Is it Biblical for a Christian to Regularly Attend or Belong to Two or More Church Assemblies in Town?

BQ NO 64 -  IS IT BIBLICAL FOR A CHRISTIAN TO REGULARLY ATTEND OR BELONG TO TWO OR MORE CHURCH ASSEMBLIES IN TOWN? 

By Ezekiel Kimosop

My view is that a believer should belong to one primary local church assembly in their urban location where they work or live. If the issue however concerns whether one can occasionally visit or attend a service in another church beside their own local urban assembly, my answer is in the affirmative. A believer may visit another church once in while provided that they do so with some measure of accountability.

For instance if for a good reason I happen to be away on travel, I should simply attend a nearby Bible-believing church. Biblically speaking, all believers belong to one universal communion of saints in Christ and for this reason we should identify with one another despite the church tradition differences between the denominations. We should however be agreed on the fundamental truths of God's word. The Bible declares in 1 Corinthians 12:13 "For by one Spirit we [believers] are all baptized into one body.... and have all been made to drink into one Spirit."

One's level of stewardship also matters in our discretions. If as an elder or pastor I choose to worship or minister in another church on one particular Sunday, I should notify my pastor or one of the church elders that I won't be available that Sunday. For those engaged in group ministry activities, a notification to your group leaders is essential. This is a good practice that believers should embrace for purposes of stewardship and accountability.

However, if a believer purports to concurrently hold membership in two or more churches in town, I have some strong reservations for this strange practice unless it can be qualified. It is simply impracticable for a believer, church minister or elder to belong to two or more urban churches at the same time even where they happen to regularly preach or serve them. One of the churches should be their primary congregation to which they are accountable. 

I have heard some believers argue that the Bible does not expressly forbid a believer from being a member of more than one church. However, we need to appreciate that the local assembly is the basic unit in which believers find expression as a Christian community and we need to observe spiritual discipline and accountability in identifying with one another in the Lord.

Scripture may not contain any express prohibitions or rules on multiple church membership but it is nonetheless implied in the Bible that believers should belong to a specific local church assembly where they are instructed, edified and admonished in Christ and can effectively serve God while being accountable to their Christian community of context. 

This was the practice in the New Testament church where believers belonged to cells that met in homes of mature believers or elders. In a number of his letters, Paul often passed his greetings to believers who gathered in homes (cf.  Romans 16:15; 1 Corinthians; 1:11 Philippians 4:22; 2 Timothy 4:19).

Notice further that the immoral believer mentioned in 1 Corinthians 5 was identified with a particular Corinthian assembly to which Paul addressed his Letter. Paul instructed the leaders that when they are assembled together, they should excommunicate the immoral man from their midst (1 Cor. 5:4). The reference to the gathering together of believers is evidence of a local Christian assembly context. 

Notice also the reference to the Christian community gathering in Acts 12:2-16. Peter had been arrested and locked up by the Roman authorities for preaching Christ and the Jerusalem believers gathered behind locked doors at the home of John Mark to intercede for him. This destination was possibly one of the homes where the church often met.

Why should we identify with a specific local church assembly?

In addressing this question, I am aware that many urban believers also belong to rural churches which they occasionally visit. If I happen to attend my rural church no more than once a month, then my urban church is my principal assembly. My urban church pastor and his ministry team are therefore foremost responsible for my spiritual wellbeing.

First, it is instructive that the basis of communion under a local church assembly context is implied in 1 Corinthians 11:33-34 where believers are commanded to wait for one another before celebrating the Lord's Table. These Corinthian believers were members of a distinct church assembly who knew one another and who identified with one another in fellowship and Christian service. 

Secondly, it is practically difficult for a believer to effectively serve or participate in the activities of two or more urban churches at the same time without preferring one to the other. They are also likely to experiencing fatigue or burn out. For instance, one cannot sign up for choir in the two city churches and attend weekly practices and sing in both churches on Sunday!

