What Does it Mean that Believers are Partakers of the Divine Nature?

 WHAT DOES IT MEAN TO BE PARTAKERS OF THE DIVINE NATURE? 

By Ezekiel Kimosop

2 Peter 1:2-3 says "Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, 3 as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, 4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust" (NKJV).

These opening verses are part of the writer's salutation to his audience that he describes in 1:1 as "...those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ." 

This is descriptive of believers in general but the context of the Letter suggests that Peter was focused on a particular Christian community.

If we consider that this Letter follows the tradition in 1 Peter, we can conclude that it may have been addressed to "the pilgrims of the dispersion", a reference to Jerusalem believers who were facing severe persecution under Herod for their faith in Christ and were dispersed during the early period of the New Testament Church (cf Acts 12:1-4; 1 Peter 1:1). 

Now back to our analysis.

My view is that the salutation statement in 2 Peter 1:2-3 is therefore simply a broad one. It recognizes that the new life that believers have received in Christ and the hope of glory for the life come (cf. 2 Corinthians 5:17) as part of what makes a Christian community.

This encouragement is instructive of the circumstances that Peter addressed under his first Letter. He is now writing to  the recipient to primarily warn them about the snare of false teachers (2 Peter 1:16-21, 2:1-22) and to encourage believers to remain steadfast in their faith (2 Peter 3). 

McLaren's Exposition Commentary considers the statement "partakers in the divine nature" in 2 Peter 1:4 as a portrayal of Christ's indwelling in the believers by His Spirit. I agree with this observation. It is theologically consistent with the teaching of Scripture concerning God's revelation, redemption and fellowship with His saints.

Sadly, I have come across some Christian traditions [especially sections of the charismatic movement] whose interpretation of the statement implies that believers share in divinity. They read this Scripture together with Psalm 82:6 which they lift out of its passage context to teach what the Bible never contemplates.This hermeneutical approach to Scripture is manifestly false and misleading to the reader.

Christ's indwelling in the life of the believer does not result in an investiture of the divine nature in us. It also doesn't qualify us to become "gods" as some wrongly interpret Psalm 82:6 to mean.

God's divine attributes are incommunicable and cannot therefore be shared with His creatures. 

At no time in this life or in the life to come shall believers share in the essence of God's divine nature. We remain God's children or followers who have been redeemed by God's grace in Christ and have been sealed by the Holy Spirit for the day of redemption (Ephesians 4:30).

© Ezekiel Kimosop 2020

Handling Resistance to God's Work - Lessons in Ezra 4:1-5

HANDLING RESISTANCE TO GOD’S WORK – EZRA 4:1-5

By Ezekiel Kimosop

In Ezra 4, we are introduced to circumstances that brought conflict and subsequent stalemate on the Temple reconstruction work. We shall examine the first five verses in this exposition and conclude with practical moral lessons that apply to the religious life of a Christian community.

We learn from the opening verse of Ezra 4:1 that some of the adversaries of Israel heard that the Jewish returnees were reconstructing the Temple at Jerusalem. It is not immediately clear if they lived within the vicinity of Jerusalem or had traveled from Northern Israel which is identified as their native settlement.

These unnamed enemies of God's people came up with a two pronged approach. First they tactfully offered to be enjoined in the works under the guise that they too worshipped the God of Israel and had “sacrificed to Him since the days of Esarhaddon king of Assyria, who brought us here” (Ezra 4:2, NKJV).  

The second strategy was to frustrate the works if the Jews failed to cooperate with them. 

Their statement recorded in Ezra 4:2 was a flat lie. It is nothing short of a charm offensive intended to convince the returnees that they were blessed with godly neighbours! Sadly, these adversaries were not part of God's covenant people. Even if, for argument sake, they happen to have been, two questions beg for answers. 

First, if they truly served the God of Israel,  why had they not reconstructed the Temple in the preceding 50 years since the fall of Jerusalem in 586 BC? 

Secondly, what was now motivating their interest at this point in time, if not sheer jealousy and illwill?

Historical sources attest to the fact that the Jerusalem Temple was destroyed by Nebuchadnezzar in 586 BC after which he carried the temple treasures to Babylon where he placed them in the house of his gods (Ezra 1:7-11).

