Why Was Aaron Not Punished by God in Numbers 12?

WHY WAS AARON NOT PUNISHED BY GOD YET HE AND MIRIAM SPOKE AGAINST MOSES IN NUMBERS 12? 

By Ezekiel Kimosop 

We learn from Numbers 12, that Miriam and Aaron confronted their brother Moses over his decision to marry an Ethiopian woman. No explanation was given for the reaction but we can guess at first instance that the decision went against the cultural norms of the Jewish people. 

There was a heated exchange which resulted in an emotional outburst with Miriam questioning the prophetic authority of Moses. God was monitoring the exchange and was apparently angered by the manner in which the two siblings ridiculed and humiliated their younger brother who was God's chosen leader over Israel. 

Make no mistake here: God does not condone sin and punishes the erring without partiality or favor. 

The Bible records that God came down to the tent of meeting and summoned the two to appear before His presence where He rebuked and judged them.  

Miriam immediately suffered leprosy as a punishment for her deplorable conduct in questioning the authority of Moses. Surprisingly Aaron escaped punishment by a whisker! Why was he not punished yet he had apparently conspired with Miriam in confronting Moses? 

This is the mystery question that we need to examine with care. 

The Bible records that Aaron cried to Moses when he noticed that his sister was struck with leprosy, perhaps fearing that the worst would hit him too! 

Yes, both Miriam and Aaron were guilty by conspiracy and connivance in confronting and humiliating their younger brother Moses who was undoubtedly their spiritual leader! 

The two had crossed the Rubicon line when they questioned Moses' prophetic authority and asked if God spoke only through him!

While it is true that God spoke through the three siblings in diverse ways as prophet, Judge, priest and prophetess, respectively, God had divinely designated Moses as His principal representative and judge over Israel. 

No matter how much we find fault in a leader, rest assured that God was aware of his shortcomings even as He called him to ministry! No leader is perfect. 

Moses was therefore the undisputed community patriarch who doubled up as prophet and judge in Israel. He was far above his elder siblings in spiritual authority and therefore deserved to be honored as God's servant. 

Miriam and Aaron possibly took advantage of the great humility of Moses (Numbers 12:3). The fact he was their last born brother may have made things worse for him! He was Mama's boy, so to speak! 

The pecking order in sibling rivalry always plays out even in later years of life whenever family conflicts arise. However, God's divine order is greater and preeminent above our family or community order. 

Moses was three years younger than Aaron (Exodus 7:7) and if the girl mentioned in the birth of Moses in Exodus 2:1-10 is assumed to have been Miriam, then she was definitely the senior of the three siblings in terms of age. 

The three siblings from a Levite family were privileged to serve in influential leadership capacities among the children of Israel. What a great honor before God! This is the reason they should have been most humbled and grateful to God. However they were human as we are, who are often ungrateful for what God has done for us. 

Were these siblings justified in confronting Moses?

In a way, yes. Of course Moses broke the Jewish law by marrying an Ethiopian [heathen] woman and his siblings may have been justified in confronting him over that matter. 

The conflict was initially a family affair until the matter blew out of its natural tangent and God was drawn into the conflict as He sought to defend His servant from humiliation. The two siblings had no authority to question Moses' prophetic mantle. Neither of them had conferred it upon him! God alone had called Moses to serve Him. 

The Bible goes on to reveal that the anger of the LORD was kindled against them as God departed from the tabernacle after rebuking them (Numbers 12:9-11)

Notice also that Aaron showed remorse and pleaded with Moses to pray for them and this is perhaps what held back the wrath of God from hitting him! Notice his words in Numbers 12:11 where he pleads with Moses saying ".... Oh my lord! Please do not lay this sin on us, in which we have done foolishly and in which we have sinned." (NKJV) 

Some have dispute this conclusion by arguing that Aaron was a priest and leprosy could not have defiled him! I disagree. He was not immune to God's chastisement. One of the sons of Abinadab was later struck dead after he mishandled the Ark of the LORD (2 Samuel 6:3). He too was no doubt a priest! 

There can be no better explanation for Aaron being spared punishment than the fact that he was remorseful for the sinful conduct and that God graciously preserved him. 

While Aaron was guilty as charged there is strong evidence from Scripture that he may have been saved by the prayer of Moses and his remorseful heart! 

