Is Tithing an Old Testament Practice?

 IS TITHING AN OLD TESTAMENT PRACTICE?

By Dominic Kirera 

Many questions are asked about tithing. Is it an old testament or new testament practice.  I believe this is the biblical position on this subject.

Is tithing an old testament practice? Was it practiced by early church?

Here are my findings from Malachi 3:8-12

God says...

1. You are cursed with a curse, for you have robbed Me: Because God’s people did not give as He commanded, God did not bless them materially or spiritually the way He would have otherwise. Their stingy hearts proved that their hearts were far from God because God is the greatest giver (John 3:16).

i. Many people with financial problems fail to do the most important thing first: obey and honor God with their resources. When we put God and His kingdom first, He promises to meet our other needs (Matthew 6:33).

2. Bring all the tithes into the storehouse: This was the answer to their problems – to actually do what God commanded them to do, and to bring all the tithes to God. It wasn’t that they didn’t give anything to God; they simply did not bring all the tithes to Him. They must not fall short in giving God everything that He asked for.

i. Under the New Covenant, are we under a similar command to tithe? The New Testament nowhere specifically commands tithing, but it certainly does speak of it in a positive light if it is done with a right heart (Luke 11:42).

ii. It is also important to understand that tithing is not a principle that depends on the Law of Moses. Hebrews 7:5-9 explains that tithing was practiced and honored by God long before the Law of Moses.

iii. What the New Testament does speak with great clarity on is the principle of giving. 1 Corinthians 16:1-4 makes it clear that our giving must be:

· Periodic (done at regular periods).

· Planned (thought of in advance to the giving).

· Proportional (giving in proportion to our blessings).

· Private (not done to make us known as generous givers).

iv. As well, 2 Corinthians 9 tells us that giving must be:

· Generous (giving more rather than less).

· Freely given (not done out of guilt or manipulation).

· Cheerful (given happily and with rejoicing in God).

v. Since the New Testament doesn’t emphasize tithing, one might not be strict on it for Christians (though some Christians sadly argue against tithing on the basis of self-interest). Nevertheless, giving is to be proportional so we should give some percentage so ten percent is a good benchmark. For some, 10% should really be the beginning of their giving.

vi. If our question is, “How little can I give and still please God?” then our heart isn’t in the right place at all. We should have the attitude of some early Christians, who essentially said: “We’re not under the tithe – we can give more!” Giving and financial management are spiritual issues not only financial issues (Luke 16:11).

3. That there may be food in My house: The purpose of the tithe was primarily to support the priests who ministered before the LORD. When the people did not bring their tithes, the priests were not properly supported and there was not enough food for them in the house of the LORD.

i. The tithe in Israel was also to be used to help the poor, and once every three years some of it was put aside for that purpose (Deuteronomy 14:28-29). Still, the main purpose for the tithe was to support the tribe of Levi and the priests (Deuteronomy 14:27).

ii. The same principle carries over in the New Testament. Some claim that a paid minister is an abomination before God, but Paul made it clear that not only do ministers deserve to be supported by those they minister to (1 Timothy 5:18, 2 Corinthians 9:4-14) but also that their support is even more worthy than the poor (1 Timothy 5:17).

4. And try Me now in this: It’s hard to find a comparable passage of Scripture – where the LORD commanded His people to test Him. Here, in regard to giving and His blessing of it, He told His people “try Me now in this.” It was as if God said, “See if you can give to Me and be the poorer for it. See if you can out-give Me.”

i. “The context for God’s words about tithes is the teaching that God is faithful. The matter of tithes is only an illustration of that teaching.” (Boice)

5. Open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it: This is the response God promised when His people give as He told them to. He would bless them both with provision and protection (I will rebuke the devourer).

i. The reference to the windows of heaven reminds us of the glorious account of provision in 2 Kings 7, when God provided in a completely unexpected way. God has resources that we know nothing about, and it is often of no help to try and figure out – or worry about – how God will provide.

God bless you.

[Dominic Kirera holds a Master of Arts in Biblical and Theological Studies from Nairobi International School of Theology, ILU. He is currently senior pastor at Nairobi Chapel, Kiambu Road, Nairobi.]

Does the Bible Condemn the Prosperity Gospel?

DOES THE BIBLE CONDEMN THE PROSPERITY GOSPEL?

By Ezekiel Kimosop 

I received a question yesterday from a member of one of my teaching forums who sought to know if Scripture conveys express teachings against the prosperity gospel that is increasingly popular in contemporary Christianity. 

I will attempt an answer to this question from my discernment of the teaching of Scripture. 

The prosperity gospel or theology can be generally described as a set of religious doctrines that promote the offer of "miracle prayers" in exchange for money or material resources. It operates on a transactional relationship. The preachers who promote these doctrines are considered by their followers to possess special powers and "prophetic anointing" by which they purportedly perform all manner of miracles including healings and financial miracles. 

While Scripture may not identify prosperity theology by its pristine name, there are several passages of Scripture that address related issues in context. Some texts of Scripture condemn excessive greed fueled by the ungodly love for money which Paul describes as "the root of all kinds of evil" (1 Timothy 6:6-10).

Secondly, Scripture warns against obsessive compulsion in the pursuit of earthly riches at the expense of our commitment to the things of God and the advancement of the gospel. The love for earthly riches is equated with the spirit of Mammon which is diametrically opposed to God. Jesus taught that no one can serve God and Mammon at the same time (see Matthew 6:24, Luke 16:13). 

