Thrust Statement: Life before rebirth is a life filled with self-centeredness.

Scripture Reading: Ephesians 2:1-3

INTRODUCTION

As one approaches the second chapter of Ephesians, one is immediately confronted with the dilemma of sinful humanity and God’s initiative in rescuing sinful men and women from condemnation. In chapter one, Paul unfolds the mystery (musthvrion, musthrion) of God concerning how He would accomplish salvation for lost men and women. For Paul, Jesus is God’s answer to the sin problem. Paul employs the prepositional phrase “in Christ” (ejn Cristw/', en Cristw) six times in the first chapter. This same phrase is utilized fourteen times in this Book. Just a perusal of the Book of Ephesians reveals Jesus as God’s Way of salvation. To preach Jesus is to proclaim salvation through His name. In the second chapter of Ephesians, one observes that to preach Christ is to preach the Cross (2:16). This Book displays the mighty acts of God in redemption. This understanding of God’s powerful undertaking of salvation in Christ was the driving force of the early mission of the Church. This same mindset should also be the motivating strength of missions within the Body of Christ today.

            One cannot help but observe that in preaching Christ that the main objective is to call men and women to faith in Him. Paul unfolds the mystery of God by calling attention to the truth that salvation is through His Person and work.  For preaching to be biblical, it must be Christo-centric, that is to say, Christ centered. If preaching is not Christ centered, it is not biblical. The purpose of the written Word—Book of Ephesians, for example—is to lead individuals to the Word made flesh (John 1:1-14). Preaching is essentially the proclamation of the Good News about Jesus as God’s Way of salvation through faith in Him. If preaching is to be true preaching, one must emphasize the action of the Cross in redemption (Ephesians 2:16). As one reflects upon the Cross, one must ask himself or herself: am I as apprehended by the Crucified and Risen Lord as was Paul? Has this finished work of Christ changed my life (John 19:30)?

LIFE BEFORE REGENERATION

            In one’s approach to the second chapter of Ephesian, one is cognizant that the preaching of the Gospel is about Good News, not views. It is the proclamation of Good News, not the issues, which divides so many Christians today. In the Gospel, one witnesses the creative work of God in redemption. Paul begins this second chapter with comments about the recipients of this Epistle: “As for you (uJma'", Jumas), you were dead in your transgressions and sins” (Ephesians 2:1).^[1]  Paul reveals that the recipients of this Epistle were formerly unbelievers and were dead in “transgressions and sins.”  But Paul also calls attention to the Gospel of God’s grace, the means of their resurrection from the dead (2:4-10). The words “It is by grace you have been saved through faith” should sink deep into one’s heart, especially as one considers one’s life before rebirth.

            As one seeks to unfold the words of Paul in this chapter, one observes that this chapter naturally falls into two segments—2:1-10 and 2:11-22. An analysis of these two subdivision reveals that there are close parallelisms within the two units. In both groupings, Paul paints a rather dismal picture of humanity before rebirth. In both pieces, he draws a portrait of the predicament of individuals without God (2:1-3; 2:11-12). One of the key words that draws attention to this partition is the conjunction dev (de) found in 2:4 and 2:13. With this conjunction “de” in 2:4 and 2:13, Paul does not leave individuals without hope. In 2:1-3, Paul sketches an awful depiction of one without God, but he does not leave the scenario without giving the brighter side: “ But (dev, de) because of his great love for us, God who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved” (2:4-5).

            In the second component of this chapter (2:11-22), Paul, again, describes hope for one who was formerly without God and without Christ. “But (dev, de) now in Christ Jesus you who once were far away have been brought near through the blood of Christ” (2:13). Paul actually draws attention to their former status (far away) as well as to their new status (near) with the words “But now” (nuniV dev, nuni de). “But now” is Paul’s response in the Book of Romans after he explains how the Law of God silences every individual (Romans 3:21-24). “But now” (NuniV dev Nuni de) is the heart of the Gospel of Christ.^[2]  This “but now” is how faith answers the indictment of the Law, the accusations of the conscience, and everything else that would doom and demoralize us.  There are no more wonderful words in the whole of Scripture than these two words—“but now.”   No man ever has provided or ever will provide a righteousness that will satisfy God and the demands of his holy law.  Well, is there optimism for humankind?  Can nothing be done for humanity?  Is everyone irretrievably doomed?  The Apostle answers these questions. How? “But now!”  Yes, God’s grace provides the righteousness His law demands. The Gospel is about God’s activity of redemption for man in Christ Jesus.  “But now” is man’s defense against the curse of God’s Law.  This is the heart of the Gospel.

