Christocentric: Christ in Colossians | Reconciliation

Jesus Christ also proves his preeminence by being a reconciler. Because of the previous effects of the work of Christ on the cross, Christians have reconciliation with God. Paul tells us in Colossians 1:20 that anything that is reconciled to God is reconciled through Jesus Christ and his cross. All things that are on earth or in heaven are reconciled by the death of Jesus Christ to God from the effects of the fall—rocks, trees, stars, solar systems—all are reconciled to God through the death of Jesus Christ on the cross. But most profoundly, Colossians 1:21 tells us that Jesus Christ reconciles unholy humanity to the holy God ”in his body of flesh by his death” making them holy and reconciled to God.

Christian, one of the most unfathomable parts about this is the fact that we, too, are reconcilers. Our Savior reconciled us that we may return the favor. Paul even goes as far as to call us "ministers of reconciliation" in the book of 2 Corinthians. I have to ask you: are you even aware of your calling? Are you breathing it? Are you pleading with the lost to be reconciled to God?

If you have yet to put your faith in Christ, I ask you this: are you aware of your need? Do you feel and experience the effects of the fall—death, disease, pain, injustice—and long for a solution? I ask that you consider Jesus. Consider the fact that he desires to reconcile you to God the Father. Consider how that could change everything. Think about it.

1 Corinthians: Dear Reno | A Primer on Church Discipline

If there’s one thing that the church has misconceptions of, it’s church discipline. This weekend, I’m preaching a sermon on 1 Corinthians 5:1-8, which deals heavily with the issue. As your pastor, I want you to know the truth and be set free by it. I’m posting a Primer on Church Discipline for you to use as a resource when you talk about church discipline in your Community Groups and for your own study and reflection. Be informed on this issue. Take some time to dwell on what scripture says. Think of questions to ask your Community Group leader. Wrestle with your perception on church discipline, see what Jesus says and repent of wrong thinking.

A Primer on Church Discipline

There are several guidelines to follow when it come to church discipline. It should be done in humility and love, with the goal of restoration and in accordance with the Scriptures. Different situations call for different responses, as well as godly wisdom. Each church discipline situation should be handled according to the appropriate Scripture on a case-by-case basis. Each Scriptural passage in the New Testament on church discipline is listed below.

With each Scripture reference are some comments for application to Living Stones Church. The procedure for carrying out any situation of church discipline is to first look at the text (one of the references below) and then apply the text to the specific context and situation.

M a t t h e w 1 8 : 1 5 - 1 7

“If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every charge may be established by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church. And if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.”

• This passage from Matthew 18 deals specifically with personal one-to-one instances of sin, but may be applied in other situations. Matthew 18: 15 to 17 contains a three step process for dealing with person-to-person conflict. Step one is to confront the person who has sinned against you and ask him to repent. If he does not repent after step one, move on to step two. Step two, take one or two other people, along with you to confront the individual about the sin against you and ask him to repent. If he does not repent after step two, move on to step three. Step three is to take the situation to the church. At Living Stones, this may be applied in one of two ways: either take it to your community group for confrontation (assuming you are in the same community group) or bring the sin and the situation to an elder who will bring it back to the elder board for a decision of how church discipline should be applied.

Why is church discipline not brought before the church as a whole?

R o m a n s 1 6 : 1 7

"1 appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them."

• Romans 16 is dealing with individuals in the congregation who engage in two specific types of sin. The first sin is the sin of division within the church. The second sin is the sin of false doctrine in the church. These individuals are to be avoided and reported to the elders of the church for follow-up and reconciliation.

1 C o r i n t h i a n s 5 : 1 - 1 3

• First Corinthians 5:1 to 13 (too long to quote here) details a situation in the church involving gross, unrepentant sexual immorality. The specific situation had to do with an individual having sex with his father's wife. The apostolic exhortation is immediate removal from the congregation until such a time that the individual comes to repentance. This situation is an instance of immediate removal from the church and may be applied in extreme cases.

2 T h e s s a l o n i a n s 3 : 6 - 7 , 1 4 - 1 5

“Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us, because we were not idle when we were with you ... .If anyone does not obey what we say in this letter, take note of that person, and have nothing to do with him, that he may be ashamed. Do not regard him as an enemy, but warn him as a brother.

