 says, "For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life!"

The Bible says, "Believe in the Lord Jesus, and you will be saved. . ." (Acts 16:31). Attending church or performing good works will not contribute to your salvation. God saves you by His grace.

Jesus is offering you the gift of eternal life. Will you accept it by faith?
Learn More!

WHAT DO YOU THINK? - We have all sinned and deserve God's judgment. God, the Father, sent His only Son to satisfy that judgment for those who believe in Him. Jesus, the creator and eternal Son of God, who lived a sinless life, loves us so much that He died for our sins, taking the punishment that we deserve, was buried, and rose from the dead according to the Bible. If you truly believe and trust this in your heart, receiving Jesus alone as your Savior, declaring, "Jesus is Lord," you will be saved from judgment and spend eternity with God in heaven.

What is your response?

The coming mesiah to the world once more

 The Revelation of Righteousness

I. The Revelation of Righteousness:

1. Paul’s relationship to Jesus in the first few verses of the book Romans Paul relates himself to his master, his gift, and his work.

 

His master. In relating himself to Jesus as his master Paul uses the expression, “a servant of Jesus Christ.” This is the Hebrew Old Testament expression “servant of the LORD [Yahweh],”¹ the highest title that anyone could have. Paul makes a powerful statement by substituting “Jesus” for “Yahweh.” This would be heresy to an unconverted Jew; but Paul has the deity and dignity of Jesus in mind. The point is that everyone who has 

been redeemed belongs to him; they are no longer slaves to sin, but slaves to him, their LORD and Master.

 

His gift. Paul was an apostle, or as the term “called” shows, he was an apostle by calling, or, his gift originated in divine calling.² The term “apostle” refers to his spiritual gift more than an office—he was sent on a mission to represent the risen Christ. This kind of term is not used in the New Testament for an “office” in the strict sense. Verse 5 shows the concept behind the gift: there was never the idea of the right to stand above or over someone else, but rather the privilege of serving. Nevertheless. The right to be called apostles in the New Testament leadership sense included seeing the risen Christ and being commissioned by him.

 

His work. Paul was “separated unto the Gospel.” On the road to Damascus God transformed him into a spiritual Pharisee. From then on he would proclaim the “good news.” The term we know as “gospel” is here called “the gospel of God—the Gospel He promised beforehand through His prophets in the Holy Scriptures.” The “gospel” is the Old Testament term for good news about the Messiah’s coming, who, according to Isaiah 40:9, is both God and Messiah. This good news had now become Paul’s life.

The Gospel is about Jesus Christ. But while it is good news, it is not completely new news, for it was promised before (Galatians says preached before). Any such news not found rooted in the Old Testament is considered a false gospel. What is new is the complete revelation of the gospel in Jesus of Nazareth, that is, exactly how the revelation of God in the Old Testament would work out in the New.

So then Paul’s identification of himself is that of a servant under the authority of Christ, a messenger called to a new life work, and a devoted minister of the Gospel. Clearly, the person of Jesus Christ was to Paul an unparalleled authority.

2. The subject matter of Romans: the divine Son (3,4). The subject matter of the book is expressed in the words, “concerning His Son.” This is what the Book of Romans is all about. The full title is given at the end of verse 4: “Jesus Christ our Lord.”

Two things are now said of this “Son”: He was born the seed of David according to the flesh, but through the Spirit of holiness He was declared with power to be the Son of God by his resurrection from the dead.

The “Son” was born of the seed of David “in the sphere of” (a more precise translation than “according to”) the flesh. The Son of God moved in the realm of the flesh, i.e., among humanity, as a physical descendant of David. There was a birth to be sure; but that birth in Bethlehem did not mark His beginning. He entered the world through the family of David that He might be the promised Davidic King.

He was also “appointed” (a more specific translation than “declared”) to be the Son of God by the resurrection out of the dead. This was not in the sphere of the flesh, in weakness, but in power, in the realm of the spiritual, through the Spirit of holiness (or as some translate it, the Holy Spirit³_ftn7). What this means is that Jesus’ resurrection from the dead demonstrated that He was not just another physical descendant of David who passed off the scene. He is the resurrected Lord. With His exaltation in glory, Jesus for the first time possessed a glorified, resurrected body, perfectly human and fully divine. Peter in his sermon in Acts 2 announced that through the resurrection God made this Jesus both Lord and Christ.

