Grace Group Discussion on Colossians 3:1-4

Colossians 3:1-4
From Death to Life to Glory

Colossians 3:1 If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth. 3 For you have died, and your life is hidden with Christ in God. 4 When Christ who is your life appears, then you also will appear with him in glory. (Col 3:1-4 ESV)

1. Discuss this explanation of union with Christ by Sinclair Ferguson:
If we are united to Christ, then we are united to him at all points of his activity on our behalf.
We share
• in his death (we were baptized into his death),
• in his resurrection (we are resurrected with Christ),
• in his ascension (we have been raised with him),
• in his heavenly session (we sit with him in heavenly places, so that our life is hidden with Christ in God), and we will share
• in his promised return (when Christ, who is our life, appears, we also will appear with him in glory) (Rom. 6:14; Col. 2:11-12; 3:1-3).

2. What difference should it make in your life today that you have died and been raised in Christ regarding issues of security, significance, and success?

3. How does death and resurrection in Christ affect your relationship to sin? Read Romans 6:4-14.

4. What is it important to see the difference between receiving God’s gifts and receiving a Person in whom are all of God’s gifts?

5. What does the phrase “where Christ is, seated at the right hand of God” intend to communicate?

6. What does it mean to seek and think ‘the things above’? How do we do that practically? What is the role of the Word and Holy Spirit in this (see 1 Cor 2:9-16)?

7. How should “Christ is our life” be reflected in our values, our choices, our priorities, our joys and our sorrows?

Why I continue to evangelize other “Christians”

Why I continue to evangelize other “Christians”

‘Christian’ is a broad term that includes millions who have various understandings of the person and work of Jesus Christ, who identify with a myriad of Christian institutions, and who do many good works in Jesus name.   Yet, despite vast theological differences that exist among Christians, there is a persistent call for unity. The rise of Islam throughout the world, the deterioration of Christian values in the west, and the design to remove all vestiges of Christianity from the public sphere contribute to the growing rapprochement among those who call themselves Christians.

If Christianity is divided, so it is argued, then God’s love is misrepresented to the world and, if divided, it will be unable to withstand the social and political attacks it suffers in the 21^st century. Consequently, there is a rising cry for Christians to not proselytize from other Christian groups.   This move to ‘Christian unity’ is represented by both ECT (Evangelicals and Catholics Together) and the WCC (World Council of Churches) who call for an end to proselytizing, as well as others.  Listen to the voice of those involved with ECT:

 Three observations are in order in connection with proselytizing. First, as much as we might believe one community is more fully in accord with the Gospel than another, we as Evangelicals and Catholics affirm that opportunity and means for growth in Christian discipleship are available in our several communities. Second, the decision of the committed Christian with respect to his communal allegiance and participation must be assiduously respected. Third, in view of the large number of non-Christians in the world and the enormous challenge of our common evangelistic task, it is neither theologically legitimate nor a prudent use of resources for one Christian community to proselytize among active adherents of another Christian community [underline is mine] (http://tinyurl.com/ye5jntg).

Similarly, the WCC says:

Despite all efforts to combat it, the problem of proselytism is still with us, causing painful tensions in church relationships and undermining the credibility of the Church’s witness to God’s universal love. Ultimately, proselytism is a sign of the real scandal which is division. [underline is mine] By placing the issue of proselytism in the context of church unity and of common witness we suggest a perspective which makes it possible to approach the problem within an adequate theological framework (http://tinyurl.com/6qajmf4).

On the one hand, I agree that Christian churches should not proselytize from other Christian churches when churches agree on the essential promise of the gospel, i.e. through faith alone in the finished work of Christ on the cross and His resurrection from the dead, sinners are brought into immediate and complete reconciliation with and justification before God; thereby rejecting any notion of saving grace mediated through the church or through the addition of any human work. The gospel asserts the sufficiency and completeness of the work of Christ in redemption removing any suggestion that our acceptance before a holy God is an unfinished process.

