Principles For Beginning To Tithe To God's Work

Malachi 3:10 "Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this,” says the Lord of hosts, “if I will not open for you the windows of heaven and pour out for you a blessing until it overflows."


Introduction:

In today's post we want to explore what one needs to consider when heeding God's Word in starting to give 10% or the tithe of one's income to God's work.


Important concepts to grasp when starting to tithe

I will never forget when my wife and I made the commitment to God to begin tithing our weekly income. It was a commitment that I especially wrestled with and, at the time, didn't have an opinion either way. However, when I studied God's Word on the subject and my wife and I had heard a couple of sermons on the topic - we knew God was dealing with our hearts. The time for Biblical giving needed to begin. 

For anyone who is a first-time giver, knowing the Bible's terminology for stewardship can be very eye-opening. A quick survey of the entire Bible reveals two interrelated terms to describe the beginning act of tithing and stewardship.  

A. First-fruits. We find the term "first fruits" (for crops) or "firstlings" (for animals) used over 30 times. First fruits has to do with the "when" of giving, that is, giving the very first portion, off the top, of our gross earning. Practically speaking, whenever you cash your paycheck, taking out the tithe ought to occur before grocery money, bill money or fun money.

B. The term "tenth" used in giving situations almost 25 times and the word "tithe" used 40 times.  This term speaks of the "how much" of stewardship. 10% represent the ground floor of giving. Anything beyond is "offering" and extraordinary amounts enter into the "sacrificial" giving categories. Further exposition on these categories will be given below.

Now we just mentioned what the Bible calls "offerings", which are those amounts given beyond the tithe. I would suggest that Paul's collection for the church in Jerusalem in Romans 15:25-33; 1 Corinthians 16:1-9; 2 Corinthians 9:6-15 is a form of offering beyond the tithe - with the tithe assumed but not mentioned in the context. 

We could also talk about what is called "sacrificial giving", that is, the type of giving that involves extraordinary proportions of one's income or even all of one's income to God's work. The woman with the "mite" or the equivalency of two pennies is an example of sacrificial giving - meaning that Jesus commended her for "giving everything" (see Mark 12:41-44). 

Now I only mention these other concepts to drive home the point that the level of "tithing" one's income is not the goal, but the ground-floor of Biblical stewardship. It is at this entry-level that one is able to hear God in terms of how they are to proceed with their finances and resources. At first it may seem hard, however, once you get in the practice of giving the tithe - you will find yourself gradually wanting to give above that level - whether of offerings or even the rarer but exceptional sacrificial level.  

Meet three first-time tithers in the Bible: Abel, Abraham and Jacob

Three ancient believers mentioned in Genesis could be termed "the Bible's first tithers".

The first is Abel. In Genesis 4:4 "Abel, on his part also brought of the firstlings of his flock and of their fat portions. And the Lord had regard for Abel and for his offering." Quite literally, God decided to bless Abel for the fact he had brought the "first" or the "best" to God.  The principle of first fruits or firstling is connected to "tithing" in passages such as Deuteronomy 18:4,12,21,24. 

The second first-time tither is Abram in Genesis 14:20.  This passage is significant being that it is the first mention of the term "tithe" in the Bible. God gave Abraham a mighty victory over the confederation of the five kings of Chedorlaomer. As Abraham returns from battle, he meets the mysterious figure Melchizedek, whom according to Psalm 110 and Hebrews 5-7 is none other than a pre-incarnate (before the flesh) appearance of Jesus Christ. As Melchizedek blesses Abraham, we read in Genesis 14:18-20 "And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High. (19) He blessed him and said, “Blessed be Abram of God Most High, Possessor of heaven and earth; (20) And blessed be God Most High, Who has delivered your enemies into your hand.” He gave him a tenth of all." There we see Abram giving Melechizedek, who is Christ in disguise, a tenth of the spoils of victory. 

The third tither in the early Biblical record is Abraham's grandson Jacob. Genesis 28:22 reads: "This stone, which I have set up as a pillar, will be God’s house, and of all that You give me I will surely give a tenth to You.” Just as his grandfather before him, Jacob had "believed God and it was credited to Him as righteousness" (compare Genesis 15:6). Undoubtedly we can say that Genesis 28 marks Jacob's conversion.  What is one of the first-fruits that a change has occurred in Jacob's life? How he views his possessions! It is in this text where we see the word "tenth" used, which is the exact meaning of the word "tithe" and of course is associated with the term "first-fruits".  All three of these early "tithers" are significant being that they establish God's pattern for giving hundreds of years before the giving of the law on Mount Sinai.

Closing thoughts for today

More could be said about what to consider when starting out to give of one's tithe in stewardship to the Lord. For now at least, we have a solid, Biblical foundation to build upon as we seek to follow the Lord in giving to His work. We saw how tithing and first-fruits are interrelated concepts. We also saw how tithing represents the ground-level at which one enters when taking to heart God's promises in the realm of finances. Then finally, we saw three illustrations of first-time tithers (Abel, Abram and Jacob). May this post prove helpful to those who are desiring to know better what God has to say in terms of tithing and stewardship. 

How You Can Know That Tithing Is For Today

Genesis 4:4 "Abel, on his part also brought of the firstlings of his flock and of their fat portions. And the Lord had regard for Abel and for his offering."

Genesis 14:18-20 And Melchizedek king of Salem brought out bread and wine; now he was a priest of God Most High. 19 He blessed him and said, “Blessed be Abram of God Most High,Possessor of heaven and earth;
20 And blessed be God Most High,
Who has delivered your enemies into your hand.” He gave him a tenth of all.

Genesis 28:20-22 "Then Jacob made a vow, saying, “If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear, 21 and I return to my father’s house in safety, then the Lord will be my God. 22 This stone, which I have set up as a pillar, will be God’s house, and of all that You give me I will surely give a tenth to You.”

Introduction:

Today's post is going to tackle the question of whether or not tithing is for today. In the above opening verses, we find reference to the Bible's "first-time" tithers: Abel, Abraham and Jacob. These three are particularly important in illustrating how the giving of 10% of one's gross (not net) income is a Divinely ordained pattern from the opening of human history. For many who think that tithing is just a legalistic practice only discussed in the days of Moses and the Mosaic Law, we find in Abel, Abraham and Jacob three examples of people who were giving 10% centuries and millennia before God's revelation of the Mosaic Law atop Mount Sinai. 

