Beware of Wolves in Sheepskin

BEWARE OF WOLVES IN SHEEPSKIN

By Ezekiel Kimosop

I once attended a youth conference in a certain evangelical church in Nairobi where a charismatic preacher: Apostle X (name withheld) took to the podium and claimed to have a special apostolic mantle from God. The man had been invited by the youth leaders as one of the key speakers. I was curious to understand what exactly he meant by the title. I had all along sat next to the preacher until his time to speak came but he was not known to me. 

The short, diminutive man who was clad in a white shirt and grey trousers claimed to possess a special apostolic mantle by which he could unlock the heavens at his command. He repeatedly paced the podium as he pompously uttered several decrees. He did not appear to have a scripted sermon or topic at hand.

Having asserted himself, and proclaimed his "authority", Apostle X concluded his preaching by asking his hearers to arise. He then called on the youth to remove whatever money they had in their pockets and hold it high for a special apostolic prayer of blessings and increase. I immediately sensed in my spirit that the man was possibly a false teacher...

After a brief mantra of slogans, the man demanded that the youth deposit the money at the church altar. Some of the youth were apprehensive but a good number obeyed and dropped the little money they had on the altar. I could imagine that some were parting with their bus fare or pocket money!

The preacher then proclaimed his "apostolic prayer" and decreed that the youth would will get jobs immediately, never mind that most of the youth were college students! 

The preaching was punctuated by a concoction of twisted teachings and Scripture texts that were apparently taken out of their passage contexts! I have never come across a passage of Scripture that teaches that God has granted certain people special powers for intercession that are not available to other believers who are faithful to God. 

The man finally concluded his "apostolic prayer" and "decree" with a loud shout and asked for the applause. He then gazed at the altar....and realizing that the collection wasn't impressive, he continued to call upon anyone who hadn't planted his seed to heed the apostolic decree and walk to the altar. No one responded. Considering the few banknotes and coins that were strewn across the church altar, the "seed" collection was perhaps no more than $10. 

One of the youth leaders stepped forward and collected the money. He placed it in an envelope and handed it over to the preacher who quietly picked it up and walked away in a huff. He suddenly stopped near the door and remind those whose prayers are answered to call his number which he spelled out for them to write down. He forgot to give thanks for the collections!

I am not certain about the motive behind the request for calling the preacher after one receives a miracle.... was it perhaps for glorifying God or for filing requests for more seed? The preacher then walked out of the sanctuary. I could sense some disappointment in his demeanor. Did he perhaps collect less than he anticipated? Was he rushing to another "apostolic" engagement? 

What's the moral here?

I am aware that someone may consider my article to be judgmental of the preacher but that was not my intention. I had never met the man before. I was simply perplexed by his boldness in stealing from his hearers. I would imagine that a guest preacher is usually entitled to a pulpit allowance from his hosts. Why would a preacher play this kind of theatrics? Even if it is granted that the giving was legitimate, why was it not surrendered to the host church? 

We should beware that not all preachers who don apostolic or prophetic titles, clerical robes and collars have been called by Christ. Many are self seekers out to enrich themselves at the expense of innocent and well-meaning believers. 

Jesus declared in Matthew 7:15-20: "Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. 16 You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? 17 Even so, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Therefore by their fruits you will know them" (NKJV). 

Paul warned the Ephesians that following his departure from Ephesus, savage wolves would come in among them who would not spare the flock (Acts 20:29). Peter describes these greedy teachers as natural brute beasts, with hearts trained in covetous practices, accursed children who have forsaken the right way and have gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness (2 Peter 2:12-16).

We need to tell the difference between the lambs and the wolves; the sheep and the goats; the wheat and the chaff; truth and error. 

Read Matthew 7:15, 10:15; Luke 10:3; Acts 20:29; 2 Peter 2, Jude 1.

Shalom

© Ezekiel Kimosop 2021

Walking in the Light of Christ's Gospel

WALKING IN THE LIGHT OF CHRIST'S GOSPEL: LESSONS FROM 2 CORINTHIANS 4:1-6

By Ezekiel Kimosop

Have you been in a situation where you are misunderstood by people despite your best intentions? Paul found himself in that situation following the schisms and divisions in the Church of Corinth. 

From our previous study of 2 Corinthians 2:3-11, we noticed that Paul was defending his apostolic ministry possibly in the face of opposition from unnamed critics who questioned or doubted his calling in Christ. 

This defense continues into 2 Corinthians 4.

When we turn to 2 Corinthians 4:1-6, we discover that Paul continues his passionate defense of the gospel that he commenced in the chapters 1-3. Paul vouches for the sincerity with which the gospel ought to be proclaimed by those to whom God has entrusted His revelation of truth in Christ.

Paul opens the first verse with the conjunctive adverb "therefore", suggesting that his thoughts had spilled from the previous chapter. He was about to make an important concluding statement based on his previous train of thought.

Earlier in 2 Corinthians 3, Paul's message centred on three areas: the defense of his ministry among the Corinthians (3:1-3); the purity and efficacy of the gospel (3:4-6) and the preeminence of the New Covenant over the Old Covenant (3:7-18). 