There were obvious consequences too... 

Miriam had to stay out of the camp for the period prescribed by Levitical law for a leprosy. The children of Israel were therefore forced to wait for her to recover before moving on into the wilderness of Paran (Numbers 12:15-16). 

This sinful conduct cost them seven days of their journey through the wilderness! Some transgressions are too costly and their impact is cumulative in scope. 

One may also argue that Miriam took moral responsibility as the eldest of the three siblings. As a prophetess in her own right, she should have better understood the mind of God and refrained from attacking her brother in the manner she did. 

The order in which their names appear (Numbers 12:1) has been suggested by some as indicative of Miriam's greater responsibility for the conspiracy but this is difficult to prove from the passage because God dealt with them collectively (Numbers 12:5-9).

MORAL LESSONS

There are several moral lessons we can draw from this incident regarding the appropriate manner of dealing with acts and omissions of our spiritual leaders. 

Here are four of them: 

1) Sin is contagious and ruins relationships and affects innocent people who were not originally party to it. 

This is a warning to God's people. We should realize that our actions have wider ramifications than we may care to imagine. 

2) God is foremost responsible for reprimanding spiritual leaders who are divinely under his oversight charge. Spiritual leaders are primarily answerable to God for their dereliction of duty and moral excesses. 

This however does not imply that church tribunals or any disciplinary organs would be acting unbiblically in addressing the moral excesses of spiritual leaders and even defrocking them where this is legitimate. They too are divinely charged with plenary oversight of God's ministry, provided that their mandate is exercised in good faith and within the authority of God's word. 

3) We should never ridicule or demean our spiritual leaders or bring them into disrepute even where we are convinced that they are wrong or may have sinned. God expects us to handle them with diligence knowing that they carry His mantle over His people. 

This is not to suggest that we should condone the moral excesses of church ministers or look the other way where they have sinned. An erring Christian leader should receive sanctions that are consistent with the gravity of his transgression.  

Remember that the house of Eli was judged by God for his dereliction of duty and God finally cut them off from the priesthood.

Abiathar the priest was the last to serve under the lineage of Eli until he was defrocked by Solomon for his role in the Adonijah rebellion (1 Kings 2:26-27). 

How should we handle moral conflicts touching on church leaders? 

We should apply the rule established in 1Timothy 5:19 which says "Do not receive an accusation against an elder [overseer] except from two or three witnesses."

4) We should repent immediately we are convicted of our sinful conduct. 

Remember that we are sinful people who fail the divine standards of God. There is no other cure for sin other than repentance from a broken and remorseful heart that touches the heart of God (see Psalm 51:10-17).

Aaron cried to Moses asking him to pray for them. He recognized that they had sinned against God and was deeply remorseful for the transgression. 

As a priest, Aaron knew the gravity of sinful disobedience and that God alone had the cure for the transgressions of those who stood before a priest. 

Are you remorseful whenever you sin against God or offend others or do you justify and defend your actions? 

© Ezekiel Kimosop 2021

Beware of Wolves in Sheepskin

BEWARE OF WOLVES IN SHEEPSKIN

By Ezekiel Kimosop

I once attended a youth conference in a certain Evangelical church in Nairobi. One of the youth had asked me to pass by the conference. Shortly after I arrived, a charismatic preacher going by the title  Apostle X (name withheld) took to the podium. As part of his introduction, he claimed to possess a special apostolic mantle from God. I was curious to understand what exactly he meant by the statement. I had all along sat next to the preacher until his time to speak came but he was not known to me. I later gathered that the man had been invited by one of the youth leaders as one of the key conference speakers after he was spotted in a kesha or overnight prayer meeting in town. Interestingly, no pastor or elder from the local church was in attendance during that afternoon session. 

The short, diminutive man who was clad in a white shirt and grey trousers claimed to possess a special apostolic authority by which he could unlock the heavens at his command. He repeatedly paced the podium as he pompously uttered several decrees. He did not appear to have a scripted sermon or topic at hand. The preaching was punctuated by a concoction of twisted teachings and Scripture texts that were apparently taken out of their passage contexts! I have never come across a passage of Scripture that teaches that God has granted certain people special powers for intercession that are not available to other believers who are faithful to God. 