What follows will be a survey of the Biblical text in both Old and New Testaments. The aim again is to demonstrate to the reader the validity of tithing today and other surprising elements of giving to God's work.

Surveying the Bible's teaching on tithing and stewardship

As you read through scripture, the particular word "tithe" or "tithing" or its equivalent idea more than forty times. In all, God mentions stewardship or giving in roughly 100 places. The last time we find it mentioned in the Old Testament is in Malachi 3:10 "Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this,” says the Lord of hosts, “if I will not open for you the windows of heaven and pour out for you a blessing until it overflows." Now many well-meaning Christians assume that tithing was nothing more than an Old Testament regulation, given by God under the period of the Law. 

Often I have heard Christians say that since we are no longer under law but under grace, that means we can now give whatever we want, since tithing went away once Christ had died on the cross.

Is that true? Did Jesus' death, burial and resurrection do away with the standard of tithing? Whenever studying both the Old and New Testaments, unless God has either removed or replaced a given institution or command, we can assume that the command or institution carries forth from Old to New Testament. 

For example, the Levitical priesthood was done away with when Christ came, since His priesthood is of a different order (Hebrews 7-10). We also don't sacrifice animals due to the fact that Christ's substitutionary death satisfied the wrath of God against the sins of those who receive His work by grace through faith (1 Peter 3:18). 

Now whenever we come to the New Testament, we discover not one prohibition against tithing. As we saw at the beginning of this post, the standard of 10% was ordained by God some 400 or so years before the giving of the law. Abel, Abraham and Jacob were tithing millennia before Christ and centuries before the giving of the law. The law of God served to reinforce the standard which had begun from the days of Abel. When Christ came, the standard was never removed, replaced nor repealed.

The Baptist Faith & Message 2000 has the following to say about tithing and stewardship:

"According to the Scriptures, Christians should contribute of their means cheerfully, regularly, systematically, proportionately, and liberally for the advancement of the Redeemer's cause on earth."

In studying the over 100 passages that speak on the subject of stewardship and tithing, here is what we discover:

1. A person is free to give whatever they want (offering) only after they have been already tithing. 

2. Tithing represents the most basic level of stewardship, the ground floor if you will. Whenever we begin to tithe is whenever we begin to hear God in the realm of giving.

3. Wherever the believer is told to give freely as to whatever amount He feels necessary to give, it can be assumed that the believer has already been tithing. (2 Corinthians 9:6-10)

The Bible's final mention of tithing

Remember where we first met the word tithing? Recall Abraham in Genesis 14 as the first recorded tither? In this blogger's mind, the main proof we have that tithing is still the basic standard driving the New Testament teaching of Biblical stewardship is found in Hebrews 7:5-10. Amazingly, the final mention of the term "tithe" in the Bible is connected to the first time we find the word mentioned in Genesis 14. 

Here is what we read in Hebrews 7:5-10: "And those indeed of the sons of Levi who receive the priest’s office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although these are descended from Abraham. 6 But the one whose genealogy is not traced from them collected a tenth from Abraham and blessed the one who had the promises. 7 But without any dispute the lesser is blessed by the greater. 8 In this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on. 9 And, so to speak, through Abraham even Levi, who received tithes, paid tithes, 10 for he was still in the loins of his father when Melchizedek met him."

Five times is the word "tenth" or "tithe" or "tithes" used in this New Testament text! Furthermore, the final mention of tithing in the Bible connects to the first mention! Thirdly, we who have believed on Jesus Christ are considered children of Abraham by faith (Romans 4:16). Fourthly, Christ, who lives today, received a tithe from Abraham. (Hebrews7:8) Fifthly, in a chapter like Hebrews 7, wherein the writer is showing how Christ is superior to all of the Old Testament Jewish institutions, he never once shows tithing to be abolished! 

Conclusion

So what can we conclude about whether or not tithing is for today? Should Christians tithe? Yes, and here is why: 

1. First, tithing was instituted pre-law, hence it is a standard that was not abolished despite the doing way of the ceremonial aspects of the Mosaic Law. 

2. Second, the New Testament never one time shows tithing as being either prohibited, replaced or removed from the Christian's responsibility of stewardship. 

3. Thirdly, tithing is the standard established by God as the starting point for stewardship. 

4. Then finally, Hebrews 7 reveals that tithing is still mentioned in the New Testament, not abolished, and thus there is no reason to prohibit Christians from tithing.

God's Spiritual Rescue Plan - Romans 3:1-24

Romans 3:19-20 "Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20 because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. 21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction."

Introduction:
Over the last several weeks I have periodically posted some blogs on various sections in the Book of Romans. These particular posts represent observations gleaned from a series of sermons I'm preaching at our church on Sunday morning. The aim is to preach through this powerful book of the Bible. It always amazes me how much difference there is in studying a particular book of the Bible versus preaching it. Moreover, the greater challenge comes in living out what you preach - a challenge that can only be done by the power of the Holy Spirit working inside you. 

At anyrate we will be looking today at what I am calling: "God’s Spiritual Rescue Plan" in Romans 3:1-24. If we were to summarize this final leg of Paul's opening statements on mankind's spiritual, moral and relational crisis before a Holy God, we would note the following:

1). In Romans 1:18-2:29 we explored how mankind is in a state of spiritual and moral crisis, and what God has done about it. 

2). Today we will explore Romans 3:1-24 concerning mankind’s relational crisis. 

3). We shall see God’s rescue plan and how it all relates to you.

The above summary will represent what appears to be Paul's goal in Romans 3:1-24, as well as what we aim to understand in our study of these verses. As we navigate through what appears to be a "spiritual autopsy" of sinful, fallen human beings, we will note two main thoughts. These two main thoughts represent what preachers call a "problem-solution" pattern - namely, where the author presents a major problem and God's greater solution. To that end, let's look at Romans 3:1-24 and God's rescue plan for our relational crisis.