There are many "nomadic" believers today especially in urban churches who regularly move from one church to another because they consider each of the churches as having a special spiritual blend for their wellbeing that is missing in another. I once heard a young believer say that he regularly attends two city churches because one of the churches has a vibrant worship experience but their ministers do not teach as well as those in the other church. He therefore leaves the first church immediately after the worship session and proceeds to the second church for the sermon. This is a regrettable scenario that should be avoided! 

My view is that if we focus on one Christian assembly, we are better placed to bring our ideas on board on how best we can improve the worship, teaching, and fellowship experience in the congregation. We should regularly provide valuable feedback to our elders and ministers on the quality of church services instead of crisscrossing between two churches in an attempt to bridge the gap.

The third problem identified with some "nomadic" believers is the confusion that comes with mixing several doctrines and traditions borrowed from various Christian communities, some of which are inconsistent with Scripture. The nomadic believer may eventually be unsettled by the different standpoints that each ministry holds on the interpretation of biblical doctrines and church practices.

I know of one brother who crisscrossed four Evangelical and Pentecostal churches in Nairobi for a period of about two decades before settling into a conservative Evangelical church. The man subscribes to a set of strange doctrines because one of the churches he attended can be classified as an ultra charismatic and neo-cultic sect. The brother has considerable difficulty reconciling the sets of conflicting doctrines that he embraced in the churches.    

There are also believers who run away to other churches while under church discipline imposed on them by their previous church on legitimate grounds. This is an unbiblical way of responding to conflicts and may be evidence of spiritual immaturity. A believer should submit to legitimate church organs including a discipline tribunal in the fear of the Lord. 

If for legitimate reasons a believer is aggrieved by the manner in which a conflict was handled and has exhausted the appeal mechanisms with a clear conscience, and is compelled by circumstances to move to another church, they should declare their status to the minister of the new church so that they can be counseled and offered spiritual support in resolving the conflict with his previous church. Matthew 18:15-20 provides an elaborate illustration and insights on conflict resolution among believers. 

If for example one was excluded from partaking in Holy Communion in the previous church because of unresolved moral issues, then the restrictions imposed by his previous church should continue to apply until the matter is resolved. He should therefore refrain from partaking in Holy Communion in the new congregation until the conflict is resolved. Jesus' exhortation in Matthew 5:23-24 is instructive on conflict resolution and holding a clear conscience before God. 

In roaming between two or more churches, the "nomadic" believer misses out on consistent instruction and edification in the word of God and may lose out on effective spiritual cover where it matters. This is the reason that most "church nomads" are spiritually weak. They do not receive regular instruction in the way of Christ and may fall into the hands of false teachers. 

I do however recognize that there are believers who, for no fault of their own, find themselves traveling in their official duties or business engagements between towns and regions, and accordingly identify with two or three church assemblies. Even under these unusual circumstances there ought to be a primary assembly to which the believer is ultimately accountable.

Let me give my example here. I minister in a Nairobi church as an associate pastor. This church has also been my family church for nearly two decades now. I also have a separate church ministry in my upcountry home area where I visit at least once a month. I oversee this ministry and keep constant touch with the leaders on regular issues while in the city. This situation places me in the hands of two ministers - my senior pastor in my Nairobi church to whom I am directly responsible both as a minister and as a believer on the one part, and my Bishop in Eldoret to whom I am answerable as a minister. The Nairobi church is however my primary assembly where I worship and minister with my family. 

The unique circumstances of my ministry work have tied me between the two churches for now. This is however a rare situation and few believers can perhaps identify with this scenario.

My concluding view is therefore that every believer should identify with and belong to a specific local church assembly where they are edified and consistently taught and equipped in the Lord for service (Ephesians 4:11-14). By belonging to a local assembly, we are in no way discounting the universality of the communion of all believers worldwide. We are simply emphasizing on what we can discern from the text of Scripture. Our regular and consistent participation in a local church assembly facilities opportunities for consistent fellowship engagement and growth in our knowledge of Christ. It also opens up platforms for effective service and accountability in the body of Christ. Christian nomadism should be checked. 

Yes, we all belong together in Christ notwithstanding the differences in our Christian traditions, provided of course that we are agreed on the fundamental and inalienable truths of Scripture. There is perhaps no legitimate reason why churches within a given locality cannot host joint conferences, missions, and other common church events so that they strengthen one another and reach out to the lost in their regions of context. They should establish a local pastors' fellowship that provides an effective platform for our inter-communion or ecumenical engagement among themselves.

