Is the Gift of Tongues Available to the Church Today?

IS THE GIFT OF TONGUES AVAILABLE TO THE CHURCH TODAY?

By Ezekiel Kimosop

I received two questions from a reader on the above topical question. Please find below my reflection answers for each of the questions.  

QUESTION ONE

Why is it [that] today's preachers always ask for an altar-call to fill people with the Holy Spirit?

My question is based on my reading in acts 2 and acts 10 verses 44 going down I need to understand.

MY REFLECTION ANSWER

Under Evangelical Christian tradition, altar calls are usually done to invite people to Christ at the close of the preaching session. Sections of the Pentecostal/charismatic traditions are known to invite believers to come forward to receive the Holy Spirit through special prayer. They believe that a person who turns to Christ must be filled with the Holy Spirit and demonstrate evidence of the same by speaking in strange tongues. They argue that the charismatic events recorded in Acts 2:1-13 and Acts 10:44-48, are evidence of a continuing charismatic experience for the church throughout its history. Evangelical traditions disagree with this view. They insist that the gift of tongues ceased with the New Testament Church. They cite a number of passages of Scripture in support of their view (cf. 1 Corinthians 13:8-10).

Some scholars have suggested that the incident recorded in Acts 10:44-48 qualifies as the Gentile Pentecost. Luke reports that Peter was speaking to Gentile believers in Caesarea when the Holy Spirit fell upon them and they spoke in tongues. Notice that these Gentile believers had not been baptized despite having previously converted to Christ. The reaction by those of the circumcision (radical Jewish Christians) in vv. 45-46 and Peter's statement in v. 47 suggest that this dereliction may have been informed by racial/ethnic prejudice against Gentiles.

God used the incident to demonstrate to Peter that the gospel was not exclusive to ethnic Jews.

Now back to our question of context: Is the Holy Spirit altar-call a legitimate Christian practice? Should preachers pray for believers to receive the Holy Spirit?

Under Evangelical tradition, we believe that the two charismatic incidents above were never replicated after the New Testament church period since no further Scripture evidence is available on the same. We insist that the theological purposes for the gift of tongues were therefore served and dispensed with during the New Testament period. Notice also that the two incidents relating to the raising of the dead by Peter (Acts 9:36-43) and Paul (Acts 20:7-12) were never replicated in any subsequent church periods. These were among miracles that were exclusive to the apostolic age. Don Stewart argues that they were intended to authenticate the supernatural message of Jesus (cf. 1 Corinthians 14:21-22). 

We also believe that every person who turns to Christ is led and indwelt by the Holy Spirit right from the point of conversion (John 14:15-18). At no time does the Holy Spirit depart from the believer. We are further persuaded that the gift of tongues was intended to authenticate the proclamation of the gospel of Jesus Christ during the apostolic period. The gift therefore ceased thereafter. The cessation of tongues does not suggest that the Holy Spirit does not operate in the life of the believer! The Holy Spirit continues to lead the believer in the walk of faith and to inspire for them the holy Scriptures for their edification and the proclamation of the gospel.  

Pentecostal/charismatic groups disagree with this view. They argue that the gift of tongues continued throughout the church age and will be prominently demonstrated in the last days. They cite Joel 2:28-29 in support of their view. There is however no historical evidence in support of the charismatic view throughout the church ages prior to the late 18th century.  Early church theologians such as Justin Martyr, Origen and Augustine testified that the gift of tongues ceased.[1] 

It is instructive that the Pentecostal/charismatic movement is historically rooted in the American Pentecostal revival of the early 1900s. The Azusa Street revival meetings of 1905 at Los Angeles, California, were led by William Seymore, a charismatic African American preacher.[2] There is no record of the activities of Pentecostal/charismatic groups in church history prior to the advent of this revival movement. 

My concluding answer to this question from the Evangelical standpoint is that an altar-call for receiving the Holy Spirit is not informed by the revelation and authority of Scripture. 

QUESTION TWO

These days pastors preach and people pretend to speak in tongues but I've never heard any translation of tongues in there.   Where did we children of the Most High go wrong?

MY REFLECTION ANSWER

As earlier explained, Evangelical tradition holds that the gift of tongues was restricted to the apostolic church period that ended in the first century AD. We believe that once the sealed canon of the Holy Scriptures became available to the church following the canonization of Scripture by the Council of Carthage in 397 A.D, this was sufficient for the proclamation of the gospel and the instruction of believers in truth. We also hold that the apostolic age ended with the New Testament and that the apostolic foundation was laid by the apostolic writings in the New Testament Scriptures. On the authority of Acts 1:21-22, we affirm that apostolic offices ceased at the close of the New Testament church period and that there are no living apostles today. 

2 Timothy 3:16-17 says "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work" (cf. Ephesians 4:11-16). While this statement contextually concerned the Old Testament Scriptures at the time it was written by Paul, its theological application consolidates the New Testament Scriptures as well. 

When sinners are convicted by the Holy Spirit at the preaching of God's word, this is evidence that the revelation of Scripture is sufficient, authoritative, and final for the church. We believe that the Holy Spirit illuminates the Scriptures for the church.

We do not therefore require evidence of tongues to back the preaching of the gospel today. This does not suggest that God's power is absent from the church! His presence is evidence by the transforming power of the word of God through the preaching of the gospel and the illumination of the Holy Spirit.

I am aware that Pentecostal/charismatic groups will disagree with this view. It is also important to recognize that the differences of opinion between Pentecostal and Evangelical traditions on the gift of tongues are not fundamental to the Christian faith. It does not suggest that one side is heretical or apostate. If the two sides are agreed on the fundamental truths of God's word touching on the sinfulness of humanity and Christ's redemption work at Calvary, the application of God's saving grace on sinners, the purpose and future of the church, this would be the basis for our Christian brotherhood notwithstanding our theological disagreement on the gift of tongues.

