The Grace of Giving

1.    THE ESSENTIALS OF GIVING

1 Corinthians 16:1–4

Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. If it seems advisable that I should go also, they will accompany me. (ESV)

How is it that the Apostle Paul finds no difficulty in moving from the theological heights of chapter 15 to the practical depths of chapter 16? So Paul is saying a shared resurrection life in Christ is a serving life.

In other words the Lord gave Himself in death and resurrection, not in order to save us from sacrifice, but rather to show us, to teach us, how to give ourselves and our substance in continual sacrifice. The occasion of this instruction in stewardship was a crisis in the church at Jerusalem. Probably because of the persecution and opposition, many believers suffered the despoiling of their goods and some even the loss of their lives. Paul then takes on the duty of raising financial assistance for such poverty-stricken saints in the mother church. Enshrined in this teaching, however, are principles that will abide for all time. We do well, therefore to consider what embodies giving in 3 aspects.

 

1)    The Purposeful Regularity of Giving to God (v.2)

·      The establishment of a holy habit – 1^st day of every week

In God’s wise economy this establishment is to be a remedy for our weakness of indiscipline, irregularity and indifference in our acts of worship.

·      The encouragement of the high honour of giving - so that there will be no collecting when I come.

All giving to God should be a matter of theological conviction that leads to practical expression. Too often, this holy habit has been dishonoured by using carnal pressures to extract money from un-instructed and undisciplined Christians. The Apostle Paul insists that giving is not only a habit but a high honour to participate in giving towards the work of God. As a matter of fact giving is an indication that God the Giver is still enthroned in the life of the giving believer.

    And so he wants collections to be made before his arrival in Corinth.

    The generosity of the Corinthians was not to depend upon his presence.

    This is so far removed from the general practice in churches today.

    The adds up to point towards thoughtful secret giving.

With shame we have to confess that so often, certain preachers are asked to occupy pulpits because it is known that their presence will insure a good offering. This is unscriptural and hence unspiritual.

2)    The Personal Responsibility of Giving to God

·      The inclusion – each of you

No one in membership is excluded including the pastors! The words are specific and the application is inescapable for all with not exception. Old and young, rich and poor, must all be involved in this matter of Christian stewardship. Our Lord received the widow’s mite so that no one would be too poor to give and He also received the wealth of Barnabas so that no one could be too rich to sacrifice for God. God has no favourites. He wants to bless all His children. He expects everyone to give.

·      The direction – to put something aside and store it up

In various translations it would read, lay aside or save or form a little hoard. This laying aside is an activity of stewardship which takes place before the money is brought to the central treasury of the church. As a church we discuss with those joining the church, at the point of admission into the membership the responsibility that they have before God and before the church to faithfully give, rather than berating them every Sunday. When a young person in the church lands a new job, discuss with them about their new income because it has spiritual implications. Counsel the couples getting married to think of what to give to the Lord together before they get married.

Setting aside money beforehand involves thought, time and planning in the whole matter of giving. It puts to shame the present day procedure of so many who come to worship without the preparation or consecration of their gifts. This obviates any hastiness or untidiness in the whole area of giving. It is thus clear that all giving represents personal responsibility to God. No one is excluded and no one can act without thoughtfulness and deliberateness.

 

3)    The Practical Reciprocity of Giving to God

Reciprocity involves taking and giving. It is a co-operation – an exchange – and Paul here is teaching that we cannot always be taking without giving. If we are reasonable and responsive we are bound to reciprocate in some measure to what God  so bountifully lavishes upon us.

·      The consideration of what we receive of God – put something aside and store it up

Is the prospering of God limited to the material gains of our daily work? No – it involves all divine favours and benefits, spiritual and physical, it incorporates all the riches of the grace of God. “He blesses us with all spiritual blessings….in Christ.” Ephesians 1:3. Physically he prospers us with health and strength - “…for in Him we live and move and have our being.” Acts 17:28. Temporarily, He continually, “loads us with benefits.” Psalm 68:19

God supplies us with that by which we may live our normal lives – the time, talents, tools and strength for our toil. These are all His giving and we need to remember this when we face up to our responsibilities of giving to God. Indeed, all giving reflects the measure of our appreciation of God’s prospering hand upon us.