1. Relational Crisis of fallen humanity. Romans 3:1-20

One of things we have noted in our study of Romans thus far is that in order to appreciate the remedy of the Gospel, one must come to grips with the disease - sin. In terms of the relational crisis characterizing all human beings born into this world, we can note the following:

a. unbelief 3:1-4 
b. unrighteousness 3:5-6 
c. unworthiness 3:7-8 
d. unwillingness 3:9-18 
e. under-judgment 3:19-20

As one looks at the deplorable condition fallen man finds himself, the list reminds you of a coroner's report. The bleakness of this record is intentional. No one can save themselves. None are worthy to be saved. This is indeed a crisis of epic proportions. 

The Apostle Paul quotes at least eight Old Testament texts in Romans 3:10-18. In Romans 3:10-12 we see him appealing to Psalm 14:1-3 and 53:1-3, both of which begin with the observation of how the fool as said in his heart 'there is no God'. Romans 3:13 alludes to Psalm 5:9, which expresses the unreliability of fallen man's words; as well as Psalm 140:3, which in context has the Psalmist begging God to rescue him from "evil men." 

Or again, Romans 3:14 refers to Psalm 10:7, in which we find fallen man described as arrogant and unmoved by God's overtures of grace. As we continue on to Romans 3:15, the Apostle Paul quotes from Isaiah 59:7, which supplies a vivid portrait of sinful man running away from God to get to evil. Then once more, when we look at Romans 3:18, we find an quotation from Psalm 36:1, which describes the corruption of those who do not possess a healthy reverence or fear of God. 

When one reads through all of the Old Testament texts just mentioned, each context fills in the darkness of this bleak picture we find in Romans 3:10-18. By the time you explore Paul's argument and the testimony of scripture - it is patently obvious that on God can save such a wretched lot such a us. We see then the relational crisis of fallen man, which includes of course the moral (Romans 1:18-32) and spiritual (Romans 2:1-29) crises all ready expounded upon by the Apostle. But now let's get some hope. Let's turn to the second part of this lesson, namely...

2. God’s Spiritual Rescue Plan. Romans 3:21-24

As we have explored the details of our relational crisis, we can now explore the details of God's spiritual rescue plan in Romans 3:21-24. The details for this are as follows:

a. Bible sourced 3:21 
b. Christ-centered 3:22 
c. Faith-received 3:22b 
d. Grace-based 3:23-24 
e. For you 3:22 i.e “there is no distinction”. 

The plan of God in desiring to save fallen man is pretty straight forward. When we say "Bible sourced", we refer to that quality of God's revelation - the Bible - that makes it the sole means by which the Holy Spirit converts the human soul (see James 1:18; 1 Peter 1:23). When we secondly note how this plan is "Christ-centered", we are noting how Jesus is both the "author and finisher" of this plan (see Hebrews 12:2). Thirdly, to say that the plan is "Faith received" indicates that faith is the sole means by which what Christ achieved on the cross and from the empty tomb is readily applied by the Holy Spirit. 

Wherever the Spirit, His Word and a willing heart meet - expect change. Fourthly, to express this plan as "grace-based" refers to how the whole project is rooted in God's desire to save the sinner from wrath, from the consequences of their sin and from themselves. Grace is grace because it is unmotivated by the intended object of God's saving plan. 

There is nothing commendable within the sinner that makes him a worthy object. Only God can generate within His own being, between the Three-Persons of the Trinity, the necessary and sufficient love to save those sinners upon whom He brings the Gospel. Then finally, to say that God's rescue plan is "for you" means that no one can claim a good reasons for excluding themselves from it. God is making His well-meant offer of forgiveness to all men, women, boys and girls.

Now there is a word which I will briefly focus - a word that will be the focal point of Paul's central discussion on the Gospel itself - namely, "justification". Man’s problem is that he needs to be “straightened up” on the inside and declared “right with God” or justified. One cannot be justified by the Law. Each person can only justified as a gift by His grace when received by faith. The Baptist Faith and Message 2000 defines the doctrine of "justification by faith" as follows: 

“Justification is God's gracious and full acquittal upon principles of His righteousness of all sinners who repent and believe in Christ. Justification brings the believer unto a relationship of peace and favor with God.”

The Spirit’s task is to find specific people in every nation, tribe, people who are readied and ready to respond to receive God’s rescue plan, the Gospel. For instance, in Acts 18:9-10 the Lord said about the city of Corinth “I have many people in this city”. When I look at the place where we live, it can be said that there are people here ripe for the picking. God has not only targeted people at any given moment and time but He has particular believers which He wants to use to bring the Gospel to those people. 

Thus, this phrase "I have many people in this city" could include those God desires to use in sharing Christ with those sinners whom the Spirit has been working-over and softening over the course of the time. The Spirit is working. We need to go and be where they’re at to urge them to respond to the Gospel.

Closing thoughts

Today's post considered God's rescue plan in calling forth sinners to be rescued or saved from their relational crisis. Here is what we discovered:

1. Relational Crisis of fallen humanity. Romans 3:1-20

The crisis’ symptoms: unbelief / unrighteousness / unworthiness / unwillingness / under-judgment 

2. God’s Spiritual Rescue Plan. Romans 3:21-24

The plan’s details: Bible sourced / Christ-centered / Faith-received / Grace-based / For you

The Urgent Need For The Urgency Of Preaching In Our Urgent Age

Isaiah 29:14 Therefore behold, I will once again deal marvelously with this people, wondrously marvelous; And the wisdom of their wise men will perish, And the discernment of their discerning men will be concealed.”


Introduction:

Today's post is going to briefly reflect on the urgency of preaching in our day and age. Specifically, this is to remind us all, especially preachers, how God has ordained preaching as the main vehicle in which to communicate His Word. The Bible alone is the Divinely ordained means for converting sinners and strengthening his people. The Apostle Paul writes in 1 Corinthians 1:18-21 -

"For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, “I will destroy the wisdom of the wise, And the cleverness of the clever I will set aside.”
20 Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21 For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe."

Anyone who preaches God's Word is charged with the task of bring the world of his listeners into the world of the Bible. To understand the significance of Paul's statements on preaching in 1 Corinthians 1:18-21, we need to first consider the Old Testament text Paul is quoting in 1 Corinthians 1:19 - namely Isaiah 29:14.