Scripture also warns us against insatiable greed for material resources associated with a class of preachers that are driven by the love of money and material gain rather than the exigencies and callings of the Christian faith. 

Peter describes the depravity of these teachers, saying that they have "forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness" 2 Peter 2:15, NKJV).

In the Old Testament Scripture, the narrative on Naaman offers a compelling illustration on the ungodliness of greed for servants of God. We learn from 2 Kings 5 that the Assyrian commander offered silver and gold to prophet Elisha following his healing from leprosy but the prophet declined to receive the gifts. His statement in 2 Kings 5:16 is instructive of his moral convictions. His firm reply to Naaman is thus: "But he said, “As the Lord lives, before whom I stand, I will receive nothing.” And he urged him to take it, but he refused." We learn from this statement that Elisha's moral integrity was beyond reproach. 

Sadly, Gehazi his servant was tempted by the gifts and he secretly pursued the Assyrian commander and lied to him that Elisha had asked for part of the gifts to meet an emergency need. God revealed to Elisha Gehazi's mischief and Elisha proclaimed that the leprosy of Naaman shall fall on Gehazi and his descendants forever. Gehazi immediately turned leprous and went into isolation. 

Why did Elisha decline the gifts? Did he have enough resources for his upkeep? By the standards of today's prosperity preachers, Elisha should should have received what prosperity teachers would describe as "the fruit of his anointing"! Elisha rejected the gift yet he was in great need. The preceding accounts in 2 Kings 4:38-44 reveal that the sons of the prophets who were members of a prophetic school under Elisha's command were in dire need of resources. They lived in squalid conditions. We can confidently conclude from the above passage that Elisha was protecting his moral integrity as a servant of God. He did not wish to profit from what God had done despite his situation of need. The healing of Naaman was a divine act. It cannot be attributed to the servant of God who was merely a steward of God (cf. 1 Corinthians 4:1-2). 

It is further instructive to note that unlike Elisha, Balaam, another Old Testament prophet, was motivated by financial gain during his prophetic ministry and the Bible condemns his misadventures (see Numbers 22-24). Balaam was eventually killed during the battle against the Amorites under the conquest of the territory allotted to Reuben (Joshua 13:15-23). The record of Balaam's death is significant because of his rebellion against God while purporting to speak His mind. The writer of Joshua was careful to demonstrate that this enemy of God's people was finally destroyed under God's judgment. 

Now fast-forward to the New Testament Scripture.... 

Balaam is described in negative light on the three occasions that he is mentioned by New Testament writers - Peter, Jude and John. 

First, he is depicted as a man who "loved the wages of unrighteousness" (2 Peter 2:15). This is a description of a person driven by the lust for dishonest gain. 

Secondly, apostate teachers are described by the writer of Jude as having "run greedily in the error of Balaam for profit, and perished in the rebellion of Korah" (Jude 1:11). The gain factor and rebellion against God is again contemplated in this context. 

Finally, the doctrine of Balaam is associated with those who "put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality" (Revelation 2:14). Those who put stumbling blocks are teachers that mislead God's people into moral rebellion against God's divine standards (cf. Romans 14:13;1 Corinthians 8:9). 

This rebellion was identified with a section of Christians in the compromising Church of Pergamos that earned Jesus' sharp rebuke. Our Lord singled out one Christian faithful martyr, Antipas, for commendation. It appears that Antipas was killed in Pergamos because of his uncompromising convictions (Revelation 2:13). It is highly likely that Antipas had openly condemned the moral excesses of the society of his day and paid for his convictions with his life. 

The old and new apostates described by Jude are of Balaam's kind. They will all eventually perish under God's judgment in the manner that Balaam the false prophet did unless they repented and turned from their wicked ways. 

Having set out the biblical foundation that outlines the greed and moral apostasy identified with prosperity teachers, we can boldly conclude that prosperity teachers that are preoccupied with collecting money from their unsuspecting followers and enriching themselves in the name of God are following after the wicked doctrine of Balaam. These latter day teachers have set aside the sanctity of the gospel of Jesus Christ and chosen to teach a concoction of heretical doctrines that advance their selfish financial interests. They must be condemned by biblically centered Christian communities and called out for what they truly are - promoters of counterfeit Christianity. 

The prosperity gospel is the fastest growing global quasi-religious enterprise in contemporary Christianity today. Africa has not been spared by its menacing tentacles. This religion of mammon is controlled by popular millionaire televangelists and mega-church preachers who collect millions from their deluded followers in the name of God. Many of these prosperity preachers purport to offer "miracles" in exchange for money. They also claim to possess mystical powers including the ability to heal the sick, resurrect the dead, exorcize evil spirits, destroy demonic altars, among other things. These are unverifiable claims that are intended to hypnotize the followers into unquestioning submission and control. Even if it is granted that they posses the powers they claim, it is instructive that no text of Scripture teaches or implies that God demands money in exchange for His healing grace or for the provision of our needs. He lovingly meets the needs of His covenant people according to His divine will (see Matthew 6:5-15, 25-34, 7:7-12; James 1:17).

When the lifestyles of these millionaire preachers are closely examined, one cannot help noticing the disconnect between their avarice and sumptuous living and the condition of their poor followers who struggle to make ends meet. Some of the leading prosperity preachers live in leafy suburbs of their cities, drive top of the range limousines, fly private jets and own vast empires in property worth millions of dollars yet they are not captains of industry!

The Bible does not contemplate this pseudo religion in a biblically centered Christian community. It conveys several warnings to believers to watch lest they fall into the hands of these merchants of greed. 