The Gospel tells of righteousness from God, righteousness provided by God, in and through our Lord Jesus Christ (3:24).  Jesus has satisfied the Law of God on man’s behalf.  He fulfilled the Law of God perfectly.  When Paul speaks of this saving, justifying righteousness, he means a righteousness that is external to man, a righteousness that is alien to man, a righteousness that is passive to man, a righteousness that is imputed to man.^[3]  This righteousness is so infinite, so incomprehensible that it is even beyond the ability of the angels to comprehend it.^[4]  But God unfolds it and presents it on display in the Gospel of his crucified Son; Christ’s crucifixion for guilty sinners is the Gospel.  In this act of crucifixion, God reveals His way of redeeming sinners and upholding His holiness.  Paul poignantly captures this truth when he pens:

God presented him a sacrifice of atonement, through faith in his blood.  He did this to demonstrate his justice, because in his forbearance he had left the sins committed beforehand unpunished—he did it to demonstrate his justice presently, so as to be just and the one who justifies those who have faith in Jesus (Romans 3:25-26).

            This author, Dallas Burdette, has sought to lay stress on the conjunction “de” in order to call attention to the rhetorical effect of canceling out what precedes it. God steps in to accomplish redemption. For Paul, the Gospel of Jesus the Messiah is a movement from God to humanity. As one reflects upon the Cross of Christ, one is conscious that this Cross is a manifestation of both God’s holiness and God’s love for degenerate men and women. Paul understood that it is God who takes the initiative—He Himself comes in and through His Son. The Cross of Jesus means that He really comes to sinful humanity. In the coming of Jesus, one witnesses the barriers destroyed that stood against God’s forgiveness. In this second chapter of Ephesians, Paul stresses that salvation is not by works, but rather by faith in Jesus Christ. In Ephesians 2:1-10, Paul summarizes what it really means to be “in Christ.”

ONE’S ONLY HOPE OF ESCAPE FROM CONDEMNATION:
JUSTIFICATION BY FAITH

            As mentioned above, the structure of this pericope (unit) sets forth the “before” (far away) and the “after” (near) of salvation. In other words, the “before” is described in verses 1-3 and the “after” in verses 4-10. Prior to God’s operation, the Gentiles “were dead” in their “transgressions and sins” (2:1). Paul also emphasizes this again in 2:5 when he writes that they  “were dead in transgressions.” This double reference to their “before” condition is a means of highlighting the significance of God’s interference.   These individuals (Gentiles) have experienced the same miracle manifested in the life of Christ—raised from the dead (2:5). Just as in the Crucifixion, Jesus was dead and brought back to life, so Paul is saying that they too were dead and made alive with Christ (2:5-6). In the life of Christ, one witnesses God descending and running after individuals who were “dead” in transgressions and sins.

            In this short Epistle, especially in verses 5 and 8 of chapter two, Paul, in miniature form, sets forth justification by faith. Paul cries out: “It is by grace you have been saved” (2:5). Once more, he seeks to drive home the point of justification by faith by repeating what he said in verse 5: “For it is by grace you have been saved through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (2:8-9). Unlike Galatians and Romans, he does not spell out justification by faith in detail. In this chapter, Paul underscores that salvation is not one’s own doing; it is in the finished work of Christ. Forgiveness can only take place through a Divine act—the Cross of Jesus (2:16). It is in the Cross that God makes known His holiness and His love at the same time. It is only in the Cross that men and women become conscious of what it is that separates them from God. In this forceful Epistle, Paul highlights the Cross as the Divine act of reconciliation. At the Cross, the pride of both men and women are broken. Paul is simply saying in verses 5 and 8 of chapter two that salvation is something beyond the power of humanity to achieve—“it is by grace.” In the Book of Ephesians, as stated earlier, Paul details the characteristics of the life before rebirth. One can hardly read Ephesians 4:17—5:20 without a consciousness that salvation can only be by grace through faith.