I hope these reflection answers are helpful.

 

 

© Ezekiel Kimosop 2024

 

For more articles by this writer, visit www.ezekielkimosop.blogspot.com

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[1] Don Stewart, “Why do Some Believe that the Gift of Tongues has Ceased?” in Blue Letter Bible, https://www.blueletterbible.org/Comm/stewart_don/faq/speaking-in-tongues/03-why-do-some-believe-the-gift-of-tongues-has-ceased.cfm. Accessed 23 May 2024.

[2] Michael Corcoran, "How a Humble Preacher Ignited the Pentecostal Fire" in Cox News Services. Archived from the original on December 7, 2011. Retrieved November 19, 2011.

 

What is Sin? Do Believers Sin?

 

WHAT IS SIN? DO BELIEVERS SIN?

By Ezekiel Kimosop

Sin is a transgression against God’s moral law taught in Scripture. The first sin, also known as the original sin, was committed by Adam and Eve in the Garden of Eden in violation of God’s express command (Genesis 2:16-17, 3:1-7). God judged and expelled the two from the Garden of Eden (Genesis 3:14-21, 24). The succeeding generations of Adam’s offspring fell into sinful depravity leading to God’s judgment through the flood of Noah (Genesis 6-8) and fire and brimstone that fell on the twin cities of Sodom and Gomorrah (Genesis 19:1-29). There are several other instances in Scripture that God punished people for their transgressions.

The ten commandments outlined in Exodus 20 provide an illustration of grievous violations that God forbade His covenant people from committing. These include murder, adultery, uttering false witness against the neighbor, and idolatry. The New Testament Scriptures outline several examples of sins, including stealing, lying, fornication, adultery, hatred, envy, uncleanliness, lewdness, idolatry, contentions, outbursts of wrath, selfish ambitions, dissensions, heresies, drunkenness, revelries and the like (Galatians 5:19-20). This list is illustrative rather than exhaustive. God is offended by sin. Habakkuk 1:13 says “You are of purer eyes than to behold evil, and cannot look on wickedness…” (NKJV).

We learn from the Bible that believers are not immune to sin.  1 John 1:8-10 says “If we say that we have no sin, we deceive ourselves, and the truth is not in us. ⁹ If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. ¹⁰ If we say that we have not sinned, we make Him a liar, and His word is not in us” (NKJV). 

The Greek verb for “confess” in v. 9 is in the present tense, meaning that we should keep on confessing our sins. This is a continuing duty for the believer. This text refutes the misguided notion of a “once-for-all” forgiveness for sin at our conversion.[1]  

Notice that God's forgiveness in this context is conditional and is tied to the offender's action. Our confession of sin is informed by our covenant relationship with God and our desire to maintain a healthy relationship with our heavenly Father. Confession of sin is therefore a natural response from the believer under the leading of the Holy Spirit (cf. John 14:26). 

Jesus’ prayer in Matthew 6:9-15 reveals that we are daily predisposed to sin. He teaches us to petition God to forgive us our trespasses even as we forgive those who trespass against us (v. 12 ).  Jesus’s statement in Matthew 7:11 is instructive of our sinful nature. 

Jesus alone was without sin in His incarnation (2 Corinthians 5:21). Unlike us, Jesus was both God and Man at the same time. His divinity was not extinguished or obfuscated by His humanity. No other person, not even Mary the mother of Jesus, was born sinless or led a sinless life on earth. 

Elsewhere in Scripture, we learn that it is impossible to avoid situations that provoke our anger but we are obligated to manage our wrath under those circumstances to avoid precipitating bitterness. The Bible exhorts: “Be angry but do not sin. Do not let the sun go down on your wrath, nor give place to the devil” (Ephesians 4:26-27, NKJV). 

Habitual sinfulness or a lifestyle of sin and disobedience is however condemned in Scripture. 1 John 3:9 says “Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God” (NKJV). This Scripture text does not teach or imply that a born-again Christian dwells in sinless perfection or that they cannot commit sin. It has been hermeneutically understood as a condemnation of habitual sinfulness. 

Believers undergo sanctification in Christian obedience throughout their lives on earth. To claim sinless perfection on earth is to contradict the word of God. Charles Spurgeon posits: “If you say you have no sin you have achieved a fearful success, you have put out your own eyes, and perverted your own reason!”[2]

John Trapp observes the irony of a presumptive attitude towards sin, saying “No man was ever kept out of God’s kingdom for his confessed badness; many are for their supposed goodness”[3] What keeps sinners from God’s forgiveness is their self-righteousness, pride, and self-justification. 

We may sin through our ungodly thoughts, emotions, prejudices, and acts of omission or commission. When we sin, we ought to repent of our sin and seek forgiveness from God and from those we have offended (Psalm 51:1-3; Matthew 5:23-24, 18:15-20). We are also commanded in Scripture to forgive those who offend us (Matthew 6:12-14). Notice that Joseph forgave his brothers despite the pain and anguish that he suffered in their hands as they sold him to the Ishmaelite slave caravan for twenty shekels of silver (Genesis 37:12-36, 50:15-21)

CONCLUSION

In conclusion, we can affirm that sin is a violation of God’s commands in Scripture. It is a transgression against His divine law. Sin cannot be purged unless it is confessed and atoned. Jesus came from heaven to deal with our sin when we were lost in sinful depravity (Romans 5:8). His sinless blood that was shed at Calvary is the only means by which sin is cleansed and the sinner restored to God. This blood is available for the cleansing of our sins. The believer is therefore not immune to sin. We live in a sinful and fallen world and only until we are ushered into the presence of God in glory by Christ at His coming shall we be eternally separated from this world of sin. We shall adorn glorified bodies and dwell in blissful heavenly realms that are devoid of the stains of sin (Revelation 21- 22). 