This is not to suggest that the pursuit of earthly riches and financial prosperity by Christians is ungodly or evil per se. There must be a moral balance informed by godly prudence in line with the teaching of Scripture. The Bible does not teach that believers should subscribe to frugality or a vow of poverty! They should earn their bread through their skills and trades even as they serve God with their increase. 

Several passages of Scripture promote hard work and enterprise initiatives and condemn laziness among Christian communities (see 2 Thessalonians 3:6-15). Paul himself was a tent maker who raised part of his ministry support from his family trade. 

The church requires vast resources to propel the gospel effort. True Christian prosperity must however be consistent with the principles of God's word. Christian communities should faithfully support their church congregations through tithes, offerings and Christian charity giving in accordance with the exhortation of Scripture. These resources should be handled under godly stewardship by accountable congregational leadership. It should modesty support the ministers and church workers and reach out to the needy in their community (see James 1:27). 

My view is that the prosperity gospel being advanced by sections of Pentecostal and Charismatic groups today is a false gospel. It is neither sanctioned by Christ in His word nor does it serve His divine purposes for the church. I am persuaded that true followers of Jesus Christ should keep away from the promoters of this false religious enterprise and submit to the purity and authority of Scripture. 

© Ezekiel Kimosop 2022

Who wrote the Book of Genesis?

WHO WROTE THE BOOK OF GENESIS? 

By Ezekiel Kimosop 

The Book of Genesis is the first book of the Hebrew Scriptures. Its Hebrew name "Bereshit" that translates "in the beginning" is synonymous with its position as the first text of Scripture. The Book is a Scripture cannon of doctrine for the Hebrew and Christian faiths. 

The Book conveys the foundational teachings on the original of man, his disobedience and fall and its consequences. It also records a series of God's dealings with the Hebrew patriarchs and the founders of the nation of Israel - Jacob and his sons - and their relationship with their Canaanite neighbors. 

A significant portion of the Book is therefore dedicated to Jacob's family including their Egyptian experience. The Book concludes with the deaths of Jacob and Joseph who are the two prominent characters of the Book. 

The author of the Book of Genesis is not mentioned in any of its passages of Scripture. As a result, many speculative suggestions have been advanced on the identity of the author.  

Hebrew tradition assigns the authorship of Genesis to Moses who is also believed to have written the rest of the five books that constitute the Hebrew Pentateuch. Some modern Bible scholars have however disputed this tradition on the basis of theological evidence that they have gathered. They contend that the Book was written long after the death of Moses. I am persuaded by the latter view. For instance, Deuteronomy 34 describes the death of Moses. He could not have been its author. It may be safe to consider that sections of the Pentateuch Scriptures including Genesis may have been authored by Moses but some of the Books may have been written and compiled by unidentified authors who succeeded Moses.

Of significance however is the general view that the text of Genesis was inspired by the Holy Spirit and its canonical authority is not open to dispute. 

The covenants recorded in Genesis are significant to the future of Israel. They affirm that God works through the history of mankind in relating with  His covenant people and punishing the wicked. It is instructive that three major judgements are recorded in Genesis. The judgment of Adam and Eve (Genesis 3) the flood of Noah (Genesis 7-8) and the destruction of Sodom and Gomorrah (Genesis 19:1-29). 

Three major covenants involving the patriarchs are also captured in Genesis - the covenants of Noah (Genesis 9), Abraham (Genesis 15) and Jacob (Genesis 28:10-22).

The Book is is structured under 50 chapters. It is theologically classified under the narrative genre. Genesis is thematically identified with the fall of man and the divine promise for Israel that permeates through God's dealings with the patriarchs as reported in the Book.

Some covenant theologians have argued that the promise of Israel's election was partially fulfilled under Israel's nation-state and that the eschatological portion remains to be fulfilled in the redemption and resurrection of the church and the eternal kingdom under Christ. They consider that natural Israel has passed and that the church is the new Israel will be unveiled at the coming of Christ. Dispensationalism theologians however consider God's dealing with Israel as a nation-state to be a distinct theological phenomenon that is separate from God's dealing with the church under the new covenant. 

The Book of Genesis finds fulfillment in the redemption works of Christ at the cross where the curse of Adam was reversed. The forbidden tree in Genesis mirrors the tree of life in Revelation 21 which will be available to the redeemed of Christ in their eternal state.

No matter who the writer(s) of Genesis were, the works they put together were undoubtedly part of God's revelation to sinful man and the preamble to God's calling of lost men to Himself that was ultimately fulfilled in Christ's calling in His gospel recorded in the New Testament Scripture (John 3:16-17). The ultimate author of Genesis and other texts of the cannon of Scripture was the Holy Spirit. 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, that the man of God may be complete, thoroughly equipped for every good work." 

© Ezekiel Kimosop 2022

Generational Leadership Transition and Moral Decline in Israel: Lessons from Judges 2:7-23

GENERATIONAL LEADERSHIP TRANSITION AND MORAL DECLINE IN ISRAEL -  LESSONS FROM JUDGES 2:7-23.

By Ezekiel Kimosop

INTRODUCTION

During our previous devotional study, we examined Judges 2:1-6 where we were introduced to the first cycle of Israel's disobedience. God sent an angel to rebuke them. The people demonstrated evidence of brokenness and remorse. They wept before God at Bochim, a place at which they assembled in solemnity. God saw their remorse and forgave them. It is instructive to note that Joshua was still at the helm of leadership at this point. 

In our passage of study today we shall examine a key historical scene which concerns the passing on of the Joshua generation and the impact of this transition on the lives of the people. 