CHARACTERISTICS OF LIFE BEFORE REGENERATION

            It is in and through Jesus that individuals participate in the mystery that God had kept hidden from the foundation of the world (3:9). The “you” (uJma'", Jumas) in 2:1 refers to the recipients in 2:11—Gentiles (e[qnh, eqnh). Just a laid-back reading of this chapter reveals that life without Christ is death. On the other hand, Paul elaborates on redemption as being in Christ. For Paul, if one belongs to Christ, he or she belongs to Him in eternity (1:3-14). When one is in Christ, one belongs to the Church, which is the community of Christ (1:22-23). This community is destined for eternity; eternal life is promised to those who believe (1:13-14). The Church is the community of God founded upon love for those who were dead in “transgressions and sins” (2:1).

Transgressions

In 2:1, two words jump out at the reader—transgressions and sins. Is there a distinction between the two words? The word transgression is from the Greek word paravptwma (paraptwma), which seems to convey the idea of one deliberately breaking a known law. In other words, the Greek word paraptwma is employed in the sense of intended violation of that which is right. This mindset produces, as a general rule, guilt, and this guilt is associated with forgiveness in and through Jesus (see Matthew 6:14, 15; Ephesians 1:7; Colossians 2:13). Paul utilizes this word three times in Ephesians (1:7; 2:1, 5). A classic example of this type rebellion is found in Romans 1:18-32. Paul says, “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened” (1:21).

            This word transgression literally means to slip or fall. It is used of an individual losing one’s way and straying from the right road. It is utilized of a person who fails to grasp and slips away from the truth. To trespass is to take the wrong way; it is to miss the truth that one should have known. This word transgression slaps everyone in the face. No one has reached the goal that he or she knows to be right. How many have reached the intended goal of moral behavior that brings honor and glory to God?  When one analyzes his or her external behavior, one can only stand in silence and pray, “God be merciful unto me a sinner.” How often have you deliberately chosen the wrong road even when you knew the right road, or course of action to take?

Sins

            Not only were the Gentiles dead in transgressions (deliberate violation of God’s Law), but also they were dead in sin (aJmartiva, Jamartia); they had missed the mark. Paul paints a picture of things done and things left undone, which dilemma is still true. The word sin conveys the idea of one shooting an arrow at a target and missing. Sin is the failure of men and women to hit the target of life. This is the reason that sin is so universal; everyone has failed to hit the target of life. In the words of Paul: “For all have sinned and fall short of the glory of God” (Romans 3:23). Sin destroys both men and women. When you do wrong, does your conscience bother you? Yes, sin does something to a person. William Barclay correctly says that sin kills the will of men and women to do what is right:

Once a thing becomes a habit it is not far from being a necessity. When a man has allowed some habit, some indulgence, some forbidden practice to master him, he becomes its slave. As the old saying has it, “Sow an act and reap a habit; sow a habit and reap a character; sow a character and reap a destiny.”[5]

Yet, in spite of humanities transgressions and sins, God, says Paul, gains the victory over sin through the Gospel, which is about Jesus rescuing individuals from sin (Galatians 1:4). Paul informs Timothy about the Gospel of God’s grace in Christ Jesus as the victory over the troubles of both men and women:

So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, ^9 who has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, ^10 but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. ^11 And of this gospel I was appointed a herald and an apostle and a teacher. ^12 That is why I am suffering as I am. Yet I am not ashamed, because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day (2 Timothy 1:8-12).