Meanwhile, we [believers] ought to daily confess our sins to God and forgive those who sin against us. We need to maintain a clear conscience before God. We should also submit to Christian sanctification and obedience by daily abiding in God's word (Psalm 119:97-105; John 15:7).

 

 

© Ezekiel Kimosop 2024

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[1] David Guzik, “Fellowship with God – Study Guide on 1 John 1”, in Blue Letter Bible, https://www.blueletterbible.org/comm/guzik_david/study-guide/1-john/1-john-1.cfm. Accessed 13 May 2024 at 0952 GMT.

[2] Charles Haddon Spurgeon, The New Park Street Pulpit Volumes 1-6 and The Metropolitan Tabernacle Pulpit Volumes 7-63 (Pasadena, Texas: Pilgrim Publications, 1990).

[3] John Trapp. A Commentary on the Old and New Testaments. Volume 5 (Matthew to Revelation) (Eureka, California: Tanski Publications, 1997).

 

Does Ezekiel 18 Refute the Original Sin Doctrine?

DOES EZEKIEL 18 REFUTE THE ORIGINAL SIN DOCTRINE? 

By Ezekiel Kimosop 

The original sin doctrine teaches that all people born after Adam share in his sinful condemnation. Critics of the original sin doctrine insist that Adam's fall only resulted in physical death and sin coming to men. They deny that Adam's sinfulness and guilt was imputed on his offspring. They insist that men are born innocent and only when they commit sin are they condemned. 

Ezekiel 18:20 says "The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself" (NKJV). 

Critics of the original sin doctrine consider Ezekiel 18 as evidence that individual responsibility for sinful transgression cannot be transferred to the offspring of the offender. They insist that the text modifies the import of the original sin in Genesis 2-3. 

This view is gaining wide acceptance in sections of Western Christianity that insist that imputed sin and guilt is morally unfair and unjustified. The original sin doctrine has historically been recognized in leading Christian traditions including Roman Catholics, Conservative Baptists and the Reformed groups. 

While I agree with the view that God will hold a sinner guilty for sins they consciously commit, I disagree with the attempt to conflate Ezekiel 18 with the import of Adam's transgression in Genesis 3. The text of Ezekiel 18 is addressing a specific context in Israel's covenant life as a nation. 

My view is that Ezekiel 18 does not refute, amend or override the original sin doctrine taught in Genesis 3 and affirmed in several passages of Scripture including Psalm 51:5. My view is that men are born sinful and share in Adam's sin and guilt. Christ alone was born sinless. 

I am persuaded that Romans 5:12-21 clearly affirms and amplifies the original sin doctrine taught in Genesis 2-3. The impact of Adam's sin on humanity is beyond having a sinful nature. Scripture reveals that sin is imputed on the sinner right from conception (Genesis 2:16-17, 3; Psalm 51:5; Romans 5:12-21).  

Romans 5:18-19 says "Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. 19 For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous" (NKJV).

It is instructive that Scripture points to universal sinfulness and condemnation of men in Adam. It further notes the Christ, the New Adam, brought the cure for our sinfulness. 

The import of the argument by the critics of the original sin doctrine is to draw the regrettable conclusion that men are born sinless. This violates several passages of Scripture including John 3:16-17; Romans 3:23, 5:12-21 and 2 Corinthians 5:21.

© Ezekiel Kimosop 2024

 

Enduring Hardships For the Gospel of Jesus Christ - Lessons from 2 Timothy 2:1-13

 

ENDURING HARDSHIPS FOR THE GOSPEL OF JESUS CHRIST - LESSONS FROM 2 TIMOTHY 2:1-13

By Ezekiel Kimosop 

Christian suffering is a recurring theme in Scripture. We shall study and analyze the passage of Scripture below and conclude with a moral application.

TEXT 

"You therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. You therefore must endure hardship as a good soldier of Jesus Christ. 4 No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier. 5 And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. 6 The hardworking farmer must be first to partake of the crops. 7 Consider what I say, and may the Lord give you understanding in all things.

Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel, 9 for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained. 10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.

11 This is a faithful saying:

For if we died with Him,

We shall also live with Him.

12 If we endure,

We shall also reign with Him.

If we deny Him,

He also will deny us.

13 If we are faithless,

He remains faithful;

He cannot deny Himself." [2 TIMOTHY 2:3-13, NKJV]

PASSAGE ANALYSIS 

We begin with an outline of the passage context. Paul exhorted Timothy to be courageous in serving God as a minister of the gospel of Jesus Christ despite the hardships and afflictions that come with the calling. In the preceding passage of  2 Timothy 1, Paul recognized that Timothy's faith was anchored on the Jewish religious heritage of two Jewish women - his mother Eunice and his grandmother Lois (vv. 3-7). He encouraged Timothy to be courageous in preaching the gospel. He further implored him to remain steadfast and loyal to the doctrine that he had received from Paul. 

Paul lamented that some of his ministry associates from Asia had deserted him during one of his missions. He singles out Onesiphorus as a faithful minister who served him consistently. In 2 Timothy 3, Paul continues with his exhortation to Timothy on faithfulness to Christian doctrine. He warns him to keep away from teachers who subvert the gospel truths for selfish gain (vv. 1-9). He describes these apostates as "men of corrupt minds, disapproved concerning the faith..."

