What Does it Mean that We were Dead in Sin?

WHAT DOES IT MEAN THAT WE WERE DEAD IN SIN? 

By Ezekiel Kimosop

THE FALLEN STATE OF THE SINNER

Following the fall of Adam, man was immediately separated from God. This is the condition contemplated by Scripture when it metaphorically describes sinners in Ephesians 2:1,5 as spiritually dead. 

Contrary to the teaching of the Total Depravity doctrine advanced by five point Calvinism, being dead in sin does not imply that the sinner is utterly depraved to the point that he is morally incapable of hearing or responding to the gospel when proclaimed to him in truth. It simply means that the sinner in his fallen condition is separated from God and is helpless without the redemption in Christ. 

The gospel of the cross conveys the only cure for the sinner in his fallen state. It contains all the divine ingredients for the purpose. It is sufficient. There's nothing to be added, not even any prior spiritual surgery on the sinner! 

The word of God is described in Hebrews 4:12 as sharper than any two edged sword. It cuts through the sinners heart, no matter how depraved or wicked he is. It will draw the sinner into conviction.

The truth is that as a result of the fall, all men in all ages since Adam have come short of God’s glory and need to be restored to God through the atoning grace in the gospel of Jesus Christ (Isaiah 53:6, Ephesians 2:1, Romans 3:23, Romans 5:12, Ecclesiastes 7:20). Jesus is the way, the truth and the life. 

Our spiritual separation from God in Adam came with dire consequences. Adam did not die physically the day he disobeyed God. He lived on to 930 years (Genesis 5:3-5). Scripture doesn't say how long Eve lived after the fall but she possibly lived for a comparatively long period!

The Hebrews are a patriarchal society where little mention is made of women except those who are prominent. 

Scripture is explicit that both Adam and Eve suffered spiritual death and were instantly separated from God the moment they disobeyed God. This is in accordance with the teaching of Genesis 2:15-17, 3:2-3. 

Adam therefore instantly lost his fellowship with God the moment he disobeyed Him and was shut out from God's holy presence. His expulsion from the Garden of Eden in Genesis 3:22-24 is instructive of his falleness.

GOD'S SOLUTION TO MAN'S FALL

Man's condition of rebellion could only be cured by the redemption that God provided in Christ at the cross of Calvary. This is the foundation of our hope in Christ that Scripture alludes to in Genesis 3:15. Without the works of cross, the Christian faith would be incomplete.

The gospel of Jesus Christ grants us the ability and the means by which we receive cleansing and restoration to fellowship with a holy and righteous God. This is the exclusive way to God that lies at our disposal while Christ tarries. The Bible says in 1 Timothy 2:5-6 "For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time."

If God left man to himself, he would have continued in sinful condemnation and perished but glory to God that He did not leave us to ourselves. We can rejoice with Abraham that God has indeed provided the Lamb for our atonement! (See Genesis 22:14). He has sent His loving and gracious appeal to us in the gospel of Jesus Christ that directs us to the cross of Calvary where we receive God's gracious pardon for our sin (Acts 17:27, Romans 10:17, 2 Corinthians 5:20, John 20:31, John 12:32)

Now that God has enlightened us through His revelation in His word, the sinner can receive Jesus Christ and be spiritually restored to fellowship with God (John 1:12, Acts 16:31, Romans 10:9, Romans 10:13).

If the sinner persistently rejects the gospel, he can potentially become hardened; ever seeing but not perceiving, ever hearing but not understanding. 

The sinner who persists in his rebellion against God can be given over to his reprobate mind. This does not imply that God hardens the sinner for destruction. It is the sinner's intransigence that takes him further and further away from God! 

If the sinner ultimately perishes, having heard and rejected the gospel, he will do so because he refused to love the truth and so be reconciled with God. (John 3:36, 2 Thessalonians 1:8, 2 Thessalonians 2:10, Acts 28:27, Romans 1:28).

CONCLUSION

We have learned from this article that we all fell under sinful condemnation in Adam until God mercifully reached out to us in Christ Jesus. We have also discovered from the teaching of Scripture that God is still reaching out to every sinner through the gospel of Jesus Christ. 

This window of opportunity will be closed when the sinner dies in unbelief or when Jesus Christ returns to take away His Church.