The crisis of a people in need of a fresh Word from God

The prophet Isaiah in chapter 29 of his prophecy is announcing God's plan to judge His people Jerusalem. Jerusalem is called "Ariel", referring to her once regal, lion-like strength. Jerusalem has exhausted the mercy which God had already showed to her. What Isaiah was predicting had to do with the eventual attacks of Jerusalem by the Assyrian army. The people in Jerusalem had grown cold and callous and their relationship with God. They paid lip service and their sacrifices and their worship to God. They were in crisis. God was delivering another word and really, another chance to a people who were facing pending judgment. 

God is not impressed by man's pageantry. He is more so concerned about whether or not people have a passion for Him. These people failed to match their behavior with their heart. The outcome was disastrous. 

God predicted through Isaiah that King Sennacherib of Assyria would lay siege to Jerusalem and build siege ramps up against its walls so as to overtake it. In volume 43:1 of the theological journal "Tyndale Bulletin", author Robin L. Routledge, in an article entitled: "The Siege and Deliverance of the City of David in Isaiah", summarizes the severity of this historic siege:

"Sennacherib invaded Judah, and, according to his own records captured forty-six fortified towns and laid siege to Jerusalem, imprisoning Hezekiah ‘like a bird in a cage’. At this point the king’s response was one of repentance (37:1ff. cf. 2 Ch. 32:26) and of faith (36:15,18; 37:14–20). A hint of this may be found in 29:4, where it is possible to interpret the whisper which goes up from the city, out of the depths of humiliation and despair, as an appeal to God: recognizing that He alone can bring deliverance, and calling on Him for help.

It is in this context that we find our key verse at the opening of today's post. The crisis was severe. When God raises up a preacher, He is looking to deliver His Word to sinners, His church and a world in crisis.

The church at Corinth to whom Paul wrote was also in crisis. Paul writes near the beginning of his epistle concerning the divisions and carnality afflicting the church. What was needed was a fresh Word of God. Like Isaiah over 700 years prior, the Apostle Paul knew that only one prescription would do: God's Word preached to God's people in desperate need of God. The hour of their crisis required a heavenly herald with a message from on high. Godly preachers were needed to deliver God-centered sermons to a people who needed to be more God-centered.

Noted preacher Dr. Steven Lawson has noted the difference between a lecture and a sermon: a lecture can be delivered tomorrow, next week or next month; but a sermon must be delivered right now!" Lawson's point here is on the urgency of preaching needed to address the urgency of the hour. 

Closing thoughts
Whether we are talking about Jerusalem in 725 b.c, Corinth in 51 A.D or America in 2017 A.D, the reality of our urgent hour requires the urgency of preaching. May all preachers of the Word arise to the occasion and preach their hearts out for God's glory as our every darkening age needs light and life from God's Word. 

Exploring the names of Jesus - Angel of the Lord

Genesis 16:5-7 "And Sarai said to Abram, “May the wrong done me be upon you. I gave my maid into your arms, but when she saw that she had conceived, I was despised in her sight. May the Lord judge between you and me.” 6 But Abram said to Sarai, “Behold, your maid is in your power; do to her what is good in your sight.” So Sarai treated her harshly, and she fled from her presence. 7 Now the angel of the Lord found her by a spring of water in the wilderness, by the spring on the way to Shur."

Introduction

In the July 1938 edition of the theological journal: Biblia Theca Sacra, author and theologian Daniel G. Finestone introduces the subject of: "Is The Angel Of Jehovah In The Old Testament The Lord Jesus Christ?" with the following statements:1

"The Deity, in Old Testament times, revealed Himself to man in varied forms. There were occasions when He manifested Himself through the elements of nature, such as fire and cloud. At other times He was seen of men in the form of a created being, such as man or angel."

Finestone later notes in the same article:

"But perhaps the more frequent mode of theophany found in the Old Testament is seen in the appearances of 'The Angel of Jehovah.'"

Whenever you study the Bible, the aim is to see where you can find either the Person of, prophecies about or promises concerning Jesus Christ. In the Old Testament we find at least fifteen references to a mysterious figure that is identified as the Angel of the Lord (Genesis 21:17; 22:11; 32:24-32; 48:16; Exodus 3:2; 14:19; Joshua 5:23; 6:12; 13:3; Psalm 34:17; Isaiah 63:9; Zechariah 12:8; Hosea 12:4). Sometimes the Angel of the Lord will be alternately referred to as "The Angel of God" or the "Angel of Jehovah" - with this same figure having Divine attributes and authority. 

In today's post we want to explore some of the first texts that have to do with the Angel of the Lord. This post will submit that the figure known as the "Angel of the Lord" in the Old Testament was none-other than a pre-incarnate (that is, the Eternal Son's pre-existence prior to His virginal conception and incarnation as the man Jesus of Nazareth) appearance of the Son of God to various Old Testament persons. The purpose of today's study will be: to discover what Jesus did in the Old Testament, and how those activities served to point the way to what He would do in the New Testament. 

Meet the Angel of the Lord  - Genesis 16-21

It had been nearly ten years since God had promised them both that Abraham and she would be a blessing to many nations through the promised seed of Genesis 12. Abraham was 86 years of age and Sarah would had been in her late seventies when the events of Genesis 16 occurred.  

Sarah decided it was time to intervene and so she convinced Abraham to take her Egyptian maid Hagar as a second wife and sire a child.  Abraham did that and when Hagar conceived the child, she began to look down on Sarah, with Sarah in turn resenting Hagar (see Genesis 16:1-6). The boiling point would be reached thirteen years later in Genesis 21 with Sarah (provoked by Ishmael's relentless treatment of Isaac) urging Abraham to compel Hagar and her son Ishmael to leave.  And so Hagar and Ishmael leave as outcasts. In both Genesis 16 and Genesis 21 we see the mysterious figure of the Angel of the Lord appear and discover the following truths about Him: 