·      The calculation of what we return to God – as he may prosper

Paul does not state the exact amount or percentage that we are to give to God, but leaves the matter open to the practical reasonableness of every taught and yielded believer to work out, just as the Lord has not given us the number of times we are to pray in a day. Instructed Christians in the apostle’s day would know that under the law, the Jew was bound to give one-tenth of his income to God. Then of course, there were free-will offerings, trespass offerings and costly journeys to the temple etc. It has been estimated that the aggregate of religious gifts among the Jews in the OT could not have been less than 20% of each man’s income and possibly one third! This is something to seriously bear in mind when we talk so zealously about tithing, bearing in mind that New Covenant Christians are far more blessed and privileged than the OT believers. Every privilege has a corresponding responsibility.

The collection for what Paul was asking was something over and above the normal giving of the church at Corinth. This was an extra collection.  The point is that OT saints, under the law, could give gifts of this kind, can we under grace, give God any less? The NT then leaves this matter open for us to act in proportion to the prospering of God. Believers owe everything to God – this is the basis of Christian stewardship. If there is genuine consideration there will be a generous calculation of what we are to keep from God, the Giver. In giving we are not doing God a favour, we are signing the fact that His gifts and blessings to us have not taken over His throne.

This giving will cost because the cross inspires it and the church requires it.

Note: Accreditation by letter of those to carry the gift is necessary and is to be done by the church

 

2.    THE EXAMPLE OF GIVING - 2 Corinthians 8:1-9

Notice Paul’s high conception of giving – to him, giving is a grace: a ministry of the Holy Spirit. It is wrought in in the heart and outworked in practical expression.  The Apostle brings forth the fact that even though the Corinthians abounded in such gifts as, “in faith, in speech, in knowledge, in all earnestness,” they lacked in the grace of giving. So Paul confronts them with two examples of giving to get in them into this responsibility of Christian stewardship.

1)    The Example of Human Giving (vv.1-8)

·      It was Sacrificial Giving (vv.1-2)

Paul clearly shows that it was not in circumstances of prosperity that the saints in Macedonia gave their liberal offering. Some severe test of affliction had come upon these local churches and they had reduced to what is described here as, “extreme poverty.” Thankfully, this giving in poverty demonstrates a wealth of generosity that is informed by the riches of God (they considered it a favour!), So that they begged to give more, (usually people beg to receive!) Therefore, they gave according to their means, and beyond their means! But in all their affliction they dug deeper into their pockets and overflowed in joy and generosity. This was true sacrifice – one that can only be learnt from the matchless Saviour – “who for the joy that was set before Him, endured the cross, despising the shame.”

·      It was Spontaneous Giving (vv.3-4)

This grace does not need an outward compulsion, for they gave ‘of their own accord’ (v.3). Paul even admits that they had no authority to demand gifts from the Corinthian saints, but he would certainly give them an opportunity to “prove the sincerity (or genuineness) of (their) love.”(v.8). Further, they took initiative in begging / beseeching Paul “earnestly” that he would receive their gifts as a token of their fellowship with the Saints in Jerusalem. Spontaneous giving is not careless giving. Rather it is prompted by the Holy Spirit and guided by the Word of God.

·      It was Spiritual Giving (v.5)

Their giving was an outward expression of the state of their hearts. If one is owned by God, it will not be difficult to give utter dedication to God. The crowning point of their generousity was their complete self-surrender. they gave themselves FIRST to the Lord.]

Is there a kind of giving that is unspiritual?

