How Should We Comprehend the God of Scripture?

HOW SHOULD WE COMPREHEND THE GOD OF SCRIPTURE? 

By Ezekiel Kimosop 

Many people wrestle with their understanding of who God truly is. This is perhaps informed by what they have heard about God from sources other than Scripture. 

In my days as a Sunday school kid, I conceived of God as a bearded old man who lived behind the clouds, wielding a cane and ready to chastise errant children! This was a terrifying image! Could this or something close to it perhaps describe your conception of God? 

Several decades later, I no longer conceive of God in this manner. Thankfully, the revelation of Scripture has expanded my understanding of God. This is not to suggest that God can be fully comprehended in every conceivable aspect of His divine nature. Some aspects of His divinity remain residual and incomprehensible to our finite minds! Besides, Scripture reveals that there are aspects of God's revelation that remain concealed from us. 1 Corinthians 13:9 says "For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away." 

1 John 3:2 conveys an additional theological caveat on the limitation of our comprehension of God in our earthly nature. Apostle John proclaims "Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. 3 And everyone who has this hope in Him purifies himself, just as He is pure."(NKJV). 

The Biblical Scriptures are however sufficient in revealing to us all that we require to know about God and how we can relate to Him. This truth is grounded on the doctrine of sufficiency of Scripture that informs Evangelical Christian theology. 

There are three attributes of God in Scripture that remind us about God's immeasurable grace and reveal more clearly to us God's moral nature and His intentions in seeking to draw sinful men to Himself through Christ Jesus. 

My view is that these attributes should primarily inform the believer's view of God and our Christian obligation in proclaiming Christ. 

I will summarise them below:

1. GOD IS EXCEEDINGLY MERCIFUL 

Even though God is immutably holy, just, eternal, sovereign, omniscient, and omnipotent, God is equally compassionate, faithful, loving, long-suffering, and exceedingly merciful. In the exercise of His divine justice, God punished Adam and Eve for their disobedience after His prior warning to them (Genesis 2:16-17). He will certainly punish the wicked at His appointed time in accordance with the teaching of Scripture. Nevertheless, and in the exercise of His divine mercy God seeks to reconcile sinners to Himself. He desires to rebuild the divine bridge that was broken in Adam. This is the reason that God has tampered His justice with His indescribable mercy. 

We learn from Scripture that God reached out to sinful men in the days of Noah and Lot, warning them of the coming judgement. God continues to extend His saving grace to us though Jesus Christ. The Old Testament Scripture reveals that God is gracious. He does not always treat us as our sins deserve. 

Psalm 103:8-10 (NKJV) says: 

"The Lord is merciful and gracious,

Slow to anger, and abounding in mercy.

9 He will not always strive with us,

Nor will He keep His anger forever.

10 He has not dealt with us according to our sins,

Nor punished us according to our iniquities." (cf. Exodus 34:6; Psalm 136). 

We should therefore cherish and proclaim God's saving grace in our generation and inspire one another to Christian obedience in this sinful world.

2. GOD IS LONG-SUFFERING AND FORBEARING

God longs for sinful men to turn to Him in Christ Jesus. He has granted us a divine window of opportunity for as long as Christ shall tarry. He therefore desires that no sinner should perish in sinful disobedience (2 Peter 3:9). God's atonement is potentially unlimited and could cover the entire world only if all sinners could turn to Christ in response to God's appeal in the gospel of Christ Jesus!  

God is therefore not glorified by the destruction of sinners in hell. This truth is affirmed in Ezekiel 33:11 where God proclaims thus: ".. As I live,’ says the Lord God, ‘I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Turn, turn from your evil ways! For why should you die, O house of Israel?’ (see also Ezekiel 18:23, 32). 

3. GOD HAS GRANTED MEN A FREE WILL CHOICE FOR OBEDIENCE AND SERVICE 

During the wilderness journey, Joshua challenged the people of Israel to moral obedience in a solemn gathering at Shechem, saying, "And if it seems evil to you to serve the Lord, choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell. But as for me and my house, we will serve the Lord.” (Joshua 24:15, NKJV). 

Notice that Joshua affirmed his covenant commitment and that of his household in trusting and serving the God of Israel. We too should subscribe to this conviction in Christ Jesus. God has always granted men a free-will choice for obedience with clear consequences (Genesis 2:16-17; John 3:16-17). 

The God of Scripture cannot, and will not, force anyone to obey Him or serve Him and neither will He arbitrarily reject any sinner that sincerely turns to Christ. God will never withhold His saving grace from any sinner who turns to Him. He has no favorites among sinners. 

We learn from New Testament Scripture that God's saving grace is open to all sinners without prior discrimination or distinction. Each sinner who hears the gospel and is convicted of sin must repent of sin and turn to Christ in order to be delivered from the kingdom of darkness and receive eternal life in Christ Jesus (cf. Romans 10:5-13; 1 Peter 2:9). 