            Are you still living in “transgressions and sins” as a part of the Body of Christ? What kind of life are you living today? Are you still walking in your former way of life? Do you still manifest the same ungodly characteristics that dominated your life before regeneration? Or are you walking according to your new life in Christ Jesus? Paul calls awareness to their way of life prior to conversion and to their way of life after conversion. Listen to Paul as he paints a graphic portrait of life before the new birth:

Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: ³ Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires^a of the flesh and of the mind; and were by nature the children of wrath, even as others (Ephesians 2:1-3). ^[6]

Behavior Before Rebirth in 4:17—5:20

Before one’s regeneration, one allows Satan to take over his or her life. In other words, life before resurrection with Jesus is a life that has taken sides against God. This life before the new start is the life that Paul focuses on in 2:1-3. “You walked” (periepothvsate, periepothsate, “you used to live,” NIV) is a Hebraism for one’s lifestyle (conduct). In 2:1-3, Paul analyzes life before the new beginning in Jesus Christ; but in 2:4-10, he discusses life after renewal. Paul’s description of their former way of life is described as “children of disobedience” (KJV).  This expression (“children of disobedience,” uiJo" th'" ajpeiqeiva", Juios ths apeiqeias, “sons of disobedience”) is a Semitism suggesting unethical and unruly subjects. Paul’s paints a rather gruesome picture of life outside the Body of Christ (4:17—5:20). Instead of the negative influences that dominated one’s life before regeneration, Paul, in this same pericope, admonishes the Gentiles to live as children of light (see also 2:10). The performance of Christians must not and cannot be the same as their character prior to redemption. He writes a description of their condition without God with penetrating words:

This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, ¹⁸ Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness^e of their heart:  ¹⁹ Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness (4:17-19).

            In these verses, Paul describes the mindset of “sons of disobedience.”  In their darkened state, Paul explains their decadent behavior: “All of us also lived among them at one time, gratifying the cravings of our sinful nature^a and following its desires and thoughts” (2:3). The KJV renders this verse: “Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires^a of the flesh and of the mind.”  The word conversation is the Greek word ajnastrevfw (anastrefw), which means, “to conduct one’s life” or “act.” Paul employs it in a figurative sense of the practice of certain things. In other words, at one time, they lived lives selfishly like the rest of the world, but now they are to live lives that honor God, lives that are appropriate for fellowship with God. Paul uses the pronoun “we” (hJmei'", Jhmeis) to show that the behavior just described included both Jews as well as Gentiles.

            The word “cravings” or “lust” (KJV) is from the Greek word ejpiqumiva (epiqumia), which, in this verse, speaks of the evil desires and passions of humanity. This “lust” is revealed in one’s sinful nature and expressed in sexual, moral, and ethical rebellion against God. In Paul’s writings, this word always carries an uncomplimentary sense. For example, Paul employs this word “lust” in Titus 3:3: “At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions (ejpiqumivai", epiqumiais) and pleasures. We lived in malice and envy, being hated and hating one another.”  Again, Paul utilizes this word “lust” in Romans 1:24: “Therefore God gave them over in the sinful desires (ejpiqumivai", epiqumiais) of their hearts to sexual impurity for the degrading of their bodies with one another.”  Pay attention to Paul as he catalogs the sinful desires, or lust of the flesh:

They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen. ^26 Because of this, God gave them over to shameful lusts. Even their women exchanged natural relations for unnatural ones. ^27 In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion. ^28 Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. ^29 They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, ^30 slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; ^31 they are senseless, faithless, heartless, ruthless. ^32 Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them (1:25-32).

            This description of the “lust of their own hearts” (KJV) is the conduct that Paul enumerates in Ephesians 2:1-3 and 4:17—5:20. In this section of Scripture (Romans 1:25-32), Paul describes a life without God as a life characterized by disobedience—a life that leads to disaster. Today, there is a great deal of talk about the rightness or wrongness of homosexuality and lesbianism. Is it right or is it wrong? Paul goes right to the heart of the matter and condemns this kind of sexual behavior. He says, as cited above, that

Even their women exchanged natural relations for unnatural ones. ^27 In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion. (1:26-27).