THE GENERATIONAL TRANSITION AND MORAL DECLINE IN ISRAEL

In Judges 2:7-10, the writer records that the people of Israel served the LORD in all the days of Joshua and all the days of the elders who outlived Joshua. This is a tribute to godly leadership that demonstrates moral consistency.

The Joshua generation was privileged to witness the great works that God had done for Israel through the forty-year wilderness journey and their grand entry into the promised land.

God destroyed the enemies of Israel, including two stubborn kings that stood in the way of God's people in the wilderness. The tribute to God's faithfulness is recorded in Psalm 136 where the psalmist reports the demise of Sihon king of the Amorites and Og king of Bashan (Psalm 136:19-20). 

God protected the people and provided for them the manna that they ate and water to drink through their journey. He made a covenant with them and demanded their covenant commitment, a pledge the people  repeatedly failed to observe. Some of the people perished in their rebellion and some, including  prominent people among them, could not cross the Jordan because of their disobedience (see Deuteronomy 34). 

By God's grace, the children of Israel miraculously crossed the Jordan after God stopped the waters and created a dry path for them (Joshua 3). This marked the conclusion of their wilderness journey. 

There is a notable correlation between godly leadership and moral advancement of people in a given society. A godly community is cultivated by godly leaders who are focused on God and who tremble at His word (cf. Isaiah 66:5). 

With the passing on of the Joshua generation, the Bible records that "another generation arose after them who did not know the LORD nor the work which He had done for Israel" (Judges 2:10). The fact that they did not know the LORD is evidence of a morally fallen society. What led this generation into moral decadence? How is it that a godly generation with an inspiring leadership could be succeeded by an evil or fallen generation of people "who did not know the LORD nor the work which He had done for Israel"? Where did the rain start beating them? Where did the disconnect arise between the two generations? 

Some Bible scholars say that the Joshua generation was too busy with the conquest of Canaan that they failed to focus on raising godly leaders in their time. The first part of the statement of Judges 2:10 speaks of spiritual ignorance. This is perhaps evidence of poor religious instruction on the post Joshua generation that perhaps commenced in the closing period of the Joshua generation. Their spiritual heritage slipped out of their hands and was lost to the succeeding generation.

The second part of the same text reveals a society that appears to be historically and culturally disconnected from the works of God. This further resulted in a broken trail of oral and religious heritage. Is it possible that the people suffered the syndrome of the Haggai generation that settled down into the comforts of life upon their return to Judah and neglected the things of God? The Haggai group worshipped on the ruins of a destroyed temple for eighteen years without sensing the urgency of reconstruction. God finally rebuked them and they obeyed the voice of God (see Haggai 1). 

Our contemporary society today is wallowing in the innovations and convenience of modern living with little thought on God and His ways. The story is told of a Scandinavian tourist who was once approached with the gospel message by a group of Christian evangelists during his visit to an African country. The man retorted that life in his home country of Sweden was so blissful with modern amenities of life that he did not need the heaven proclaimed under the gospel! The man was possibly an atheist. 

Judges 2:11-23 is a concluding summary of the cyclic events that describe Israel's moral apostasy and decline, God's punishment, rescue and stability under a judge and their subsequent decline. This cycle continued right through to Samuel who was Israel's last judge before the institution of the kingship (see 1 Samuel 7-8). 

Now back to our text... 

Judges 2:10 says "When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which He had done for Israel." 

How do we explain the transitional mishaps identified with the post Joshua generation?

I wish to suggest two ways by which to interpret the statement of Judges 2:10 in the context of the passage of Judges 2:7-23. 

First, we can deduce from the lament by the writer that the succeeding generation was perhaps not adequately instructed in the things of God. They possibly lacked strong spiritual leaders that could shape and inculcate godly prudence in their generation. This raises legitimate questions: What became of the established priesthood in Israel? Did they neglect their spiritual duties? Where did the voice of prophecy go at this point in time? Did the dispersal of the people into their tribal regions affect their corporate religious life that was identified with the wilderness experience? 

Secondly, it is equally possible that the Joshua generation leadership did their best to direct the people in the ways of God but the influence of the heathen Canaanite culture and idolatry took a toll on the people as they settled in the promised land. This appears to be affirmed in Judges 2:1-4. Choices indeed have consequences. The covenant commitment and devotion to God ultimately slipped out of their hearts. 

It is also possible that a combination of the two negative factors came into play in that the Joshua generation may have failed in some respects in incubating godly leadership and direction for God's people and the impact of the Canaanite culture and religion drove the last nail on their moral disobedience.

This is equally true of our fallen society today. The comforts of modern living and the rise in atheism and religious skepticism have witnessed a sharp decline in religious conviction even in regions that had a strong Christian heritage. 

According to the Pew Report (2010) on global distribution of Christians, Europe accounted for 66.3% of global Christianity in 1910. It was the cradle and bastion of the Christian faith and missionary enterprises. 100 years later, and despite the economic and political advancement of Europe, only 26% of global Christians are found there and this number has been rapidly declining. Many church cathedrals have been been turned into business malls! Meanwhile, Asia and Pacific, Sub Saharan Africa and the Americas account for 13%,  24%  and 37% of global Christianity, respectively. The latter two regions jointly account for the largest presence and fastest growth of global Christianity today. Given the rise in Muslim migration and their high birth rates, scholars project that Islam will be the dominant religion in Europe in 50 years time even as European Christianity declines further. 

MORAL LESSONS FROM THE PASSAGE

What moral lessons can we draw from our study of the passage of Judges 2:7-23?