Having asserted himself, and proclaimed his "authority", Apostle X concluded his preaching by asking his hearers to arise. We all stood up anticipating the benediction. In a surprise move, Apostle X called on the youth to remove whatever money they had in their pockets and hold it high for a special apostolic prayer of blessings. I immediately sensed in my spirit that the man was possibly targeting the money. My fears were confirmed shortly thereafter...

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

The preacher then proclaimed his "apostolic prayer" and decreed that the youth would get jobs immediately. Never mind that most of the youth were college and senior high school students! 

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

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

I am  still apprehensive about the motive behind the request for calling the preacher after one receives a miracle or answered prayer..... was it perhaps for glorifying God or for filing requests for more seed? The preacher then walked out of the sanctuary. I could sense some disappointment in his demeanor. Did he perhaps collect less than he anticipated? Was he rushing to another "apostolic" engagement in town? 

What's the moral here?

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

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

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

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

We need to tell the difference between the lambs and the wolves; the sheep and the goats; the wheat and the chaff; truth and error. This is where the prudence of our discernment lies. 

Beware of wolves in sheepskin...

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

Shalom

© Ezekiel Kimosop 2021

Walking in the Light of Christ's Gospel

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

By Ezekiel Kimosop

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

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

This defense continues into 2 Corinthians 4.

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

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

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

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

What is Paul about to conclude or sum up? 

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

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

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

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

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

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

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

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

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

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

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

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

MORAL LESSONS

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

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

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

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

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

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

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

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

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

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

© Ezekiel Kimosop 2021

The Essence of Christian Forgiveness and Reconciliation

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

By Ezekiel Kimosop

INTRODUCTION

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

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

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

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

ISSUES IN PAUL'S FIRST LETTER

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

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

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

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

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

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

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

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

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

RESTORATION OF THE IMMORAL BROTHER

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

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

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

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

MORAL LESSONS

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

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

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

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

© Ezekiel Kimosop 2021

How Should Christians Give?

How Should Christians Give? Lessons from Paul's Exhortation in 2 Corinthians 8-9

By Ezekiel Kimosop

Q & A ON PAUL'S APPEAL FOR SUPPORT IN 2 CORINTHIANS 8-9.

QUESTION ONE

Why was the Church of Corinth being exhorted to give in 2 Corinthians 8? 

MY RESPONSE

The exhortation was part of Paul's campaign for donations among the Churches of Macedonia Achaia and possibly Asia Minor as well. The collections or donations were intended for the support of believers in Judea who were believed to have suffered famine at the time. This was an extraordinary giving which came with urgency. 

In 2 Cor. 1:16 Paul reveals that he intended to pass Corinth on his way to Macedonia and back again. These twin visits to Corinth appear to be related to the collections that are the subject of his writing in 2 Cor. 8:16-24, 9:1-14. Paul makes a passionate appeal for support from the Corinthians, a society that was possibly wealthier than the Macedonians. 

Curiously, we learn from 2 Cor 9:1-5 that the Corinthians had failed to fulfill their pledge which they had made on a previous occasion and Paul was compelled to exhort them on the need to honor the pledge to avoid embarrassment. 

It is instructive that the Macedonians, a modest society, had exceeded Paul's expectations through their generous giving despite their deep poverty (2 Cor. 8:1-5). Their response was unparalleled.

QUESTION TWO

Why were the collections taken away from the Church? 

MY RESPONSE

I guess this question has been answered under my response to Question 1 above. 

Titus and other unnamed brothers of good standing among the churches were tasked with the collection of the contributions (2 Cor. 8:22-23). It is important to observe that this giving was voluntary. It was not imposed on believers. 

2 Cor. 9:7 says "So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver."

This principle has been acknowledged as the guiding factor for Christian giving in the context of New Testament Scripture. 

QUESTION THREE

Are these practices still in the Churches these days?

MY RESPONSE

Some Christian communities practice this kind of giving in certain circumstances. It is a noble thing to support the needy both within and without the walls of our congregations. 

Notice the implication of supporting the needy in Matthew 25:31-46. 

Matthew 25:42-43 says "for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; 43 I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.’."

MORAL LESSONS ON CHRISTIAN GIVING

We can draw a number of moral lessons from the Corinthian appeal. 

First, our giving should be sacrificial. It should not be done merely out of our abundance (Mark 12:41-44). 