• 2 Thessalonians 3:6 to 7, and 14 to 15 give us a specific situation of church discipline and a timeless principle of church discipline. The situation involved disobedience to the apostolic (and now scriptural) command to work and provide for one's family. The timeless principle to apply to modem church discipline at Living Stones is that if an individual blatantly disobeyed a scriptural command and persists in that disobedience after being urged to repent, the individual is to be disengaged that he may be ashamed. In the process, he is not to be regarded as an enemy, but continually warned as a brother. Persistence in a particular sin may require removal from the church for the purpose of repentance and restoration.

T i t u s 3 : 1 0 - 1 1

“As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him, knowing that such a person is warped and sinful; he is self-condemned.”

• Titus gives us a pattern of dealing with individuals in the church who stir up divisions. The individual is to be warned once and then twice and if there is no repentance the individual is to be removed from the congregation because of his potential to harm the church through division.

H e b r e w s 1 3 : 1 7

“Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”

• Hebrews gives us the charge of leadership to carry out leading responsibilities which include church discipline and the congregational duty to obey and follow leadership. This exhortation is for the purpose of the leadership carrying out its duties with joy.

G a l a t i a n s 6 : 1

“Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”

• This scripture is instructive in church discipline in terms of the heart attitude and spiritual awareness that church discipline requires. An individual should be walking in the power of the Holy Spirit and carry out the church discipline with a spirit of gentleness. As a church discipline is carried out, the individual should be in a state of constant self-evaluation in regard to the many temptations that could accompany such work.

J a m e s 5 : 1 9 - 2 0

“My brothers, if anyone among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins.”

• James instructs us on the motivation behind church discipline. Church discipline should never be motivated out of anger, or pride, or woundedness, or self-righteousness, but rather to restore the individual to Christ and his people. The motive is love, the means is love, and the result is love that springs from the gospel.

Christocentric: Christ in Colossians | Expiation

Jesus Christ is the preeminent one who not only forgives, but also provides—through his death and resurrection—a basis for the forgiveness of sin. The apostle Paul points out Christ's work of expiation in Colossians 1:14. The concept of expiation is that we are cleansed from the guilt of our sins. Not only are we freed from the penalty of our sin, but we are freed from the guilt associated with it, as well. The work of Christ provides for us “forgiveness of sins” (1:14). Later in the Colossians, Paul writes, “And you, who were dead in trespasses and circumcision of your flesh, God made alive together with him, having forgiven us all our trespasses” (2:13). Union with Christ provides expiation of sin leading to forgiveness of sin. Sinners are made clean before a holy God and free to live a life of worship and mission. He did this “by canceling the record that stood against us with its legal demands. He set it aside, nailing it to the cross.” (2:14). Expiation is accomplished by Christ on the cross as he dies for sin; the sin of the believer is literally and completely nailed to the cross with Jesus. Jesus Christ takes his place of supremacy over sin and death and hell on our behalf, thus cleansing us from impurity.

If you're a believer in Jesus: when was the last time you thought about the fact that you are completely cleansed of you sin? When was the last time you experienced the freedom of knowing that you are guilt-free because of Christ? Why aren't you experiencing that daily?

If you're not following Jesus: Can you imagine a guilt-free life? Do you think it's even possible?

It is possible. And it is yours in Christ.

Christocentric: Christ in Colossians | Propitiation

Colossians 1:20 speaks of the propitiatory work of Christ. Although Paul does not overtly describe Jesus’ death on the cross as a “propitiation” in this passage, the idea is implied when Paul says he was “making peace through the blood of his cross.” The death of Jesus Christ propitiated the wrath of God aimed at a fallen world. But what does propitiation mean? It's the idea that Jesus absorbed all of the wrath that God the Father had toward the sin of humans by dying on the cross. Jesus stood in between us and the Father and bore the punishment that was rightfully ours. You can see how this principle paves the way for our redemption. Speaking about the propitiation of Christ, Robert L. Reymond writes something absolutely crucial. Don't miss this, or you'll miss the point:

“…major revision is essential in the thinking of the Christian mind, which is accustomed to viewing the cross work of Christ as having been directed primarily, if not solely, toward men. In light of the fact that Paul and John (and probably the author of Hebrews as well) expressly represented it as a propitiating work, it is important to recognize that Christ's cross work had a God-ward reference. Indeed, if one reflects even for a moment on the sinful condition of the race vis-a-vis the holy character of God, it will become clear that God-ward reference was the cross' primary reference.”[2]

The Father's wrath needed to be appeased and Jesus was the only one who could do it, being fully man and fully God (and thus able to satisfy God's need for a blood-price to be paid and his need for that sacrifice to be perfect as he is perfect). As Reymond points out, the work of the cross was primarily directed toward the Father, since he was the rightful, offended party with a rightful wrath in need of satisfaction. The primary orientation of the cross was not us. Yes, we were the ones in need of rescuing, but we were not the offended party who needed our grievances addressed. After all, there is no wrath that any man can have toward God that is in any way justified. Just try to think of something, I dare you.

Also, the glory of Christ's propitiation is more about magnifying the love of God than anything else. Although we enjoy the benefits of propitiation, it's not about us! John Stott elaborates on this in ways I couldn't have said better myself:

“It cannot be emphasized too strongly that God's love is the source, not the consequence, of the atonement…. God does not love us because Christ died for us; Christ died for us because God loved us. It is God's wrath which needed to be propitiated, and God's love which did the propitiating. If it may be said that the propitiation ‘changed’ God, whereby he changed himself, let us be clear he did not change from wrath to love, or from emnity to grace, since his character is unchanged. But the propitiation changed with his dealings with us.” [3]

The Father wasn't "only wrath" before the cross occurred and he's not "only love" now that the work is finished. There was love expressed and grace given to humans pre-Christ and there will be more wrath to come at the Final Judgement when the presence of sin and Satan will be demolished. Glory in the fact that—in Christ—this wrath is no longer directed toward you. Glory in the fact that God's immeasurable love motivated sending Jesus to propitiate you.

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[2] Robert L. Reymond. A New Systematic Theology of the Christian Faith (Thomas Nelson Publishers, 1998) p.639

[3] John Stott. The Cross of Christ (Intervarsity Press) p. 174

Christocentric: Christ in Colossians | Redemption

Redemption

Colossians 1:14 tells us that Christ is the one “in whom we have redemption.” In Colossians 1:22, we see the result of the redemption of Christians is to be saved from sin to make them “holy and blameless and above reproach” before God. A believer is able to be holy and blameless and above reproach before God because he is connected to the person and work of the preeminent Christ. The redemption that Christ provides is like no other. Wayne Grudem explains the redemption Christ provided this way:

“Because we as sinners are in bondage to sin and Satan, we need someone to provide redemption and thereby ‘redeem’ us out of that bondage. When we speak of redemption, the idea of ‘ransom’ comes into view. A ransom is the price paid to redeem someone from bondage or captivity. If we ask to whom the ransom was paid, we realize that the human analogy of a ransom payment does not fit the atonement of Christ in every detail…. It is sufficient to note that price was paid (the death of Christ) and the result was that we were ‘redeemed’ from bondage. ” [1]

In other words, our ransom was not paid to Satan for our redemption. Although, as sinners, we are held captive by sin and Satan because of our rebellion toward God, our ransom was paid to the Father in order to clear us of our grievous offenses toward him and free us from our imprisonment to sin and Satan.

The fact that we were bought with a price ought to change the way we live life, don't you think? We are not our own anymore. And why would we want to be? Without Christ's redemption, we are building our personal silos in the kingdom of darkness, already prepared for destruction. It's sheer futility. Christ's rescue frees us to live in submission to him. We go to our jobs day in and day out working for his fame; we go to school to know him, know his truth in all things and make his truth known; we raise our kids that they may know and love him; we give generously because it all belongs to him, anyway. A redeemed life is a re-purposed life—all for him.

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[1] Wayne Grudem. Bible Doctrine (Zondervan Publishers, 1999) p. 255