Any doctrine that contradicts the authority of Scripture concerning the gospel is false. The Bible is the sole and exclusive authority for Christian doctrine. It should inform our faith and practice and shape our theological worldview.

The Bible nowhere teaches that God ordained and hardened some sinners for destruction in hell for His glory! He never created some for eternal life in Christ while deliberately consigning others for eternal damnation in hell. 

God, by means of the cross, desires that no sinner should perish in disobedience (John 3:16).  It is upon every person who hears the gospel today to turn to God for forgiveness of sin. There's no other way to God beside Christ.

Have you been to Jesus for the cleansing blood? 

© Ezekiel Kimosop 2020

Dealing with Moral Depravity in a Covenant Community: Lessons from Ezra 9

DEALING WITH MORAL DEPRAVITY IN A COVENANT COMMUNITY: LESSONS FROM EZRA 9

By Ezekiel Kimosop

INTRODUCTION

Today's study focuses on Ezra 9. You may perhaps recall that during our study of Ezra 7-8, we learned that Ezra was a priest and a scribe. He was among those who were taken into captivity during the fall of Jerusalem to Nebuchadnezzar in 586BC.

The first group of returnees that was led by Zerubabbel left for Judah in 538BC. The focus of their ministry was the reconstruction of the Jerusalem temple which had been destroyed by Nebuchadnezzar. This team faced lots of resistance from the enemies of God's people  and the works were intermittently stopped but the temple works were finally completed and the temple was dedicated (Haggai 1-2; Ezra 5-6).

Given his access to the royal courts, Ezra was perhaps a high ranking official at the imperial courts in Persia. He had a personal vision to serve God's people. He sought to study and to teach God's word to a society that had forgotten God's ways. Ezra was passionate about his calling (Ezra 7:10).

The journey to Jerusalem took four months on foot (Ezra 7:9). Ezra could have accessed royal military horsemen and chariots but he chose to trust God for protection, having confessed His faithfulness (Ezra 8:22-23). Ezra's journey is described in greater detail in Ezra 8:15-36.

MORAL DECAY IN JUDAH

In Ezra 9, the man of God was confronted with a reports that broke his heart. His society was steeped in moral corruption. They had intermarried with the heathen Canaanite people in violation of God's command to Israel. This was perhaps just the tip of the iceberg. There could have been worse tales of moral excesses that were not captured in the passage! 

Ezra broke down in the presence of God and mourned for a full day. tearing the robe and plucking hair and beard demonstrated great sorrow (9:3).

He took time to absorb the shock and to internalize the scope of the moral corruption in his society. Notice the impact of his reaction on those among him who trembled at God's word. They joined Ezra in mourning (9:4).

This sad situation drove him to the second stage; the action point. This is a critical step for every child of God who is burdened by grief.

EZRA'S PRAYER

Ezra sorely wept before God because the burden in his heart was unbearable. Notice the structure of his prayer. The first portion is dedicated to the corporate admission of sin. Ezra identified himself amongst his fallen society as he outlines the depth of sinfulness which preceded the captivity period and incorporated the kingship era. 

The sin and rebellion of the people had pervaded the entire society including the priesthood of which Ezra was part (9:6-7). He acknowledged the window of grace by which God permitted the returnees back to Judah (9:8) and the fact that God graciously sustained them through the captivity period (9:9). 

In Ezra 9:10-14, Ezra now turns to the gist of his petition. He recognizes the agony of the sin and rebellion of his people and pleads for God's unmerited grace for them. 

Ezra pleaded with God to spare the people from His holy wrath. He perfectly understood the import of God's wrath on a society given the captivity experience he suffered in Babylon and Persia.

Ezra's prayer spills into Ezra 10:1-2 where its impact on the gathering is recorded. 

MORAL LESSONS 

We learn from this passage of Ezra 9 that no one is immune to moral depravity, not even the religious class. When a covenant community strays from the paths of God, it is only a matter of time before they fall into moral ruin. Their spiritual alertness is progressively numbed by the enemy as they slide into disobedience.

We also learn that it takes the pain and conviction of an individual to lead a community to revival. A lost society can only be led back to the beaten path by men of conviction who drive them back to the old religion of truth that they had forsaken. 

Revival therefore begins with a single individual who is sick and tired of the wickedness and rebellion in his community of context and who is brokenhearted even as David was (Psalm 51:10-17). His weeping will never be in vain.