Wherever the gospel is blurred, diluted, or rejected I will continue to evangelize. I will evangelize ‘Christians’ who depend upon the church and its sacraments to gradually infuse God’s saving grace into them; I will evangelize those whose clearest understanding of being a Christian is “I was baptized’ or ‘I go to Church’ or ‘I receive Jesus every week in communion’ or ‘I try to live by the ten commandments or the golden rule.’

I will evangelize ‘Christians’ who actually believe in a Christ who is not the Christ of the Bible. He is simply a good teacher, a prophet, or one who opens a path of salvation for some but is equally gracious to those who come another way.

Because the gospel of Jesus Christ is of ultimate and eternal importance, I will forego the temporal protection of a wider, visible Christian unity for the present and eternal security in having spiritual unity with Christ and others believers.

True Christian unity is unity with those who through the gospel have been brought into union with Christ. The gospel creates a union with Christ that is not a gradual, unfinished process but a perfect, finished reality.  There is no middle ground in the gospel. You either are in union with Christ or not. You are either sealed with the Holy Spirit or not. You are either passed from death unto life or not. You are either ‘born anew’ or not. You have been adopted in God’s family or not. You either have been justified before God or not. You are either transferred out of the kingdom of darkness into his marvelous light, or not. The gospel brings about a perfect union with Christ not a possible union.

This is how I understand the offer of the gospel and this is why I evangelize other ‘Christians’ who are hoping to be saved, who are doing their best, who love Jesus in some romanticized way, who follow one of the various ‘Christian’ traditions hoping for eternal life, etc.

What a tragic diminution of the work of Christ to think that my salvation can be achieved or completed through my own religious effort in life or some purgatorial purification at the end.

Sadly, the call for visible Christian unity too often dilutes the clarity of the gospel. Contrary to what Evangelicals and Catholics Together say about proselytizing, it is a prudent use of resources to evangelize those who are adherents of another Christian community, when that Christian community has blurred, diluted, or rejected the gospel of Jesus Christ. And, contrary to the World Council of Churches, the real scandal is not division within ‘Christianity’, but the scandal of seeking a unity that is willing to sacrifice the gospel which alone offers eternal union with Christ.

CLARIFYING THE ‘MEANS OF GRACE’

Clarifying the “Means of Grace”

The term ‘means of grace’ is used by Roman Catholics and Protestants, and many evangelicals. Historically, the term comes out of the Roman Catholic Church which teaches that the sacraments (7 of them) are means by which the saving grace of God is communicated. The Reformers retained the terminology but nuanced the understanding of the sacraments (2 of them) as ‘the means by which saving grace is applied and confirmed.’[1]

Both Roman Catholicism and Reformed Protestants institutionalize the means of grace, i.e. the sacramental means are neither available apart from institutions nor apart from the administration of ordained clergy. In many religious circles ordained men and women and religious institutions have control of the means of grace.  In Catholicism, this is taken to the extreme of the church being the repository of God’s grace which priests distribute through the sacraments. In Protestantism, denominations differ on the depth and breadth of ‘sacramentalism,’[2] while generally in agreement that the means of grace are available only through ordained clergy.

Recently, as I led the observance of the Lord’s Table, I mentioned that I preferred to call the observance of the table an ordinance rather than a sacrament.  I prefer the term ‘ordinance’ for both baptism and the Lord’s Table. They are visible signs of the gospel, instituted by Christ for His church, pointing us to the grace that God has given us in Christ. They are not means to receive the free grace of God but means by which to appreciate and value that grace.[3]  Contrary to the Westminster Shorter Catechism,[4] the ‘benefits of the New Covenant’ (WSC, 92) are ‘represented’ but not ‘sealed and applied’ to believers through the sacraments.

The Bible does not teach that baptism and the Lord’s Table are means of grace.[5] Though I appreciate much of Reformed theology, the use of the extra-biblical phrase ‘means of grace’ creates unfortunate confusion. Sacramentalism coupled with an inordinate emphasis on the institution of the church and ordained clergy mistakenly results in one’s dependence upon the church and ordained clergy to receive grace from God.