1. Appears at the right time. Genesis 16:7; Genesis 21:17

The first thing we notice about the appearance of the Angel of the Lord is that He appears at the right time. Here in Genesis 16 and 21, Hagar at both times is on the run with her son to escape the scorn of an angry Sarah. Both times it seems as if both Hagar and Ishmael are going to perish.  Hagar, whose name in the Hebrew comes from a root meaning "to forsake, to flee, to wander" is in the greatest of need.  The Zondervan Pictorial Encyclopedia of the Bible notes: "It is amazing how often the appearance of the 'Angel of the Lord' marked a turning point in history, or sparked the innovation of some project with long-lasting consequences."2

The Angel of the Lord appearing at the right time in Hagar's life foreshadows another incident in which Jesus would meet with the woman at the well in John 4. Theologian Dr. Sinclair Ferguson made the observation in a sermon one time that what Jesus was doing in Genesis 16 with Hagar was almost like a test run for what He really wanted to do later on in ministering to people like the woman at the well.   Galatians 4:4 reminds us that the Son came in human flesh in the fullness of time.  No doubt the Son's pre-incarnate (again, "before the flesh") appearances as the Angel of the Lord would foreshadow His ultimate timing as the Messiah, the sin bearer, God incarnate.3

Hagar bears witness to the fact of the Angel's Deity and saving power by the names she ascribes to the well of water provided by Him.  Genesis 16:13 states - "Then she called the name of the Lord who spoke to her, “You are a God who sees”; for she said, “Have I even remained alive here after seeing Him?” 14 Therefore the well was called Beer-lahai-roi; behold, it is between Kadesh and Bered."  So from the Angel of the Lord's ability to appear at the right time, we can see the first parallel and proof that this is an appearance of the Divine Son before the flesh. In the Son's incarnation as Jesus of Nazareth, we find Him appearing at the right time. But notice a second truth about the Angel of the Lord, and how we see Jesus...

2. Brings forth Divine words. Genesis 16:8-12; 21:18

Genesis 16:10-12 is a prophecy spoken directly by the Angel of the Lord to Hagar.  Whenever you go throughout the rest of scripture, you will find the prophetic formula: "it is written" or "thus saith the Lord" as indicative of Divine utterance. When the Son incarnate, Jesus Christ, began His first sermon (the Sermon on the Mount) in Matthew 5-7, a third phrase was uttered from His lips that revealed Divine authority.  In His teaching, Jesus told the crowds of how they "heard it said" from the Jewish traditions such and such, but then Jesus said next: "But I saw to you" (Matthew 5).  That phrase "But I say to you", is equal in authority to the statements: "it is written" and "thus says the Lord".  

On some of the other occasions where we see the Angel of the Lord throughout the Old Testament, we find Him speaking Divine words.  For example, His speaking forth from the burning bush to Moses in Exodus 3 reveals that He is Jehovah, Yahweh, I AM who I AM. That same title "I am" is spoken by Jesus about Himself is the basis for the seven "I am" statements throughout John's gospel.  

When Jesus appeared in the Old or New Testament, that is, "before the flesh" as the Angel of the Lord or "in the flesh" as God incarnate, He would bring forth Divine words and appear at just the right time.  But notice one more one more truth about the Angel of the Lord...    

3. Clearly is God revealed. Genesis 16:13-15; 21:19-21

We also know from Hagar's specific statements in Genesis 16 that she really believed she saw Yahweh, God Himself. Hebrews 1:1-2 aids us in making these connections: "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world." Jesus says of course in John 14:9 "If you have seen me, you have seen the Father". The question of course is: does the New Testament and Old Testament alike draw a straight line directly from the Angel of the Lord to Jesus Christ as being one and the Same person? we can answer this question in the affirmative. If the reader is interested in the details of showing the connection between "The Angel of the Lord" in the Old Testament and Jesus Christ in the New Testament, just follow endnote "4" at the end of this post.4 

Conclusion
The Bible's internal logic dictates that we interpret the Angel of the Lord to be none other than a pre-incarnate appearance of Jesus. When you meet the Angel of the Lord throughout the Old Testament, you are getting a glimpse into the pre-incarnate life of the Divine Son - Jesus Christ. The following three-fold pattern was discovered, showing how the Angel of the Lord is none other than a pre-incarnate appearance of the Son of God:

1. Appear at the right time
2. Brings Divine words
3. Clearly reveals God

Endnotes:

1. Daniel G. Finestone. Journal: Bibliotheca Sacra - Volume: BSAC 095:379 (Jul 1938). Is the Angel of Jehovah in the Old Testament the Lord Jesus Christ?

2. Merrill C. Tenney, editor. The Zondervan Pictorial Encyclopedia of the Bible. Volume 1. Zondervan. 1976. Page 163

3. But why Hagar? Why would the Son make such a special appearance to this slave woman and her son? What could be the possible benefit to preserving both she and her son? Two observations that may shed light on the significance of the Angel of the Lord first appearing to Hagar.  First, if Hagar and Ishmael would had died, prophecy and God's Ultimate will for Israel and the middle east would had been interrupted.  God's plans for Israel's future restoration includes the hostilities and pressure that would be brought on by the conflict between the descendants of Isaac (Israel) and those of Ishmael (the Arab nations). All that is going on over in the middle East today is a result of the events and prophetic predictions of both Genesis 16 and 21.

4. Consider for a moment Jacob's historic wrestling match with the mysterious "man" of Genesis 32:24-32. After that match Jacob calls the place where they wrestled :"Peniel" in recognition of the fact He saw God face to face and lived to tell about it. (Genesis 32:30)  Draw the line from Genesis 32 to what we read in Hosea 12:4 - "Yes, he wrestled with the angel and prevailed;He wept and sought His favor. He found Him at Bethel and there He spoke with us". The text unmistakably calls the mysterious opponent of Jacob "The Angel" and identifies that personage as God.  Now connect the dots once more to 2 Corinthians 4:6 "For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ."  Thus the connection is complete: Jacob saw God's face in Genesis 32, with what Hosea 12 describes as "the Angel" and who now being incarnate has a face in which we see God in human flesh in 2 Corinthians 4:6.

How To Discover "God's Big Picture" & "God's Little Picture" for your life

Acts 16:6 "They passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; 7 and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them."

Acts 18:19-21 "They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews. 20 When they asked him to stay for a longer time, he did not consent, 21 but taking leave of them and saying, “I will return to you again if God wills,” he set sail from Ephesus."