1. Godly leadership should inspire the succeeding generation to maintain the virtues and values of their spiritual heritage. Samuel faithfully fulfilled this task in his generation (see 2 Chronicles 35:18 on the tribute to Samuel the prophet).  We ought to instill religious values in our generation and leave a lasting godly legacy to the next generation. 

2. Spiritual mentorship is a deliberate task that should be consciously undertaken and progressively measured. It requires time and patience to achieve. God is counting on us to take up this mandate at every level of influence in our time. What are you doing in response to this godly duty?

3. There is no perfect leadership under the sun. God qualifies those He calls. We should learn to depend on God for moral direction if we shall ever succeed in our journey of faith (See Proverbs 3:5-6). 

The greatest leaders in Biblical history had their share of weaknesses or flaws but they nevertheless rose from their failures and served God. David was a great warrior who by God's grace ascended to the throne of Israel but he too had his lowest moments recorded in Scripture (2 Samuel 12-13; Psalm 51). He arose from failure and served God and a tribute to his faithful legacy is inscribed in Acts 13:22. 

4. Leadership is for an appointed time (Psalm 75:6-7). We should make the best of our time in positively influencing God's people towards dedicated Christian obedience and service.  

5. We should never forget the things that God has done for us and the far that He has brought us in life. This should draw gratitude and godly prudence in our lives and keep us along the narrow path (see Ecclesiastes 12; Matthew 7:13-14; Luke 13:22-24). 

6. Spiritual decline is a progressive experience informed by neglect of our covenant commitment and procrastination. Never overlook the word of God or the things of God at the altar of expediency.  Never be too busy to study the word of God or to receive spiritual instruction and edification in a Christian congregation. We should not fail to congregate with God's people in fellowship and worship (Psalm 1, Hebrews 10:25). 

Beware of the little foxes that spoil the vines (Songs of Solomon 2:15). They will ultimately destroy the vineyard if left unchecked... 

Keep it Christ. 

© Ezekiel Kimosop 2022

A Time to Serve and A Time to Give Way - Biblical Principles for Christian Service and Mentorship

A TIME TO SERVE AND A TIME TO GIVE WAY - BIBLICAL PRINCIPLES FOR CHRISTIAN SERVICE AND MENTORSHIP

By Ezekiel Kimosop

A retired preacher once proclaimed in a meeting: "I may be retired but I am not tired!" A bout of laughter intermittently rang out through the meeting in a light moment!

The retired minister had stepped down from church leadership after striking the mandatory 70 year retirement age prescribed under the regulations of his church. He however went on to serve in a small church congregation in his home neighborhood on a voluntary basis.

This begs the all important question: When should one retire from church ministry or any other leadership platform? Is there a suitable numerical age for bowing out of ministry or other leadership positions?

The writer of the Book of Ecclesiastes wrote that there is time for everything under the sun. Ecclesiastes 3:1 says "To everything there is a season, A time for every purpose under heaven" (NKJV). 

The writer goes on to outline a number of illustrations that serve to underscore his theological prudence on the changing seasons of life (see Ecclesiastes 3:2-8). 

Yes, there is time for us to fulfill God's purposes in our lives and a time to move on to the next dispensation that God has prepared for us. Acts 13:22 attests to this truth in the context of David's ministry as king over Israel.

Retired ministers or leaders should not vanish into thin air under retirement. They should be accessible to their congregations or succeeding leaders in order to offer valuable leadership prudence that befits their stature and wisdom. 

No matter how much one is seized with an unquenchable passion for God's work or leadership service, there is a time and age when he must slow down and take on a lighter task regime in the church or organization. This level of resourcefulness is not necessarily about preaching every Sunday or holding high office or directing others. It is an opportunity for offering genuine mentorship and spiritual direction to those under them. 

There also comes a time when one should accept that others can do things differently and perhaps better and with stronger vigor than they had ever done. This is the time to give way for others to drive the ministry or leadership effort to new horizons. 

There are Christian leaders today who are in their sunset years and are still struggling to lead their congregations, communions or organizations that they founded several decades dating perhaps as far back as 1960s and 1970s. My view is that these men and women did things right except for one cardinal flaw - they failed to adequately prepare their churches or organizations for the time when their strength would fail them; when the younger generation should step into their shoes! They ought to have mentored other younger leaders to whom to hand over the reigns of ministry or leadership when the time comes. 

This phenomenon is not restricted to Christian settings only. It applies to all management and leadership spectrums including business and political spheres. Some political leaders have ruled their countries for decades not because they are popular but because they are autocratic and are unwilling to allow others to step into their shoes. They manipulate the political system in order to prevent any successor rising up in their time! Some of these leaders eventually precipitate violent succession battles and needless loss of lives before they finally exit the stage. Some countries have run into political and economic ruin as a result of leaders failing to give way to the next generation. 

Ecclesiastes 12:1-8 describes the struggles associated with old age. Notice the somber mood flowing through the passage. Age comes with its natural difficulties such as loss of strength and creativity. Besides, the generational transitions come with a new look, a new worldview and an opportunity for introspection that the old mind is incapable of articulating. 

The passage of Ecclesiastes 12:1-8 reminds us about the virtue of remembering God in the days of our youth. However, one overarching moral principle that we can deduce from the passage is the importance of timing in life. Succession planning for ministry should be done early in life. Someone once said that failing to plan is planning to fail.