To be appointed to be the Son of God refers to his assuming (or resuming) his sovereign and divine authority. At the resurrection and exaltation Jesus is said to have been completely “begotten”—he was appointed to the position where He could carry out all that is involved with divine Sonship. The Book of Hebrews draws on the imagery of the coronation Psalm 2 to stress this point: “You are my Son, this day have I begotten You.” This image of “the Son” certainly has to do with authority, and the idea of being begotten to rule refers to his coronation; but the description of Jesus as the “Son of God” takes the language beyond Davidic coronation liturgy and speaks of a nature shared with the Father. John describes Jesus as the “only begotten Son” in the latter sense of a shared nature. So these images of “son” reveal that Jesus has the same nature as the Father who is divine—the Son of God is equally eternal and divine.⁴ A son of David?—yes, to be sure, for the child was born of Mary. The eternal Son of God?— most certainly, because of the declaration of the resurrection. So Paul uses both descriptions of Jesus. The prophet Isaiah had this same balance correct: “Unto us a child was born, unto us a Son was given (Isa. 9:6). The child was born, according to the flesh, in Behtlehem; but the Son was not born, but given or sent to the world. So the creed presents it simply but profoundly: “We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, being of one substance with the Father. Through him all things were made. For us and for our salvation he came down from heaven: by the power of the Holy Spirit he became incarnate from the virgin Mary, and was made man.” In short, Jesus was very God and very Man. And now in glory there is a God-Man, Jesus Christ our Lord.

The two descriptions of the Son also reveal the two stages of the Lord’s coming (in the historical process), the incarnation as the Son of David (humiliation) and the glorification as the Son of God (exaltation).

3. The effects of the authority of the Son (5-7). Paul has a ministry of the risen Christ (“through whom” links the section with Jesus in his risen stage); or, to put it another way, it is the ministry of the risen Christ that flows through Paul to the Romans. The Book of Romans comes from the risen Christ.

The apostleship that Paul received from Jesus was to call people to the obedience of faith. I think that “faith” is appositional to “obedience here”—the obedience which is faith (see 10:14-16,17). Those who obeyed the Gospel are those who believed. And those who believed were also called to belong to Jesus Christ—they were loved by God and called to be saints.⁵

Paul’s salutation to the churches is “Grace and peace to you from God our Father and from the Lord Jesus Christ.” The Christian is a recipient of grace (holy love on the move) and is at peace with God. This has all come about because the divine Son died for our sins and then rose again, showing that he has the authority to take away sins. The salutation, “Grace to you and peace” is far more than a polite greeting or a good wish; it is drawn from the High Priestly benediction in the Old Testament. After the High Priest had been into the Holy of Holies and made atonement through the sprinkling of blood, he would come out and announce this oracle: “Yahweh bless you and keep you; Yahweh make his face shine upon you and be gracious unto you; Yahweh lift up his face toward you and give you peace” (Num. 6:24-26).⁶_ftn10 Because Jesus Christ, our High Priest, has made atonement for us through his blood, and has entered the heavenly sanctuary to intercede for us, Paul with confidence can declare that “grace and peace” belongs to us. And so that became his salutation.

So in this little introduction we have words like “servant,” “apostle,” “grace,” “obedience” “called” and “Lord,” all stressing the authority of the risen Son of God. The clear affirmation in verse 4 is that the message is about “Jesus Christ our Lord.” And verse 7 reiterates that grace and peace comes from “the Lord Jesus Christ.” It should now be clear from Paul’s introduction what it means to call Jesus “Lord.

No new revelation but the revealed in scriptures

One of the ways to misinterpret the bible is to be looking for 'revs' so you can sound different. The epistles of the apostles are written in very plain language and this solves the puzzle of understanding the bible. Spend more time in the epistles. Paul says when you read you will understand.
Eph 3:3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
Eph 3:4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

The mystery has now been revealed. Stop looking for things deeper beyond the things written!

 "For in [Christ] 'all treasures of knowledge and wisdom are hid' (Col. 2:3) with such great abundance and richness that either to hope for or to seek any new addition to these treasures is truly to arouse God's wrath and provoke him against us.