Ephesians 2:12-13 says that we were once "...without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. "

How should we interpret John 6:44 which 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."?

Some deterministic soteriology groups have attempted to twist this text of Scripture in an attempt to anchor their unconditional election and irresistible grace doctrines on Scripture. 

John 6:44 should be read within its passage context of John 6:1-58. Jesus was addressing a crowd of people who were following Him after He fed them with fish and bread the previous day (John 6:1-14). 

The people were yet to comprehend who Jesus truly was. Notice Jesus response in John 6:26-27:

"Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. 27 Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him." (NKJV). 

Jesus proclaimed in John 6:35 'I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst."

Notice that Scripture here contemplates that the sinner's coming to Christ is an exercise of the sinner's free will decision. This truth is consistent with several other texts and passages of Scripture (cf. John 3:16-17; Acts 2:37-39, 16:30-31). Once they hear the gospel proclaimed and is convicted of sin, the sinner has an open opportunity to turn to Christ without any prior distinction or discrimination. 

It is therefore inconceivable that John 6:44 should be interpreted outside its passage context to teach what Scripture never says! My view is that this text does not support the unconditional election and irresistible grace doctrines. 

The gospel of Jesus Christ is sharper than any two-edged sword. It can pierce the sinner's heart unaided. Scripture does not contemplate any prior spiritual surgery for the sinner to believe. The word of God is therefore sufficient, efficacious, and touches every sinner with divine finesse. No sinner is so depraved in sinful disobedience that they cannot hear the voice of God in the gospel. The unconditional election and irresistible grace doctrines are decidedly unbiblical. 

CONCLUSION 

How do you conceive of God's moral nature?Is your view of God consistent with His revelation of Himself in His written word? What do you make of God? Have you possibly run away from God out of mortal fear? What doctrines inform your view of God in your life? God's hands remain stretched out to us through the gospel of Jesus Christ! You too can reach out to Him today by faith. 

God will never turn away any sinner who repents of sin and turns to Christ. He has no favourites among sinners. No sinner was predestined to eternal damnation in the lake of fire! 

The God of Scripture cannot be different from what Scripture says He is! We therefore need to hold a healthy and balanced view of God based on the revelation and authority of Scripture and reject any philosophical myths that distort God's word. 

Shalom. 

© Ezekiel Kimosop 2023

What Does the Bible Teach on Christian Conflict Resolution?

WHAT DOES THE BIBLE TEACH ON CHRISTIAN CONFLICT RESOLUTION?

By Ezekiel Kimosop

Conflict resolution is a critical issue of concern for the body of Christ. Christian conflicts vary from leadership related to congregational or interpersonal conflicts. They can also be classified by their gravity, ranging from simple disagreements to fundamental doctrinal conflicts that have divide Christian communions and traditions through the ages.

The first record of conflict in Scripture can be traced to Adam’s transgression with God in Genesis 3. Adam violated God’s express command in the Garden of Eden and the consequences of his disobedience have cascaded to all his offspring through all human civilizations until Christ. Humanity was isolated from a holy and righteous God until the resolution and reconciliation was found in the atoning death of Jesus Christ on the cross of Calvary. 

The chilling conflict between Moses and the sons of Korah recorded in Numbers 16 reminds us that God is displeased with those who undermine his divine leadership order. The sons of Korah perished in the rebellion after they defied Moses. 

The Bible conveys a number of exhortations and guidelines on conflict resolution. Matthew 18 provides a suitable illustration on the resolution of interpersonal offences within the Christian community. 

In Acts 15, a major conflict between the Jewish and Gentile church communions was resolved under the famous Jerusalem Council. The two groups were compelled to sit and reason together in an effort to find a middle ground on the conflicting cultural and religious practices that separated them. The resolutions of the Jerusalem Council have served as doctrinal guidelines for the resolution of conflicts among Christian traditions through the church ages.  

In a separate conflict recorded in Scripture, Paul and Barnabas sharply disagreed over John Mark accompanying them in a missionary journey in view of the latter's conduct during a previous missionary assignment. The disagreement saw the two temporarily splitting up (Acts 15:36-41). It appears that the two ministers subsequently reconciled because Barnabas and John Mark are later mentioned as being in the company of Paul (Galatians 2:9, 13, 4:10). Christian disagreements should be expeditiously resolved in order to prevent their mutation and saturation in the community of God's people. 

1 Corinthians 5 reveals that moral conflicts involving believers should be expeditiously resolved by the congregational ministers and elders. This is also implied in 1 Timothy 5:19-20 that relates to accusations of sinful conduct touching on a Christian elder. The Bible provides a threshold of two or three witnesses in this context. This is perhaps meant to check unjustified or malicious accusations against Christian elders and overseers given the sensitivity of their roles in the congregation. This is more so where church leadership conflicts abound.