Scripture is replete with illustrations of great leaders who managed their successions effectively and left a lasting legacy. Moses gave way to Joshua the son of Nun, having adequately prepared him in leadership. Joshua was among the twelve chosen men who went to spy the Land of Canaan (see Numbers 13). Joshua and Caleb courageously stood out on God's side, insisting that the Israelites could take the land  because God was on their side. God approved the two men as heroes of their generation. The two went down in Biblical history as the only people that made it from Egypt to the promised land. The rest perished in the wilderness because of their rebellion and unbelief.

At God's appointed time, Moses handed over the leadership of God's people to Joshua. Nothing in Scripture suggests that Moses was too old or too tired to serve at that point, even though he was fairly advanced in years. He died at 120 years of age. Here's how his age is revealed in Scripture: Moses fled the Egyptian palace at 40. God called and commissioned him at 80 and he led Israel for 40 years through the wilderness (Acts 7:17-36). The overriding factor in Moses' transition was that God forbade him from crossing the Jordan because of his previous transgression in the wilderness of Meribah Kadesh that God, in the exercise of His divine discretion, declined to withdraw against his charge (Deuteronomy 32:48-52). Moses is however celebrated as a great leader of unsurpassed greatness in Israel (see the tribute in Numbers 12:3). 

Similarly, Aaron handed over the priesthood to Eleazar his son (Numbers 20:22-29). The two transitions were successful and honorable.

Elsewhere in Scripture, we learn that prophet Elijah prepared Elisha son of Shaphat to take up the prophetic mantle and finally left the ministry in Elisha's hands as he mounted the chariot of fire to heaven (1 Kings 19:19-21; 2 Kings 2). Elisha went on to achieve greater exploits than his predecessor had done. He performed twice as many miracles as Elijah had done. This was an exemplary and progressive transition.

In the New Testament Scripture, we learn that Jesus prepared His disciples during His earthly ministry. He often reminded them of His coming departure. He finally left the ministry in their hands as He went to the cross and later ascended to heaven. He however prayed the Father for the coming of the Holy Spirit, the Comforter, who indwelt and strengthened the disciples in advancing the gospel effort (see John 14:15-24).

Paul raised Timothy and other young men in ministry. Timothy took over the Ephesus church after Paul's martyrdom (see. Acts 16:1-5; 2 Timothy 3:10; 4:7-8). Paul's mentorship of Timothy is affirmed under one pregnant statement in 2 Timothy 3:10 that says "But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance." (NKJV).

Paul was satisfied that Timothy had demonstrated diligence in ministry mentorship and was able to proceed with the work of God even in his absence. He had prepared him well. 

CONCLUSION

Great leaders prepare and approve others to take their mantle when their time of departure comes and when their strength declines. They do not relish holding back or stifling skillful talent in the ministry or workplace as some do. They are also not given to power, money or social influence. Their stewardship mandate is uppermost in their minds even as they advance in years. They do not consider the church as personal property or family investment but a platform for touching and transforming lives for God's glory. Founders do not own or possess the congregation or organizations but are merely stewards of God's grace who will hand over to others at the appointed time (cf. 1 Corinthians 4:1-2). Christ alone is the exclusive owner of the church. He purchased it with His sinless blood (Acts 20:28-29; 2 Corinthians 5:21). 

Leadership development and mentorship remains a critical factor for any successful organization or society. The Joshua generation appears to have failed to raise leaders in their time and the consequences of their lapses are plainly outlined in Scripture. Judges 2:7-10 says "Now Joshua the son of Nun, the servant of the Lord, died when he was one hundred and ten years old. 9 And they buried him within the border of his inheritance at Timnath Heres, in the mountains of Ephraim, on the north side of Mount Gaash. 10 When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which He had done for Israel."

Notice the import of the statement in Judges 2:10. 

How is it that a godly generation could be succeeded by an evil or fallen generation "who did not know the LORD nor the work which He had done for Israel"? Where did the disconnect arise between the two generations? 

The first part of the statement of Judges 2:10 is perhaps suggestive of poor religious instruction on the post Joshua generation while the second one reveals a broken oral and religious heritage. 

I would suggest two ways by which to interpret the statement. First, we can infer that the succeeding generation was not adequately prepared or mentored in the things of God. They lacked strong spiritual leaders that could shape and inculcate godly prudence in their generation.

Alternatively, the Joshua generation did their best to prepare the people but the influence of Canaanite culture and idolatrous practices took a toll on them as they settled in the promised land. This is affirmed in Judges 2:1-4. It is also possible that a combination of the two factors came into play in that the Joshua generation failed in several respects in incubating godly leadership and direction and the impact of the Canaanite culture drove the last nail on the moral decay of Israel.

MORAL LESSONS 

So what moral lessons can we draw from the above passages? I wish propose six lessons which I will outline below:

1. Godly leadership must inspire the succeeding generation to maintain the virtues and values of their spiritual heritage. Samuel faithfully fulfilled this task (see 2 Chronicles 35:18 on the tribute to Samuel the prophet). 

2. Mentorship is a deliberate task that should be consciously undertaken and progressively measured before it is approved. It requires time and patience to achieve.

3. There's no perfect leadership under the sun. The greatest leaders in biblical history had their share of weaknesses or flaws. David was a great warrior who by God's grace ascended to the throne but he too had his lowest moments recorded in Scripture. 

4. Leadership is for an appointed time. We cannot outlive our mandate. Those serving in church ministry or other organizations should recognize the timelines into which their stewardship falls and should prepare to hand over the mandate when the time comes. In my Nilotic Kalenjin community, we say that the elder's staff [a symbol of leadership] must pass to the next generation when the time comes. It never goes backwards and neither is it controlled by one generation beyond its time. 