Again, the mention of Assyria as the kingdom that settled the adversaries is evidence that their ancestors were originally settled in Northern Israel by Sargon II or his successor after the fall of Samaria to the Assyrians in 722 BC. They had therefore surreptitiously crossed into Judah from Samaria during the long captivity period.

Zerubbabel’s response recorded in Ezra 4:3 was informed by godly wisdom. He and the leaders rightly discerned the mischief of these adversaries and flatly rejected their offer for joint workmanship. There was nothing to suggest that these heathen people had embraced Judaism or even honored the God of Israel. They were therefore up to no good.  Notice the parallel between this incident and the story in Nehemiah 4 relating to the notorious pair, Tobias and Sanballat, who scorned and laughed off the works instituted by Nehemiah under the reign of Darius. 

The emphatic response by Zerubbabel in the Ezra case is instructive: “You may do nothing with us to build a house for our God; but we alone will build to the Lord God of Israel, as King Cyrus the king of Persia has commanded us.” (Ezra 4:3). 

The mandate for the temple works was from God. He had stirred up and commanded Cyrus, the Persian king, to facilitate it. This assignment was specifically and exclusively intended for the returnees whom God had chosen for the purpose and no help was contemplated from unrelated parties. 

There are responsibilities that God assigns to specific people and only those who have been called to that service should discharge that mandate. Those who have no such calling should keep off or otherwise face God's judgment.

In Ezra 4:4, the adversaries, having realized that they were unwelcome, decided to resort to their plan B. They threatened and discouraged God's people with the intention of stalling the works. They temporarily succeeded in their schemes.

This regrettable scenario was sustained through the reigns of Cyrus to Darius. It is instructive that both imperial monarchs were sympathetic to the reconstruction works but for unknown reasons, word either never reached them or some evil advisers colluded with the adversaries of Israel to conceal the status of events in Judah.

Bible scholars estimate that the reigns of Cyrus and Darius stretched through 559 BC – 486 BC. This implies that the resistance to the Temple works possibly continued until the reign of Artaxerxes (Xerxes I) who permanently stopped the works during his 20 year reign between 485-465BC. He was possibly the monarch mentioned under the correspondence in Ezra 4:7-23.

We also learn from Haggai 2 that the temple work was finally completed under Darius the Great whose reign is estimated to fall between 522-486 BC.

God’s call by Haggai came approximately 520 BC, about 18 years after the first set of returnees led by Zerubbabel arrived in Judah and managed to build the altar but did not progress further because of the opposition from the Canaanite people. The period described in Haggai therefore falls into the longer period covered under the Book of Ezra. 

MORAL LESSONS FROM THE PASSAGE

We can draw a number of moral lessons from this passage. I have identified a few which I hope would inspire the reader in dealing with external conflicts that are introduced into ministry by people who are not committed to the things of God.

A)  Not all who name the name of God are necessarily true followers of Jesus Christ. This is not to suggest that those who hold conflicting views in congregational leadership are necessarily adversaries from Satan! We should be specifically concerned about people who have no calling from God but yet purport to speak His mind. 

Some of these evil people may have been planted by the enemy in the midst of God’s people with the objective of frustrating ministry. Only the discerning and spiritual in the midst of God's people will identify these imposters (cf. Matthew 13:24-30; Ephesians 4:14-15). 

Acts 20:28-31 says "Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves. Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears."

1 Timothy 5:22 warns Christian leaders never to hurriedly lay hands on [or appoint] anyone into ministry positions lest they partake in their sins. 

It is important to satisfy the prudence of the church leaders whenever a critical ministry assignment or appointment is desired so that only those who have the true calling can be identified. We should not affirm strangers in a congregation without sufficient background reference.

Jesus taught in Matthew 7:21-23 saying, “Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!” (NKJV).  

Neighborhood acquittance or blood relationship are not of themselves a ticket to communion in Christian ministry. Only those who know Christ and satisfy the requirements of Acts 6:3; 1 Timothy 3:1-13 and other relevant passages of Scripture should be considered for ministry duties.