A conflict of opinion appears to define in the case involving two women leaders in the church of Philippi (Philippians 4:2-3). The issues behind the conflict are not disclosed in this context but Paul asks the Philippian elder or overseer to reconcile the two women. We can only conclude that the matter was  perhaps brought to Paul's attention because of its gravity and persistence.

One of the most captivating conflicts in the New Testament Scripture is perhaps the Corinthian church conflict. This conflict was partly precipitated by divided loyalties in the congregation on the one part and spiritual immaturity on the other. Sections of the congregation were reportedly allied to Paul, Peter, and Apollos, respectively (1 Corinthians 3). Those allied to Peter may have been radical Jews that doubted the validity of Paul's apostolic authority (cf. 2 Corinthians 11:5-33). We learn from other sections of New Testament Scripture that Paul was commissioned by Jesus as the apostle to the Gentiles after His resurrection (Acts 9:1-19). Some argued that Paul could not qualify for apostolic office. The Jewish and Gentile communions were however distinct. Paul was assigned the Gentile ministry while Peter, John and James were in charge of the Jerusalem church which was predominantly Jewish. Their apostolic responsibilities did not intersect. 

When Apollos, a visiting Alexandrian Jewish evangelist, arrived in Ephesus, he was instructed in the way of Christ by a faithful Jewish couple, Priscilla and Aquila in Ephesus (Acts 18:24-28). He later left Corinth under circumstances that appear to be linked to the Corinthian conflict. It is instructive that he was reluctant to return to Corinth despite Paul imploring him to do so (1 Corinthians 16:12). Was Apollos perhaps wounded by the Corinthian conflict?

It took Paul's apostolic intervention to buttress the Corinthian conflict. He wrote two epistles, with the first conveying a sharp rebuke on the Corinthians. Paul reminded the Corinthians about the preeminence of Christ in the church and that church ministers were merely stewards of God's grace (1 Corinthians 3:1-17, 4:1-2). Paul was compelled to adjudicate a case relating to an immoral brother among the Corinthians (1 Corinthians 5). It appears that the Corinthians had failed to take a decisive action on the case, perhaps by reason of the immaturity of the congregation and the open leadership conflict.

Paul's second letter to the Corinthians reveals that the conflict had yet to fully dissipate even though it had been considerably buttressed. Some emotional wounds were yet to heal. Paul’s intentions appear to have been misunderstood in certain contexts. He was conciliatory in tone and this could be evidence that his first letter was fairly harsh (cf. 2 Corinthians 7:2-12).

Regarding doctrinal conflicts, Scripture reveals that they are to be resolved within the authority of sound Christian doctrine. Heresy and apostasy constituted critical violations against the foundation of the Christian faith. Paul excommunicated two heretics in the hope that they would cease to blaspheme (1 Timothy 1:20). Other passages of Scripture reveal that heresy and apostasy would be a defining feature in the last days (2 Timothy 3:1-9; 4:1-5; Jude 1:1-19).

Scripture requires that Christian conflicts should be resolved at the earliest convenience for the sake of the unity of the body of Christ. Christian conflicts should therefore be expeditiously resolved within the relevant provisions of Scripture. The sinning and the erring among believers should be restored with diligence lest they fall away and the rest are drawn into sin (Galatians 6:1; James 5:19-20). We ought to forgive and bear with one another and to mind one another's welfare (Philippians 2:1-4). We should bear in mind that God reconciled us in Christ Jesus while we were undeserving of His grace. He took the initiative in providing the atonement for our sin. The Bible proclaims that "while we were yet sinners, Christ died for us" (Romans 5:8). We too should seek to be reconciled to our brethren whenever we offend them and forgive those that offend us for Christ’s sake. In all circumstances, the authority of Scripture remains paramount in conflict resolution.

Are you nursing an unresolved Christian conflict? 

 © Ezekiel Kimosop 2023

Jesus our Compassionate High Priest: Lessons from Hebrews 4:14-16

JESUS OUR COMPASSIONATE HIGH PRIEST: LESSONS FROM HEBREWS 4:14-16 

By Ezekiel Kimosop

THE PASSAGE 

Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15 For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. 16 Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.

[Hebrews 4:14-16, NKJV]

PASSAGE ANALYSIS 

The letter of Hebrews was primarily addressed to Jewish believers who were undergoing persecution for their Christian faith. Bible scholars say that some of these believers had considered returning to Judaism. Evidence from Scripture confirms that these Jewish believers had been steadfast in their faith and had served God with diligence (Hebrews 6:10-12). The writer of Hebrews observes that they had grown in their knowledge of Christ and at the time of their persecution, they were far beyond the elementary teachings of the Christian faith (Hebrews 6:1-8).

