Tuesday, April 25, 2023
What are the Key Signs of a Doomsday Christian Cult?
Thursday, April 20, 2023
How Should We Comprehend the God of Scripture?
HOW SHOULD WE COMPREHEND THE GOD OF SCRIPTURE?
By Ezekiel Kimosop
Many people wrestle with their understanding of who God truly is. This is perhaps informed by what they have heard about God from sources other than Scripture.
In my days as a Sunday school kid, I conceived of God as a bearded old man who lived behind the clouds, wielding a cane and ready to chastise errant children! This was a terrifying image! Could this or something close to it perhaps describe your conception of God?
Several decades later, I no longer conceive God in this manner. Thankfully, the revelation of Scripture has expanded my understanding of God. This is not to suggest that God can be fully comprehended in every conceivable aspect of His divine nature. Some aspects of His divinity remain residually incomprehensible to our finite minds! Besides, Scripture reveals that there is an aspect of God's revelation that remains concealed from us. 1 Corinthians 13:9 says "For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away."
1 John 3:2 conveys an additional theological caveat on the limitation of our comprehension of God in our earthly nature. Apostle John proclaims "Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. 3 And everyone who has this hope in Him purifies himself, just as He is pure."(NKJV).
The Biblical Scriptures are however sufficient in revealing to us all that we require to know about God and how we can relate to Him. This truth is grounded on the doctrine of sufficiency of Scripture that informs Evangelical Christian theology.
There are three attributes of God in Scripture that remind us about God's immeasurable grace and reveal more clearly to us God's moral nature and His intentions in seeking to draw sinful men to Himself through Christ Jesus.
My view is that these attributes and divine activities should primarily inform the believer's view of God and our Christian obligation in proclaiming Christ.
I will summarize them below:
1. GOD IS EXCEEDINGLY MERCIFUL
Even though God is immutability holy, just, eternal, sovereign, omniscient and omnipotent, God is equally compassionate, faithful, loving, long-suffering and exceedingly merciful. In the exercise of His divine justice, God punished Adam and Eve for their disobedience after His prior warning to them (Genesis 2:16-17). He will certainly punish the wicked at His appointed time in accordance with the teaching of Scripture. Nevertheless, and in the exercise of His divine mercy God seeks to reconcile man to Himself. He desires to rebuild the divine bridge that was broken in Adam. This is the reason that God has tampered His justice with His indescribable mercy.
We learn from Scripture that God reached out to sinful men in the days of Noah and Lot, warning them of the coming judgment. God continues to extend His saving grace to us though Jesus Christ. The Old Testament Scripture reveals that God is gracious. He does not always treat us as our sins deserve.
Psalm 103:8-10 (NKJV) says:
"The Lord is merciful and gracious,
Slow to anger, and abounding in mercy.
9 He will not always strive with us,
Nor will He keep His anger forever.
10 He has not dealt with us according to our sins,
Nor punished us according to our iniquities. (cf. Exodus 34:6; Psalm 136).
We should therefore cherish and proclaim God's saving grace in our generation and inspire one another to Christian obedience in this sinful world.
2. GOD IS LONG-SUFFERING AND FORBEARING
God longs for sinful men to turn to Him in Christ Jesus. He has granted us a divine window of opportunity for as long as Christ shall tarry. He therefore desires that no sinner should perish in sinful disobedience (2 Peter 3:9). God's saving grace is potentially unlimited and could cover the entire world only if all sinners could turn to Christ in response to God's appeal in the gospel of Christ Jesus!
God is therefore not glorified by the destruction of sinners in hell. This truth is affirmed in Ezekiel 33:11 where God proclaims thus: ".. As I live,’ says the Lord God, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?’ (see also Ezekiel 18:23, 32).
3. GOD HAS GRANTED MEN A FREE WILL CHOICE FOR OBEDIENCE AND SERVICE
During the wilderness journey, Joshua challenged the people of Israel to moral obedience in a solemn gathering at Shechem, saying, "And if it seems evil to you to serve the Lord, choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell. But as for me and my house, we will serve the Lord.” (Joshua 24:15, NKJV).