Unspiritual giving is one that contradicts God’s word. For example, it may have ulterior motives. One form of such a motive is:

    Drawing attention to one’s self which would obviously contradict God’s word Spiritual giving must be Secret Giving (Matthew 6:3-4)

    Bringing offerings to God reluctantly or under compulsion. This would be contrary to the injunction that we give with purpose of heart. 2 Corinthians 9:7

    Attempting to buy-off one’s indebtedness to God.  The construction of verse 5 shows that the giving of themselves to the Lord and the apostles was a greater act of commitment.

This means that before their generous giving, these people had dedicated themselves to the Lord, and then placed themselves unreservedly in the hands of the apostle’s for the service of Christ, and provided support for the saints in Jerusalem. This is spiritual giving.

2)    The Example of Divine Giving (v.9)

·      Christ’s Giving Was Sacrificial - Luke 2:7; Matt 8:20; Matt 27:59-60

·      Christ’s Giving Was Spontaneous – Romans 10:6-7;

·      Christ’s Giving Was Spiritual

3.    THE ETHICS IN GIVING - 2 Corinthians 8:10-9:5

Why ethics in giving? 1 Timothy 6:9-10

1)    There is Integrity in Giving – 2 Corinthians 8:10-11

·      Honesty in keeping our trust with God

·      Honesty in keeping our time with God

2      Corinthians 8:10

2)    There is Ability in Giving – 2 Corinthians 8:12

·      Intent in the Ability of Giving

·      Extent in the Ability of Giving

·      There is Equality in Giving

 

3)    There is Motivation for Efficient Management – 2 Cor. 8:20-21

·      The glory of God

·      The good of man

Paul shows that it is important that contributions made by church members should be handled with scrupulous care so that neither the leader nor his associates would be liable for the slightest suspicion of misappropriating other people’s money.

4)    The Administration of Gifts – 2 Corinthians 8:20, 1 Cor. 16:3-4.

·      The engagement of efficient men - 2 Corinthians 8:16-23, 2 Corinthians 12:14

·      The employment of effective methods

What methods did Paul employ in managing the whole issue of giving?

§  Biblical indoctrination

§  Pastoral communication

§  Official administration.

The deacons have a specific mandate from God to administer the resources of the church, while pastors are to shepherd the souls and exercise oversight in the management of resources.

 

4.    THE ENRICHMENT OF GIVING  

2 Corinthians 9:6-15

1)    The Enrichment of Fruitfulness in Giving – 2 Corinthians 9:6

2)    The Enrichment of Joyfulness in Giving – 2 Corinthians 9:7

·      Without Casualness

·      Without Complaint

·      Without Compulsion

3)    The Enrichment of Usefulness in Giving – 2 Corinthians 9:8-10

·      He meets our personal requirements (vv.8-9)

(see. 1 Kings 17; Ps 37:25; Luke 22:35; Philippians 4:19)

·      He multiplies our actual resources (v.10)

The enrichment here is for greater usefulness (Proverbs 11:24-25)

·      He multiplies our spiritual resourcefulness (v.10)

 

4)    The Enrichment of Thankfulness in Giving – 2 Corinthians 9:11-15

·      Satisfies the soul (V11)

·      Edifies the church (V12-14)

·      Magnifies the Lord (V15)

Conclusion:

Pastors have a divine duty and mandate to be faithful stewards in the resource mobilization and management in the church of Christ, which the Holy Spirit has made them overseers (Acts 20:28).  The Bible is the basic tool for both mobilization and management. The gauge that this is being done in a healthy way is the willingness and eagerness by the pastors to be transparent and be accountable to the church.

Credit: Eric Abwao's contribution on this subject has been invaluable.

Our Mediator is Christ

 

For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.

1Timothy 2:5-6

 

For we preach Christ, the only Redeemer of God’s elect, who being the eternal Son of God became man and so was, and continues to be God and man in two distinct natures and one Person for ever. He is our God. He is our Man. Who took the place of everyone for whom His Father elected for eternal life and chose for salvation before the foundation of the world. He died our death. And gave us His righteousness. He is our Mediator. How precious is Christ to every believer. He is the good news of the world.