Please don’t mistake what I am saying. I believe in the church, i.e. both the church universal composed of all those who confess faith in Christ alone as Savior and Lord and the local church composed of believers in a particular locality gathered for the worship and mission of Christ. I believe in the ordination of qualified men to the ministry of the Word. I believe in the necessity of corporate worship, Christian community, and a shared gospel mission. However, the Bible does not teach that the church is a repository and dispenser of the grace of God through the sacraments.[6] While the New Testament teaches the priesthood of all believers, it does not teach that ordination grants anyone privileged access to grace which they can then mediate or distribute to others.

God’s grace is His all sufficient goodness that He offers us in and through the person and work of Jesus Christ (John 1:14-17). God’s grace is only and always mediated through the person of Jesus Christ.  When we believe God’s Word and look to Christ in faith, He gives us grace directly. There are biblical means which point us to our Gracious Savior that we might look to him in faith, such as the Word, baptism, and the Lord’s Table, but inherently they are not instrumental means of receiving grace.  We come to God through Christ for grace. The church through its ministry of the Word and ordinances has a unique role in pointing us to the grace that is in Christ Jesus.

A faithful church will encourage you to look to Christ in faith through its preaching, its public worship, its baptisms, and its celebrations of the Lord’s Table. As you look to the risen Christ in faith, you will find sufficient grace to save and sustain you.  There are numerous means which can point you to the sufficiency of the grace of Christ, but that grace can only be received from God through the mediating work of our prophet, priest, and King, Jesus Christ.

Distinctives of the Evangelical Free Church of America

“In essentials, unity. In non-essentials, charity. In all things, Jesus Christ.”
—Chrysostom

1. The Evangelical Free Church of America is a believers’ church—membership consists of those who have a personal faith in Jesus Christ.

The great heritage of EFCA people around the world includes the fact that fellowship and ministry opportunities in the local church are based solely on one’s personal faith in Jesus Christ as Savior and Lord and trusting in Him alone for salvation.  Membership requires commitment to sound doctrine as expressed in our Statement of Faith.  However, a person is not excluded from membership because he or she does not agree on every fine point of doctrine. Within the EFCA, there is allowance for legitimate differences of understanding in some areas of doctrine.

2. The Evangelical Free Church of America is evangelical—we are committed to the inerrancy and authority of the Bible and the essentials of the gospel.

The EFCA was born out of a heritage of commitment to the authority and inerrancy of Scripture. We have deep convictions based on the authority of God’s Word, but we do not draw battle lines over minor points. Nor do we make minor issues of doctrine a test of fellowship in the local church. We are evangelical. We believe in separated living and personal holiness, but we are not separatists. Read more »

Loving the City?

Loving the City?

Urban Ministry and Urban Living often attract those who are infatuated or flirtatious with the mystique of the city and even some who profess to love the city. Some of us simply love the gospel and the density (crowded neighborhoods) and diversity (economic, ethic, educational, cultural, and age differences) of people who are found in the city – offering an opportunity for a strategic advance of the gospel.

We should be cautious about the phrase ‘Loving the city’ because it can be no more than a cliché of those who either do not know the city or those who have come to believe that it is mark of spiritual achievement when you can say, “I love the city.” Read more »

A Gospel-Centered Way Beyond Fundamentalism and New Evangelicalism

A Gospel-Centered Way Beyond Fundamentalism and New Evangelicalism

At Grace Church of Philly, we long for Christian fellowship with other believers that is based upon gospel essentials. By gospel essentials, we mean those teachings of Scripture which are necessary for one to truly be called a Christian. Those gospel essentials would at least include a belief in the authority and reliability of Scripture, the Trinity, the exclusiveness and sufficiency of the redemptive work of Christ, and the depravity and inability of mankind. Also, included in those gospel essentials would be credible evidence of belief, including at least a maturing, obedient love for God and others, especially love for other believers.