We learn from 2 Samuel 24:18-25 that David refused to accept the threshing floor of Araunah the Jebusite for free. He paid fifty sheckels of silver for this piece of land and set up an altar to God. The purchase price was a handsome sum by the standards of his day. 

Secondly, no one is too poor to give to God! (2 Cor. 8:1-2). Never compare your giving to those of others. Again, the moral of Jesus' words in Mark 12:43-44 is instructive. Giving is not about the sum but the sacrifice. 

Thirdly, our giving should be in proportion to one's ability (2 Cor. 8:3). It is about equitable giving rather than equal giving. 

Fourthly, our giving should be purposive. We should not give on a knee-jerk basis. We ought to budget and set apart our giving in advance (2 Cor. 9:5). This does not however imply that we shall not respond to emergency giving where it is legitimate. 

Fifthly, we should honor our pledges. A pledge made to the church is a pledge made to God. This principle however cascades beyond our Christian communities and touches on our moral accountability in our dealing with others. Notice the implications of 1 Timothy 3:7.

Sixthly, Christian giving should be on a voluntary basis. No one should be compelled or coerced to give.

Do not be deceived by conmen who promise a multiplier return for your giving or threaten one with a curse if they failed to give. Of course God does bless the giver but our giving should support legitimate ministry causes. It should also be accountable. Our giving should be consistent with the teaching of Scripture. 

Seventhly, church resources should be entrusted to faithful stewards whose moral accountability is proven. Notice that the Corinthian collections were to be entrusted to Titus and other faithful brethren.

Finally, we should give cheerfully and out of our love for God and His Church of which we are part. 

Sacrificial giving touches God's heart. Notice the illustration in Mark 12:41-44 concerning the widow who gave all she had to God despite her poverty.

This does not however imply that believers should make a vow of poverty and give all their possessions to the church or to a "prophet" or "apostle"! We should provide for our families from the resources at our disposal even as we give to God or support ministry. Jesus' warning in Mark 7:9-13 is instructive.

Can a Believer Lose their Salvation?

CAN A BELIEVER LOSE THEIR SALVATION?

By Ezekiel Kimosop

INTRODUCTION

Can a person who is born again and has professed his saving knowledge of Christ fall away from the faith into sin and rebellion and never return to the faith? Can a believer forfeit their eternal security in Christ by reason of willful disobedience or ignorance? I reckon this is a difficult Bible question. 

First, allow me to dispel the ignorance myth. No matter how immature a believer is, the Holy Spirit guides their conscience as they grow in the knowledge of Christ. The fear of God in them will begin to manifest in their conduct and circumspect. Notice the implication of Paul's rhetorical questions in 2 Corinthians 6:14-16. 

We shall briefly evaluate some three key features that, in my view, mark out the spiritual status of believers in a Christian congregation.

Spiritual Babies 

In any Christian congregation, there are believers of various categories just as happens in a household which consists of members under various stages of maturity. We have the newly converted believers or spiritual babies who are yet to fully undergo instruction in the basics of the faith.

Spiritual babies may not have received and assimilated the foundational truths of Scripture. They will obviously err here and there but with dedicated discipleship and instruction in Scripture, this class of believers will definitely grow in faith and into maturity over time.

In 1 Corinthians 3:1-4, Paul describes the Corinthian believers as immature, not worthy of meat or solid food [a metaphorical reference to deeper spiritual truths] but milk [a reference to basic or elementary teachings of the faith]. Paul's assessment was based on their unbecoming conduct and pride. 

Scripture reveals that the Holy Spirit guides and teaches believers, conveying the mind of God to them. John 14:16-18 says "And I will pray the Father, and He will give you another Helper, that He may abide with you forever— 17 the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. 18 I will not leave you orphans; I will come to you." Notice the import of the closing section of the statement of v.16. 

Spiritual Novices

The second category consists of those who have significantly advanced in Christian discipleship training but are not yet sufficiently mature for ministry duties. This group consolidates what the Bible describes as novices in 1 Timothy 3:6. They are easily puffed up with pride and imprudence and are unable to effectively handle stewardship roles in the church. 

This group of believers should serve under the mentorship and supervision of mature believers, preferably church elders or mature Christian men and women, who will observe them over a period of time before they can be approved. 

Biblical instruction is critical for the theological development of a Christian congregation. This assurance is given in Ephesians 4:11-14. 