Now back to our passage of context of 4:1-6...

What is Paul about to conclude or sum up? 

He says "since we have this ministry, as we have received mercy, we do not lose heart" (NKJV). Paul is possibly referring to his apostolic team in this context and the persecution they suffered which was earlier described in 1:8-11. The Gentile ministry was entrusted to Paul and his associates as a distinct calling that was separate from the ministry of the Jerusalem Church. Some among the Jerusalem group were however jealous, nay, scornful of Paul's apostolic calling and sought to discredit him. 

Notice Paul's defense in 1 Corinthians 9:1-18. His statement in 1 Corinthians 9:1-2 is explicit. He argues: "Am I not an apostle? Am I not free? Have I not seen Jesus Christ the Lord? If I am not  an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord" (NKJV). Paul's established Gentile ministries attest to his apostolic calling. 

It is instructive that God's mercy and grace in Christ motivated Paul and his team in soldiering on in their missionary work despite the unpleasant circumstances that obtained. Their spiritual transformation and calling in Christ had given them the impetus for serving God in truth against all odds. This truth should inform our walk and service in Christ too. 

Notice the statement of 4:2 - Paul describes the impact of their sanctification in Christ and the sincerity with which they served God in the proclamation of the gospel. This was profound.

They had renounced "the hidden things of shame", here identified with craftiness and deceitfulness with which some handled the gospel (4:2).  The Greek word for "shame" is also rendered "disgrace", a reference to disgraceful and clandestine conduct [Barnes']. Not all preachers who name the name of Christ are necessarily called by Him and neither serve Him in truth. 

Was Paul possibly referring to his critics who used the ministry of the gospel for self aggrandizement? 

Paul clarifies that his ministry service was evidenced by the manifestation of the truth. It was therefore approved of God.

In 4:3, Paul introduces a hypothetical supposition: even if the gospel is veiled [which thankfully isn't the case among the Corinthians] it is veiled to those who are perishing. This statement does not imply that God has ordained some to eternal damnation on account of their unbelief. It merely serves to demonstrate that persistent rebellion against the gospel is perilous. The present participle for "perish" is instructive that future change is not excluded [Ellicott's].The divine window of God's grace will some day be shut and those who resist God's grace may eternally perish in their disobedience. Notice that God shut the door during Noah's flood (Genesis 7:16).

Satan's role in this stubbornness is revealed in 4:4 where he is described as "the god of this age", a reference to Satan's evil empire (cf. John 12:31, 14:30. 16:11; Ephesians 2:2). Satan always stands in opposition to the gospel of Jesus Christ and God's people should stand up against him and his agents in defense of the truth. 

Scripture elsewhere exhorts us to contend earnestly for the faith which was once for all delivered to the saints (Jude 1:3-4). 

In 4:5, Paul disclaims any credit for his ministry effort. He and his associates preach "Christ Jesus the Lord". They were merely stewards of the mysteries of God (cf. 1 Corinthians 4:1-2). The authenticity of a gospel ministry should be evaluated on the basis of its focus, if any, on Christ. Once Christ ceases to be at the centre of its preaching, the ministry is lost. Our Christian doctrines must uphold the divinity and glory of the Person of Jesus Christ and honor His divine offices of Priest, Judge, and King.  

God commanded the light to shine out of darkness (4:6). The gospel is proclaimed at God's command. He is its ultimate author. God's word is unveiled through human vessels. It should therefore be entrusted to faithful men who will be able to teach others (2 Timothy 2:2). 

MORAL LESSONS

We can distill the following moral lessons from our study of the passage of 2 Corinthians 4:1-6:

1) We are saved by God's grace and our service to God should be motivated by our gratitude for His immeasurable grace towards us (cf. Romans 5:8)

2) We should serve God with sincerity and in truth and not out of a motivation for selfish gain or self acclaim (1 Corinthians 4:1-2).

3) Those who reject the gospel after having heard it proclaimed risk walking the path of perdition (John 3:16-17).

4) The gospel originates from God and proceeds at His command and by His enabling grace (John 1:1-2). It is not the work of men.

A true minister of the gospel does not commend himself to men or seek personal acclaim but faithfully proclaims Christ crucified (cf. 1 Corinthians 1:23, 2:1-5).

Christ must therefore increase as we decrease (John 3:30). In this way, God is glorified and the critics of the gospel are confounded in the end. 

Are you a child of God? Do not be ashamed of the gospel nor be discouraged by the enemies of the faith. Walk in the truth of God's word, proclaim its power and look forward to Christ's soon coming (Titus 2:11-14). 

The time is coming when God will separate the sheep from the goats and the wheat from the chaff (Matthew 25:31-36; Luke 3:17).

We ought to walk in the light of Christ's gospel. 

© Ezekiel Kimosop 2021

The Essence of Christian Forgiveness and Reconciliation

THE ESSENCE OF CHRISTIAN FORGIVENESS AND RECONCILIATION - LESSONS FROM 2 CORINTHIANS 2:3-11

By Ezekiel Kimosop

INTRODUCTION

As I went through the second chapter of Paul's Second Letter to the Corinthians during my devotional study this morning, I tried to figure out the circumstances that prompted Paul's conciliatory tone. 