B)  Believers are a distinct community of God’s people who are spiritually separated from the people of this sinful world. They have no communion with those outside the body of Christ. 2 Peter 2:9 says “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light”. 

We are to evangelize the lost and not merely assimilate them among us!

C)  It is the responsibility of God’s covenant people to use their resources, skills and opportunities to advance the work of God. This mandate cannot be delegated or assigned to people who are outside God’s covenant community. I am aware that our African "ujamaa" culture values the "harambee" or socio-communal support for community programs. 

Many church sanctuaries have been constructed with the support of the political class. This is not the same thing as Christian ministry service [even though it can be understood that way]. The responsibility for Christian ministry squarely falls on the shoulders of the Christian community and its leadership. This will never be delegated to the people of the world.

D)  We should not be surprised or discouraged by opposition to God’s work.  Satan will always send his agents to interfere with the work of God. The Bible is replete with illustrations on the suffering and affliction of God’s people in the hands of their adversaries both from within and without the Church. However, God never abandons His true people through all ages of human civilization, even under the fiercest persecution! His divine hand powerfully weaves through our circumstances of life and ultimately breaks the enemy barriers in the end.

Jesus said in Luke 6:22-23, " Blessed are you when men hate you, 

And when they exclude you,

    And revile you, and cast out your name as evil,

    For the Son of Man’s sake.

Rejoice in that day and leap for joy!

    For indeed your reward is great in heaven,

    For in like manner their fathers did to the prophets" (NKJV).

E)   No matter how long the enemy stands in the way of God's work, God's kingdom will always be advanced by those who courageously stand out to be counted in serving God.  God’s purposes will ultimately be achieved through them. 

Are you passing through fierce opposition from the enemy camp?

Be encouraged. Greater is He [Christ] that is in us [by His Spirit] than he [Satan] that is in the world (1John 4:4).

© Ezekiel Kimosop 2020

Stirred into Action - Lessons in Ezra 1:5-11

 STIRRED TO ACTION: LESSONS IN EZRA 1:5-11

By Ezekiel Kimosop

In our previous study of Ezra 1:1-4, we learned about God's command to Cyrus king of Persia during the first year of his reign that he should build the Temple at Jerusalem. Cyrus was used by God to facilitate and provide logistical support for a section of Jews to return to Jerusalem and rebuild the temple. 

In Ezra 1:5-11, we continue to follow the sequence of events following God's command to the Persian ruler. God stirred up the civil and religious leaders of the exiles of Judah and they arose and focused their energies on the Temple reconstruction effort (Ezra1:5-6). God also stirred up the neighbors of the exiles to support them with resources such as silver, gold and livestock. 

Notice that Judah and Benjamin constituted the southern kingdom of Judah. The northern kingdom of Israel, also referred to as Samaria, and which comprised the rest of the twelve tribes of Israel, completely disappeared from the ancient world, never to arise again. It fell to Sargon II in 722 BC.

God therefore restricted His dealings to the people of Judah because of His covenant promise to David that He would raise a great ruler in the latter days so that his throne will be established forever (2 Samuel 7:1-17). 

Some of the Jewish people signed up for the first batch of returnees in 538 BC and were determined to obey the command to reconstruct the temple at Jerusalem. They were led by Zerubbabel. Their experience in Judah is reported in the Book of Haggai.

Another set of returnees led by Ezra and Nehemiah, set out for Judah in 458 BC and 444 BC, respectively. We shall later learn about their achievements and challenges.

God also caused Cyrus to release the Temple treasures that had been captured by his predecessor, king Nebuchadnezzar during the fall of Jerusalem to Babylon in 586 BC. The temple treasures appeared to have been well preserved in the temple of the Babylonian deities.

A careful inventory was taken on the treasures before they were handed over to Sheshbazzer, who was the imperial governor of Judah at the time (Ezra1:7-11). Bible scholars say that the name "Shashbazzer" was a Persian (or Babylonian) name for Zerubabbel son of Shealtiel who is mentioned in the Book of Haggai. He is also listed in the lineage of Christ (Luke 3:27). 