Unfortunately, in the world-wide church of Jesus Christ, Christian fellowship based on gospel essentials has been difficult to achieve. This is evident in the historic divisiveness between the two movements of Fundamentalism and New Evangelicalism. Neither of these movements today has clear definition or significant influence, but I will use them as an illustration of losing sight of the gospel. Read more »

Why we use the Apostles’ Creed at Grace Church of Philly

Why we use the Apostles’ Creed at Grace Church of Philly

From time to time I hear concerns from well-meaning people questioning our use of the Apostles’ Creed. Most often it has to do not so much with the content, but with their personal history of having recited it in the Roman Catholic Church or a liberal denominational church. Part of their conversion story is that in understanding the gospel of salvation by faith alone in Jesus Christ, they left a religious system that had corrupted and confused the gospel. We rejoice with them in their conversion and their choice to leave a faulty religious system.

However, in our use of the Apostles’ Creed and other ancient creeds we are reclaiming from corrupt religious systems what belongs to historic Christianity. The content of the creed is thoroughly biblical and generally accepted by evangelicals around the world. Though there are some nuances of how one understands ‘he descended into hell,’ most would agree there is a biblical basis for the idea. We choose in our recitation to omit it. Others are offended with the phrase ‘holy catholic church’ because they mistakenly associate ‘catholic’ with Roman Catholic. Actually, catholic is a good word that highlights the universal, worldwide expression of the church of Jesus Christ. We replace ‘catholic’ with Christian to accommodate some of those sensibilities and misunderstandings.

The creed simply sets forth an ancient, historic representation of the Christian faith. It does not set forth how one becomes a Christian. Yes, it is possible to believe and recite the creed and not be a Christian, just as it is possible to recite the Lord’s Prayer or pray a ‘sinner’s prayer’ and not be a Christian. Nevertheless, the creed is helpful as a catechetical tool for believers but only secondarily as an apologetic tool for unbelievers. We understand that both believers and unbelievers need more than the creed.

Admittedly, though we recite the creed regularly at Grace Church of Philly, we are not totally satisfied with the creed – not because of what it says but what it does not say. Had I been on the ‘creed editorial committee,’ I would have made the atoning work of Christ clear. For some reason I was not invited to that committee. Here at Grace Church of Philly, we are committed to being gospel-centered. The gospel is the good news that Jesus the Redeemer-King has come. At the heart of the good news is ‘Christ died for our sins.’ Since there is no substitutionary atonement in the creed, there is no preaching of the gospel in the creed. That is why I say that the creed is primarily a catechetical tool for believers not an apologetic tool for evangelism. It is both a personal and corporate confession and a teaching tool for those who already understand and believe the gospel.

In contexts where the gospel has been eviscerated, the Apostles’ Creed is nothing but vain repetition, as is the recitation of the Lord’s Prayer and the singing of “Holy, Holy, Holy” by many Roman Catholics, many Orthodox churches, and all theological liberals. But, in contexts where the saving gospel of Jesus Christ is central, the creed reaffirms elements of the historic Christian faith. When recited by those whose hearts are being transformed by the gospel, the Apostles’ Creed becomes a hearty, personal and corporate confession of Christian belief, not vain repetition.

The confession which begins with, “I believe in God the Father, Almighty, Maker of heaven and earth …”, is rooted in what we have already confessed and continue to confess” “that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day according to the Scriptures.”

Sermon Notes — Principles of a Submissive Life that Apply to All Believers

Principles of a Submissive Life that apply to the Church
1 Peter 3:8-12

1 Peter 3:8-12 8 Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind. 9 Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing. 10 For “Whoever desires to love life and see good days, let him keep his tongue from evil and his lips from speaking deceit; 11 let him turn away from evil and do good; let him seek peace and pursue it. 12 For the eyes of the Lord are on the righteous, and his ears are open to their prayer. But the face of the Lord is against those who do evil.”