Notice that Joshua affirmed his covenant commitment and that of his household in trusting and serving the God of Israel. We too should subscribe to this conviction in Christ Jesus. God has always granted men a free-will choice for obedience with clear consequences (Genesis 2:16-17; John 3:16-17).
The God of Scripture cannot, and will not, force anyone to obey Him or serve Him and neither will He arbitrarily reject any sinner that sincerely turns to Christ. God will never withhold His saving grace from any sinner who turns to Him. He has no favorites among sinners.
We learn from New Testament Scripture that God's saving grace is open to all sinners without prior discrimination or distinction. Each sinner who hears the gospel and is convicted of sin must repent of sin and turn to Christ in order to be delivered from the kingdom of darkness and receive eternal life in Christ Jesus (cf. Romans 10:5-13; 1 Peter 2:9).
Ephesians 2:12-13 says that we were once "...without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. "
CONCLUSION
How do you conceive God's moral nature?
Is your view of God consistent with His revelation of Himself in His written word? What do you make of God? Have you possibly run away from God out of mortal fear? What doctrines inform your view of God in your life? God's hand remains stretched out to us through the gospel of Jesus Christ! You too can reach out to Him today by faith.
God cannot be different from what Scripture says He is! We therefore need to hold a healthy and balanced view of God based on the revelation and authority of Scripture.
Shalom.
© Ezekiel Kimosop 2023
Thursday, April 13, 2023
What Does the Bible Teach on Christian Conflict Resolution?
WHAT DOES THE BIBLE TEACH ON CHRISTIAN CONFLICT RESOLUTION?
By Ezekiel Kimosop
Conflict resolution is a critical issue of concern for the body of Christ. Christian conflicts vary from leadership related to congregational or interpersonal conflicts. They can also be classified by their gravity, ranging from simple disagreements to fundamental doctrinal conflicts that have divide Christian communions and traditions through the ages.
The first record of conflict in Scripture can be traced to Adam’s transgression with God in Genesis 3. Adam violated God’s express command in the Garden of Eden and the consequences of his disobedience have cascaded to all his offspring through all human civilizations until Christ. Humanity was isolated from a holy and righteous God until the resolution and reconciliation was found in the atoning death of Jesus Christ on the cross of Calvary.
The chilling conflict between Moses and the sons of Korah recorded in Numbers 16 reminds us that God is displeased with those who undermine his divine leadership order. The sons of Korah perished in the rebellion after they defied Moses.
The Bible conveys a number of exhortations and guidelines on conflict resolution. Matthew 18 provides a suitable illustration on the resolution of interpersonal offences within the Christian community.
In Acts 15, a major conflict between the Jewish and
Gentile church communions was resolved under the famous Jerusalem Council. The two
groups were compelled to sit and reason together in an effort to find a middle
ground on the conflicting cultural and religious practices that separated them. The resolutions of the
Jerusalem Council have served as doctrinal guidelines for the
resolution of conflicts among Christian traditions through the church ages.
In a separate conflict recorded in Scripture, Paul and Barnabas sharply disagreed over John Mark accompanying them in a missionary journey in view of the latter's conduct during a previous missionary assignment. The disagreement saw the two temporarily splitting up (Acts 15:36-41). It appears that the two ministers subsequently reconciled because Barnabas and John Mark are later mentioned as being in the company of Paul (Galatians 2:9, 13, 4:10). Christian disagreements should be expeditiously resolved in order to prevent their mutation and saturation in the community of God's people.
1 Corinthians 5 reveals that moral conflicts involving
believers should be expeditiously resolved by the congregational
ministers and elders. This is also implied in 1 Timothy 5:19-20 that relates to
accusations of sinful conduct touching on a Christian elder. The Bible provides
a threshold of two or three witnesses in this context. This is perhaps
meant to check unjustified or malicious accusations against Christian elders
and overseers given the sensitivity of their roles in the congregation. This is
more so where church leadership conflicts abound.