Churches should not consider themselves as competing organizations or entities in a given locality in the way that business organizations do! It is for instance unbiblical to set up a church ministry with the objective of snatching believers from another existing local assembly or to frustrate a new church ministry for fear of "stealing" the sheep. 

I must however unreservedly rule out any communion at whatever level between a Bible-centered church and a cultic or apostate Christian sect. We have strictly no communion whatsoever with any religious sect whose view of Christ and His finished works of the cross is manifestly wanting and whose doctrines and practices are inconsistent with the revelation and authority of Scripture. It does not matter how large or popular or influential such a denomination or sect is in the society.

We have previously discussed the key signs or marks of cultic and neo-cultic Christian sects under this forum.

Shalom

© Ezekiel Kimosop 2016

[This article was originally posted on the L & D WhatsApp forum on 22 July 2016. It was sparingly revised on 30 September 2025]

When can a Doctrine be Considered Truly Biblical?

WHEN CAN A DOCTRINE BE CONSIDERED TRULY BIBLICAL?

By Ezekiel Kimosop

My view is that a doctrine can be considered biblical on the following considerations, among others:

First, a biblical doctrine must be aligned to the revelation and authority of Scripture. It must find its theological anchor on God's eternal word. Its authority and superintendence in a Christian community stands on its validity in conveying a set of biblical truths to its readers and hearers. My view is that any doctrine that falls short of this consideration is decidedly unbiblical.

A suitable illustration can be identified in 1 Timothy 1:18-20 where Paul confronts two deviant Ephesian teachers. The two men rejected some unspecified fundamental teachings of the church and accordingly "suffered shipwreck". This is an allegorical depiction of the perilous impact of the false teaching on those who subscribed to it.

Another set of heretics mentioned in 2 Timothy 2:17-18 taught that the resurrection of believers was already past! This teaching implied that those "left behind" including the two heretics were not true believers! Paul was compelled to excommunicate the first set of heretics from the Ephesian Christian community until and unless they recanted the heresy.

Secondly, a biblical doctrine should guide believers in assimilating the truths of God's word under a given theological context. For instance, Christian soteriology or doctrine of salvation is governed by a specific set of doctrines that concern the works of Christ which the church has affirmed through the ages since the New Testament. A biblical doctrine stands on specific pillars of Scripture. It affirms certain fundamental biblical truths for which emphasis should be laid to the congregation or members of the Christian tradition.

Thirdly, a biblical doctrine should serve to distinguish Bible-centered Christian groups from heretical and apostate sects. Most cultic groups subscribe to doctrines that violate or materially contradict the teaching of Scripture. Some Christian sects deny the deity and divinity Jesus Christ and/or the Holy Spirit. Other groups violate Hebrews 1:1-2 and other relevant passages of Scripture that affirm that Jesus Christ is the final prophet to the church. Instead, they teach that verbal plenary inspiration of Scripture is still open and that the writings of their leaders are inspired.

If a Christian doctrine substantially fails the test of Scripture, it should be flatly rejected by Bible-believing Christian communities. Its teachers should also be singled out for isolation.

 

© Ezekiel Kimosop 2025

Spiritual Gifts and Christian Maturity: Lessons from Romans 12:3-8; 1 Corinthians 3:1-3

SPIRITUAL GIFTS AND CHRISTIAN MATURITY: LESSONS FROM ROMANS 12:3-8; 1 CORINTHIANS 3:1-3

By Ezekiel Kimosop

Romans 12:3-8, NKJV says “³ For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. ⁴ For as we have many members in one body, but all the members do not have the same function, ⁵ so we, being many, are one body in Christ, and individually members of one another. ⁶ Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; ⁷ or ministry, let us use it in our ministering; he who teaches, in teaching; ⁸ he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.”