The qualifications of the true and the right mediator between infinitely holy God and totally depraved sinners are cleared stated in this verse:

1.     He is one

2.     He is God

3.     He is the man

4.     He is the sufficient ransom

Christ is precious to us in every way. Every living soul has a deep conviction of the preciousness of Christ and that is why even those who do not willingly bow to him in faithful trust have so much to say about Him. What does the Bible have to say about Christ as our Mediator?

1)    The Appointment of Christ to be our Mediator

2)     The Authentic Work of Christ as Mediator

3)    The Accomplishments of His Work as Mediator

4)    The Application of Christ’s Work as Mediator

 

1.   The Appointment of Christ to be our Mediator

Christ is the only mediator. This is clearly stated in 1 Timothy 2:5. Our mediator must be a true man in order to represent us before God (remember Hebrews 2:14-18). He must be truly God if his work is to have power to accomplish anything before God.

Christ has not delegated His work as mediator to anyone else, even in part. The Roman Catholics call Mary the ‘mediatrix’ (feminine word for mediator) and they pray to her, to pray for them. What a waste of time and effort, for Mary herself needs the Christ to redeem her from her own sins! They also claim that even saints can intercede before God as mediators. The Roman Catholics also claim that Pope is Christ’s representative on earth (or vicar of Christ). All this is nothing but a blasphemous denial of Christ’s uniqueness as the only One “fitted to be mediator”.

God the Father appointed Christ to the office of mediator. Psalm 110:4, The LORD has sworn and will not change his mind, "You are a priest forever after the order of Melchizedek."

Hebrews 7:21-22. …but this one was made a priest with an oath by the one who said to him: "The Lord has sworn and will not change his mind, 'You are a priest forever.'" This makes Jesus the guarantor of a better covenant.

The Father gave Christ a people to save as their only mediator. Isaiah 53:10, John 6:37,39, 17:2,6,9,11,12,24.

1)    Christ’s Qualifications for the Office of Mediator

He is God, fully equal with the Father. Everything that is true of the Person of the Father is also true of the Person of the Son.

As God, He “made the world” (John 1:3, Colossians 1:16), and “upholds and governs all things” (Colossians 1:17, Hebrews 1:3). He is “eternal” God (Hebrews 1:10-12). He is the “brightness of the Father’s glory” (Hebrews 1:3), which means that He is all that God is. He is of the same “substance (or essence)” (the definition of Chalcedon in the early church) with God, and so he told Philip,

“Whoever has seen me has seen the Father. How can you say, ‘Show us the Father?’ Do you not believe that I am in the Father and the Father is in me?”(Jn 14:9b-10a)

He is man – Christ being the eternal Son of God became man and so was and continues to be God and man in two distinct natures and one person forever. Christ, the Son of God, became man by taking to Himself a true body, and a reasonable soul, being conceived by the power of the Holy Spirit in the womb of the Virgin Mary, and born of her, yet without sin.

Therefore, all that we are as men, Christ was and is, but without sin. Whatever is true of man is also true of Christ. He “took upon Himself the nature of man” (Hebrews 2:14-18, 1 John 1:1-2). Note the following things that are true of man and of Christ as man, but not true of God.

1.     He experienced spiritual and moral growth (Luke 2:40,52, Hebrews 5:8-9).

2.     He knew human limitations: hunger (Matthew 4:2), thirst (John 19:28), weariness (John 4:6), sleep (Luke 8:23), ignorance (Mark 13:32).

3.     He had human feelings and emotions: He wept (Jn 11:35), He was full of sorrow (Mat. 26:37-38), He needed comfort and sympathy from His disciples (Mat. 26:36-43).

4.     He was tempted in every way as we are (Matthew 4:1-11, Hebrews 4:15, see James 1:13). But we know that God is not tempted by sin.