 It is for us to hunger for, seek, look to, learn, and study Christ alone, until that great day dawns when the Lord will fully manifest the glory of his Kingdom (cf. I Cor. 15:24) and will show himself for us to see him as he is (I John 3:2). And for this reason this age of ours is designated in the
Scriptures as 'the last hour' (I John 2:18), the 'last days' (Heb. 1:2), the 'last times' (I Peter 1:20), that no one should delude himself with a vain expectation of some new doctrine or revelation. 'For at many times and in many ways the Heavenly Father formerly spoke through the prophets; but in these last days he has spoken in his beloved Son' (Heb. 1:1-2), who alone can reveal the Father (Luke 10:22); and he has indeed manifested the Father fully, as far as we require, while we now see him in a mirror (I Cor. 13:12)" (Institutes 4.18.20).

"This, however, remains certain: the perfect doctrine he has brought has made an end to all prophecies. All those, then, who, not content with the gospel, patch it with something extraneous to it, detract from Christ's authority. The Voice that thundered from heaven, 'This is my beloved Son; ... hear him' (Matt. 17:5; cf. Matt. 3:17), exalted him by a singular privilege beyond the rank of all others. Then this anointing was diffused from the Head to the members, as Joel had foretold: 'Your sons shall prophesy and your daughters ... shall see visions,' etc. (Joel 2:28). But when Paul says that He was given to us as our wisdom (I Cor. 1:30), and in another place, 'In him are hid all the treasures of knowledge and understanding' (Col. 2:3), he has a slightly different meaning. That is, outside Christ there is nothing worth knowing, and all who by faith perceive what he is like have grasped the whole immensity of heavenly benefits. For this reason, Paul writes in another passage: 'I decided to know nothing precious ... except Jesus Christ and him crucified' (I Cor. 2:2). This is very true, because it is not lawful to go beyond the simplicity of the gospel And the prophetic dignity in Christ leads us to know that in the sum of doctrine as he has given it to us all parts of perfect wisdom are contained" (Institutes 2.15.2).

"And when he speaks of the last times, he intimates that there is no longer any reason to expect any new revelation; for it was not a word in part that Christ brought, but the final conclusion. It is in this sense that the Apostles take ' the last times' and 'the last days.' And Paul means the same when he says, 'Upon whom the ends of the world are come' (I Cor. 10:11).

 If God then has spoken now for the last time, it is right to advance thus far; so also when you come to Christ, you ought not to go farther: and these two things it is very needful for us to know. For it was a great hindrance to the Jews that they did not consider that God had deferred a fuller revelation to another time; hence, being satisfied with their own Law, they did not hasten forward to the goal. But since Christ has appeared, an opposite evil began to prevail in the world; for men wished to advance beyond Christ. What else indeed is the whole system of Popery but the overleaping of the boundary which the Apostle has fixed? As, then, the Spirit of God in this passage invites all to come as far as Christ, so he forbids them to go beyond the last time which he mentions. In short, the limit of our wisdom is made here to be the Gospel" (Comm. on Heb. 1:1).

Principal text in marriage

Ephesians 5:22–33 is the classic Bible text on marriage. It’s a critical place for Christian couples to regularly return to get their bearings. It’s often read at weddings, and often referenced in articles, sermons, and books on marriage. But in our ten years of marriage, it has not been the most significant biblical passage for us. If I had to pick one, it would come a few verses earlier, before the focus turns explicitly to marriage. It’s just one, simple verse:

Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. (Ephesians 4:32)

Looking back on our ten years, what we have needed most hasn’t been the pointed charge to love and submit (important as they are!), or the popular vision of love in 1 Corinthians 13 (wonderful as it is!). And what we’ve needed most hasn’t been practical tips and techniques from veteran counselors and famous Christian couples. What we’ve needed most is to learn to be Christians — with all that entails — as we live with each other inside a covenant.
Even though Ephesians 4:32 isn’t explicitly about marriage, it’s been the single most important verse for us because it’s a penetrating summons to being Christian in a way that is especially poignant in the daily rough and tumble of marriage.