PASSAGE ANALYSIS

This passage of Scripture reveals a number of truths concerning spiritual gifts:

i)                   Diversity – There are a number of diverse spiritual gifts that God has assigned to believers in the church (v.4). There is spiritual unity in the diversity of gifts. 

ii)                 Interconnectedness – The spiritual gifts are interconnected and intertwined in the service of God in the body of Christ. Each gift has its place and purpose in God’s house (v.5). Each gift augments and supplements the rest. This is the essence of unity of purpose in diversity. 

iii)               Equality – No spiritual gift is superior or inferior to another (v.3). Each gift has its spiritual significance in God's eyes and none should be despised or overlooked. This calls for humility in the application of these gifts. They should never be applied for self aggrandisement but for the glory of God. 

iv)               Proportionality – These gifts are exercised in proportion to the grace that God vests in the believer (vv.6-7). We should therefore serve God by applying our gifts, talents, and abilities in conformity with the measure of grace that God has divinely bestowed upon us.

Q. Is the exercised of a spiritual gift influenced by the believer’s maturity or growth in faith?

The Bible reveals that believers grow in spiritual stature as they mature in their knowledge of Christ through the instruction of Scripture (Ephesians 4:11-16). This effectively implies that believers should consistently grow in spiritual discernment as well. Notice that when God called Samuel at the tabernacle of Shiloh, the young priest could not immediately discern the voice of God. He initially mistook God’s voice for Eli’s. On the three occasions that God called him, Samuel rushed to his master Eli saying "Here I am!" It took the wisdom and discernment of Eli the Priest for Samuel to learn that God was speaking to him (1 Samuel 3). God’s wisdom is required in exercising our gifts and talents because we are stewards of God's grace in whatever platform or space we serve in the church.

Q. How do we measure a believer’s growth in faith?

There is no spiritual barometer for measuring a believer’s growth in faith. However, Scripture provides suitable illustrations that adequately address this question. During the Corinthian church conflict, Paul adjudged the Corinthian believers as overly immature in the faith. He described them as spiritual babes. He says, “And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. ² I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; ³ for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? (1 Corinthians 3:1-3, NKJV).

The Corinthian church consisted of a young Christian community that was still lacking in spiritual discernment and wisdom. The envy, strife, and divisions that were prevalent among them were evidence of their poor discernment and spiritual immaturity. The Greek word νήπιος [nepios] for "babes" in v.1 above refers to an infant or child. Paul metaphorically applies this term to illustrate that the Corinthians were not sufficiently skilled or tutored in the things of God. 

In Acts 18:24-28, Apollos, an Alexandrian Jew, was taken in and instructed by a faithful Christian couple known as Priscilla and Aquilla in Ephesus after they observed that his preaching at the Ephesus synagogue was inconsistent with the “way of Christ”. Apollos later went on to minister in Corinth and served along with Paul. We believe that he was sufficiently schooled and built up in the apostle’s doctrine (Acts 2:42).

The point is that Christian maturity is consistent with the ability to exercise spiritual gifts in a faithful, balanced, and accountable manner. This maturity process takes considerable time to manifest itself in our lives as we walk with God and serve Him. The Parable of the Talents in Matthew 25 reveals that the two stewards who wisely applied the talents assigned to them were rewarded by their master for their diligence. The results were tied to the diligence or dereliction of the steward in applying the talents. Each steward was individually called to account. 

This parable reveals that God bestows upon each believer a distinct measure of talents based on His divine discretion. We shall all account to God on how we applied these divine resources that God graciously supplied to us. 

Matthew 25:23 says, “His lord said to him, ‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.” 

The moral diligence of the two faithful stewards was evidenced by the results of their effort in the application of their talents. The slothful steward's excuse was inadmissible before the master. 

Believers should neither sit on their gifts and talents nor apply them the Samson way. Samson openly misapplied the gifts that God bestowed upon him and the results were disastrous (Judges 13-16). He needlessly perished in the hands of his enemies!

Believers should therefore discern the mind of God as they serve Him. They should also raise and mentor others to serve God in their ministries of context so that they can leave a lasting legacy of impact in their generations (2 Timothy 2:2). Those who exercise spiritual gifts in the church should be people of good report whose reputation within and outside the Christian community stands out to the glory of God (1 Timothy 3:7).