This passage also speaks to ou fallen society of today. Just the other day we were confronted as a nation with media reports of teenagers who engaged in orgies in the name of birthday celebrations in a home. These teens were completely oblivious of the impact of the coronavirus pandemic and the scorch of teenage pregnancies in Kenya. I won't be surprised to learn that some of these teenagers are from our Christian homes, children that we raised in Sunday school but who have taken the path of moral ruin.

The global media revolution has brought with it a curse on our modern society. Internet porn and narcotic sites are fast sellers among our young people today.

On the flip side, our political class is gripped with insatiable greed for power and many would do anything to gain or control political influence even at the expense of the economic and social wellbeing of the country. Some are totally immune to the suffering of the common folk.

This is evidence of a rotten society where the James Bond movie slogan "Live and Let Die" appears to aptly resonate. We have sunk so low such that the moral voice of the Church and the religious class at large has been muffled and ignored on matters of national importance.

Ezra chose to take radical steps in seeking a solution for the moral decay in his society. He believed that God's powerful hand would break the moral decay. He began with God and finished with God. Unless we begin with God, we won't overcome the troubles afflicting our families and society at large. Christ is the answer to our depraved world.

Are you perhaps lamenting about the societal decay around you? Begin with personal spiritual revival! Weep for your family, your neighborhood, your nation that God may restore us from the moral slide.

Prophet Jeremiah was grieved by the moral depravity in his society. He quips "My eyes bring suffering to my soul Because of all the daughters of my city" (Lamentations 3:51).

CONCLUSION

Jeremiah wept; Ezra wept; Nehemiah wept; Esther wept; Daniel wept. There are countless other men and women of God who stood out in their day and touched the heart of God. Finally, and most significantly of, Jesus wept...

We too should weep for the daughters of our Jerusalem of context, our fallen nation; the very people among whom we dwell. Don't wait for a large group to gather around you in order to weep. Start right where you are.

God is looking for the Ezra's of today, the Jeremiahs, the Daniels, you and I to stir up the spiritual and moral revolution. Just as happened in Ezra's prayer, others will catch up the burden and they too will pray. 

God laments in Ezekiel 22:30-31 saying "So I sought for a man among them who would make a wall, and stand in the gap before Me on behalf of the land, that I should not destroy it; but I found no one. Therefore I have poured out My indignation on them; I have consumed them with the fire of My wrath; and I have recompensed their deeds on their own heads,” says the Lord God."

We should arise and take our positions while the window of God's grace remains open, before God shuts the door as He did in the days of Noah (Gen. 7:16). 

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Our next lesson will be drawn from the study of Ezra 10. We shall learn about the impact of Ezra's prayer on his immediate community and the steps that he took in addressing the moral decay. 

Shalom

© Ezekiel Kimosop 2020

How to Resolve Conflicts among Believers

HOW TO RESOLVE CONFLICTS AMONG BELIEVERS

By Rev James Njehia

INTRODUCTION

For as long as we dwell in the fallen bodies, conflict is inevitable. No believer is immune to conflicts. We all fail others in one way or another during our congregational duties.

When conflicts are not resolved in time, they eventually weaken the communion or fellowship of the congregation.

How do conflicts arise?

1) When a believer does or says anything that is inappropriate whether intentionally or inadvertently.

2) When the believer fails to do what is required of him or her. 

We should harness our strengths and weaknesses to resolve conflicts at the earliest opportunity.

CONFLICT RESOLUTION PROCEDURE

How should we resolve conflicts in a Biblical way? 

Matthew 18:15-20 outlines the steps for resolving inter-Christian conflicts. 

Christian conflicts in a church community fall into two categories, namely inter-congregational conflicts and leadership related conflicts. 

How we approach one another during conflict resolution matters. We need tact and wisdom in order to avoid accelerating the conflict.

The first step is for the offended party to approach their offender with love and explain the case. If the offender admits his inadvertence, the matter is privately resolved. 

In Matthew 18:16, we notice from the words of Jesus that certain conflicts may not be resolved at the first instance.

Some offenders may refuse to admit their fault often because of their pride and spiritual immaturity.

Again this depends on the nature of offense in question.  

In this case, the offended party should involve other mature, faithful and nonpartisan believers who should patiently hear both parties and judge on the matter with prudence and impartiality. They should never take sides on the conflict.