5. Leadership is a privilege from God (Psalm 75:1-8). We serve at God's pleasure and will be accountable to Him for our acts and omissions (cf. 1 Peter 5:1-4). 

6. God is the ultimate arbiter on the quality and moral standing of leadership. No matter how gifted a leader is, God alone sees the heart. 1 Samuel 16:7 says in part "...For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart" (cf. Jeremiah  17:9-10). 

Shalom

© Ezekiel Kimosop 2022

Israel's Disobedience and Its Consequences - Lessons from Judges 2:1-6

ISRAEL'S DISOBEDIENCE AND ITS CONSEQUENCES - LESSONS FROM JUDGES 2:1-6. 

By Ezekiel Kimosop

INTRODUCTION

In our previous study, we examined Judges 1 where the people of Israel sought God's divine direction on the conquest of Canaan following the passing on of Joshua and his generation. God spoke and directed that Judah should lead Israel in driving out the Canaanites. 

The people of Judah teamed up with the tribe of Simeon and together they drove away the Canaanites from their respective territories. God's hand was with them. 

The rest of the tribes of Israel however failed in their war efforts and instead chose to dwell with the Canaanites. Why did they fail? Keep this question in mind as we journey on through Judges 2. 

In Judges 2:1-6, we are introduced to a historical setting that precedes Judges 1. This indicates that the Book of Judges does not necessarily follow a chronological order.

In this passage, Joshua is still at the helm of leadership at this point. This study will now focus on the moral lessons that we can draw from our study of this brief passage.

ISRAEL'S DISOBEDIENCE 

Judges 2:1-2 says, "Then the Angel of the Lord came up from Gilgal to Bochim, and spoke in the first person saying: “I led you up from Egypt and brought you to the land of which I swore to your fathers; and I said, ‘I will never break My covenant with you. 2 And you shall make no covenant with the inhabitants of this land; you shall tear down their altars.’ But you have not obeyed My voice. Why have you done this?"

Some Bible scholars opine that the phrase "Angel of the LORD" is an allegorical reference to the pre-incarnate Christ. They claim that Christ was acting as an archangel and that His identity was divinely concealed until His incarnation. 

My view is that this claim is difficult to reconcile with the Scripture. While the eternity and divinity of Jesus Christ are plainly outlined in Scripture (cf. John 8:58, Revelation 1:8), His pre-incarnate activities have not been revealed in Scripture. It is therefore difficult to determine with certainty if indeed "the Angel of the LORD" mentioned in Judges 2:1 was the pre-incarnate Christ by any other description. This angelic being could as well have been an archangel of God just as angel Michael and angel Gabriel were (cf. Daniel 9:20-27,10:21, 12:1).

For the sake of our study, we shall not pursue the theological inquiry on the identity of "the Angel of the LORD" beyond this point. Suffice it to say that this angel spoke the mind of God to Israel. 

The Bible reveals that the angel traveled from Gilgal to Bochim. Gilgal was the first assembly point for the Israelites when they first crossed the Jordan. This is where the covenant was renewed under Joshua and the twelve stones set up as a memorial to God's covenant faithfulness. It was also at Gilgal that the children of Israel circumcised their males as a mark of their covenant relationship with God (see Joshua 4:1-24, 5:1-12). This was a solemn reminder to Israel that God was closely observing their covenant commitment. It is therefore significant that Gilgal is mentioned by the writer of Scripture. 

The Bible proceeds to describe the place of Israel's solemn gathering as Bochim, a Hebrew word that means "weeping" or "place of weeping." The name was coined in reference to the solemn gathering of Israel. It is a memorial to Israel's shame arising from their moral apostasy. It also marked their turning point from spiritual rebellion as God's covenant people. 

As we shall notice later in this passage, the people "lifted up their voices" [Hebrew reference to wailing] and sorely wept following God's condemnation for their moral disobedience.

Now back to Judges 2:1, we learn that God reminded the people about His covenant oath and His faithfulness since their rescue from Egyptian bondage. Numbers 23:19 says God is not a man that He should lie and neither the son of man that He should repent. 

In Judges 2:2, we learn that God had given His people clear instructions. They were commanded to tear down the heathen altars and to refrain from making any covenants with the Canaanites. They failed to heed God's voice on both counts. 

God was sorely displeased with the people. Judges 2:3 conveys God's judgment on them. God determined to subject them to the snare of the Canaanites who will become a thorn in their side. They will afflict Israel with wanton! 

God further swore that the people of Israel would not drive out the Canaanites under their rebellion. We learn from this passage that God can permit some afflictions on God's people as a way of chastising them for their disobedience. 

Judges 2:3-4 says, "Therefore I also said, ‘I will not drive them out before you; but they shall be thorns in your side, and their gods shall be a snare to you.’” 4 So it was, when the Angel of the Lord spoke these words to all the children of Israel, that the people lifted up their voices and wept.

5 Then they called the name of that place Bochim; and they sacrificed there to the Lord. 6 And when Joshua had dismissed the people, the children of Israel went each to his own inheritance to possess the land."

In this closing section of our passage, we learn about the reaction of the children of Israel on hearing God's rebuke. They wept bitterly and repented of their evil ways and sacrificed to God in order to appease His divine wrath. A broken heart always weeps before God as evidence of remorse. However, the fruit of sincere repentance must be evident to God, going forward.  

Did the Children of Israel truly repent in this context? Did they forsake their evil ways after God openly rebuked them? 