Mature Believers

This is the senior-most or highest category in a Christian congregation or community. A mature believer is one who exhibits spiritual maturity, fortitude, and consistency in their moral and spiritual conduct (2 Corinthians 3:1-4; 1 Timothy 3:1-7). Their grasp of the truths of Scripture is finer than that of the novices. They are tested and proven in many areas touching on practical Christian living and have a good report from within and without the church. Mature believers have learned to submit to Christ in humility in every situation, including the most unpleasant circumstances of life.

I must however caution that mature believers are not perfect in their faith. They too are still growing in Christ and must regularly feed on God's word and be open to spiritual instruction and correction in truth. Besides, God constantly tests their faith to ground them further (James 1:2-4). Christian maturity is therefore a process rather than a destination. It terminates on death or at Christ's coming, whichever be earlier. 

The mature category consists of a pool of believers who can be assigned critical oversight roles in the congregation. They can serve as elders, deacons, and group leaders. They can also be assigned church planting and missionary duties. 

CAN A BELIEVER FALL AWAY FROM THE FAITH?

Now back to our million dollar question...

Are there circumstances contemplated in Scripture where a true follower of Jesus Christ may fall away and forfeit their salvation?

Someone may promptly argue that a person who walks away from the faith was not a true follower of Jesus Christ in the first place. I have heard this statement mentioned a couple of times in certain Christian circles.  This assertion is fairly judgmental in my view. It implies that believers are perfect in their standing and walk of faith, a position that contradicts the teaching of Scripture. Besides, it is unfair to judge people by their present circumstances because we cannot tell their future with God. They may return from sinful disobedience to God later in life. A number of deviant Bible characters returned to God after their hearts were reformed. 

There are three major schools of thought that have attempted to address this question from their theological standpoints. We shall consider them in turns below:

REFORMED CALVINISTIC OSAS DOCTRINE

The first school of thought held by sections of the Reformed tradition argues that believers can never lose their faith no matter what happens in life. They insist that once a believer receives Christ, their names are written in the Book of Life and they will never be erased. This view is sometimes identified with the OSAS acronym that stands for "once saved always saved". They reject the notion that a believer can fall away from the faith. Some radical groups within sections of the Reformed tradition even argue that the believer's past, present, and future sins have been forgiven! This theological assertion invites legitimate questions: What is the purpose of seeking God's forgiveness if indeed all sins have already been forgiven? How should we contemplate the Lord's Prayer in Matthew 6:9-15 and the exhortation on confession of sin in 1 John 1:8-10 under such circumstances?

The Reformed Calvinistic theology is historically traced to the teachings of French lawyer and theologian John Calvin (1509 - 1564 A.D.) and German Catholic priest and theologian Martin Luther (1483 - 1546 A.D.), both of whom are associated with the Reformation movement. Among the popular texts cited by this group in connection with eternal security of believers are John 6:44, 11:25-26 and Ephesians 4:30. 

John 6:44 says "No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day." This statement is understood by deterministic soteriology groups as conveying a divine affirmation of God's election of believers who come to the faith at His divine pleasure. 

John 11:25-26 says "... “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. This statement is taken as an assurance of eternal life and this precludes any possibility of departure from the faith. 

Ephesians 4:30 says "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption." They argue that since the believer is sealed by the Holy Spirit, he can never depart from the faith. 

The three Scripture texts appear to speak to the eternal security or assurance of the believer in Christ. They suggest that the believer can never lose their faith. Besides, Reformed TULIP doctrines presuppose that the believer was chosen for eternal life before the foundation of the world and that God grants them "irresistible grace" by which they come to faith. This theory presupposes that the rest of sinners outside this category were denied this gift and will never come to faith. This implies that the works of the cross were merely a means to a fixed end! 

Critics of the Reformed doctrines argue that the deterministic soteriology portrays the God of Scripture as a selective and vindictive deity who arbitrarily limits His saving grace to a chosen few. They consider John 3:16-18; Acts 2:37-38, 16:30-31 as conveying evidence that God's grace is unlimited and is open to all sinners without prior distinction or discrimination. Besides, it is undeniable that God's saving grace in Christ is evidence of the bountifulness of His loving grace to all sinners for which the sinner's response is implied in Scripture. 

