REFORMATION 500 Solus Christus Acts 4:12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved. NOTE FOR LEADERS This document is intended to be used as a discussion guide, rather than a curriculum. As small group leaders, please feel free to lead through the topic as most appropriate for your group. HOUSEKEEPING Things going at the moment: Reformation Series Celebration: o This week is our last week in our Reformation series. I am looking for 5 volunteers to pray in the service a brief prayer based on each of the 5 solas. o Talk to Mike if you d like to take part! Compassion Christmas Appeal O This year EBC will be running a Christmas appeal on behalf of Compassion. We will be raising money to contribute to the projects our church supports in Thailand. Christmas Eve Service O This year Christmas Eve falls on a Sunday, and there will be no Sunday morning service on this day. Instead we will be running a Christmas Carols Event.
CELEBRATING 500 TH ANNIVERSARY OF THE REFORMATION WHAT IS THE PROTESTANT REFORMATION The Protestant Reformation was a major 16th century European movement aimed initially at reforming the beliefs and practices of the Roman Catholic Church. Its religious aspects were supplemented by ambitious political rulers who wanted to extend their power and control at the expense of the Church. The Reformation ended the unity imposed by medieval Christianity and, in the eyes of many historians, signalled the beginning of the modern era. A weakening of the old order was already under way in Northern Europe, as evidenced by the emergence of thriving new cities and a determined middle class. In 1517, in one of the signal events of western history, Martin Luther, a German Augustinian monk, posted 95 theses on a church door in the university town of Wittenberg. That act was common academic practice of the day and served as an invitation to debate. Luther's propositions challenged some portions of Roman Catholic doctrine and a number of specific practices. The movement quickly gained adherents in the German states, the Netherlands, Scandinavia, Scotland and portions of France. Support came from sincere religious reformers, while others manipulated the movement to gain control of valuable church property. As the hope of reforming the Roman church faded, the "protestants" were forced to separate from Roman Catholicism resulting in Lutheran churches in Germany, Scandinavia and some eastern European countries, the Reformed churches in Switzerland and the Netherlands, Presbyterian churches in Scotland, and the Anglican church in England, and other diverse elements all of which have evolved into the Protestant denominations of today. THE FIVE SOLAS The Five Solas are five Latin phrases (or slogans) that emerged from the Protestant Reformation intended to summarize the Reformers' basic theological principles in contrast to certain teachings of the Roman Catholic Church of the day. "Sola" is Latin meaning "alone" or "only" and the corresponding phrases are: Sola Fide, by faith alone. Sola Scriptura, by Scripture alone. Solus Christus, through Christ alone. Sola Gratia, by grace alone. Soli Deo Gloria, glory to God alone. In an age of corruption and false teaching, the Protestant Reformers returned to the Scriptures. There they found the way of salvation. Instead of indulgences, the Mass, relics, and other superstitions, they rediscovered the ancient way of salvation: the gospel. The five solas were their attempt to summarize biblical teaching on salvation. That God makes us alive and is completely for us: By God s grace alone, on the basis of Christ alone, received through faith alone, to the glory of God alone, with Scripture alone as the only, final, decisive, authority on truth.
#4 SOLUS CHRISTUS REFLECT This is a time to generate some discussion by reflecting on the ideas in this week s message. Some ideas include: Ask the group to debrief for those who have missed the sermons on Sunday What stood out? Do you have any questions? Were there any special moments of clarity where God spoke to you clearly? DISCUSSION Let s continue with some focused discussion around the big ideas of this week s topic. What do you understand of the term? Had you heard it before? DIG INTO THE WORD Let s dig a little deeper. Use the biblical text to discover what God reveals to us in his Word. Two weeks ago we saw that faith puts the focus on us and asks what do I have to do to be saved?, and the answer is, have faith. Last week the camera zoomed out from us and focused on God and asked what motivates God to save? And the answer is Grace alone. Now we focus on how faith and grace work to effect our salvation? And the answer is - through Christ alone. Ephesians 2:8-9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. Jesus Christ is a central figure in the Christian faith. Christmas and Easter revolve around his human experience. But the centrality of the humanity and work of Jesus Christ, in both times past and present, can get lost amongst church practices and individual understandings. How is this possible, when Scripture so constantly reinforces the truth of Christ alone? 1 Tim. 2:5-6 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. John 14:6 I am the way, and the truth, and the life. No one comes to the Father except through me. Acts 4:12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.