Introduction

In today's post we consider what is entailed in discerning God's will in everyday life. We will first of all consider what I will call "God's Big Picture" for discerning His will, which is to say, four principles that anyone can use in navigating through the process of discerning His direction in our lives. For ease of study in understanding "The Big Picture", I will have each main point begin with a subsequent letter of the alphabet as we navigate through Acts 16. 

The second and closing part of the post will then deal with the "Little Picture of God's Will" with regards to how to practically hone-in on God's will for the reader. I will be utilizing a teaching I heard years ago that used the acrostic M.A.P. Hopefully, the reader will find this post helpful in grasping God's Big and Little Picture for their life. 

Grasping "God's Big-Picture" for Discerning His Will by considering the A,B,C's of discovering what He desires

In the opening text of Acts 16:6, we find the Apostle Paul being hindered by the Holy Spirit from entering into the region of Asia Minor (Ephesus, Mysia). Why would God prevent this great missionary from sharing the Gospel in that land at that time? We discover in Acts 16-17 that God had a mission for Paul to achieve first - namely going over to the region of Macedonia. The fruits of Paul's Macedonian mission can be seen in the letters he wrote to the churches in that region: Philippi, Thessalonica and Corinth. 



We then find after Paul had completed his assignment, the Lord had lifted the restraints and Paul was then permitted to freely enter into Ephesus.

How is it that Paul was able to discern the Spirit's leading and promptings? I would suggest that God's way of leading His people entails a combination of interior promptings, circumstances, people and of course the objective, infallible Word of God. We will list four major components in discerning God's Will. Notice the following ABC's of discerning God's Will:

Active obedience.  

You and I dear friend cannot expect to detect God's leading and promptings if we are operating outside the known will of God. Paul was obeying God in his work of spreading the Gospel. Obedience to Christ's Lordship positions us in ready mode for sensing God's direction. 

Bible. 

It is impossible to hear God and know His will apart from the Bible. The Bible was revealed by God for the sake of "us and our children" (Deuteronomy 29:29). God's Word is the objective standard by which all the other methods of discerning God's will are evaluated.

Circumstances. 

How often do we take the time to "read" our circumstances. God is creative in the ways He guides His people. Circumstances are a big indicator of what God is doing in our lives. Certainly Paul had to read his circumstances and make an informed decision. He had Divine guidance from God for sure, but the circumstances acted as a secondary method of confirming that he and his companions had to go one way, rather than another.

Divine Promptings. 

This refers to the internal leading of the Holy Spirit. The Holy Spirit is the Person of the Godhead Who indwells us and is fully God. He speaks to us from the moment of the new-birth / conversion (Romans 8:14-16). By the scriptures the Holy Spirit inside our human spirit delivers insights and illumination (1 Corinthians 2:10-13). The Holy Spirit is the One who provides warrant or justified reasons for why we believe we are saved, Jesus is Lord and the Bible is true (1 Corinthians 12:1-3; 12:12; Galatians 4:6; 1 John 2:20,27).

All four of these elements are evident in Paul's missionary journeys here in Acts. As we noted already, he was actively obeying God (Acts 16:10). Paul had a Divine word from God, which would be tantamount to our scriptures, since he did not have a completed New Testament at that point (Acts 10:10). Paul discerned from the circumstances that he could not go into Ephesus, concluding that the Spirit was not leading them there (Acts 16:6-7). Later on of course Paul was able to go into Ephesus, recognizing that God's will was involved (Acts 18:19-21). Then we find Divine promptings at work, as demonstrated in the cited texts and by the presence of the Holy Spirit through the passages. 


Grasping "God's Little-Picture" for Discerning His Will by considering the A,B,C's of discovering what He desires

Years ago I heard a teaching from Dr. R.C Sproul that helped me to better understand what I call "God's little picture" for my life. If we take the above principles to be God's "Big-picture" or principles applicable to anyone, then the following principles or M.A.P can enable us to apply what we learned above to our individual lives. In other words, think of God's M.A.P for your life...

Motives. 

What motives do you find in your heart as you pursue your passions, dreams or what you believe to be God's "Big-Picture Will". The first part of Proverbs 27:7 states - "For as he thinks within himself, so he is....". Proverbs 16:9 notes: "The mind of man plans his way,

But the Lord directs his steps." Motives are generated from within the control-center of our soul - the heart. God alone reads the motives of the heart. Thus, in grasping the little picture of God's will for my life, I need to discern my motives or motivation for why I am doing what I am doing.

Abilities.

Sometimes when we are pursuing a course of action, we may very well have a lot of motivation and yet, not possess the necessary skills to carry out the task. Now this is not to say that we have met a closed-door-so-to-speak. What it may say is that we're not yet ready or we may require additional training, life-experience, mentoring or a deepening in prayer and God's Word. We know that God grants natural abilities from birth and spiritual abilities following our new-birth in saving faith (Romans 12; 1 Corinthians 12-14). Wherever Motives and Abilities mesh, we will then find the following result...

Passion.

When you and I discover our passion, we have zeroed-in on God's little picture for our lives. This is the "M.A.P" so-to-speak. Jesus modeled this for us by being passionate to bring glory to the Father. 

Closing thoughts

So as you and I live our lives for the Lord today, let's aim to do His will. Let's grasp "God's Big-Picture" by:

Active obedience.
Bible.
Circumstances.
Divine Promptings.

Then we can take what we learned from "God's Big-Picture" and utilize what we saw from a suggestion made in a teaching by Dr. R.C Sproul concerning our "M.A.P" or what we can also call "God's Little Picture": 

Motives + Abilities = Passion. 

Reflections and outline of John 7:1-51

John 7:6-10  "So Jesus *said to them, “My time is not yet here, but your time is always opportune. 7 The world cannot hate you, but it hates Me because I testify of it, that its deeds are evil. 8 Go up to the feast yourselves; I do not go up to this feast because My time has not yet fully come.” 9 Having said these things to them, He stayed in Galilee. 10 But when His brothers had gone up to the feast, then He Himself also went up, not publicly, but as if, in secret."