Is the OSAS doctrine holistically affirmed in Scripture? We shall return to examine this question in greater detail later in the article.

WESLEYAN ARMINIAN DOCTRINE

The second school of thought is associated with Wesleyan Arminian tradition. It argues that a believer can knowingly and willfully walk away from the faith and accordingly lose his salvation. Arminianism is historically associated with followers of the Dutch theologian Jacob Hermanzoon (1560 - 1609) who is popularly identified with the Latinized name Jacobus Arminius. According to this school, a person who walks away from the faith must "return back" to Christ and resume his life of obedience, if he will ever expect eternal assurance. 

The Arminian doctrine is identified with the Arminian theological perspective held by Methodist/Wesleyan traditions. The group is an offshoot of the Reformation movement. It rejects the Calvinistic Reformed doctrine on the eternal security of the believer insisting that the believer must persevere in the faith to the end. They also dispute some of the key teachings of Calvinism. 

Arminian scholars cite a number of Scripture texts which they consider to anchor their doctrine. One of their prominent passages of Scripture is Hebrews 10:26-27 that says "For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries."(NKJV). 

Hebrews 6:1-8 is among passages of Scripture that Arminian leaning scholars consider as affirming God's judgment on Christian apostates. The theological context of the passage reveals that the writer was speaking about the fate of people who once believed but eventually fell away from the faith through moral disobedience. Hebrews 6:4-8 (NKJV) says:

"It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5 who have tasted the goodness of the word of God and the powers of the coming age 6 and who have fallen away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace. 7 Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. 8 But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned." (NKJV).  

Dale Moody succinctly observes that the apostates contemplated in the above passage had rejected their previous faith in Jesus Christ, and await God's judgment. [1] The application of the imagery of worthless thorns and thistles that are burned in the end is instructive of the eternal fate that awaits these apostates if they persist in their rebellion. 

Another set of Scripture texts identified with the Arminian perspective is Matthew 24:13 and Mark 13:13, both of which teach that the believer who endures to the end shall be saved. A theological caveat should however be observed at this point - that God's grace effectually abides in the perseverance of the believer. 

Gregory Robertson rightly observes: 

In Jesus Christ, we are secure, because he is trustworthy. Likewise, if any do persevere it is not simply because of their own volition. More fundamentally, it is because of the faithfulness of God that makes possible our continued faithful response. While I will argue that this perseverance is not absolute, we must begin with Scripture’s starting point of the prevenient acting of God for us.[2]

Robertson adds: 

Serious consideration must be given to human agency and volition. This is rooted in the fact that God takes seriously our actions, and bestows upon us the capacity for personal, intentional acts. A doctrine of eternal security must exercise caution not to denude the human subject of agency, but neither should it elevate the human as actor to a level that that makes us wholly self-determining. Grace is and remains the context for understanding human agency in Christian terms. [3] 

Arminian theology teaches that the believer must persevere in the faith and watch lest they fall away from the path of truth. This argument is supported by a number of Scripture texts. They reject the OSAS doctrine, saying it is inconsistent with the revelation of Scripture and denies the moral responsibility of the believer in the journey of faith. This responsibility cannot be overlooked at the exigency of divine sovereignty. 

I. Howard Marshal rightly observes in his reflection on John 15:1-8, when he avers: "commitment to Jesus; the abiding of Jesus in them [disciples] is not an automatic process which is independent of their attitude to Him, but is the reverse side of their abiding in Him. Just as men are summoned to believe in Jesus, so they are summoned to abide in Jesus, i.e., to continue believing." [4]

Critics of the Arminian doctrine argue that the emphasis on the moral responsibility of the believer in the perseverance of faith obscures God's divine providence and assigns disproportionate credit to the believer's role. They claim that the doctrine appears to discount the essence of firm assurance on the eternal security of the believer. 

MIDDLE GROUND VIEW

The third school of thought is derived from what can be classified as a middle ground position between the Reformed and Arminian theologies. This school argues that it is impossible to tell a person's eternal destiny because God alone knows the future. Their theology is premised on the view that one may fall away from the faith and still return to God later in life, even on his deathbed. They therefore reject the two "extreme" positions examined earlier. 

This school cites the example of Solomon who fell to idolatry and later returned to God and wrote the Book of Ecclesiastes and other wisdom literature work from a reformed heart. They also point to the Parable of the Prodigal Son as evidence that those who are given to moral depravity but were previously faithful to God may return to God when they come to their senses (Luke 15:11-32). 