Paul's First Letter to the Corinthians was a harsh one by any standards. Its tone was unmistakably sore. It conveyed his rebuke to the Corinthian Christian community on a myriad of issues that were reported to him by sections of believers that met at Chloe's home (1:11). Chloe and her husband were possibly  Christian leaders in Corinth and a congregation of believers gathered at their home. 

Among the hot issues addressed in Paul's terse letter were: sectarianism (1:10-17) which Paul adjudged as evidence of carnality and spiritual immaturity (cf. 3:1-4); sexual immorality (5:1-13) and the adjudication of Christian conflicts in civilian courts (6:1-12). 

Paul was deeply infuriated by the spiritual immaturity displayed by the Corinthians and their lack of wisdom. The Corinthians were yet to grasp the deeper teachings of the faith.

ISSUES IN PAUL'S FIRST LETTER

In his second letter, Paul gives the reader a glimpse of the impact of his first letter on the Corinthians. The fact that he opted to take a conciliatory approach on this occasion is perhaps a pointer to the disquiet that his first address had occasioned.

In 2 Corinthians 1, Paul opens his second address to the Corinthians by touching on his suffering for Christ as a Christian missionary, a price he paid for the sake of the gospel. 

This statement was perhaps a reminder to the Corinthians about the sufferings he regularly endured not only for their sake but for the advancement of the gospel among the Gentiles at large. He speaks of God's comfort for the sufferings of Christ that abounded among his ministry associates (1:3-7). Paul looked forward to the Corinthians embracing his spiritual ideals on Christian suffering and God's comfort.

He then vouches for the sincerity with which he had conveyed the gospel among the Corinthians. He sought to set the record straight. Paul had their best interests at heart right from the moment that he landed in Corinth for the first time.

Bible scholars say that Paul founded the Corinthian church in 50 AD during his second missionary journey before proceeding to the city of Ephesus which stood in the west coast of present day Turkey, about 180 miles by sea from Corinth.  

Paul concludes the first chapter of 2 Corinthians with a sketchy outline of his travel plans but this is soon eclipsed by the hot issue that informed his correspondence (2:15-24). Was Paul possibly captivated by his passionate defense against possible accusations by his critics?  

Paul's closing thoughts spill into 2 Corinthians 2:1-2 where he admits that he had deliberately avoided traveling to Corinth "in sorrow" following the onset of the conflicts and the sore relationship that subsequently obtained. His coming visit to Corinth enroute to Macedonia is perhaps evidence that the icy conditions had thawed and things had changed for the better.

Now back to our passage of context of 2 Corinthians 2:3-11...

Paul lays emphasis on Christian forgiveness as the foundation for Christian unity and reconciliation. He discloses that his second letter was a herald of sorts. It was intended to soften hearts ahead of his visit (2:3). He further admits that he wrote his previous letter in deep anguish but in good faith, hoping that it would set things in order (2:4). However, the tone of his letter appeared to have camouflaged, nay circumvented, his noble intentions! Some among the Corinthians were apparently grieved by it (2:5). Paul sought to correct the negative impression.

RESTORATION OF THE IMMORAL BROTHER

Paul acknowledges that the gravity of the sexual immorality case reported among the Corinthians was of corporate and individual impact and asks the Corinthians to forgive the offender now that he had suffered the long isolation following his suspension from the Corinthian fellowship. 

The sexual immorality case was first reported in 1 Corinthians 5:1-13 where Paul instructed the Corinthians to suspend the member from Christian fellowship until he learned from his transgression. His words in 1 Corinthians 5:5 are terse: "deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus"(NKJV). 

It appears that following Paul's first letter, the Corinthians took no steps in restoring the offender thereby precipitating the issue longer than it should have taken. It is not clear from the passage what exactly precipitated this lethargic approach to the resolution of the issue. 

Paul now conveys his apostolic pardon for the offender and pleads with the Corinthians to follow suit and restore him to the fellowship (2:6-11). Paul had possibly received an update on the progress of the issue from his informers and was satisfied that the offender had demonstrated remorse. Notice his statement in 2:6.

MORAL LESSONS

We learn from Paul's address that church discipline should serve its objective in drawing the offender to remorse and repentance. It should result in the restoration of the sinner rather than his continued ostracization and indefinite isolation from the Christian community. Church discipline should therefore not be vindictive and draconian. We are to remember that we too are forgiven sinners (Romans 5:8).

The Christian community should embrace the restored offender henceforth and consider the offense closed in order to facilitate healing.

We also learn that when we communicate to others in anguish, we are likely to hurt them by the tone of our speech or writing even where our intentions are noble. We should therefore seek forgiveness and reconciliation with those we have offended, either directly or indirectly, knowing that we are not perfect. 

We cannot however repudiate our fidelity for legitimate concerns raised within the confines of Biblical truth. Moral sin, ungodly pride, and sectarianism in a Christian community should be condemned. They do not serve God's higher purposes.

© Ezekiel Kimosop 2021