Introduction:
Today's post will attempt to offer an outline of Jesus' activities and teachings in John 7:1-52. Several key themes emerge in this chapter. First, we find reference to the setting of John 7: the Feast of Tabernacles. In the Jewish calendar, seven feasts were celebrated to commemorate major events in Israel's history and to remind the people of God's faithfulness to them. Of these seven feasts or times celebration - three were required by God to be annually attended by the people in Jerusalem: Passover, Pentecost and Tabernacles. Of these three - we find Tabernacles commemorating how God provided the people food and water in their wilderness wanderings in Exodus, Leviticus, Numbers and Deuteronomy. 

In as much as the Feast of Tabernacles pointed to God's faithfulness to Israel in times past, it also signified the near completion of another year in Israel's calendar life and at the same time a new start. Following on the heels of the sixth feast (the Day of Atonement), Israel's sacrificial and temple system were ritually cleansed. Now the people could celebrate, preparing themselves for another year of life with God. The Feast of Tabernacles was a week long celebration of victory and prayers to God to provide salvation and further victories ahead. 

We don't want to belabor the details here, since much more could be said. All we will say for now is this atmosphere of anticipation, celebration and looking back all converged in the Feast of Tabernacles, and thus giving us our first theme in John 7 - that of joyful anticipation. 

The second theme we could say that emerges in John 7 is the need for change. Change was needed. The people felt the need for renewal. Jesus' arrival in the temple was to offer them that opportunity. As Jesus ministered, did miracles and preached messages throughout Galilee, Samaria and Judea, He was announcing the fact that God's Kingdom was breaking into history. He was, afterall, God in human flesh. John 7 functions to us how Jesus Christ is the joyful fulfillment of humanity's deepest longings for joy, satisfaction and the longing of the soul to be at peace. On Christ can offer change. Only Christ can fulfill our deepest longings.

Outlining John 7

We can divide John 7 up into three sub-sections. Below I will offer a proposed outline of this chapter with summaries for each of three sections.  

I. John 7:1-14 "Higher & Deeper With Jesus"

Summary: In our journey through John’s Gospel, we’ve explored Jesus’ declarations about Himself, signs and conversations that unfold His identity as the Son of  God. This section will take us into John 7 to see what is required for you and I to have a greater appetite for more of Jesus in our lives. In other words, what is necessary to go higher and deeper with Jesus?

A. Trust.  John 7:1-5

B. Timing. John 7:6-10,14

C. Truth. John 7:11-13

II. John 7:15-39 "Why We Need The Holy Spirit". 

Summary: Jesus will demonstrate what needs to be done to understand His mission identity, and yet can’t be done alone by man’s strength. We will see in this section why we need the Holy Spirit to rightly respond to Jesus, receive Him and run to Him.

We need the Holy Spirit to….

A. To respond correctly to God.       John 7:14-24

B. To receive the truth about Jesus. John 7:25-31

C. To run to Jesus.                          John 7:32-39 

III. John 7:37-52 "Flourishing for Christ in a hostile world"

Summary: What is necessary in order for you and I to have a greater capacity to enjoy Jesus? How can we flourish in a world dominated by human opinion, the flesh, spiritual darkness and dryness of the soul? Following from Jesus' statements concerning the the Holy Spirit, we find a recipe for the flourishing Christian life. In this section the people in the background are thrust into the foreground, uncovering their thoughts and responses to Jesus' words and actions. In this section, we will discover how the disciple's life with Christ is designed to flourish amidst a hostile environment. 

Oftentimes in scripture we can learn the truths of God's Word by considering an opposite action, attitude or response in the context. The people here in John 7:37-51 were not drinking of the living water offered by Jesus; weren't relying on God's Word but rather the layer of human tradition surrounding it; and finally, we find unwillingess to wait on God. 

A. Water of the Spirit. John 7:37-39

B. Word of God. John 7:40-49

C. Willingness to Wait on God. John 7:50-52

Your Only Court Of Appeal - Thoughts On Romans 2:1-29

Romans 2:1-4 "Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things. 2 And we know that the judgment of God rightly falls upon those who practice such things. 3 But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God? 4 Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?"

Introduction:

I recall the time many years ago when I was driving into work to begin night-shift on a particular cold, icy and snowy Christmas Eve night. I'll admit I was in a hurry and really wanted to get my shift over so as to get back home to enjoy Christmas morning with my family. While driving through a particular town, my rear view mirror suddenly lit-up with red and blue lights and a shrill siren. The trooper had clocked me going 50 m.p.h in a 35 m.p.h zone. Clearly I was guilty. On the ticket he gave me was a court date in which I had to appear to pay my fine. When the day I came, I nervously enter into the courthouse. The judges' bench seemed incredible high to me as I stood before the presiding judge. 

In addition to myself and the judge was the police officer who had pulled me over that evening. There was really no room for pleading innocent - it was evident I was guilty. There was not only the officer, but his official report and my signature indicating that I understood why he had pulled me over. At that point I wanted so badly to have some sort of appeal or somebody to pay the fine on my behalf. None such thing was available or offered. So, I payed the fine and in the eyes of the law I was free to go on my way. 

My little story serves to illustrate the far more severe situation that every human being finds themselves with respect to the Holy Divine Judge. In Romans 2, God as arraigned all of humanity to determine their moral crisis. The papers of God's law have been served. Moreover, the sirens and lights of the human conscience are flashing in every human soul to pull-over, since they are guilty of fleeing from the presence of God. How can anyone fare in the presence of God who knows all and sees all. Moreover, how aware are people of the fact that there is not only an actual Divine court of justice, but also a Divine court of appeals? 

In today's post, we will unpack the moral crisis of sinful humanity before a Holy God in Romans 2:1-29. All people are issued this Divine arraignment by God regarding their sinful condition. How will you and I plea to the charges against our sin? To what or whom can we appeal to get the charges dismissed? Let's explore Romans 2:1-29 to discover what I'm calling: "Your Only Court Of Appeal."

1. God’s Courtroom, Humanity On Trial.  

We are introduced to a summary of the situation in Romans 2:1-6 with respect to God's Divine courtroom and man's moral crisis. The Bible reminds us of God's role as the Judge of all the earth. In Genesis 18:25 we read: "Far be it from You to do such a thing, to slay the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Shall not the Judge of all the earth deal justly?” Or again, regarding God as the Divine judge, the Apostle Peter notes in 1 Peter 1:17 "If you address as Father the One who impartially judges according to each one’s work, conduct yourselves in fear during the time of your stay on earth."