It was a common practice among ancient Middle Eastern kingdoms to change names of captives. This is affirmed in the Book of Daniel where the three Hebrew young men were given Babylonian names (Daniel 1:6-7).

The temple treasures may have been taken back to Judah by the first batch of returnees under Zerubbabel who were permitted by Cyrus to return to Jerusalem for the temple reconstruction. 

APPLICATION

What moral lessons can we draw from our study of this passage?

First, God quickens and calls people of various cadres into His service. We should all respond to the call of God in whatever circumstances, knowing that we would be serving His purposes in our time. 

Our skills, aptitudes and position of influence may be a basis for Christian service.

Secondly, there's power in coordination and teamwork in God's kingdom. When God's people are united for a common purpose, they accomplish much. 

Thirdly, there's no dispensation in which God's dealing with His people can fail. No matter what circumstances prevail around us, God actively interacts with His covenant people and draws them to Himself. They are His vessels of service (1 Timothy 2:17-21); a special people belonging to God (1 Peter 2:9).

Finally, we learn that God keeps His promises. He promised to return His people back to Judah after the period of their dispersion is accomplished. That's practically what happened during the period described by the Books of Ezra, Nehemiah and Haggai. 

This reminds us that the soon return of Christ is a certainty anchored in God's promises in Scripture (1 Thessalonians 4 13-18). Those who are faithful to Christ will be taken away by Christ to be eternally in the presence of God. 

Do you sense the call of God relating to a particular of service? Arise and serve. 

© Ezekiel Kimosop 2020

Lessons in Christian Reconciliation in Philemon

 THE SIGNIFICANCE OF CHRISTIAN FORGIVENESS AND RECONCILIATION

By Ezekiel Kimosop

The letter of Philemon is one of the shortest Letters of the New Testament Scripture. 

It is centred on Paul's reconciliation effort under a domestic conflict pitting Philemon, one of his converts who happened to be a close ministry associate and Christian elder in the Church of Colossae on the one part and his runaway slave Onesimus on the other.

Onesimus ran away from his master Philemon under undisclosed circumstances and traveled a whopping 1200 miles to Rome to meet Paul. He had possibly stolen from his master or was unfaithful in some other serious way. 

Onesimus was aware of the consequences of his unfaithfulness. In ancient Europe, slaves could be severely punished by their masters if they violated their obligations to their masters. They were personal property with little or no rights. It is estimated that nine in every ten people in first century Europe and Asia Minor were slaves!

Onesimus was familiar with the apostle Paul because his missionary journeys led him to Colossae where he founded the Colossian church and often lodged at Philemon's place (cf. Philemon 1:20-21).

Paul was later arrested and locked up in a Roman prison for preaching the Gospel. There's no evidence from the letter that Onesmus was imprisoned for his crime.

Having met Paul, and perhaps shared his problems with him, Onesimus was transformed by the Gospel that Paul proclaimed to him and he accepted Christ. 

This letter also confirms that Paul had some degree of liberty in prison. He could receive visitors and send letters to the churches. 

Paul decided to commend Onesimus back to his master Philemon, asking him to accept Onesimus now that he was remorseful and reformed in heart and would be useful to him.

We cannot tell for sure if Philemon took back his runaway slave but given Onesimus' subsequent mention elsewhere alongside Christian leaders (Colossians 4:9) (assuming it was the same Onesimus) and his special relationship with Paul, we are led to believe that Paul's plea to Philemon was heeded. 

Paul looked forward to his freedom and asked Philemon to prepare him a place to lodge. He possibly intended to follow up on the issue or was simply looking forward to passing by Colossae to check on the brethren there on his way to Ephesus which was 100 miles from Colossae. 

Onesimus was possibly the bearer of both  the Letter of Philemon and the Letter to the Colossians. Some scholars say Onesimus went on to serve as a Christian elder and Bishop in Ephesus long after Paul was matyred. 

What can we learn from the Letter of Philemon?

This short letter speaks to Christian forgiveness and reconciliation in the light of what God in Christ accomplished for us at the cross. Forgiveness renews relationships, heals spiritual and emotional wounds and advances the Gospel. 