Introduction:
“Finally” – this is the last set of instructions on the topic of submission that began in 1 Peter 2:13.

Remember to whom he has been speaking about submission:
Citizens under the rule of government
Slaves under a sometimes harsh master
Women with unbelieving husbands
Husbands called to a life of self-denial and consideration of their wives.

Now he says, “All of you.” He addresses the church – men and women, young and old. These qualities and instruction are for all believers
He sets forth a charter for Christian character. Here are the inner qualities and outward actions that are developed in a life that is submissive to God and transformed by the gospel.

As ‘aliens of the dispersion’, living in a hostile world is the crucible in which Christian character is formed. The church thrives and grows not in a protected Greenhouse but in the storms of life. Our difficult circumstances do not release us from the obedience God requires rather they test the reality of our commitment to the gospel. The unregenerate heart is naturally defiant to submission. Only the gospel brings that defiance to surrender. Read more »

Discussion Questions on 1 Peter 1:17-21 “Live in Reverential Worship”

1 Peter 1: 17-21
Live in Reverential Worship

17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, 18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, 19 but with the precious blood of Christ, like that of a lamb without blemish or spot. 20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you 21 who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1. What do we mean when we say that the Old Testament background for ‘fear of the Lord” includes an objective, subjective, and psychological element?
If you will fear the LORD, you must KNOW what He expects
If you will fear the LORD, you must SUBMIT to His authority.
If you will fear the LORD, you must ANTICIPATE both reward and retribution.

2. Why is the holy character of God a reason for terror? To whom is God a ‘dangerous God’?

3. What distinguishes the fear of the Lord that a believer and a non-believer should have?

4. Why should calling the Judge, Father, draw us to reverent worship rather than give us permission to live carelessly?

5. In what ways does God as an impartial judge hold His children accountable?

6. Why does knowing that He is not only your Father, but that He stepped down from his Holy throne (in his son) and bore the penalty of the law to redeem you, encourage you to live in fear?

7. How does Peter describe the life from which we were rescued?

8. Which of the following scenarios best describes your life prior to Christ?
If you were a Jew receiving this letter, your former way of life would have been one of religious activity, and pride about those external trappings of religion that set you apart from others.

If you were a Gentile receiving this letter, your former way of life would have been one of idolatry – false substitutes for the true and living God.

9. How does Peter describe the great value of our redemption?

Discussion Questions on 1 Peter 1:13-16

1 Peter 1: 13-25
Series Title: Christian Living in a Non-Christian World
Christian Values in a Non-Christian World (Part One)

1. Why is it important that we understand that Christian living in a non-Christian world is grounded in knowing our identity, valuing it, and allow it to define who we are and how we will live in this world?

2. What is the difference between a ‘value’ and a ‘belief’?

3. How does the development of these values create a growing distinction between the values of the world (which we once held) and the values of the kingdom of Jesus Christ?

4. Why does the development of these values create both friction (a tension, a rub) and an opportunity to display the superior values of the kingdom of Jesus Christ?

5. Why is it important to know the Christian values are rooted in the gospel?

6. In what way is the grace that we now experience in Christ not the final and fullest expression of grace?

7. How does future grace empower us to live holy lives?

8. What is the difference between having an existential versus an eschatological perspective on our choices in life.

9. Discuss our responsibility to have a disciplined and sober mind and what that looks like.

10. Why does a commitment to holiness make no division between the secular and the sacred?

11. Why does coming to Christ mean that we begin a life-long evaluation of everything we do?

12. Discuss how the gospel calls us to reject the life that is simply driven by self-centered passions and to pursue the life is set apart for God’s sacred use.

13. Discuss Titus 2:11-12 and how the grace of God teaches us to live in a way which reflects God’s Lordship over our lives.

14. What does it mean to have a sacred God-orientation in everything in all life?

15. Discuss this statement: Because in Christ we are already holy, the pursuit of holiness is our joy, not a burden, because we know that our imperfect pursuit of holiness is never the ground of our acceptance with God.