5.     He was subject to the effects of the curse of God upon man, because His body was in the “likeness of sinful flesh” (Romans 8:3). He suffered unto death which is the curse of God because of His broken law (Hebrews 2:10,18, 5:8, Galatians 4:4). Yet He was completely without sin (Hebrews 4:15, 7:26, 9:14).

6.     Christ died (Hebrews 2:14); His spirit was separated from His body (John 19:30). But God is immortal, infallible and eternal.

Christ became a man being “conceived by the Holy Spirit in the womb of the Virgin Mary” (Matthew 1:18,20, Luke 1:34-35). So He was a Jew (= descendent of Abraham), and of the tribe of Judah, a descendent of King David (see the genealogies in Matthew 1 and Luke 3, and Matthew 1:20, Luke 1:32).

He is one Person, both God and man. He is always referred to as one Person, never as two. He is the eternal Son of God (John 1:14). The two natures, divine and human are not mixed so as to form a third nature different from them both; neither is the human absorbed into the divine, nor does the human nullify the divine.

When the Son of God became man (= the incarnation), nothing was taken away from His full deity, and His true manhood was not transformed into something divine (see Phil, 2:5-8).

2.    The Authentic  Work of Christ as our Mediator

He obeyed the law of God. He was not only “born of woman”, but “born under the law” (Galatians 4:4). It is the law of God that we have broken. To be our Saviour He had to perfectly keep that law in order to redeem us from the curse of the law and in order to please God, on our behalf on the account of his righteousness. His whole ministry can be regarded as one of ‘obedience’, including His death on the cross, His last great act of obedience to His Father in humiliation (Philippians 2:8, Romans 5:19, see John 17:4). If He had not obeyed He would have been a sinner like us.

He died for our sins. He did not die for His own sins, as He had none, having perfectly kept the law. He died for our sins (2 Corinthians 5:21, Hebrews 9:28, 1 Peter 2:24, see Isaiah 53:5-6). How did He bear “our sins in His body”? The Confession explains that “He underwent the punishment due to us”. The offerer laid his hands upon the head of the sacrificial animal in the Old Testament as a symbol of transferring his sin; and then the animal was killed instead of the offerer who had sinned. So Christ is called the Lamb of God who takes our sins away (John 1:29, see 1 Peter 1:18-19).

When Christ died, He was under the curse of the law that we had broken (Galatians 3:13); this is why there was darkness when He hang on the cross, and why He cried, “My God, my God, why have you forsaken me?” (Matthew 27:45-46). So we say that His death was ,

ü  Penal = He was judged;

ü  Vicarious = He was being judged in the place of others, as our representative and our substitute.

He died by crucifixion, a most painful death. But the emphasis in the Bible is upon the sufferings of His soul which cannot be described. So He was in great agony in the garden of Gethsemane (Mat. 26:37-38). Who can understand what it meant for Him to be forsaken by His Father in those three hours of darkness on the cross? It must be said that He suffered the torments of hell for us on the cross; for hell is darkness, the place of separation from God (so Mat. 8:12).

According to the prophecy, “His body sustained no decay” (Psalm 16:10, Acts 2:24-28). As with the soul of the believer at death, He went to be with His Father; so He could promise the repentant thief, “Today you will be with me in Paradise (Lk 23:43). Do not think that He went to hell, as some mistakenly teach from 1 Peter 3:19.

He rose from the dead. This was a bodily resurrection, “in the same body in which He had suffered”. Read 1 Corinthians 15, the great chapter on the resurrection. So the risen Lord could challenge Thomas to use his fingers to feel the nail marks in His hands, and to place his hand on the spear wound on His side (John 20:27). If Christ had not risen from the dead He could not be our Saviour, because death is the wages of sin, and to remain in death is to be conquered by sin (1 Corinthians 15:17).