We can bring nothing to our salvation except the exercising of faith, enabled by grace. Why do we think we need to add our own efforts. Or that we could be worthy of approaching or satisfying our God. In the OT, the Law was very prescriptive of the requirement for the priests to act as the representatives of the people. And specific sacrifices were required. For example: Leviticus 4:27-31 If anyone of the common people sins unintentionally in doing any one of the things that by the Lord's commandments ought not to be done, and realizes his guilt, or the sin which he has committed is made known to him, he shall bring for his offering a goat, a female without blemish, for his sin which he has committed. And he shall lay his hand on the head of the sin offering and kill the sin offering in the place of burnt offering. And the priest shall take some of its blood with his finger and put it on the horns of the altar of burnt offering and pour out all the rest of its blood at the base of the altar. And all its fat he shall remove, as the fat is removed from the peace offerings, and the priest shall burn it on the altar for a pleasing aroma to the Lord. And the priest shall make atonement for him, and he shall be forgiven. No room for individual effort here. My sin means that I can t approach God directly. I need a mediator or I die. Secondly, my sin needs to be atoned for by the sacrifice of another - goats and lambs. Blood needs to be spilled. But how is this relevant for us today, in a world where sin, God, and judgment are not acknowledged? Well, the truth of God s character and intended judgments exists regardless, and in the completed work of Christ, He now acts as our high priest, and our sacrifice. Hebrews 10:10-12 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God Jesus died to take away our sin. His sacrifice was once for all, putting an end to the temple system. The sacrifices are over. The alter is closed, he is no longer accepting sacrifices for our sin. The answer is Solus Christus - Christ alone. So let us be confident in approaching our God through our great High Priest, Jesus Christ. Hebrews 10:19-22 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith Hebrews 4:14-16 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has
APPLY been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. Help your group identify how the truths from the Scriptures apply directly to their lives. Get group members to talk about the real life implications of the study. 1. DISCUSS: How are we to apply these things? Are there any immediate implications? 2. DISCUSS: What does it mean that Jesus is our priest? How have you understood the role of Christ in your salvation and faith? Have you ever forgotten the centrality and completeness of Christ as your priest and sacrifice? 3. DISCUSS: Can you reflect on the effect your view of Christ had on your life? What changes might need to occur in your understanding? How would this impact your walk? 4. APPLY: Mike challenged us to spend moments in worship every time we enter our homes this week, reflecting on the access to God that Jesus brings us. How has this gone for you? Are we grateful and thankful enough for the reality of restored relationship, available in Christ Alone? 5. APPLY: Remember that our salvation is not a one-off event, but rather the beginning to a beautiful, fulfilling relationship. Go to him everyday - when you are tired, when you are ashamed, when you are confused, weary, disheartened, confused! Seek out your God through your Saviour. Spend time now praying together, celebrating and thanking Jesus for the change he has brought through his role and sacrificial work. PRAY Thank Jesus that he is our great high priest who has opened the way for us to come before God holy and blameless. HELPFUL NOTES NOTES ON KEY TEXTS Eph. 2:8 By grace refers to God s favour upon those who have transgressed his law and sinned against him. But grace may also be understood as a power in these verses. God s grace not only offers salvation but also secures it. Saved refers to deliverance from God s wrath at the final judgment (Rom. 5:9); by grace you have been saved is repeated from Eph. 2:5 for emphasis. The verb form for have been saved (Gk. sesōsmenoi, perfect tense) communicates that the Christian s