What is your spiritual gift? Are you faithfully discharging the mandate of your spiritual gift?

 

 

© Ezekiel Kimosop 2025

WHAT DOES IT MEAN THAT WOMEN SHOULD BE SILENT IN CHURCH?

WHAT DOES IT MEAN THAT WOMEN ARE TO BE SILENT IN CHURCH? 

By Ezekiel Kimosop 

What did Paul mean by saying "Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. 35 And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church."? (1 Corinthians 14:34-45, NKJV). Paul adds in 1 Timothy 2:12-13: "Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve." (NKJV). 

The two sets of instructions are exclusive to Pauline writings. No other New Testament apostle delved into the theology of church leadership and governance. 

Does Scripture contemplate that women are prohibited from speaking in a church gathering? Should this prohibition be understood in the absolute sense? Was the prohibition exclusive to the particular set of contexts in Corinth and Ephesus in the New Testament church period or was it meant to apply to the church in all ages?

These questions underlie one of the most explosive theological debates that has divided Bible scholars and Christian traditions through the ages. How should the reader of Scripture understand these prohibitions today? 

There are three approaches to the interpretation of the above passage of Scripture. The first two views constitute the major theories. The third view is the middle ground or hybrid view. 

UNIVERSAL APPLICATION VIEW 

The first view is the traditional or historical view. This is the universal application method of interpretation which is commonly classified as the Complementarian view. Proponents of this view emphasize that men and women are both equally created in God's image, sharing the same worth and dignity. However, this equality does not mean uniformity. They insist that God designed different functions for men and women. 

Most conservative Evangelical traditions that subscribe to this view consider Paul's prohibition on women to be of universal or timeless application. They argue that the prohibition applies to all churches in all ages. Women are accordingly forbidden from teaching or serving as pastors in accordance with the "silence" and submission rule in 1 Corinthians 14:34-35; 1 Timothy 2:12-13. They are therefore not eligible for appointment to church leadership positions (1 Timothy 3:1-13 and Titus 1:6-9). 

Critics consider this approach to be selective because it ignores the command on head covering for women during worship yet both instructions were given at the same time! (1 Corinthians 11:2-16). Some argue that it denies women the opportunity for exercising their spiritual gifts in the gathering of the church, including the gift of prophecy as contemplated in 1 Corinthians 11:5. They further insist that the local application context of the two silence prohibitions cannot be theologically discounted.  

Among the Christian traditions that subscribe to the Complementarian view are Roman Catholics, Reformed Calvinistic traditions, and sections of conservative Evangelical Baptists. 

LOCAL APPLICATION VIEW 

The second interpretation is identified with the Christian egalitarian groups. 

Christian egalitarianism is the belief that the Bible teaches the inherent equality of men and women in all aspects of life, including spiritual leadership within the home and church, and that personal talents and gifting, not gender, should determine roles and responsibilities. They consider Genesis 1:26-28 as teaching prefall equality. They insist that the male rule contemplated in Genesis 3:16 is a consequence of sin. They identify Galatians 3:28 as evidence of equality in Christ.

This school of thought considers the silence prohibition on women to be of local application only. They insist that Paul's instructions in 1 Corinthians 14:34-35 and 1 Timothy 2:12-13 were intended to remedy specific congregational issues in the churches of Corinth and Ephesus during the New Testament church period and should not apply to all churches in all ages. They argue that women should access the pulpit and teach in the church since all believers are equal before the eyes of God irrespective of their gender.  

Proponents of this view argue that a universal application of the "silence" prohibition on women contradicts 1 Corinthians 11:5 which contemplates that women should pray and prophesy in the church. They observe that the "silence" prohibition on women also contradicts 1 Corinthians 12, 14 where Scripture reveals that the gifts of the Holy Spirit are available to all believers without gender distinction or discrimination. Some liberal Egalitarian groups insist that women are eligible for appointment to all church leadership positions and may serve as pastors, bishops, and overseers. 

This interpretation is embraced in varying degrees by Anglicans, Lutherans, and some Pentecostal traditions.