In Romans 2:3 and 2:4 we are asked two interesting questions. Romans 2:3 states: "But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God?" We understand that God is indeed the Divine judge, as seen in the above cross references. However, something else is said about God in Romans 2:4 "Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?" The same God who justly passes sentence on the guilty is the same God who desires to show mercy to them. All of us stand morally guilty before a holy righteous God outside of Jesus Christ, as indicated in Romans 2:5-6. So then, what exactly are the charges and the sentence being brought against humanity?

2. Charges & Sentencing Of Us All.     Romans 2:5-12
If we were to enumerate the various charges that God is bringing against each individual sinful human being and the entire race as whole, here is what we would find:

(Charges): Despising God’s kindness of common grace Romans 2:4 / Stubborn & Unrepentant Romans 2:5 / selfish, disobedient to truth Romans 2:8 / does evil Romans 2:9. 

God must past sentence on such a lot, since there is nothing left to do but deal with that which has chosen to trounce upon His peerless character and Holy name. So then, what sentence do we find that is pending over sinful human beings?

(Sentencing): Render according to deeds Romans 2:6 / wrath, indignation, tribulation, distress Romans 2:7-9 / perishing Romans 2:12. 

Other passages in the Bible describe this state of affairs concerning man's moral crisis and God's Divine judgment. John 3:16 indicates that unless we believe on Jesus Christ, we will perish, since He came to provide the opportunity to escape the final judgment.  John 3:36 states: "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.” So we see then the Divine Courtroom and our moral crisis, as well as the list of charges and sentencing brought against us. But now, the next question is: what witnesses are there to verify that we are indeed in a moral, spiritual crisis and that God's judgment is pending?

3. Chief Witnesses & Evidence.           Romans 2:12-27

As we go on down the text of Romans 2:12-27, we find to main witnesses on the stand of God's Divine courtroom that witness against our ability to please God on our own merit. 

First, there is the Law of God in Romans 2:12-14 and Romans 2:17-27. In the Bible we find the Law of God performing three functions: restraining cultural rebellion, convicting people of their need for salvation and giving a picture of how a forgiven life ought to be living in dependence upon Christ who alone fulfilled the law. Paul here is using the law of God in the second sense. 

Elsewhere in the Bible we find reference to this second use of the law in convicting men of their sins and need of salvation. Jesus says to the legalists of His day that: “the one who accuses you is Moses”, which is another way of referring to God's Law in the Ten Commandments, written by Moses. 

The Bible uses illustrations to convey the sense in which the Law of God points the way to the need for salvation. Proverbs 6:23 states that the Law of God is like a lamp: "For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life."  James 1:23 describes God's Law as that mirror that tells me the truth: "For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror." The Apostle Paul in Romans 7:7 likens the Law of God to that which awakens the sinner to the truth of their sin: "What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, “You shall not covet.” The Law of God bears witness concerning how unfit sinful man is to have relationship with Holy God outside of grace.

But there is a second witness, namely the human conscience. Romans 2:14-15 details for us how God's Law found in the Ten Commandments was also inscribed on the human heart. The conscience functions as the dashboard of the human soul. It gives off lights and sound when we've done something wrong or are considering such. Paul describes how our conscience affirms then accuses as an endless tide rolling in on the shorelines of our soul. Just as the ocean tide is governed by the invisible force of gravity exerted by the moon, the conscience is regulated by the invisible force of God's moral character stamped upon the human heart. 

The conscience of man has been described by the Puritan theologian Richard Sibbes (1577-1635) in his commentary on 2 Corinthians as follows with appropriate cross references: "A courtroom register (Jeremiah 17:1); accuses and defends (Romans 2:14-15); the conscience is a witness 2 Corinthians 1:12; The conscience judges 1 John 3:20-21; the conscience executes us when guilt is discovered 1 Samuel 24:5." 

More could be said - but the point is that the conscience, like God's written Law, witnesses that when we are placed in God's moral scales of judgment, we are found wanting.

Now so far, Paul's words here in Romans 2 sound heavy and grim - and rightly so! Apart from grace, I am a vile sinner in moral and spiritual crisis. The gavel of God is ready to come crashing down to pass down the sentence I deserve. But wait, this same Judge is also informing me that there is a court of appeals. Is that possible? Lets find out...

4. Your Only Court of Appeal.   Romans 2:4,7,10, 28-29


When Paul makes statements such as we find in Romans 2:7 "to those who by perseverance in doing good seek for glory and honor and immortality, eternal life", he is not advocating some sort of "works-salvation". Notice what the person who ends up having eternal life is seeking: "glory, honor, immortality". These are the things that true saving faith desires and which is made known by God's grace. We are saved by grace through faith apart from works unto a faith that works. James 2:26 echoes this point: "For just as the body without the spirit is dead, so also faith without works is dead." So God's in His grace offers to me the Court of Appeal by way of the Gospel. He tells me I can live a life of faith that will be characterized as wanting immortality rather than this world; God's glory rather than my glory and honor rather than dishonor. 

In this court of appeal, I am offered the Supreme Advocacy of the Lord Jesus Christ. 1 John 2:1-2 reminds us: "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world." Or again, Hebrews 7:24-25 "but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. 25 Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them." 

It is because of Christ's work that the sinner in saving faith has the only appropriate, necessary and sufficient grounds for appeal. Faith alone sufficient and necessary to apprehend this work of the Advocate, which results in the Divine Judge dropping all the charges against us. Now later on in Romans Paul will name this legal working of God the Father (the Judge) and saving work of the Son credited to our account as "justification". 

So what happens if you and I refuse to go through this Divine appellate court? The best we can expect is to face an eternity under the Divine sentence and have the Devil as our attorney whom scripture indicates to be nothing but an accuser and prosecutor (Zechariah 3:1-5; Revelation 12:10) who duped our original parents in the garden of Eden (Genesis 3:1-6). In short then, the only court of appeal that we have is found in the Gospel, whereupon we enter to latch onto by faith our Mediator - The Lord Jesus Christ.