It is however important to bear in mind that a person who willfully walks away from the faith may not be guaranteed a window for their return if they persist in their disobedience. They may perish in their rebellion in the manner that the sons of Korah did while challenging the authority of Moses and Aaron (Numbers 16). We should therefore never take the things of God for granted. Remember also that Ananias and Sapphira perished in their disobedience under God's judgment (Acts 5:1-11). The two believers were key members of the Jerusalem church. They willfully lied to the church and the writer of Scripture reveals that they lied to God. 

Elsewhere in Scripture, Jesus spoke to the church of Sardis, saying "You have a few names even in Sardis who have not defiled their garments and they shall walk with Me in white, for they are worthy. He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels." (Revelation 3:4-5, NKJV). Notice the import of the conditional statement in v.5. This text of Scripture can be understood to imply that God may blot out some names from the Book of Life from among those who fail the journey of faith. 

CONCLUSION

It is important for students of the Bible to submit to a balanced view of the teaching of Scripture and to reconcile any doctrines with what Scripture teaches in context and in whole. It is however instructive that each of the above schools of thought has its set of Scripture passages on which their doctrines are anchored. We should therefore evaluate the faithfulness of the arguments advanced by the groups in the light of the revelation of Scripture.

My view is that while each of the two "parallel" positions have their notable flaws, they have their merits as well. There is a divine mystery that lies between the two theological arguments. Neither can exhaustively counter the other without sliding off the divine boundaries established by Scripture. For instance, without the divine security of the faith, believers would face uncertainty in their journey of faith yet Scripture gives us the assurance of hope (Hebrews 11:1). 

On the flipside, Scripture reminds us of the perilous hazards of spiritual laxity and slackness in our watchfulness. While God is faithful in preserving those who come to faith in Christ (John 1:12, 3:16-17), a believer who neglects their faith and persists in open disobedience and rebellion risks falling into sinful depravity and spiritual ruin. The Bible is replete with serious warnings on Christian diligence and prudence which believers should heed (cf. Hebrews 10:26-27). 

The Bible exhorts believers to work out their salvation with fear and trembling (Philippians 2:12). This is a confirmation that there are notable consequences for moral dereliction and willful disobedience. This is not to suggest that salvation is by works. No matter what doctrinal persuasion one subscribes to, we need to bear in mind that salvation is God's gift to us in Christ by grace through faith. It is not of works, lest any man should boast (Ephesians 2:8-9). Christian obedience is however informed by the consciousness of our moral duty in walking with Christ in covenant faithfulness.

Several parables taught by Jesus reveal that spiritual laxity is perilous and can cost one their future with God. For instance, the parable of the Wise and Foolish Virgins recorded in Matthew 25:1-13 conveys a clear warning to the body of Christ that spiritual dereliction can have far reaching consequences. 

Notice the closing statement in Matthew 25:11-13: "Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!’ 12 But he answered and said, ‘Assuredly, I say to you, I do not know you.’13 “Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming." (NKJV). The moral of this parable is anchored in the fact that the two sets consisted of virgins, denoting their moral chastity. However, the imprudence of the five foolish virgins cost them dearly. The slothful could miss out on eternity with the God! 

Jesus' statement in Revelation 3:15-16 could be a pointer to the spiritual rejection of unfaithful believers. He says "“I know your works, that you are neither cold nor hot. I could wish you were cold or hot. 16 So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth." (NKJV). Notice the import of his promise in v. 21. What does it mean that those who overcome will reign with Christ?

Whereas we have the assurance of God's preserving grace, the truth is that there is a distinct role that the believer must play in submitting to the word of God and to the leading of the Holy Spirit in the exercise of spiritual prudence in their Christian faith and practice. This truth is contemplated in Scripture. Moral complacency is perilous. 

Allow me to conclude with the words of Jesus in Luke 17:26-27: "And as it was in the days of Noah, so it will be also in the days of the Son of Man: They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all." 

Are you faithfully walking with Christ?

Shalom

© Ezekiel Kimosop 2021

_______________

REFERENCES

[1] Dale Moody, The Word of Truth: A Summary of Christian Doctrine based on Biblical Revelation (Grand Rapids: William B. Eerdmans Publishing Company, 1981), p. 352.

