Discussion Questions

The speaker argues that Romans 5:1 should read “Let us have peace with God” (an exhortation) rather than “We have peace with God” (a settled fact); how does that shift change what “justified by faith” looks like after baptism in day-to-day Christian living? JumpstartAnother way to ask: If Romans 5:1 means “Let us have peace with God” instead of “We have peace,” how does that change what “justified by faith” looks like in everyday life after baptism?

The teacher claims early Christians assumed peace with God can be lost by “going back to a life of sin” (not mere daily stumblings); what categories would an early Christian likely place in “returning to sin,” and what categories do modern Christians tend to excuse under “everybody sins every day”? JumpstartAnother way to ask: What kinds of choices would early Christians call “going back to a life of sin,” and what kinds of sin do many Christians today brush off as “everybody sins every day”?

Origen is quoted saying that returning to sin “destroys the work of Christ” for that person and that “no one in whom evil doing exists can have peace with God”; how do those statements confront common evangelical instincts about assurance and “once saved, always saved”? JumpstartAnother way to ask: How do Origen’s words—that returning to sin “destroys the work of Christ” for a person and that evil-doers can’t have peace with God—challenge ideas like assurance and “once saved, always saved”?

Chrysostom is cited as saying Paul adds “Let us have peace” to prevent “spiritual laxity”; where do you see “grace talk” functioning today as permission for laxity, and where does it function (as the speaker says it should) to kill pride without minimizing effort? JumpstartAnother way to ask: Where do you see people using talk about grace as an excuse to stop trying, and where do you see grace helping people stay humble while still working hard to obey?

The speaker says his fellowship avoids “invite Jesus into your heart” language and instead stresses “I surrender my life to Jesus Christ”; what might that reveal about God’s intentions for conversion, and how would you test whether your own conversion language has produced surrender or merely religious comfort? JumpstartAnother way to ask: What does it say about conversion if we say “I surrender my life to Jesus” instead of “invite Jesus into your heart,” and how can you tell if your own words led to real surrender or just comfort?

The teacher alleges modern textual decisions in Romans 5:1 were driven by theology (“overwhelming evidence” for “let us,” but translators choose “we have” because “it doesn’t make sense”); what does this accusation imply about how God has preserved Scripture, and what safeguards should a serious Christian use when a translation choice conveniently supports a popular doctrine? JumpstartAnother way to ask: If translators chose “we have peace” because it fits their theology, what does that suggest about how God has protected Scripture, and what should you do when a translation choice seems to support a popular belief too neatly?

In explaining “be reconciled to God” (2 Corinthians 5:20) as spoken to believers, the speaker describes reconciliation as a relationship that must be worked on daily through repentance; what habits (confession, restitution, relational repair, accountability) would make that “daily reconciliation” concrete rather than theoretical? JumpstartAnother way to ask: If “be reconciled to God” is said to believers and needs daily repentance, what daily habits—like confession, making things right, repairing relationships, and accountability—would make that real?

The speaker uses persecution examples (apostles rejoicing after beatings; Rome “could not defeat” people who rejoice in tribulation) and contrasts it with modern fear; what practices and beliefs would have formed early Christians into that kind of “undefeatable” joy without violence or self-protection? JumpstartAnother way to ask: What beliefs and practices could help early Christians stay joyful during persecution, and how could we learn that kind of “undefeatable” joy without fighting back or trying to protect ourselves?

The Y2K story is used as an example of misplaced “human hopes,” mixed with unchristian motives (stockpiling, hiding light, guns, wanting to be “on top”); where do you see similar end-times or crisis mentalities today, and what does the speaker’s critique suggest God is exposing about our hearts when we prepare that way? JumpstartAnother way to ask: Where do you see crisis or end-times fears today that lead to selfish prepping, and what might God be showing about our hearts when we prepare that way?

The teacher insists final salvation is “by His life” (Christ’s life in us and Christ’s intercession), not only by His death, and that we must “produce fruit”; what specific “fruit” would actually demonstrate Christ’s life operating in you this month, and what would it look like to “avail yourself of that help” rather than attempting Sermon-on-the-Mount living without Him? JumpstartAnother way to ask: If final salvation is by Christ’s life in us (not only His death) and we must produce fruit, what “fruit” should show up in your life this month, and what would it look like to rely on His help instead of trying to obey on your own?