Paul commends Timothy for his faithfulness in learning from the apostle, saying that Timothy had "carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love and perseverance..." (v. 10). Timothy had been taught the Hebrew Scriptures from a young age (vv. 14-15). 

Having established the context, we now return to our passage of context of 2 Timothy 2:1-13.

Paul encouraged Timothy to remain steadfast and "be strong in the grace that is in Christ Jesus" (v.2) The illustration of an obedient Roman soldier who seeks to please his master is instructive. A Christian worker should seek to please Christ at all times, even under circumstances that their safety, well-being and liberties are threatened.

Our walk with Christ and our service to God should be informed by solid convictions founded on the truths of God's word.  Paul speaks of "my gospel" (v. 8) in reference to this conviction. What is your gospel? What doctrines do you subscribe to? Some people attempt to dilute the gospel for their convenience, often out of fear of offending others...

Notice further that Paul later speaks of a time when the contemporary Christian society will not endure sound doctrine but "...will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables" (2 Timothy 4:3-4, NKJV). Does this text ring a bell to you? 

Back to our passage of context...

Paul speaks about the rewards for the gospel work. He used the illustrations of a disciplined soldier, an athlete, and a farmer to underscore the essence of rewards for diligence (vv. 3-7). In each context, diligence, hard work, and patience is required.

Paul finally used the illustration of his personal sacrifices in serving God. He endured severe afflictions for the sake of advancing the gospel and drawing people to Christ (vv. 9-10). He suffered imprisonment and a series of degrading treatment including imprisonment, being beaten with rods, being shipwrecked, persecution by fellow Jews and finally being imprisoned (cf. 2 Corinthians 11:22-33). All these afflictions did not dampen Paul's spirit. He kept writing to the churches from his prison cell. 

Paul concludes the passage with a poetic doxology or a praise hymn (vv. 11-13). Two things stand out from this hymn: God rewards our diligence and God is faithful. Nothing, not even death, can extinguish our hope of eternal life in Jesus Christ. Secondly, God's faithfulness endures forever (cf. Psalm 136). God cannot deny Himself. Elsewhere in Scripture, the writer of Scripture proclaims thus:

"God is not a man, that He should lie,

Nor a son of man, that He should repent.

Has He said, and will He not do?

Or has He spoken, and will He not make it good? (Numbers 23:19, NKJV). 

We learn from Paul's statement in 2 Timothy 4:7-8 that he was at the tail end of his apostolic ministry and looked forward to his martyrdom with courage. Paul had been arrested and imprisoned by the Roman authorities for preaching the gospel. Bible scholars say that Paul was martyred by Nero, a cruel Roman emperor in circa 62-64 AD. Nero is identified with the severe persecution of Christians during the first century AD. The Epistle of Second Timothy is considered as Paul's final epistle that he wrote as he awaited his execution.

MORAL APPLICATION 

What are you doing for Christ? You could be facing trials and afflictions in your life for standing out for God's word and God's work. Are you perhaps discouraged in your Christian life? Is your commitment to Christ waning or growing? Christian suffering can arise from our family settings, businesses, careers, workplaces, or even hostile societies of context that reject the doctrines of our Christian.

We should seek solace from the words of this passage and other relevant texts of Scripture and stand firm and proclaim Christ crucified. May the Lord strengthen you as you defend the truths of God's word wherever you are and whatever you do for the kingdom of God. Our diligence and endurance will be rewarded by God. 

Jude 1:3 exhorts us to contend for the faith that was once for all delivered to the saints. It is our responsibility as God's people to stand firm for our Christian convictions even in the midst of opposition, ridicule and discrimination.

We should therefore proclaim Christ and defend the faith at every opportunity.

© Ezekiel Kimosop 2024

Who were the Sons of God Mentioned in Genesis 6:2-4?

 

WHO WERE THE SONS OF GOD MENTIONED IN GENESIS 6:2-4?

By Ezekiel Kimosop

"There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown." (Genesis 6:4, NKJV). 

Introduction

We shall begin with a brief outline of the passage context. The preceding passage of Genesis 5 conveys nine generations of the genealogy of Adam beginning with Seth. It concludes with Lamech and Noah, respectively (vv. 28-32). Noah’s three sons Shem, Ham and Japheth are mentioned in the closing section of the passage (v. 32).

In Genesis 6:1-8, the writer of Scripture describes the wickedness of the succeeding generations of Adam’s offspring and God’s judgment of man. Following the multiplication of mankind (v.1), the Bible reports that the sons of God were captivated by the daughters of men and they took wives for themselves among them (v. 2). 

God reduced the lifespan or years of men to a maximum of 120 years (v.3). This is not a prescriptive limit since Psalm 90:10 provides a related statement. 

At this point, the writer offers no further details on who these “sons of God” were. 

God was sorely displeased with the ensuing generation because of their wickedness.  The writer reveals that a strange offspring came from the union of the sons of God and the daughters of men. These are described as “mighty men who were of old, men of renown” (v.4, NKJV). The fact that God determined to wipe out the entire human race from the face of the earth at this point suggests that these mighty men were part of  fallen humanity (vv. 5-7). There was one exception though. The writer records that Noah, a ninth generation offspring of Adam, found grace in the eyes of the LORD (v.6). He was part of God's remnant in a wicked society.

The succeeding passage of Genesis 7 narrates the chilling account of the forty days and forty nights of Noah's flood under which the wicked perished. Only Noah and his immediate family escaped the flood because God preserved them (vv. 13-16). The rest of wicked humanity was destroyed in the flood.

Suggested Interpretations

So, who were the sons of God described in Genesis 6:2-4?

This is a difficult question. There are two major interpretations that have been suggested by scholars in response to it. Three other minor views are noteworthy. We shall proceed to examine them below and draw a conclusion.