This exhortation is consistent with the teaching of Deuteronomy 19:15 which speaks of the involvement of two or three witnesses in communal conflict resolution procedure among the children of Israel.

The third step outlined in Matthew 18:17 is to refer the conflict to the Church if it fails to be resolved at the second instance. This is contextually understood to involve the congregational leadership who will hear the matter on behalf of the church. In this way, the privacy of the patties is protected.

If the offender defies the verdict of the church leaders, he or she should be suspended from the church fellowship or communion and be subjected to church discipline in accordance with established procedure. 

In 1 Corinthians 5:5, we notice Paul's verdict relating to the moral sin in the Corinthian congregation. It was reported to Paul that the offender slept or cohabited with his stepmother, an immoral act that was not acceptable even among the pagan society of the day. 

The believer apparently continued in fellowship with the church despite the sinful act! It appears that the church leadership was aware of the offense but seemingly overlooked it until the Apostle provided spiritual direction on the matter (cf. 1 Corinthians 5:2-5). The man was finally suspended from fellowship. 

Once an offender is removed or suspended from church fellowship, he is likely to lose the joy of salvation (Psalm 51:12). This is not to suggest that he ceases to be a believer. 

If he was a congregational leader, he ceases to exercise the functions of his office at that point. This is to avoid conflict of interest and to help him focus on his spiritual restoration.

LESSONS FROM THE CORINTHIAN CASE

Some conflicts such as the Corinthian case arise from the conduct of the believer with people outside the congregation. In the Corinthian case, the spiritual status of the step mother is not identified. It is safe to assume that she was not a believer. 

During his suspension on church discipline, the offender should demonstrate remorse and the fruit of repentance before he can be restored back to fellowship (cf. Psalm 51:10-17; 2 Corinthians 2:3-11). 

The primary purpose for church discipline is restoration rather than alienation of the believer. 

In 2 Corinthians 2:3-11, Paul appears to be referring to the offender mentioned in his first letter. In the Corinthian case, the believer was apparently suspended for unnecessarily too long and this would have injured the offender's faith had Paul not intervened (see 2 Corinthians 2:6-11). 

Paul appeals to the Corinthian congregation to forgive the offender and restore him to fellowship. Some Bible commentators say that the incident had possibly tainted the standing of the congregation because of the protracted approach taken.

Other commentators however say the two incidents may be unrelated since there's nothing expressly negating the possibility that the second incident was a separate case.

Most Bible commentators however agree that the two accounts refer to the same incident at different stages.

RESOLVING LEADERSHIP RELATED CONFLICTS

Some church conflicts may involve congregation leaders. In this case, the Bible teaches that charges against elders or pastors should be established on the testimony of two or three witnesses (1 Timothy 5:19-20). This procedure is intended to protect them from malicious accusations by those opposed to their leadership.

Once the offense is established, the offender should be openly rebuked in the congregation so that others may fear.

There are however civil and criminal offences that may require the involvement of the state authorities. For instance, allegations on serious crimes such as theft or physical violence should referred to the law enforcement agencies even as church discipline is considered. 

Every believer should submit to the authority of his congregational leadership during the resolution of conflicts and when under church discipline. They should be willing to admit and confess their offences in the fear of the Lord at first instance so that they are expeditiously resolved. 

Those who are offended should on their part be willing to forgive their offenders who seek forgiveness for their offences. This is evidence of spiritual maturity. We should always remember that no believer is  perfect. We should learn to apologise when we offend others by our acts of commission or omission. 

In this way, our Christian communities will remain strong and grow in spiritual maturity in the knowledge of Christ [cf. Ephesians 4:11-16].

]Rev James M. Njehia is senior pastor, AIC Wilson Airport, Nairobi]. 

© Ezekiel Kimosop Teaching Series 2020

The Need for the Gospel - Lessons from Romans 10:1-13

THE NEED FOR THE GOSPEL - LESSONS FROM ROMANS 10:1-13

By Ezekiel Kimosop

Do you sense the need for a faster approach to the taking of the gospel to the lost among the people of this world? This article examines this need and urgency in the context of the message of Romans 10:1-13. We begin with the study of text and conclude with the evaluation of its message.