            When one departs from biblical faith, the world presents a dark portrait of sinful humanity. One cannot participate in these kinds of immoral acts and expect to go to heaven. When one becomes a Christian, he or she dies to sin. If one is guilty, one must repent of such behavior and change; one must put off their grave clothes. One can confess the Gospel or deny the Gospel through one’s ethical behavior. Paul, in all his epistles presses home the necessity of right conduct that brings honor to the Gospel. Paul writes rather pointedly to the Corinthians about unethical conduct that does not glorify God:

Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders ^10 nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. (1 Corinthians 6:9-10).

            Who are the wicked? It is not just “male prostitutes nor homosexual offenders”; it also refers to thieves, greedy individuals, drunkards, slanderers, swindlers, and so on. What about excessive drinking? If one is a drunkard, one must change his or her lifestyle, otherwise one will not inherit the kingdom of God. Can drunkards be saved? Yes! If one is a drug pusher or drug addict, one cannot inherit the kingdom of God.  Can individuals with these habits be saved? Yes! God demands repentance and fruits that portray repentance. Can slanderers be saved? Of course! Can homosexuals be saved? Sure! Can drug addicts be saved? Undisputable! Can drug pushers be saved? Guaranteed! Can husband who mistreat their wives be saved? Absolutely! Can wives who mistreat their husbands be saved? Positively! But wicked behavior must change. One hears the words of Jesus to the man who had been an invalid for thirty-eight years: “See, you are well again. Stop sinning or something worse may happen to you” (John 5:14).  After Paul says that such unholy behavior will bar one from the kingdom of God, he writes: “And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11).

            After one’s rebirth, Christians are called out of the world only to be sent back into the world to bring about transformation in the lives of men and women. One is to be loyal to the teachings of Jesus. If one withholds one’s allegiance, one weakens the community of the redeemed; also, one detracts from his or her influence when one fails to commit one’s life to the new order—God’s new humanity in Jesus. When one is in Christ, Christians should remember that in Jesus the new life broke into the world.  If the Church is to become a living force, it must break with the moulds of the powers of Satan. God’s people must remember that it is through the Christian community that the Church has contact with the world. If Christians visit nightclubs with drinking bouts and lewd songs, how can one expect to reach out to the lost? One betrays his or her influence when one allows their salt to lose its savor. How can an individual witness to the truth that grace and truth came by Jesus Christ if one participates in darkness? Do you have a living faith? Partial devotion to God is not enough; it must be unlimited and unconditional devotion.

What is God’s attitude toward those who approve such things, even if they do not take part? Again, one should listen carefully to the words of the Holy Spirit: “Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them” (1:27). God condemns not only the act, but he also condemns the one who has pleasure in those who practice such wickedness. Transgressions and sins are not just sexual sins. When Christians mistreat one another, they sin. This includes ill treatment of one’s wife or husband. When one abuses his or her spouse, one grieves the Holy Spirit. This kind of behavior is unacceptable to God. Keep your mind on Paul as he gives a list of actions that was true of the Gentiles before their conversion to Christ—life before rebirth:

Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. ^30 And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. ^31 Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. ^32 Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you (Ephesians 4:29-32).

            Apparently some had not completely abandoned their former way of life. Thus, Paul warns them not to “pain” the Holy Spirit, whereby they were sealed unto the day of redemption. When Christians allow bitterness, rage, anger, slander, sexual sins, and so on to control their lives, they hurt God’s Holy Spirit. Paul had to remind them to be kind and compassionate toward one another. Husbands and wives need to rethink these works of the flesh that saddens the Holy Spirit. What does it mean to be “kind and compassionate to one another”? What does it mean to forgive “each other”? Are you guilty of rage and anger and brawling and slander in your home? Are you guilty of this kind of behavior outside the home? Does your life exemplify Christ? What about sexual relations between husband and wife in the home? Do you withhold sexual intimacy from your spouse? If so, you sin. Paul talks about the way to avoid fornication:

Now for the matters you wrote about: It is good for a man not to marry.^{a 2} But since there is so much immorality, each man should have his own wife, and each woman her own husband. ^3 The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. ^4 The wife’s body does not belong to her alone but also to her husband. In the same way, the husband’s body does not belong to him alone but also to his wife. ^5 Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control (1 Corinthians 7:1-5).