Sons of Seth

The first interpretation is founded on the view that the sons of God were the sons of Seth who were godly men that fell for the beautiful but wicked earthly women of that evil generation. These men had abandoned the ways of God and wallowed in wickedness. This would imply that the mention of the sons of God was a metaphorical reference to God's covenant people in this context. The sons of Seth were considered a godly lineage compared to the sons of Cain (cf. Genesis 4-5). 

In the Old Testament Scripture, the closest reference to the phrase “sons of God” is where godly people are identified as God’s sons or children (Deuteronomy 14:1; Jeremiah 3:19). There is however no text of Old Testament Scripture that expressly renders the phrase “sons of God” under a general reference to men. Some have argued that since the Canaanites are considered as descendants of Cain, their prohibition of marriage with God’s people could be evidence of the separation of the two societies. 

This interpretation assumes that the writer was distinguishing two people groups separated by religious convictions, of which the sons of God were faithful people. The results of their marriage however appears to weaken the theory because a genetic variation stands out in their offspring, suggesting that the union between the sons of God and the earthly women was extraordinary. Notice also that the women are specifically described as "daughters of men". This suggests that the sons of God were possibly distinct from members of ordinary human societies. If their moral depravity was exclusively contemplated in the description, then the choice of language would have been clearer in the narrative. 

Fallen Angels

The second interpretation holds that the phrase “sons of God” is a reference to fallen angels. This interpretation is consistent with the view held by traditional Judaism and was adopted by sections of the early church based on their treatment of some New Testament Scriptures (cf. 1 Peter 3:19-20; 2 Peter 2:4; Jude 1:6). It is further anchored on the view that the phrase “sons of God” is elsewhere used in reference to heavenly hosts (cf. Job 1:6, 2:1, 38:7). Some have suggested that Jude 1:6 points to the sexual immorality committed by the fallen angels.[1] Still others consider the “Fallen Angels” view as more plausible given that Peter and Jude mention the fallen angels in their writings.  

Some scholars consider Jesus’ statement in Matthew 22:30 as a refutation against angels marrying human women.[2] This statement appears to muddle the theological standing of the second interpretation at the outset but the passage context indicates that Jesus was refuting the Sadducees’ rejection of the resurrection of believers. Notice Jesus' simile on the resurrected saints: "For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven" (NKJV). 

It is therefore plausible to suppose that the angelic union with fallen earthly women may have occurred in this context, given the depravity of the pre-flood society.  The fallen angels, including Satan himself, had already been expelled from heaven following their rebellion against God (cf. Genesis 3:1-6; Isaiah 14:12-17; Revelation 12:7-9).  If Satan could possess or occupy creatures, including a serpent (Genesis 3:1-5), nothing perhaps prevents the fallen angels from influencing humanity under their depravity. Notice further that Satan is described elsewhere in Scripture as the old serpent who deceives the whole world and that he was cast out of heaven together with his angels following his open rebellion against God (Revelation 12:7-9). 

It is instructive that the fall of Adam and Eve was orchestrated by Satan himself. This affirms the view that Satan's expulsion from heaven historically preceded the creation account in Genesis 1-2. His influence on the pre-flood generation was unmistakably profound. 

Other Views 

Don Stewart outlines three additional but minor interpretations that have been advanced in response to this question. 

The first view holds that the sons of God may have been ancient rulers as opposed to commoners. This distinction closely ties in with the sons of Seth theory except that it introduces a social class matrix. 

The second view considers the sons of God as humans who were demon possessed with human women. This theory is difficult to reconcile with the text of Genesis 6:2-4. 

The final interpretation construes the phrase as a reference to men and women in general.[3] . The generalization introduced by this interpretation presents a theological contrast to the clear distinctions set out in the Scripture text itself. The three additional views are oversimplified interpretations and do not lay any emphasis on the angelic or heavenly nature of  the strange beings that married human women.

Allen Ross outlines a modern interpretation strand that identifies the sons of God as lesser gods in the heavenly pantheon under Canaanite mythology.[4]. This suggestion closely ties to the fallen angels view but its connection with Canaanite mythology weakens its theological standing in Jewish thought. 

Conclusion

It is important to note that none of these interpretations presents a conclusive answer to the question. These are theological views drawn by scholars that have wrestled with the meaning of the biblical phrase from the study of the passage context and related sources. 

Suffice it however to state that the “sons of God” may refer to a species of strange pre-flood beings whose heritage is difficult to establish from Scripture. Secondly, the phrase may have been employed by the writer of Scripture to distinguished a generation of people who were faithful to God as opposed to the wicked men of their day.  The fact that Noah alone was found righteous could partly justify this theory. However, the strange biological description of the offspring and the textual distinction between the sons of God and daughters of men is difficult to reconcile in this context.

Most scholars agree that the identity of the sons of God in vv. 2-4 renders the text of Genesis 6:1-8 as a difficult passage of Scripture. 

The "Fallen Angels" interpretation appears to stand above the rest. This view is consistent with the Old Testament narratives on angelic beings assuming a human form (cf. Genesis 18-19). Besides, 1 Peter 3:19-20 and 2 Peter 2:4-5 appear to relate the rebellion of the disobedient spirits to the days of Noah, suggesting that their transgressions could be theologically connected to the events described in Genesis 6:1-8. 

The mention of "angels who did not keep their proper domain" [Jude 1:6, NKJV] has also been construed by some as evidence of the moral depravity of the fallen angels. Even though Jude's context relates to moral apostasy, his mention of sexual immorality and the illustration of Sodom and Gomorrah in v. 7 appears to tie with the passage context. This reinforces the standing of the "Fallen Angels" interpretation.