He ascended into heaven. He also ascended “in the same body…into heaven”. This is how the apostles saw Him go into heaven (Luke 24:51, Acts 1:9-11). Now He continues to wear His glorified body “at the right hand of His Father”, the basis on which He is our sympathetic High Priest (Hebrew 4:14-16). His great ministry for “His own” in heaven is His intercession (Romans 8:34, Hebrew 7:25). For the content of His intercession for us, see Christ’s High Priestly prayer on John 17. By this we shall be finally saved.

He will return to judge all creatures. Christ has been appointed the final judge of both men and angels (Matthew 25:31-46, John 5:22, Acts 17:31, Romans 2:16). By this judgment He will welcome into His eternal kingdom all those for whom He is mediator.

3.    The Accomplishments of His Work as Mediator

The essence of Christ’s work as mediator is summarized in two things, what is often called the active and passive obedience.

His ‘active obedience’ is His “perfect obedience to God’s law”, by which He did everything God required of Him (Matthew 3:15, John 17:4).

His ‘passive obedience’ is His “offering Himself up…as a sacrifice”. Although it is called ‘passive’ note that it was a deliberate decision on His part (John 10:18). Because it is the sacrifice of the perfect Son of God, it is “once-for-all”, never needing repetition (Hebrews 10:10,14,18). Three things have been accomplished by this work:

1)             The claims of divine justice are satisfied.

God has given man His law and threatened punishment upon disobedience. Justice demands that the sinner be punished. Christ has both perfectly obeyed the law of God and has given Himself to suffer the punishment for the law we have broken. So justice has been satisfied in Christ, the sinner’s substitute. For example: If your friend is fined a sum of money in court and you pay it on his behalf, justice is satisfied and your friend is set free. Through Christ, the law of God has no more claim against us; there is no possibility of condemnation as it is in Romans 8:1, 33-34.

2)             God is reconciled.

Our biggest problem as sinners is not that we hate God; rather it is God’s anger with us because of our sins (Psalm 5:5, Ephesians 2:3). The work of Christ as mediator not only removes our enmity towards God but, more importantly, it removed God’s enmity towards us.

Read the following verses: Romans 5:10-11, 2 Corinthians 5:18-21, Colossians 1:20-21.

3)             Our everlasting inheritance is purchased.

Christ’s work not only starts us on the road to salvation, but also guarantees the final salvation, the “everlasting inheritance”. If Christ has satisfied all the claims of divine justice on our behalf, so that God is now reconciled to us, there is nothing that can prevent us from receiving all that God has promised us for eternity. See Romans 5:1-2, Ephesians 1:13-14, 1 Peter 1:3-5. Now you can better understand why salvation is in Christ and in Him crucified alone, and why we should always rejoice and have confidence in Him!

For whom has Christ obtained these blessings? “For all those given to Him by His Father.” This is the language of Scripture in John 6:37,39, 17:2,6,9,12,24. God has chosen a people from amongst sinners, and He gave them to His Son that He might redeem them.

Christ’s Work as Mediator and Salvation in the Old Testament. Many people are troubled by the question of the salvation of the saints in the Old Testament, people like Abraham and David. But the truth is that they are saved by Christ exactly as we are. Paul writes in Romans 3:25 that God really forgave sins under the old covenant on the basis of the sacrifice that He had planned Christ should make (see also Hebrews 9:15). Christ was promised in the Old Testament (e.g. Genesis 3:15, 49:10, Numbers 24:17, Isaiah 7:14, 9:6-7, 52:13-53:12, Micah 5:2). Christ was typified in the Old Testament in all the various religious ceremonies, and especially the sacrifices (Hebrews 10:1, see Romans 5:14). Christ is often called the Lamb of God, looking back to the Passover lamb by which there was redemption out of Egypt (John 1:29, 1 Cor. 5:7, 1 Peter 1:19, Revelation 5:6, 13:8). Everyone who has been saved from the beginning of this world, has been saved because of Christ who sacrificed Himself (Revelation 5:9). To Him be the glory!