Critics of this view say it ignores clear restrictions set out in Scripture on qualifications for church offices which are reserved for mature married male believers only (cf. 1 Timothy 3:1-13; Titus 1:6-9). 

MID-LEVEL/HYBRID VIEW 

Some Christian traditions have opted for what can be described as a mid-level or hybrid view. This theory is informed by a more flexible interpretation of the silence prohibition. It incorporates some selected teachings adopted by the two major schools above. They recognize that male leadership is mandatory for the church on the basis of 1 Timothy 3:1-13 and Titus 1:6-9. They however consider the "silence" prohibition in 1 Corinthians 14:34-35 and 1 Timothy 2:12-13 to be of local application only. They accordingly permit women to preach and teach and even serve as pastors provided that they do not rule the congregation or preside over a Christian communion. 

In this context, women pastors are appointed to pastoral ministry on condition that they submit to the elders. They are however not eligible for appointment to the offices of senior pastor, bishop, or overseer. 

Proponents of the hybrid view insist that their theological perspective permits women to exercise their spiritual gifts in the church without violating the restrictions on church leadership to mature married men believers as outlined in 1 Timothy 3:1-7 and Titus 1:6-9.  

Critics of the this view consider the hybrid fusion of the two doctrines as constituting a selective or user-friendly application of the teachings of Scripture.  They argue that congregational teaching constitutes the exercise of authority in the church. Proponents of the hybrid view however disagree with the attempt to conflate congregational teaching and the exercise of authority since the teacher or preacher may not necessarily be a church elder or overseer. They insist that the authority of Scripture cascades beyond the confines of church leadership structures. 

Some Evangelical Baptists and Pentecostal traditions subscribe to this view.

CONCLUSION 

No matter what interpretative view resonates with the reader, it is instructive that Christian men and women are jointly and collectively God's divine agents on earth who are tasked with proclaiming the gospel of Jesus Christ to the sinful world in accordance with the mandate of Matthew 28:19-20 and other relevant texts and passages of Scripture.

Shalom 

© Ezekiel Kimosop 2025

What Does it Mean to Make Friends with Unrighteous Mammon?

WHAT DOES IT MEAN TO MAKE FRIENDS WITH UNRIGHTEOUS MAMMON? 

By Ezekiel Kimosop

Jesus said in Luke 16:9: "And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home" (NKJV). 

This statement by Jesus lies in the concluding section of the Parable of the Unjust Steward in Luke 16:1-13. The parable was part of a number of kingdom parables that Jesus taught in Luke 14-16; including the parable of the Great Supper (14:15-24); the Lost Sheep (15:1-7); the Lost Coin (15:8-10); the Lost Son (15:11-32) and the Rich Man and Lazarus (16:19-31). These parables are centered on outlining kingdom principles for moral application by God's people. 

In the parable of the Unjust Steward, Jesus made a satirical statement to describe the foolishness of the unjust steward in attempting to mischievously make the best out of a bad situation. The unjust steward had been asked by his master to account for his stewardship. Instead, he devised a crafty way to inflict maximum financial hemorrhage on his master's resources in an attempt to please the master's debtors and gain their favor when he finally gets fired. 

What did Jesus mean by the statement in Luke 16:9? 

Jesus used the parable of the Unjust Steward to warn his hearers [and us] that evil actions have eternal consequences. No matter how meticulously crafted, no evil scheme will be concealed from the eyes of our holy and righteous God. The wicked will ultimately be punished by God.

The unjust steward may have forfeited a golden opportunity for owning up to his misdeeds and seeking forgiveness from His master. He could perhaps have made restitution for some of the losses (v.1-2). Instead, he chose the highway. He possibly imagined that His master would buy into the deception scheme that he coined out when he finally approaches the debtors. He was utterly mistaken. We serve an all knowing God. 

The statement in v.9 serves to condemn the application of skills, talents, and resources that God has vested in us for evil or ungodly purposes. This is what Samson did in wasting God's talents on worldly riot before he was captured and humiliated by the Philistines! (Judges 13-16). God will demand an account of how we have invested these stewardship endowments (1 Corinthians 3:10-15). Notice the implication of Jesus' statement in Luke 16:10-12 which says "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much. 11 Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 And if you have not been faithful in what is another man’s, who will give you what is your own?" (NKJV). 