Be Kind to Each Other

As for marital tips and techniques, new research is discovering the power of what Ephesians 4:32 has said for almost two millennia. For the last four decades, psychologist John Gottman has been watching married couples — both “the masters” and “the disasters,” as he calls them. What makes the difference between a great marriage and a bad one? When Gottman boils it down to one thing, he says kindness.
Gottman and his wife have observed the regular “requests for connection” couples make to each other throughout any given day — call them “bids.” They are the small talk we make as we ride together in the car, or take a walk, or sit together over dinner. Each bid is an opportunity to “connect, however momentarily.” Spouses can respond to these bids for emotional connection by “turning toward” each other or “turning away.”

People who turned toward their partners in the study responded by engaging the bidder, showing interest and support in the bid. Those who didn’t — those who turned away — would not respond or respond minimally and continue doing whatever they were doing, like watching TV or reading the paper. Sometimes they would respond with overt hostility, saying something like, “Stop interrupting me, I’m reading.” (“Masters of Love”)

But how do we cultivate such kindness when we have no simple switch just to turn it on? The Gottmans’ guidance only takes us so far. They commend ways to practice kindness: “being generous about your partner’s intentions” or “connecting over each other’s good news” (pursuing “shared joys”), but the researchers can’t drill much deeper than more specific external actions.
What’s missing is a pathway for internal transformation. How does an unkind heart change?

Tenderhearted

Where secular research comes to its end, God has more to say than simply “be kind.” Ephesians 4:32 doesn’t leave us at the level of behavior. Are kind words and actions essential? Absolutely. But where do they come from? Not mere willpower, but a tender heart.
We chose Colossians 3:12 as a reading at our wedding: “Put on, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience.” God not only calls us to kind actions and words, but to a certain heart: a kind heart, a tender heart — what Colossians 3:12 calls “compassionate hearts.” God doesn’t mean for us to merely produce kind actions, but to have the heart to back it up.
The word for “tenderhearted” in Ephesians 4:32 appears twice in the New Testament. The other place is 1 Peter 3:8–9:

All of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.

It’s another spot-on text for marriage that’s not just about marriage, but the whole Christian life. Or to flip it around, the most common problem in “disaster” marriages, according to the Gottmans, is contempt. And contempt is in the heart. Beneath actions that are unkind, or “mean” (to talk in terms of a common marital complaint), is the feeling of deep frustration and low-grade anger called contempt. But a “tender heart” is the opposite of such inner hardness toward each other. Contempt produces meanness, but a “tender heart” or “compassionate heart” produces genuine kindness.
Ask yourself, is my prevailing heart-orientation toward my spouse one of compassion or frustration?

Forgiving One Another

Marriage in this age is always marriage to another sinner. Acknowledgment, confession, and forgiveness of sin will be a regular part of any authentic marriage. Expect to find something unforgiven beneath a heart of marital contempt.
Now, forgiveness is not the same as trust. Marriage is the most intimate of human relationships, and with that comes its explosive potential for betrayal and hurt. The call to forgive is not a call to feign trust. Sin has consequences; trust is quickly lost and slowly restored. But for the Christian, we never have a reason to withhold forgiveness.
No human, even our spouse, has wronged us as much as we have wronged God, and if we claim the name of Christ, we claim he has forgiven us.
Part of what it means for me as a husband to be head of our marriage is that God calls me to go ahead and apologize first. I cannot recall a single instance in ten years in which any tangle was totally her fault. In our spats, tensions, and run-ins, we’re not always equally at fault, but we both have been imperfect and sinful in some way. I always have some problem in me to identify and confess. My calling as a husband is not to save face, but have the egg on my face first.

What We’ve Needed Most

What makes the vision of Ephesians 4:32 distinctively Christian is those last six words: “. . . as God in Christ forgave you.” It all starts with our Father’s heart and actions of forgiveness toward us. Kindness toward each other begins with God’s kindness toward us in Christ. God has forgiven me, therefore I can forgive her. Therefore, my heart can be tender, compassionate — not just in general, but specifically toward her. Therefore, I can act with kindness.
Ultimately, it is the kindness of God that melts an unforgiving spirit, softens a hard heart, and transforms unkind actions.
What we’ve needed most in our ten years has been to be Christian toward each other. And what’s been most catalytic is kindness. Greater than any need for my wife to hear the charge to submit has been my hearing the charge to be kind to her — because of how kind God has been to me.

How to allay your fears

Psalm 56:3 says, “When I am afraid, I put my trust in you.”