salvation is fully secured. through faith. Faith is a confident trust and reliance upon Christ Jesus and is the only means by which one can obtain salvation. this. The Greek pronoun is neuter, while grace and faith are feminine. Accordingly, this points to the whole process of salvation by grace through faith as being the gift of God and not something that we can accomplish ourselves. This use of the neuter pronoun to take in the whole of a complex idea is quite common in Greek (e.g., 6:1); its use here makes it clear that faith, no less than grace, is a gift of God. Salvation, therefore, in every respect, is not your own doing. Eph. 2:9 10 Salvation is not by works. If it were, then those who are saved would get the glory. created for good works. Salvation is not based on works, but the good works Christians do are the result and consequence of God s new creation work. 1 Tim. 2:5 For. Verses 5 6 provide the theological basis for the preceding statement that God wants people to be saved. There is only one God, therefore this God seeks all people (v. 4; cf. Rom. 3:29 30; Gal. 3:20). Various people groups do not each have their own gods, though they may imagine they do; all must come to the one true God for salvation. This means that Jesus, God s incarnate Son, Israel s Messiah, is the one and only mediator, the only way to salvation (cf. Acts 4:12). Furthermore, this verse allows no place for intermediaries between people and Jesus, such as saints or human priests. 1 Tim. 2:6 Ransom (Gk. antilytron) refers to purchasing someone s release and describes a common Pauline and NT understanding of Christ s work as redemptive (cf. Gal. 1:4; 2:20; Eph. 5:2; and related NT concepts of redemption [Luke 1:68; 2:38; 24:21; Titus 2:14; Heb. 9:12; 1 Pet. 1:18] and ransom [Matt. 20:28 par.; cf. Rev. 5:9]). This language also reflects Jesus words, the Son of Man came to give his life as a ransom [Gk. lytron] for many (Mark 10:45). Since Jesus gave himself as this ransom, the idea of substitution (dying on behalf of sinners) is also included. John 14:6 Jesus as the one way to the Father fulfills the OT symbols and teachings that show the exclusiveness of God s claim, such as the curtain (Ex. 26:33) barring access to God s presence from all except the Levitical high priest (Leviticus 16), the rejection of human inventions as means to approach God (Lev. 10:2), and the choice of Aaron alone to represent Israel before God in his sanctuary (Num. 17:5). Jesus is the only way to God (Acts 4:12), and he alone can provide access to God. Jesus as the truth fulfills the teaching of the OT (John 1:17) and reveals the true God (cf. 1:14, 17; 5:33; 18:37; also 8:40, 45 46; 14:9). Jesus alone is the life who fulfills the OT promises of life given by God (11:25 26), having life in himself (1:4; 5:26), and he is thus able to confer eternal life to all those who believe in him (e.g., 3:16). This is another I am saying that makes a claim to deity. Acts 4:12 Peter s statement that there was salvation in no other name was an implicit invitation to the Sanhedrin to place their faith in Jesus. It was Jesus name that brought physical deliverance to the lame man (3:1 10) the same powerful and exclusive name that brings eternal salvation to all who call upon him. Peter emphasizes this by saying that it is the only name under heaven (that is, throughout the whole earth) by which a person can be saved. Further, there is no other name among men(that is, in all of human society) that saves. On Christ as the exclusive way of
salvation, see also Matt. 11:27; John 3:18; 14:6; 1 John 5:12. This verse also suggests that salvation comes only through conscious faith in Jesus. Heb. 10:10 God s will (see vv. 8 9) thus provides sanctification (the state of being made holy) through a different, onetime offering, namely, the body of Jesus Christ, i.e., his physical death. Heb. 10:11 13 Previous arguments are summarized, focusing on the efficacy of the single sacrifice offered by Christ. The priest stands, showing that his work of offering sacrifices never ends. which can never take away sins. Christ s sacrificial work has ended, and now he sits at the right hand of God (see esp. Ps. 110:1, cited in Heb. 1:13), showing that the securing of full and final forgiveness of sins has been accomplished. person and work leads to encouragement to draw near to God (vv. 19 25) and to exhortations against shrinking back from faith (vv. 26 39). Heb. 10:19 25 Exhortation to Draw Near. Since the priestly work of Christ has established the privilege of access to God, the author exhorts his readers to approach God faithfully, to firmly maintain their confession, and to find ways to encourage others. Heb. 10:19 Therefore since. Verses 