 

© Ezekiel Kimosop 2024.

REFERENCES

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[1] William F. Cook, “Who are the Sons of God in Genesis 6?” in The Gospel Coalition, https://www.thegospelcoalition.org/article/who-are-sons-of-god-genesis-6/. Accessed 27 March 2024.

[2] Douglas J D, , Tenney Meril & Silva Moises Illustrated Bible Dictionary, Revised ed. (Grand Rapids: Michigan, Zondervan: Michigan, 2011), p. 1384.

[3] Don Stewart, “Who are the Sons of God and Daughters of Men?” in Blue Letter Bible, https://www.blueletterbible.org/faq/don_stewart/don_stewart_723.cfm. Accessed 9 April 2024 at 1157 GMT.

[4] Allen Ross, Creation and Blessing (Grand Rapids: Baker Publishing Group, 1988), p. 178.

Divine Intervention: Lessons from Esther 8-10

 

DIVINE INTERVENTION: LESSONS FROM ESTHER 8-10

By Ezekiel Kimosop 

Esther 8-10 is the concluding section of this captivating historical narrative that reveals God's intervention for the exiled Jewish community in Persia.

God used Esther and Mordecai to lobby the royal corridors of Persia and rescue the Jewish people from imminent extermination by wicked Haman and his agents. 

Haman was earlier executed in Esther 7 when his evil plot was discovered by the king. 

In Esther 8-9, God touched the king and he reversed the edict against the Jewish people and permitted them to avenge against their enemies. The extermination orders were reversed under a royal decree and Mordecai was elevated to the second highest position in Persia. 

The Jews celebrated their victory and the day Purim was commemorated in Jewish calendar as a memorial to God's rescue and preservation of His people. 

MORAL LESSONS 

Here are some of the moral lessons that we can collate from the text:

1. Time is of essence to God. He works through seen and unseen timelines of history to fulfill His purposes for His people. 

2. We should never hesitate in presenting/submitting our petitions to God no matter how perilous the circumstances may be. Esther and Mordecai demonstrated outstanding courage, fortitude and resilience in this context. They stood out for the Jewish people under great risk to their lives. 

3. God desires that we exercise moral restraint in our pursuit of justice. The writer of Scripture reveals that the Jews refrained from taking the plunder from their enemies even though they were permitted to do so under a royal decree. This reminds us that there is a limit to our vengeance beyond which God should have His way. 

God proclaims in Deuteronomy 32:41: "I will render vengeance to My enemies, And repay those who hate Me." (cf. Hebrews 10:30). 

4. No matter how wicked a state system or organization may be, God can influence its affairs through the corridors of power to fulfill His divine purposes for His people. No nation or community is beyond God's divine influence. 

5. Believers are God's divine agents in this evil world. God seeks to use us to influence the affairs of our societies of context. 

6. Evil people will be punished at God's appointed time. No matter how long it takes, God's justice will be finally served on the wicked (cf. Revelation 20:11-15). 

7. Our battles are God's. Our victory celebrations/commemorations should glorify God, not us. 2 Chronicles 20:17 says in part, "...stand still and see the salvation of the LORD...". 

8. Even though God is not directly mentioned in the entire Book of Esther, His divine influence is profoundly asserted at every stage of the narrative. 

CONCLUSION 

Have you or your family witnessed God's miraculous intervention in a perilous situation in your lives? What was your response to God's gracious intervention at the time? 

Are you possibly going though a trying moment in your life? Do you feel overwhelmed and that God is far from you? Take courage and wait upon Him. Our God, the God of Esther and Mordecai is faithful. He will surely come for you at His appointed time. Our help comes from the LORD (Psalm 121). 

Shalom.

© Ezekiel Kimosop 2024

What Does it Mean to Fight the Good Fight, Run the Race and Keep the Faith?

 

WHAT DOES IT MEAN TO FIGHT THE GOOD FIGHT, RUN THE RACE AND KEEP THE FAITH?  

By Ezekiel Kimosop

In concluding his exhortation to Timothy, Paul states in 2 Timothy 4:7 “I have fought the good fight, I have finished the race, I have kept the faith.” (NKJV)

Paul had just given Timothy a compelling exhortation in vv.1-6 where he charged the young minister to preach the word with boldness. He was to “convince, rebuke, exhort with all longsuffering and teaching (v.2) and to be watchful in all things, endure afflictions, do the work of an evangelist and fulfil his ministry (v.5). In short, Paul was exhorting Timothy to be diligent, persistent, and focused on his primary duty of proclaiming the gospel of Jesus Christ to which he had been called.

Bible scholars say that 2 Timothy was Paul’s final epistle and his message to Timothy recorded in 2 Timothy 4:1-8 served as his concluding charge to a young minister that he had raised and mentored in ministry. It was of profound significance in its timing. Paul was about to depart this world having faithfully served Christ as an apostle and Christian missionary.

How should the Bible reader interpret the statement in its passage context? I will proceed to outline the statement in three segments for clarity.

I HAVE FOUGHT THE GOOD FIGHT

Paul understood the ministry task as a battle. How was it so? He fought to defend the faith from heretics and false teachers (cf. 1 Timothy 1:18-20 where the quest for authentic defense of the truths of God’s word was most profoundly demonstrated. Paul confronted two heretics and excommunicated them from the fellowship of the church of Ephesus). Timothy was already aware of this fact, having previously received Paul’s First Letter addressed to him. Another set of heretics is mentioned in 2 Timothy 2:17-18. These were just a few of many false teachers that Paul had to contend with in his Gentile ministry. On some occasions, Paul confronted a radical Jewish group that introduced cultural syncretism into the Christian faith. They demanded that Gentile believers should observe Jewish ritual circumcision. Paul defended our Christian liberty from the demands of cultural exigencies (cf. Galatians 1-5). 