Notice: it does not say, “I never struggle with fear.” Fear strikes, and the battle begins. So the Bible does not assume that true believers will have no anxieties. Instead the Bible tells us how to fight when they strike.

For example, 1 Peter 5:7 says, “[Cast] all your anxieties on him, because he cares for you.” It does not say, you will never feel any anxieties. It says, when you have them, cast them on God. When the mud splatters your windshield and you temporarily lose sight of the road and start to swerve in anxiety, turn on your wipers and squirt your windshield washer.

So my response to the person who has to deal with feelings of anxiety every day is to say: that’s more or less normal. At least it is for me, ever since my teenage years. The issue is: How do we fight them?
The answer to that question is: we fight anxieties by fighting against unbelief and fighting for faith in future grace. And the way you fight this “good fight” (1 Timothy 6:12; 2 Timothy 4:7) is by meditating on God’s assurances of future grace and by asking for the help of his Spirit.
The windshield wipers are the promises of God that clear away the mud of unbelief, and the windshield washer fluid is the help of the Holy Spirit. The battle to be freed from sin — including the sin of anxiety — is fought “by the Spirit and belief in the truth” (2 Thessalonians 2:13).

The work of the Spirit and the word of truth. These are the great faith-builders. Without the softening work of the Holy Spirit, the wipers of the word just scrape over the blinding clumps of unbelief on the windshield.

Both are necessary: the Spirit and the word. We read the promises of God and we pray for the help of his Spirit. And as the windshield clears so that we can see the welfare that God plans for us (Jeremiah 29:11), our faith grows stronger and the swerving of anxiety straightens out. arlay

How Can I Fight When My Memory Fails?

If you read your Bible in the morning and see an encouraging promise of God’s help, but then, ten minutes after you have put the Bible away, you have no memory of what that promise was, your battle for hope and holiness will be seriously compromised. This happens to most of us from time to time — no matter our age — but for those of us who are in our seventies, the problem is more acute. What’s to be done?

Matter of Life and Death

You may not feel with me how urgent and serious this is. So let me remind you that there is a holiness (a “sanctification”) without which we don’t get to heaven. “Strive for the holiness without which no one will see the Lord” (Hebrews 12:14). John puts it like this: “We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death” (1 John 3:14). And Paul says, “If you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live” (Romans 8:13).
So, practical holiness, which includes love for people and mortification of the body’s sinful bent, is not marginal. Hebrews and John and Paul say it’s a matter of life and death.
Besides the New Testament estimation of holiness as a necessary mark of spiritual life (old or young), there is the plain biblical fact that practical holiness is how God is glorified and people are loved and joy is sustained. We do good deeds, Jesus said, that people may see them “and give glory to our Father in heaven” (Matthew 5:16). And Paul made clear that such love is the radiance of holiness (1 Thessalonians 3:12–13). And Nehemiah added that the joy of the Lord is our strength and should mark the holy day (Nehemiah 8:9–10).

“Practical holiness, which includes love for people and mortification of the body’s sinful bent, is not marginal.”

In sum, holiness is the path to final salvation, glorifying God, loving people, and experiencing joy. This means that if this is harder as we get older, we need serious spiritual help, not theologies that minimize the importance of holiness.

Stockpiled Faith Is No Substitute for War

But perhaps you have the notion of sanctification that the longer a person has walked with the Lord, the less vulnerable that person is to sin. Perhaps you see sixty years of spiritual discipline as stockpiling faith so that the fight for faith is not as crucial as it once was. Or perhaps your view of sanctification is that it happens subconsciously so that the loss of conscious memory is not a liability.
There is some truth in each of those three notions.

1. Long familiarity with Jesus in sweet fellowship habituates the heart to his reality and presence (Philippians 3:10).
2. And there is a sense in which faith does grow with exercise over time (2 Thessalonians 1:3).
3. And it is true that the subconscious is altered by God’s word and prayer and persevering obedience. “Out of the abundance of the heart [subconscious] the mouth speaks” (Matthew 12:34).