Keep these questions in mind we proceed to examine the succeeding passage of Judges 2:7-23 in our next study.

MORAL LESSONS FROM THE PASSAGE

What moral lessons can we distill from this passage? 

1. God is faithful. He keeps His covenant promises in all generations of God's covenant people. We too should remain faithful to God in our journey of faith. 

2. God is deeply offended by our sinful disobedience and rebellion.

3. God punishes sin. We should therefore repent of our sins and turn away from evil in order to be restored to God. 

4. Godly leadership leads people to God. Joshua led the people in their corporate repentance after they were rebuked by God. When the Joshua generation passed on, the people turned away from God. 

5. We cannot overcome our challenges and afflictions of life without God's enabling grace. We need to keep our hearts focused on God. 

6. Disobedience to God leads to defeat and stagnation in life. The Israelites were unable to drive away the Canaanites because they had forsaken their covenant with God. 

7. Sincere repentance restores our relationship with God. The children of Israel reconnected with God whenever they repented and forsook their evil ways. 

In our next study, we shall examine the passage of Judges 2:7-23. 

Shalom

© Ezekiel Kimosop 2022

How Do We Proceed From Here? Lessons from Judges 1

HOW DO WE PROCEED FROM HERE? REFLECTIONS FROM THE STUDY OF JUDGES 1

By Ezekiel Kimosop

In this section of the opening chapter, we are introduced to Israel's leadership vacuum. Joshua, a celebrated leader, and his generation of godly elders had passed on and the people were left without a direct successor. The leadership transition appeared somewhat disjointed at this point. There was no immediate successor to Joshua. Besides, the conquest was yet to be concluded and its urgency remained uppermost in the people's minds. The people turned to God and sought for directions. 

God however remained the ultimate ruler over Israel. He was committed to His covenant obligation that He swore to the patriarchs, beginning with Abraham in Genesis 15. This was affirmed in the covenant at Mt Sinai during the time of Moses. 

The decision to seek God's leading is perhaps evidence of the moral prudence that had been bequeathed to Israel by Joshua's fallen generation of godly leaders. The question addressed to God in Judges 1:1 was possibly conveyed by a prophet or godly priest in their midst.

Godly leadership is key to the success of any covenant people. It shapes and inspires their prudence on matters of community interest and allows God's voice to be heard in their midst. 

The fact that the Israelites approached God at this critical point is instructive of their desire to follow His directions and to be led by His divine hand. Ask they did: "Who shall be first to go up for us against the Canaanites to fight against them?” (Judges 1:1).

This question is critical to the Bible reader because it will later be of great significance during the dark periods of moral decay and apostasy that Israel would go through. 

We are not told how long this prayer took to be answered. God's answer is conveyed in Judges 1:2 where God's direction is specific: Judah shall lead and God will deliver Israel's enemies into his hand. God chooses godly leaders and sets them for His purposes. 

The choice of Judah is instructive of its prophetic future as the tribe through which Israel's Messiah will come and by whom the enemies of God's people will ultimately be defeated. God's answer therefore conveys a futuristic trajectory even as it speaks to the immediate circumstances that Israel faced during the period of the judges. One of the challenges facing the world today is the search for godly leaders.

In Judges 1:3-4, the people of Judah sought the support of the tribe of Simeon and they achieved great success, driving away the Canaanites and Perizzites, not on account of their military prowess but on God's power. 

The details of the battles are captured in Judges 1:5-26. They also conquered Zephath, Gaza and Ashkelon and later Hebron, among others. There was however one exception that is important to observe at this point. The reports from other territories were disturbing. The Israelites drove out the people living in the mountains but were unable to drive out those dwelling in the lowlands because of their superior weaponry. These tribes had chariots of iron (Judges 1:17-18). 

This poor military disadvantage is significant because sections of the Canaanites that were not driven out would later turn out to be a thorn in the flesh for Israel, both militarily and culturally. They would play a significant role in the events that reveal the ups and downs of Israel through the reigns of the twelve Judges.

Notice also the unpleasant report conveyed in Judges 1:27-36. The rest of the tribes of Israel, namely Manasseh, Ephraim, Zebulun, Asher, Naphtali, and Dan failed to drive out the Canaanite inhabitants dwelling in their allotted territories. Some tribes decided to subject the Canaanites to tribute rather than drive them out altogether. Was this situation informed by the military advantage of the Canaanites or was it evidence of sheer recalcitrance on the part of the rest of the Israelite tribes? This question is likely to be addressed in considerable detail as we study the Book of Judges. One inescapable fact however stands:  their dalliance with enemy people was definitely not what God intended for Israel! We cannot progress in our spiritual journey if we are still entangled with the moral snares of this evil world. 

One moral lesson stands out as we conclude our reflection on Judges 1. Our unfinished business with the enemy that we often postpone or procrastinate over in life would return to haunt us later. God desires above all else that we should have no fellowship or entanglement with the heathen. We should not borrow from their detestable and idolatrous practices. Israel's dalliance with the Canaanites did not serve God's purposes for them and this remains the overriding issue as we read through the Book of Judges.

Could there be moral compromises in our lives that we find hard to break from? It pays to consider their incremental impact on the quality of our relationship with God...

Keep this question in mind as we prepare to study Judges 2. 

2 Corinthians 6:14-15 says "Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? 15 And what accord has Christ with Belial? Or what part has a believer with an unbeliever?"

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In our next devotional study of Judges 2, we shall examine Israel's disobedience and its impact on their lives.

© Ezekiel Kimosop 2022