This statement implies that stewardship is both measurable and accountable. There is a correlation between consistent godly stewardship and the elevation of divine investiture by God. Those who substantially fail God's divine standards will have demonstrated their innate desire for deception in this evil world. Faithful stewardship must be proven by the consistent application of the moral principles of God's word in our service to God and society.  

The word "Mammon" is an Aramaic term that was metaphorically employed by Jesus in this context to refer to wealth or material riches that can become a false master, competing with God for human devotion and loyalty. It is a representation of naked idolatry - the devotion to the corruption and greed of this passing evil world that does not offer any assurance of hope in God. It is what captivates the ungodly love for money and worldly riches by which some have "pierced themselves with many sorrows" (1 Timothy 6:6-10). It is a cul-de-sac for those who fall into its evil tentacles unless peradventure they break from its chains and turn to God. 

The reaction of the Pharisees in Luke 16:14-15 is instructive of the captivation of the spirit of Mammon even among the religious class of Jesus' day. The writer of Scripture reports that the Pharisees derided Him. They were cut to the heart by Jesus' admonition! Jesus' reply to the Pharisees is compelling: "You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God." (NKJV). Jesus minced no words. 

Jesus' statement should ring a bell in our contemporary society where the pursuit of quick riches by whatever means is a life consuming preoccupation for millions of people. A flashy lifestyle lies at the apex of daily pursuits. It is the nirvana of a liberal materialistic society in which religious moderation is construed as a foreign intrusion. 

In short, Jesus is warning that we should seek to please God in whatever we do, being conscious of His divine superintendence and knowing that we shall give an account before Him at God's appointed time. Our stewardship should lie in godly deportment and should consistently stand out even without close supervision. The unjust steward abused his stewardship mandate with gross impunity. He never imagined that he would be called to account for it at some point in time. He was sorely mistaken. Those who serve God in whatever capacity in ministry are stewards of God's grace (1 Corinthians 4:1-2). 

On a broader theologically inference, we can attest that our stewardship mandate cascades beyond the confines of church ministry platforms. It is informed by the view that God is the ultimate source of all the earth's resources. Psalm 24:1-2 says "The earth is the Lord’s, and all its fullness, The world and those who dwell therein." (NKJV). Psalm 50:10 adds "For every beast of the forest is Mine, And the cattle on a thousand hills." (NKJV). These two texts of Scripture read together with other relevant texts and passages of Scripture assert one powerful theological truth - that the resources at our disposal under the sun, including our lives, possessions, earnings, property, and financial investments are primarily from God. They should therefore be handled and applied with godly stewardship and prudence. 

The story is told of a millionaire who used to make spot by throwing some banknotes into a crowded street in the suburbs of his city. He would watch with glee from his car window as the poor scrambled for it. He would then drive away in his top of the range limousine, oblivious of their pain and struggle. The man should perhaps have invested his millions in a charitable foundation that would target the economic advancement of the disadvantaged in his society of context. 

The parable of the Rich Man and Lazarus reveals that the Rich Man failed this moral test as well (Luke 16:19-31). He looked the other way as poor and sickly Lazarus was daily laid at his gate, oblivious of his suffering until it was too little too late. One theologian, George H. Morrison, identifies the irony of two men separated by no more than twenty yards between them, yet they appear to be divided by a sea! [1]

We should should faithfully apply the skills, talents, and resources at our disposal in a manner that pleases God because we are ultimately accountable to God. Nothing can be concealed from God's divine omniscience. Choices have consequences. 

Here is the million dollar question: How is your stewardship? 

Jeremiah 17:9 proclaims "The heart is deceitful above all things,

And desperately wicked;

Who can know it?

10 I, the Lord, search the heart,

I test the mind,

Even to give every man according to his ways,

According to the fruit of his doings." (NKJV).

Shalom

REFERENCES

[1] George H Morrison, Morrison on Mark (Ridgefield, New Jersey: AMG Publishers, 1977.

© Ezekiel Kimosop 2025