However, no length of fellowship with Jesus, no degree of growth in faith, no subconscious renewal of the inner person ever replaces the need for conscious, daily acts of the mind and the heart recalling and embracing and believing the promises of God in fighting for hope and holiness. Listen to Paul as he comes to the end of his life:

I am already being poured out as a drink offering, and the time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith. (2 Timothy 4:6–7)

Wouldn’t you agree that those last three clauses imply “right up to the end”? “I have fought the good fight, fighting right up to the end. I have finished the race, running hard right up to the end. I have kept the faith, holding fast, right up to the end.” Paul does not give us the impression that his long familiarity with Jesus, or his ongoing growth in faith, or the depth of his subconscious renewal in Christ diminish his need to fight and run and hold on.

Sanctification Through Conscious Faith

I think the main reason for this is that God intends for us to live in conscious reliance on Christ. While it is true that a huge percentage of our daily acts are instinctive — with little or no extended premeditation on the word of God as our guide, or the promises of God as our conscious motive — nevertheless, God’s ideal for us is not that we become increasingly oblivious of his presence, and increasingly unconscious of his word while our sanctified subconscious completely takes over. That would make us increasingly robot-like, and strip our behavior of conscious volition to trust Christ and glorify God. Our experienced, personal relationship with the Lord would vanish.

In other words, God’s will for us is not merely that we increase in the subconscious renewal of the inner person, but also that we live increasingly in mindful reliance on his revealed word. He does not intend that we ever outgrow the need to hear his word, and by trusting it consciously, get victory over temptation and get motivation for love.
Paul said that Christian love for all the saints was owing to our hope laid up for us in heaven (Colossians 1:4–5). And he said that his aim was that we love people “from a sincere faith” (1 Timothy 1:5). He had been told by the Lord Jesus, in his commissioning, that people “are sanctified by faith in me” (Acts 26:18).

Two Examples of Sanctification by Conscious Faith

I think these texts point to a way of life in which conscious hope and conscious faith in the promises of God are the daily means by which the luring promises of sin are negated by the power of the superior promises of God. I think Paul is pointing to the fact that acts of practical love are unleashed by conscious faith in the promised care and reward of God.
An example from Hebrews: “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you’” (Hebrews 13:5). Would you not agree that the writer is calling us to a way of life that is joyfully conscious of the promise, “I will never leave you nor forsake you”? And that he intends for that conscious faith to keep us free, day by day, from the love of money? Another example from the teaching of Jesus:

“When you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.” (Luke 14:13–14)

Here is a directive and a promise, a path of holiness and a motive of happiness. Invite people to dinner who cannot repay you. If your old, selfish nature objects that it’s not worth it, defeat that sinful thought by faith in this promise: “You will be repaid at the resurrection of the just.” Doesn’t Jesus mean that we should pursue such difficult acts of holiness by means of conscious reliance on specific promises?

How Can I Fight When My Memory Fails?

This brings us back to the problem of senility. One of the effects of the “wasting away of our outer nature” (2 Corinthians 4:16) is that short-term memory weakens. The mind simply will not hold on to things like it used to. This is why all Medicare checkups at the doctor require the nurse to test your memory loss by telling you three words (chair, banana, tree), and then asking you one minute later (after you have drawn a clock and proved you can still tell time) if you can remember the three words.

So what am I to do if I read my Bible in the morning, spot a promise that I know will be of great help in sustaining my faith at a moment of testing later in the day, but when the Bible reading is over, I have no recollection of the promise? How am I to defeat temptation by faith in God’s promise if I can’t remember the needed promise?

1. Do not underestimate what God might do when you ask him for help.

Ask the Lord — be urgent and sincere — to strengthen your memory of his promises. I know this sounds naïve in the face of real, physical brain deterioration. But I do not think we should be so fatalistic that we think God would not give us some help. We do not know what small miracles he might work for us. God was not happy with King Asa when he was old and neglected to ask the Lord for help but only sought help from physicians.

In the thirty-ninth year of his reign Asa was diseased in his feet, and his disease became severe. Yet even in his disease he did not seek the Lord, but sought help from physicians. And Asa slept with his fathers, dying in the forty-first year of his reign. (2 Chronicles 16:12–13)

By all means, seek help from physicians, exercise, eat right, do your crossword puzzle, play Sudoku, and get lots of sleep. But don’t be a practical atheist and neglect to ask God to do what only he can do. God does not promise escape from aging and senility. In fact, he says it will come (Romans 8:23; 2 Corinthians 4:16). But who knows what help he may give in the process! We have not because we ask not (James 4:2).