            The husband should not treat his wife as a sex object. Some husbands are brutal in their demands of their wives in the area of sexual union. If there is abstinence, it should be with the consent of both. Deprivation of sex can expose one to the temptations of Satan from one’s lack of self-control—burning with sexual desires. If the husband wishes respect from his wife, he must love her as Christ loves the Church. Paul, in the Ephesian Epistle, calls attention to the husband wife relationship:

Wives, submit to your husbands as to the Lord. ^23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. ^24 Now as the church submits to Christ, so also wives should submit to their husbands in everything. ^25 Husbands, love your wives, just as Christ loved the church and gave himself up for her ^26 to make her holy, cleansing^a her by the washing with water through the word, ^27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. ^28 In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. ^29 After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church— ^30 for we are members of his body. ^31 “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”^{b 32} This is a profound mystery—but I am talking about Christ and the church. ^33 However, each one of you also must love his wife as he loves himself, and the wife must respect her husband (Ephesians 5:22-32).

            Are these instructions from the Lord a part of your relationship with your spouse? This is “after” behavior on the part of every believer. Husbands, do you love your wives? Wives do you respect your husbands. Christians should not throw their weight around. All Christians are to submit to one another. Christians should esteem others more important than themselves: “Be devoted to one another in brotherly love. Honor one another above yourselves” (Romans 12:10). Paul elevated marriage by saying: “Husbands, love your wives, just as Christ loved the church and gave himself up for her” (Ephesians 5:25).  Prior to life before rebirth, the ill treatment of wives was commonplace, but, after rebirth, Christians are to assume a different lifestyle. The fact that individuals have been raised from the dead should motivate all to want to walk with a clean heart. Christians are to put off the old man and put on the new man. Paul expresses it this way: “You must no longer live as the Gentiles do” (4:17).

What is it that changed so many in the ancient world from this kind of lifestyle? It was the news of Jesus and His Resurrection that won so many in the ancient world to the new life in Christ. Paul, in his Epistle to Rome, writes about the new life:

Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. ^14 For sin shall not be your master, because you are not under law, but under grace (Romans 6:13-14).

CONCLUSION

One’s journey of transgressions and sins lead one to the Cross of Jesus where one finds forgiveness. This road to the Cross also begins one’s new life in Christ. One’s reflection upon the mighty act of God in the Passion and Resurrection of Jesus generates new behavior. In Christ, one dies to his or her self-centeredness. Christians enter a new life in which Jesus is the center. Have you died to sin? Are you a light? Listen to Paul as he expresses his thoughts about the life after rebirth: “Do everything without complaining or arguing, ^15 so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe ^16 as you hold out^a the word of life” (Philippians 2:14-16).

As one thinks about the Cross of Jesus, one should view the Cross as the place where the long road of life before rebirth leads and ends, and, at the same time, the new road of life begins. God expects both men and women to respond to His initiative in redemption. One’s life with God takes place at the Cross. God vindicated His actions in the crucifixion of Jesus by raising Him from the dead. The Resurrection is proof that all is well. Yes, Calvary had a purpose in God’s scheme of redemption. The question that confronts every believer is this: Am I living a life that gives credence to my belief in the Resurrection? Has the Resurrection made a change in your life? Does Satan dominate your life? If so, you have taken sides against God. If you continue to live according to your life before regeneration, you are living a life that is in rebellion against God. Is God the center of your life? Or is self the center of your life? Focus your attention once more on the life before rebirth:

As for you, you were dead in your transgressions and sins, ^2 in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. ^3 All of us also lived among them at one time, gratifying the cravings of our sinful nature^a and following its desires and thoughts. Like the rest, we were by nature objects of wrath (Ephesians 3:1-3).