A conflict of opinion appears to define in
the case involving two women leaders in the church of Philippi (Philippians
4:2-3). The issues behind the conflict are not disclosed in this context but
Paul asks the Philippian elder or overseer to reconcile the two women. We can
only conclude that the matter was perhaps brought to Paul's attention because of its
gravity and persistence.
One of the most captivating conflicts in the New Testament Scripture is perhaps the Corinthian church conflict. This conflict was partly precipitated by divided loyalties in the congregation on the one part and spiritual immaturity on the other. Sections of the
congregation were reportedly allied to Paul, Peter, and Apollos, respectively
(1 Corinthians 3). Those allied to Peter may have been radical Jews that
doubted the validity of Paul's apostolic authority (cf. 2 Corinthians
11:5-33). We learn from other sections of New Testament Scripture that Paul was commissioned
by Jesus as the apostle to the Gentiles after His resurrection (Acts 9:1-19). Some argued that Paul could not qualify for apostolic office. The Jewish and Gentile communions were however distinct. Paul was assigned the Gentile ministry while Peter, John and James
were in charge of the Jerusalem church which was predominantly Jewish. Their apostolic responsibilities did not intersect.
When Apollos, a visiting Alexandrian Jewish evangelist, arrived in Ephesus, he was instructed in the way of Christ by a faithful Jewish couple, Priscilla
and Aquila in Ephesus (Acts 18:24-28). He later left Corinth under
circumstances that appear to be linked to the Corinthian conflict. It is instructive that he was
reluctant to return to Corinth despite Paul imploring him to do so (1
Corinthians 16:12). Was Apollos perhaps wounded by the Corinthian conflict?
It took Paul's apostolic intervention to buttress the
Corinthian conflict. He wrote two epistles, with the first conveying a sharp
rebuke on the Corinthians. Paul reminded the Corinthians about the preeminence
of Christ in the church and that church ministers were merely stewards
of God's grace (1 Corinthians 3:1-17, 4:1-2). Paul was compelled to adjudicate a case relating to an immoral brother among the Corinthians (1 Corinthians 5). It appears
that the Corinthians had failed to take a decisive action on the case, perhaps
by reason of the immaturity of the congregation and the open leadership conflict.
Paul's second letter to the Corinthians reveals that
the conflict had yet to fully dissipate even though it had been considerably
buttressed. Some emotional wounds were yet to heal. Paul’s intentions appear to
have been misunderstood in certain contexts. He was conciliatory in tone and
this could be evidence that his first letter was fairly harsh (cf. 2
Corinthians 7:2-12).
Regarding doctrinal conflicts, Scripture reveals that
they are to be resolved within the authority of sound Christian doctrine. Heresy
and apostasy constituted critical violations against the foundation of the Christian faith. Paul excommunicated two
heretics in the hope that they would cease to blaspheme (1 Timothy 1:20). Other
passages of Scripture reveal that heresy and apostasy would be a defining
feature in the last days (2 Timothy 3:1-9; 4:1-5; Jude 1:1-19).
Scripture requires that Christian conflicts should be resolved at the earliest convenience for the sake of the unity of the body of Christ. Christian conflicts should therefore be expeditiously resolved within the relevant provisions of Scripture. The sinning and the erring among believers should be restored with diligence lest they fall away and the rest are drawn into sin (Galatians 6:1; James 5:19-20). We ought to forgive and bear with one another and to mind one another's welfare (Philippians 2:1-4). We should bear in mind that God reconciled us in Christ Jesus while we were undeserving of His grace. He took the initiative in providing the atonement for our sin. The Bible proclaims that "while we were yet sinners, Christ died for us" (Romans 5:8). We too should seek to be reconciled to our brethren whenever we offend them and forgive those that offend us for Christ’s sake. In all circumstances, the authority of Scripture remains paramount in conflict resolution.
Are you nursing an unresolved Christian conflict?