Christ is Mediator in Both Natures

The Roman Catholics erroneously teach that Christ is mediator only in His human nature. Obviously, each nature does “that which is appropriate to it” – for example, it is because He has a divine nature that He can raise the dead; and it is because He has a human nature that He dies. But because the two natures are united in one Person, that which is appropriate to one nature is referred to the Person as viewed from the other nature. So, it is God who purchased the church with His own blood, yet God does not have blood except as the Son has united to Himself a human nature (Acts 20:28). Again, it was the Lord of glory who died on the cross (1 Cor. 2:8). The value of Christ’s work as mediator depends on the union and communion of the two natures of the one Person, Jesus Christ.

4.     The Application of Christ’s Work as Mediator

(a)   Christ’s work as Mediator cannot fail. The emphasis is, “certainly and effectually”. All those for whom He died will certainly be saved eternally. Consider the following passages – John 6:39, Romans 8:28-39. The teaching that Christ died for all men with the purpose of saving them all actually denies the efficacy of His death, unless it is believed that all men will be saved in the end (= universalism). This is false because there will be many inhabitants in hell.

(b)   Christ Himself applies His saving work. It seems that many people think Christ’s work finished when He died upon the cross; they say now is the age of the Holy Spirit. True, it is now the age of the Spirit, but the Spirit is sent by the risen Christ Himself, the gift of the Father to Christ (Acts 2:33, see John 15:26, 16:7). It is false to make a division between the work of Christ and the work of the Holy Spirit. All that the Spirit does is what Christ is doing by the Spirit. By the Spirit Christ is effectually applying His saving work.

(c)   Christ’s work of application. Five things are listed:

1.     Christ intercedes for those for whom He died (Romans 8:34, Hebrews 7:25). In the Old Testament the High Priest bore the names of the 12 tribes on two stones and on his breastpiece, and with them he went into God’s presence (Exodus 28:12,29). The requests Christ makes for us are revealed in John 17, the great High-Priestly prayer (see also His prayer for Peter in Luke 22:31-32).

2.     Christ unites us to Himself. We were not only in Christ as our representative when He died upon the cross. We are also united to Him in a living union by the Holy Spirit who dwells within us (Romans 8:9-11, 1 Corinthians 6:19, Galatians 2:20, Colossians 1:27). His powerful and holy presence is the guarantee of our full and final salvation.

3.     Christ reveals the truth to us. It is by the Spirit that Christ sends to us that we have the gospel revealed to us in power. Without this revelation no one can experience salvation (Luke 24:45, John 6:45, 14:16-17, 16:8-11, 1 Corinthians 2:6-16, 2 Corinthians 4:3-6, Ephesians 1:17-19, 4:17-21). So we are convinced of the truth and will never stray from it (1 John 2:20,27).

4.     Christ works in our hearts. We are given new hearts (the new birth) by the powerful work of the Spirit within us (John 3:3-8, Acts 16:14, Titus 3:5). As a result we are able to believe in Christ and to walk in a path of obedience to His will, because the Spirit within inclines our hearts to the Word.

5.     Christ overcomes all our enemies. Christ has been given power over everything (Matthew 28:18, 1 Corinthians 15:24-28, Ephesians 1:20-22, Philippians 2:9-11). Christ is head over all things “to the church”. Here again is the guarantee of our salvation. Who can pluck us from His hand?

(d)   All this is by His grace, nothing at all being deserved by any one of us.

Conclusion:

v A study of Christ’s work as mediator ought to make us to praise Him for His grace. Who could have expected Him to do such things for we who are so unworthy? Who can count what it cost Him to become man and to suffer on the cross for us? Who can measure the breadth, and length, and depth, and height of the love of Christ (Ephesians 3:18-19)?

v At the same time it ought to give us comfort. As mediator, Christ has done everything from beginning to end that we sinners need. We know the will of God for our complete salvation. We have a sacrifice that cleanses us from all sin. We have a Lord who will keep us to the end. May the Lord help us always to look to Christ and to depend on Him.