How did Paul fight the “good fight”? He stood on God’s side and proclaimed Christ crucified! He never compromised on his doctrine. 

Paul suffered many afflictions in his defense of the gospel and finally paid the cost with his life. He was once publicly beaten and humiliated; was locked up in prison; suffered hunger; endured three shipwrecks, among many other painful afflictions, all for Christ’s sake. He counted his life worth nothing apart from Christ (cf. 2 Corinthians 11:22-33). 

What fights are you fighting in your Christian life? 

Have you placed your focus on the exigency of the battle for proclaiming Christ or are you busy with the struggles of this passing world? God is calling us to fight the good fight that Paul and his associates fought. Circumstances and seasons may have changed since the first century Christian topology, but the battle for the preservation of the faith that was once for all given us remains an enduring fight (Jude 1:3). 

Fight the good fight of the gospel of Jesus Christ.

I HAVE RUN THE RACE

Paul employs a second set of figures of speech to illustrate his ministry journey. He metaphorically describes his service to God as a race that he successfully ran. In 1^st Century Greco-Roman world, athletics was a defining and highly cherished community activity and Olympic athletes would race for a crown of wreaths that was placed on the head. Paul meant to say that he had put in the determination and endurance required of a winning athlete in serving God. He was determined to complete with honour his assignment that Christ had bestowed on him as an apostle to the Gentiles. 

Bible scholars believe that Paul was aware of the imminence of his martyrdom which is believed to have occurred under Nero in circa 62-64 AD. Timothy would perhaps come to appreciate the import of Paul’s statement when he learns of his martyrdom shortly thereafter.

Earlier in v.6, Paul hints at his coming departure saying “For I am already being poured out as a drink offering, and the time of my departure is at hand.” Adam Clarke makes the following observation about Paul’s imprisonment and imminent martyrdom saying, “He considers himself as on the eve of being sacrificed, and looks upon his blood as the libation which was poured on the sacrificial offering. He could not have spoken thus positively had not the sentence of death been already passed upon him”[1]

Those who serve God should be conscious of the onerous task that God has placed before them. They should be determined to complete the task with utmost commitment and enduring faithfulness. Paul’s passionate statement in Philippians 3:12-17 reveals his unquenchable desire to press on and complete his ministry race with honour. He admitted that he was pressing on to the goal for the prize of the upward call of God in Christ Jesus.

Are you pressing on the upward way? Are you conscious of the race that Christ has set out for those He has called to His ministry? We ought to run the race, the pilgrimage journey in Christ even as we look forward to His soon coming.

Run the race.

I HAVE KEPT THE FAITH

Paul closes his statement in 2 Timothy 4:7 by stating that he had kept the faith. What did he possibly mean by these words? To keep the faith is to stand firm in the calling of God in Christ. Paul was a faithful Christian missionary whose faith and commitment to Christ was above reproach. He had sacrificed so much in order to serve God. His statement is an affirmation of his moral commitment to the principles of God’s word as pertains to Christian obedience. 

Paul refused to compromise on the convictions of his faith even where his life was in danger. He was faithful to Jesus, his Master, at all times and was prepared to die for his faith. He knew that his martyrdom was coming yet he remained unmoved! Notice the import of his statement in v.8. He longed to meet Christ and to receive his crown of faithfulness. This is the longing that every child of God should possess and profess. We should long for Christ’s soon return or our dying in Christian faithfulness, whichever be the earlier, so that we shall be joined to Him forever and abide in His glorious presence (cf. 1 Thessalonians 4:13-18).

How is your walk with Christ? Have you resolved to keep the faith at all times even if this comes at the cost of suffering and persecution? Are your prepared to take a stand for Christ in a world where evil is the order of the day?

The story is told of a courageous Christian woman who refused to take the blood oath of allegiance during the Mau Mau uprising in the 1950s in Central Kenya. The young woman openly proclaimed that she would rather die than take the oath, saying Christ's blood cannot be polluted. One evening, some Mau Mau vigilantes came for her and she was forcibly captured and taken away into the forest. She never returned. It is believed that she was martyred and her body secretly buried in the forest. The courageous commitment of this heroine of Christ and many others who chose the way of the cross under difficult circumstances stood out as a source of encouragement to many.

Keeping the faith is not a mechanical or knee jerk procedure or an act of passive convenience. It is a lifestyle commitment. It is an ever-standing call to Christian commitment that consistently speaks for itself through our faith and actions. It is founded on our unflinching submission to the revelation and authority of Scripture. Paul and many other faithful believers in his day suffered for the faith. Some among them including Paul himself faced martyrdom. Their enduring legacy should encourage us to stand firm in our Christian faith knowing that He who called us is faithful.

Keep the faith.

 

---

                [1] Clarke, Adam "Clarke's Commentary: The Holy Bible Containing the Old and New Testaments with a Commentary and Critical Notes" Volume 6 (Romans-Revelation) (New York: Eaton and Mains, 1832)

© Ezekiel Kimosop 2024

A Theological Reflection on the Hamas Israeli War

A THEOLOGICAL REFLECTION ON THE HAMAS - ISRAELI WAR IN GAZA

By Ezekiel Kimosop

The Arab Israeli war currently epitomized by the war in Gaza is perhaps one of the leading global conflicts today. This war can be traced to the Hamas invasion of southern Israel on 7 October 2023 during which more than 1,400 Israelis were heinously butchered by Hamas terrorists while hundreds others were taken captive. Hundreds of southern Israel people have been displaced from their Kibbutzim or local community dwellings. It is estimated that more than 23,000 Palestinians have so far been killed and thousands more injured. Hundreds of thousands have been displaced. Sections of Gaza City have been reduced to rubble thanks to the exchange of rockets and missiles by Hamas and Israeli military. 