[2] Gregory Robertson, Eternal Security: A Biblical and Theological Appraisal, Doctrinal Dialogue 119th North American Convention of the Church of God, Anderson, Indiana June 29, 2005 p. 4, https://anderson.edu/uploads/sot/eternal-security.pdf accessed 15 May 2025 at 0100 GMT. 

[3] Gregory Robertson, Ibid., p.4. 

[4] I. Howard Marshall, Kept by the Power of God (Minneapolis: Bethany, 1969), p.13.

Scripture as the Source of Sound Doctrine

SOUND DOCTRINE SERIES

PART 1 - SCRIPTURE AS THE SOURCE OF SOUND DOCTRINE

By Ezekiel Kimosop

Do the Scriptures outline a set of discernable teachings for the church that can be classified as sound doctrine? 

This question may sound simplistic at the outset until one recognizes that some modern Christian societies today do not consider Scripture as the exclusive source of revelation for their faith and practice.

In the thinking of our post-truth society, truth is considered relative. It is not embedded in a religious text but is left to the discretion of the individual. 

In some Western societies, spirituality is a private affair. It is common to find a statement such as thus: "I am spiritual but I am not religious." What this statement implies is that one may not be a professing Christian but to the extent that he acknowledges that God exists, he can be classified as a spiritual being.

One of the overarching characteristics of orthodox Christianity is its unquestioning stand on the authority and infallibility of the biblical Scriptures. 

Now back to our question above...

My answer to this all important question is in the affirmative. My view is that the Christian faith is inextricably intertwined with the written Scriptures. 

There is no Christianity outside the bounds of the revelation of Scripture. The Christian faith cannot be expressed, affirmed or taught without the authority and instruction of the written word of God in the Bible. The Bible ought to shape and inspire the worldview of every follower of Christ.

The Bible indeed holds and conveys not only a discernible set of teachings that collectively constitute sound doctrine. It also communicates the mind of God for every Christian society, leading us to discover both His nature as the source of all that exists, seen and unseen, and His redemption plan for mankind.

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" (NKJV).

Notice the self attesting nature of Scripture as God's word. Paul here makes a number of affirmations which we shall examine below.

First, Scripture is given by God. He is its ultimate author and source. Orthodox Christianity holds that Scripture in its two cannons is God's voice to humanity in all ages. 

We hear God whenever and wherever Scripture is taught or proclaimed in the gathering of a church congregation or in a market place evangelism. God's voice is also heard when Scripture is read in silence in a devotional study. 

Secondly, Scripture is inspired. The Ellicott Bible commentary says that the statement of 2 Timothy 3:16 presupposes the inspiration of the entire text of the Old Testament Scripture that Paul contemplated at this point in time. This should apply to the New Testament Scripture text as well now that the Scriptures are sealed.

The statement of 2 Timothy 3:16-17 distinguishes the Bible from any other religious writings. The Bible was written by men who were moved by the Holy Spirit as they penned down the Scriptures (2 Peter 1:21). 

The authors of Scripture were not conveying their private thoughts or opinions on what they believed God sought to communicate. The truth is that God guided their thoughts and insights so that what was ultimately written agrees with God's purposes for us, communicating His will for God's covenant people through the ages.

Thirdly, Scripture is profitable for doctrine and reproof. The Pulpit Commentary renders the phrase "profitable for doctrine and reproof" as a reference to both the wide use and greater power of Scripture and its infallibility. 

The effect of the study of Scripture on the believer is profound. It is a sanctifying agent. It confronts and disproves deep seated notions that are otherwise not consistent with the revelation of Scripture. It dissuades the believer from such inconsistencies. It also rebukes sinful disobedience and draws the believer into conviction and repentance.

Fourthly, Scripture serves as a tool for instruction in righteousness.The Bible is preeminent in the instruction of God's people in truth. It is the ultimate training manual for the spiritual development of the mind and character of God's people. It illuminates, informs, guides and edifies the child of God in truth (2 Timothy 2:15; Ephesians 4:12-14).

In conclusion, we can attest that Scripture is the foundation of all sound doctrine. This truth lies at heart of this series of teachings. 

In our next segment of this series, we shall examine the question below: 

What can we learn about the concept of sound doctrine in the Old Testament Scripture?