19 21 draw upon Christological arguments made earlier in the book. confidence to enter. The readers have the privilege of following the Messiah into the heavenly holy places (see 9:12, 24). Confidence in access to God is based upon Christ s saving work (3:6; 4:16; 10:35). by the blood of Jesus. See 9:11 14. Heb. 10:20 by the new and living way. This entrance (v. 19) has been newly inaugurated by Christ s consecrating work, and it is living just as God himself is living (3:12; 9:14; 10:31; 12:22), as the word of God lives (4:12), and as those who follow Christ truly live (12:9). through the curtain. The veil of the heavenly tabernacle (cf. 9:3) lies open due to the sanctifying work of Christ (6:19 20; 9:11 12, 24). that is, through his flesh. Although some suggest that Jesus flesh is itself the way, the word order (and the neuter gender of the Greek tout estin, rendered that is ) makes it much more likely that Jesus flesh is identified with the tabernacle curtain or veil, which was torn open just as Jesus own flesh was metaphorically torn at his death (cf. Matt. 27:51). Heb. 10:21 great priest. Jesus is the superior high priest (e.g., 5:5 10; 7:11 8:7). house of God. See 3:1 6. Heb. 10:22 let us draw near. In the first of three exhortations in vv. 22 25, Christians are called to act faithfully upon their confidence to enter by the blood of Christ (v. 19) into God s presence (see 4:16; 7:25; 11:6; cf. 10:1). true heart. In context this is a cleansed ( sprinkled ) and believing (in full assurance of faith) heart that is submissive to God (v. 26; also 13:9; cf. 3:8, 10, 12; 4:12). hearts sprinkled clean. Jesus atoning work purifies the inner person (see notes on 9:14; 10:15 18). bodies washed. Likely a reference to baptism (see 6:2; Acts 22:16; 1 Cor. 6:11; cf. Heb. 9:10), which employs ritually pure water (cf. Lev. 11:36; Num. 5:17; Ezek. 36:25).
Heb. 4:14 5:10 Jesus, the Great High Priest. Using themes announced in 2:17 3:12, the author calls for Christian faithfulness based on Jesus role as the holy and sympathetic high priest, appointed by God his Father to suffer so that others would receive the gift of eternal salvation. Heb. 4:14 high priest. Jesus role as high priest is announced in 2:17, expounded here (4:14 5:10), and further explained in 7:1ff. passed through the heavens. A reminder that Jesus is seated at the right hand of God the Father. Son of God. Jesus role as a human high priest (2:5 18) is united with his position as God s unique Son (5:5 6; see 1:1 14; 3:5 6). Let us hold fast continues the theme of perseverance (2:1; 3:6, 12 14; 4:11). confession. See 3:1; 10:23. Heb. 4:15 sympathize. Jesus is able to identify with his people (cf. 10:34) because of his human experience and the sufferings he endured while being tempted (2:10 18, esp. vv. 17 18). tempted. The Greek (peirazō) can refer either to temptation intended to bring one down or to testing designed to build one up; both connotations probably apply here (cf. Matt. 4:1 11; Luke 22:28). without sin. Though Jesus was tempted in every respect, that is, in every area of personal life, he (unlike every other human) remained sinless, and thus he is truly the holy high priest (Heb. 7:26 28; cf. 5:2 3). In their temptations, Christians can be comforted with the truth that nothing that entices them is foreign to their Lord. He too has felt the tug of sin, and yet he never gave in to such temptations. Heb. 4:16 Draw near (Gk. proserchomai, approach, go to, draw near to ) is used consistently in Hebrews to represent a person approaching God (7:25; 10:1, 22; 11:6; 12:18, 22; cf. Ex. 16:9; 34:32; Lev. 9:5; Deut. 4:11), which is possible only when one s sins are forgiven through the sacrificial and intercessory ministry of a high priest (Heb. 7:25; 10:22). The encouragement to draw near to God s throne implies that Christians have the privilege of a personal relationship with God. Confidence translates Greek parrēsia ( boldness, confidence, courage, esp. with reference to speaking before someone of great rank or power; cf. 3:6; 10:19, 35). It indicates that Christians may come before God and speak plainly and honestly (yet still with appropriate reverence), without fear that they will incur shame or punishment by doing so. throne of grace. God the Father, with Jesus at his right hand (8:1; 12:2; cf. 1:8), graciously dispenses help from heaven to those who need forgiveness and strength in temptation (see 2:18). REFERENCE: Developed with the help of the following: ESV Study Bible, Crossway.