At the time of writing this article, the Hamas Israeli war had raged on for 100 days and there's no sign that the war is about to end soon. Worse even, sections of Arab militia groups backed by Iran such as Hezbollah of southern Lebanon and the Yemeni Houthis have been sucked into the war. 

America and other western powers are backing Israel and have stationed war ships on the Mediterranean sea to defend Israel. The Palestinians are supported by leading Arab nations led by Iran. Neighboring Arab nations such as Egypt, Saudi Arabia, Lebanon, and Djibouti have kept a low profile because of their close relationship with America and other western powers on the one hand and their vulnerability to Israeli precision air strikes. 

The war in Gaza has meanwhile spilled into the international waters along the Red Sea with the Yemeni Houthis indiscriminately firing missiles at commercial liner ships plying sections of the Red Sea. 

America and Great Britain last night led a joint strategic air bombing attack targeting sections of Yemen from where the Shia leaning Houthis are believed to fire rockets into the Red Sea. The regional and global ramifications of this move are yet to be felt. Political and security experts fear that the war might escalate into a regional military conflict and cause global trade disruptions and sharp rise in crude oil prices, hence impacting on global maritime trade and regional security. Pundits fear that this conflict may precipitate into a third world war if it is not contained. 

At the global political scene, South Africa, a sworn ally of Hamas and the PLO, has filed a case against Israel at the International Court of Justice at the Hague, alleging that Israel has committed ethnic genocide against the Palestinians. The case is currently being heard. Political observers believe that the case has little political consequences and is likely to be vetoed by Western powers. 

Is Israel justified in their massive bombardment of Gaza? Is she guilty of genocide against the Palestinians as alleged by its critics? 

The answers to these two critical questions depend on which side of the global political divide that the respondents stand. Hamas is classified in Western quarters as a radical terrorist group that is committed to the destruction of Israel! It rejects any claims to Israel's legitimacy in Palestine, arguing that the reconstitution of the State of Israel in 1948 was part of a Western conspiracy to defraud the Arabs of their land. 

Israel on its part claims historical right to its territory including sections currently occupied by Arabs such as the Temple Mount, East Jerusalem and the West Bank. It has refused to cede the Golan Heights to Syria since its capture in 1967.

Israel argues that it is fighting a difficult and unconventional war since Hamas uses civilians as human shields and fires rockets from hospitals, civilian locations and secret tunnels. Israel blames Hamas for the large numbers in Palestinian casualties. It also claims that Hamas has laid booby traps and often misfires rockets resulting in civilian deaths and injuries. Israel is determined to destroy Hamas and considerably weaken its military capacity. Besides, Israel has a strict military policy against terrorist groups. It aggressively avenges any Israeli lives killed by terrorists. 

CONCLUSION 

So who is fooling who in this conflict? My view is that it is difficult to tell the chaff from the wheat in a delicate war situation of this sort. Each side has their story and sets of arguments and its support base. 

Theologically speaking, Israel is sovereignly entitled to retaliate and to defend itself against the scale of the unprovoked heinous attacks of the kind witnessed on October 7. The Bible affirms Israel's historical claim to the promised land which, at the height of Israel's glory, stretched as far as the Euphrates in Persia [present day Iraq] and the Sinai peninsula to the west and the Red Sea to the south. Israel controlled the region currently claimed by the Palestinians until they went into Assyrian and Babylonian captivity in 722BC and 586BC, respectively.

Genesis 15:18-21 says, "On the same day the Lord made a covenant with Abram, saying: “To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates— 19 the Kenites, the Kenezzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites, and the Jebusites” (NKJV). 

The Centre for Middle East Studies at Harvard University estimates that Israel occupies a mere 8,355 square miles of this vast territory, and another 444 square miles on the Golan heights, thanks to historical Arab occupation stretching more than two millenniums. It is therefore difficult to historically corroborate the Arab claims to the land that they currently occupy. Besides, Palestinians were settled in the present Gaza City location under a UN convention resolution following the declaration of independence by Israel in 1948. The Arabs called this event the Nakhba, an Arab word that translates as calamity or horror. 

Four major Arab-Israeli wars were fought in 1948, 1956, 1967 and 1973 and Israel defeated the combined Arab forces under each battle. America and Western powers have historically backed Israel in each war. 

Israel's support by global Christianity is sharply divided. The common view held by Dispensationalism theology groups, especially Evangelical Christian traditions in America, is that Israel has a special place in God's eschatological calendar and that Israel's future is tied to Christ's messianic coming. The non Dispensationalism groups reject this view, insisting that ethnic Israel has no relationship with the church. They argue that God's redemption in Christ Jesus is not informed by racial distinctions. They insist that the church is the Israel of God, a term rejected by Dispensationalists.  

Some scholars have argued that the present Hamas-Israeli war is part of the eschatological sets of conflicts that will precipitate the war of Armageddon contemplated in Scripture and would pit the State of Israel against a constellation of Arab nations. This, in their view, will usher in the final global apocalypse ahead of Christ's coming. They consider the escalation of the Middle East conflict as a sign of the end-times. 

Notwithstanding which side of the theological divide that one subscribes to, these global conflicts should remind God's people about their pilgrim status on earth. They should cause us to evaluate our relationship with God. We should watch and pray and proclaim Christ to the lost world around us as we look forward to Christ's soon return (1 Thessalonians 4:13-17). 

Shalom 

© Ezekiel Kimosop 2024