It also undecores our Christian responsibility in reconciling men to God on Christ's behalf and to one another in Christ. The Bible says in 2 Corinthians 5:20 "Now then, we are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God."

Shalom.

© Ezekiel Kimosop 2020

God's Call and Commission - Lessons in Ezra 1:1-4

 GOD'S CALL AND COMMISSION - EZRA 1:1-4

By Ezekiel Kimosop

I am starting a new study series through the Book of Ezra. 

In the opening four verses of Ezra 1, God did an unusual thing. He stirred up the heart of Cyrus, a heathen ruler of Persia, and he wrote a royal proclamation or decree. In his decree, Cyrus acknowledged that God had given him the kingdoms of the earth (Ezra 1:2). 

This declaration is important in recognizing what God was about to do using this Persian ruler that God fondly spoke of 150 years earlier in Isaiah 44:28 saying "Who says of Cyrus, ‘He is My shepherd,

And he shall perform all My pleasure,

Saying to Jerusalem, “You shall be built,”

And to the temple, “Your foundation shall be laid.”’

Cyrus confesses that God had commanded him to build Him a house at Jerusalem in Judah. This is definitely a fulfilment of prophecy with divine precision!

Notice that the people of Judah were his captives who had been brought there by Nebuchadnezzar of Babylon in 586 BC. Bible scholars say that Cyrus had defeated the Babylonian Empire in 539 BC, and God graciously used him to release the Jews to return to their homelands about 50 years after their humiliation under the Babylonians.

Not all the people however returned at this point. The first lot returned under Zerubabbel in 538 BC and started rebuilding the Temple (cf Haggai 1-2). 

Ezra the priest led the second group in 458 BC and he instituted the religious reforms associated with him (Ezra 7-10). 

Nehemiah led the third group in 444 BC (see Nehemiah 1-6). 

The reformation period associated with Nehemiah and Ezra covered the reigns of Artaxerxes (464-424BC) and Darius II (423-405 BC). 

Now back to our passage.

In Ezra 1:3-4, Cyrus makes a plea to the Jewish captives, asking for volunteers who were willing to return to Jerusalem on the assignment of the reconstruction work on the Temple. He also calls for financial support towards the task. This was awesome.

What do we learn from the opening verses of Ezra?

First, we learn that all kingdoms and resources primarily belong to God. There's nothing at our disposal that never came from Him. We are therefore stewards of God's resources.

Secondly, we learn that God is in the business of using people to accomplish His purposes even under unusual circumstances. He is also not a respecter of persons. He can use any vessel at His disposal to accomplish His purposes in Christ.

If God can use the heathen to proclaim His glory and to serve Him, how much more is He pleased to use us who know Him in Christ and who understand His mind and His purposes for the Church? 

God is now calling people not only to a covenant relationship with Him in Christ, but into the service of ministry. 

The Jews perhaps had reasons to complain about, some having imagined that God had abandoned them to the heathen or that they lacked resources. In these trying seasons of pain and afflictions under difficult economic times brought by the COVID 19 pandemic, God is still calling us to faithfulness.

Think about the call of ministry and the gifts and skills that God has graciously placed at your disposal. Think about the glaring gaps in the Church ministry programs that cry out for stewardship and service. 

For those of us who are privileged to live in cities urban centres, what is the status of our Church Ministry in your rural village? When did you last visit that Christian community and worshipped with them? What challenges are they facing? 

Perhaps a dilapidated church sanctuary that our grandfather's generation founded 70 years earlier still serves the community. 

What can you and I do about that?

Think of the opportunity at our disposal to reach out to the lost... even if we cannot physically go on a particular evangelism mission or lack the skills to accomplish a given ministry task, we can send our resources so that others can stand in for us. Cyrus didn't build the temple but no one can discount his influence in getting it done!

If God has stirred your heart towards serving Him, look no further!

Arise and shine for the glory of God has shone upon you! Walk the stairs of ministry service...

© Ezekiel Kimosop 2020

Counting on the Example of Christ's Suffering

STRENGTH IN THE EXAMPLE OF CHRIST'S SUFFERING

By Ezekiel Kimosop

I have been going through the Letter of 1 Peter as my devotional Book this month. Today, my devotion was centered on the passage of 1 Peter 4:1-6. 