TEXT

10 Brethren, my heart’s desire and prayer to God for Israel is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes.

5 For Moses writes about the righteousness which is of the law, “The man who does those things shall live by them.” 6 But the righteousness of faith speaks in this way, “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down from above) 7 or, “‘Who will descend into the abyss?’” (that is, to bring Christ up from the dead). 8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, “Whoever believes on Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For “whoever calls on the name of the Lord shall be saved."

BACKGROUND ANALYSIS

This passage is part of Paul's long argument that started in Romans 9 and terminates in Romans 11. Paul made a spirited argument to the Church of Rome, a Christian community that consisted of Jewish and Gentile people.

Paul speaks to both communities but more so his native Jewish people who had rejected the gospel. In Romans 3:23 Paul declares that all have sinned and fall short of God's glory and hence the need for a savior. Later in Romans 5:8, Paul recognizes the divine solution to human sin which God graciously offered to us in Christ. He says "... God commended His love towards in that while we were still sinners, Christ died for us." In Romans 6:23, Paul speaks about God's justice for sin and its solution in Christ. He says "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus."

Christ's atonement completely frees the believing sinner from God's condemnation in Adam and ushers in a new life of obedience in Christ (Romans 8:1-2; cf. 2 Corinthians 5:17). The believer is granted sonship and adoption into God's household and is entitled to God's heritage in Christ (Romans 8:12-17). Paul states that our Christian suffering in this world is temporal as compared to the glorious hope that awaits us in Christ when He is revealed (cf. Titus 2:11-14; 1 Peter 1:6-12). Meanwhile God is preserving His saints and building them in Christ through sanctification in order to conform them to the image of His Son (Romans 8:18-30)

In conclusion, we can observe that Paul took time to describe not only the depravity of sin but the power of the cross in bringing victory over it and the newfound life of victory, hope and joy in Christ Jesus.

ISRAEL'S NEED FOR A SAVIOR

Having laid the foundation for his argument, Paul then turns to his Jewish community in Romans 9. In this long thesis, Paul laments over Israel's rejection of Christ. His pain is revealed in Romans 9:1-5. The Israelites had done the unthinkable; they rejected God's grace in Christ even though they were enlightened through God's election of them as a special people (Romans 9:6-13). 

God was patient with Israel despite their rebellion. He provided Jesus as Israel's seed through whom their redemption would come. Unfortunately, the Jews still rejected Him. Meanwhile, God reached out to the Gentiles and brought them into His fold even as He longed for Israel's return to Him (Romans 9:22-33; cf. Ephesians 2:11-18). 

BACK TO THE PASSAGE OF CONTEXT

This brings us to our passage of context of Romans 10:1-13 where Paul argues about Israel's need for the gospel. This rallying call is definitely not restricted to Jews alone. It is a Macedonian, so to speak, that underscores the yearning for a savior among the global Gentile communities that have not been reached with the gospel. It should therefore inspire our evangelical effort in taking the gospel to the dying world within our reach.

The Jews were lost in their self-righteousness in the law which was not effective in justifying them before God. Hebrews 10:1 says “For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. The law of Moses was merely a shadow of things to come when Christ, the Passover Lamb of God will be slain ass the perfect atonement for those who will believe the gospel. This was fulfilled at Calvary more than 2000 years ago.

Paul says that Christ is the end of the law for righteousness to everyone who believes (Romans 10:4). What does this mean? Christs death and resurrection brought to a close or fulfilled and superseded the ritual sacrificial system outlined in Moses. Christs atonement was the ultimate object to which the law pointed. In Romans 10:5-13, Paul outlines the procedure by which the sinner should come to faith. They should accept God's atonement in Christ and place their faith in Christ (Romans 10:8-10).

Paul's closing statement in Romans 10:12 is instructive of the universal offer of God's atonement in Christ. It is meant for the Jews and the Gentiles alike. 

CONCLUSION

This message of Romans 10:1-13 should inspire our Christian witness to unbelieving communities or people around us. It provides the assurance that God's grace in Christ is intended for all humanity irrespective of their ethnic, racial and geographical distinctions. God is still calling on all men to come to Christ while the window of God's grace remains open. We should not tire in presenting and articulating the gospel to those in our communities of context. The need for the Gospel is perhaps of greater urgency now than it was 2000 years ago because Christs coming and the conclusion of human history as we know it is closer and closer.  

Do you and I share in Paul’s affliction of heart concerning the urgency and necessity of the gospel?