This passage carries on the theme of Christian suffering which the writer commenced in the previous passage 1 Peter 3:13-22.

In that passage, Peter encourages us to stand with our spiritual convictions and be prepared not only to offer our defense to anyone who seeks to understand our hope in Christ, but to be prepared to suffer for our faith (3:15-17).

He also spoke of Christ's triumph over death through His resurrection and His ministry to the spirits of those who were bound for their disobedience during the flood of Noah. 

Christ finally ascended to heaven where He now reigns (3:19-22). 

Now back to our passage.

1 Peter 4:1-6, is a section of the longer passage of 1 Peter 4:1-19 that concludes the long exhortation on Christian suffering with the illustration of Christ's suffering as our example.  

The Scripture encourages us here that, being conscious of the example of Christ's suffering in the flesh, we are to arm ourselves also "with the same mind, for he who has suffered in the flesh has ceased from sin, that he no longer should live the rest of his time in the flesh for the lusts of men, but for the will of God."(4:1-2). 

The purpose of Christian suffering is to prepare believers to remain strong and steadfast in the Christian faith in the midst of trials, temptations and afflictions. 

Suffering should draw out of us a stronger resolve for our obedience to Christ based on the conviction of His word in us. When we face trials or unpleasant circumstances that call into question our moral convictions, we should not despair but place our hope in Him who "...was in all points tempted as we are, yet without sin." (Hebrews 4:15). 

We are not perfect but He who calls us is faithful to preserve us in those difficult times.

APPLICATION

I don't know what you could be going through even as you read this exhortation. You may perhaps be facing lots of afflictions that you are unable to comprehend.

Some Christians face daily discrimination in their communities or work places simply because of their convictions as believers. 

Some of us may have been sidelined or even fired from our jobs because we won't compromise on our faith.

Others have been forced to choose between fostering some beneficial relationships founded on ungodly practice and upholding our Christian convictions when the interests clash. 

These examples may not specifically touch on your circumstances but they simply serve to illustrate the veracity of afflictions that we may face.

Every child of God is called upon to choose the path of obedience. It is not an easy path. It wasn't easy for Christ, neither for us. It comes with sacrifices, pains but it is God's way for us. We ought to walk the narrow path.

Here's the conclusion... 

No matter what we go through in this world, we should bear in mind that Christ is always with us by His Spirit (John 14:15-18). He daily guides us and comforts us. He reminds us in His word about our eternal destiny in Him and the hope of glory that awaits us when He returns to take us to be eternally in His presence (1 Thessalonians 4:17-18).

Keep it Christ.

Why Spiritual Regeneration Cannot Precede Faith

WHY SPIRITUAL REGENERATION OR REBIRTH CANNOT PRECEDE FAITHBy Ezekiel KimosopCalvinism teaches that a sinner must first be regenerated or reborn by God before he can believe in Christ. They further claim that those who will never respond to the gospel have been predestined by God to eternal damnation in hell. This teaching is theologically referred to as the double predestination doctrine. It inescapably implies that the sinner is not responsible for his decision to reject the gospel!My view is that this doctrine, which is historically identified with Augustine of Hippo and later outlined by John Calvin in his writings, is not supported by any passage of Scripture.This article seeks to clarify the Biblical basis for my objection to the Calvinism notion that sinners are so "dead in sin" that they are unable to respond to the salvation call before first being regenerated by God into faith.Those who subscribe to the notion that regeneration must precede faith often point to a number of proof texts to support their arguments.Sections of the passage of Ephesians 2:1-10, among others, are often quoted in defense of this notion. Let us briefly examine the passage below.Ephesians 2:1-3 says "And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others" (NKJV).The second text is Ephesians 2:5 which repeats the phrase "dead in trespasses" in relation to the sinner's spiritual condition.These texts are then literally interpreted by Calvinism to imply that the sinner's condition cannot allow him to respond to Christ.Calvinists then supply an analogical inference outside Scripture to state that God must first regenerate (recreate) the sinner's heart before he can believe so that he can exercise faith in Christ. My view is that this analogy is nowhere taught or implied in the Bible! It is consistent with, and derives from a second inference drawn from the false doctrine of Limited Atonement held by Calvinism under the TULIP theory. Calvinism teaches that if the sinner is listed among those who God predestined or appointed to eternal life from the foundation of the world, then God must of essence first conduct a "spiritual surgery" of sorts to restore the "dead  sinner" and facilitate his exercise of faith!On the other hand, Calvinism argues that if the sinner is among those ordained for eternal damnation in hell, God would flatly ignore him and he will never come to faith. Instead the condemned sinner will ultimately perish in his trespasses! Simply put, God, according to Calvinism, discriminates between sinners without any objective basis.Why? Because under Calvinism theology, God, in the exercise of His sovereignty, has already predestined sinners to their respective destinations and only those specifically chosen by God have been appointed for redemption in Christ. They teach that the damned (or reprobate) sinner simply cannot hear the gospel or make a moral choice for obedience to Christ because his destiny was sealed by God from the foundation of the world. It is instructive that, in the world of Calvinism, the conviction of the sinner by the Holy Spirit is not the same thing as regeneration. They teach that conviction only comes to the chosen sinner after regeneration by God!I have never found a worse soteriological heresy than this!These Calvinism philosophical  analogies do not find the support of Scripture when read in context and in whole. One doesn't have to be a PhD in Biblical studies to discern that Paul has employed several metaphors in Ephesians 2:1-10, including the one we have just outlined. The metaphors are as follows:A) "Dead in trespasses" (2:1,5); B) "made us alive together with Christ"  (2:5), C) "raised  us up together, and made us sit together in the heavenly places in Christ Jesus" (2:6); D) "workmanship , created in Christ Jesus for good works" (2:10). These are four solid metaphors or figures of speech that describe our relationship with God in context. They cannot be subjected to literal interpretation without distorting the Scriptures.For instance, if the phrase "dead in trespasses" is to be understood in a literal context, how does one retain the rest as metaphors? Do we (believers) now literally sit in heavenly places? Has Christ literally raised us up and made us sit in heavenly places? If so why are we still on this side of the sun? Scripture is replete with teachings and illustrations that affirm God's offer of unlimited grace to sinners and the sinner's responsibility for obedience to  the call of the gospel. The Bible nowhere teaches or implies that God manipulates one set of sinners to obedience while preventing another from receiving His grace. John 3:16 is explicit on this. Similarly, those who interpret Acts 16:14 to infer that God first regenerated the heart of Lydia often fail to notice that in the same chapter Paul responded to the jailer's question saying "...Believe on the Lord Jesus Christ, and you will be saved, you and your household" (Acts 16:30-31).Why was regeneration or opening of the heart not mentioned in the second case or even elsewhere taught in the Bible?Elsewhere in Scripture, Paul rhetorically proclaims "How then shall they call on Him in whom they have not believed? And how Shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written" (Acts 10:14-15). The procedure outlined in Scripture is clear. The gospel must first be preached and on this basis, the sinner is convicted of sin. At the point of conviction, the sinner has an open opportunity to respond to Christ in faith. He can also resist or reject the gospel. No sinner is forcibly saved!Romans 10:10-11 says " 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."When a doctrinal system is based on convictions that lie outside the authority of Scripture, it should not be blindly embraced even if they were developed by theologians of repute. No commentary or set of theological works should take the place of Scripture.The Bible is the ultimate tool by which the integrity of any Christian doctrine must be proven.My concluding view is that faith must precede (or come before) the regeneration of the sinner and not vice versa. Regeneration is the beginning of the sanctification process through which the believer is reborn in Christ and grows in the knowledge of the truths of Scripture.In the teaching of Scripture, God cannot, and will not, regenerate a sinful vessel who has not repented of his sins otherwise the efficacy of the atonement of Christ will be thrown into doubt.May the word of God eternally illuminate our hearts and minds and remain the exclusive source of our spiritual instruction. May it daily guide our practical Christian living. Shalom© Ezekiel Kimosop August 2020.