The Letter of Hebrews was therefore intended to encourage the Jewish believers to stand firm in their Christian faith and to maintain Christian communion (Hebrews 10:25). 

Turning to our passage of context, we can observe that the writer sought to demonstrate that Jesus' High Priesthood was higher than the Levitical priesthood with which these believers were familiar. 

This short passage concludes the writer's thoughts that he had earlier developed under his long exhortation on Christian perseverance right from Hebrews 1 and more specifically in Hebrews 4:1-13. 

In this context, the writer focuses on the priesthood of Jesus Christ who is here proclaimed as the High Priest. The nature of Jesus' Priesthood is more specifically outlined in Hebrews 5, 7-10.

The writer implores his recipients to hold fast to the confession of their faith. Steven J Coleman identifies perseverance and prayer as the key features of Christian faithfulness outlined by the writer [1]. The writer then proceeds to offer a theological defense for his exhortation by proclaiming the deity of Christ and the uniqueness of His priesthood. Three adjectives are employed by the writer in projecting the supremacy and uniqueness of Jesus' Priesthood even as His divinity is affirmed.

First, Jesus is described as "a great High Priest" who passed through the heavens (4:14). His priesthood ranks higher and is superior to the Levitical priesthood order because He is a Divine High Priest, a heavenly priest that came from God. 

Secondly, Jesus is identified as the Son of God (4:14). This is a statement that affirms His divinity as the second person of the Holy Trinity. It will later emerge in the writer's theological arguments that Jesus' eternal sonship is significant to the essence of His high priesthood. 

Thirdly, Jesus is described as a compassionate High Priest (4:15). He identifies with our human frailty because during His incarnation, He was fully God and fully Man at the same time and was "in all points tempted as we are" yet was without sin"  (4:15, cf. Matthew 4:1-11).  

Jesus' compassion over our human weaknesses and His special high priesthood should inspire us [believers] to approach His throne of grace so that "we may obtain mercy and find grace to help in time of need." (4:16).  This is the throne where God's sovereignty is tampered with His mercy. It is distinct from thrones of earthly sovereigns where judgment and condemnation is served to the erring subjects. 

The second distinction underlying Jesus' priesthood is associated with the nature of the sovereign in Jesus' case. Unlike us, Jesus was and is eternally without sin. He alone was born sinless and was worthy as the Lamb of God that takes away the sin of the world (John 1:29). 

This is the reason that the four living creatures and the twenty four elders proclaimed in worship, saying of Christ:

"You are worthy to take the scroll,

And to open its seals;

For You were slain,

And have redeemed us to God by Your blood

Out of every tribe and tongue and people and nation,

10 And have made us kings and priests to our God;

And we shall reign on the earth.” (Revelation 5:9-10). 

Jesus alone could qualify as the sinless Lamb of God that could atone for sin. He was both the sacrifice and the High Priest under the New Covenant (Hebrews 7:27). Following His atoning death at Calvary, His resurrection from the dead, and His ascension to the Father, we learn from this passage that Jesus' Priesthood over His church continues in Heaven. 

Elsewhere in the New Testament Scriptures, Paul testifies concerning Christ, saying: "For He [God the Father] made Him [Jesus] who knew no sin to be sin for us, that we might become the righteousness of God in Him. (2 Corinthians 5:21). 

Christ alone holds the cure for our sins through His shed blood. He is our refuge and the exclusive source of divine restitution in our quest for reconciliation with God. His blood was available to us at first instance during our conversion and restoration from sinful condemnation and alienation from God. It is subsequently available for our sanctification and obedience in our daily Christian walk with Christ.

MORAL LESSONS

1. Jesus is our compassionate High Priest to whom we should turn for our cleansing from sin. He feels and empathizes with us in our struggles and is forbearing and long-suffering concerning us. 

2. Jesus' victory over sin should inspire us to be courageous in our struggle with sinful temptations and afflictions. He will make a way for us so that by His enabling grace we too can overcome (1 Corinthians 10:13). 

3. Jesus' Priesthood is eternal. No other high priest comes after Him. The priesthood of all believers is subordinate to Christ's.

4. We should not shy away from regularly approaching God's throne of grace in time of need. We should do so with boldness and by faith knowing that Jesus, our High Priest is not only seated on that throne but is available to dispense His Priesthood to us at all times. 

ACTION POINT

Are you struggling with sin? Turn to Jesus for your cleansing and restoration. His sinless blood can completely remove the stain of sin and restore the sinner to God. Are you undergoing painful afflictions and trials in your life? Seek the throne of grace where God's mercy and divine grace can be found at the hour of need. 

Do not be deceived by people who purport to exercise the high priesthood of Jesus. This type of priesthood is not delegated to any authority. No apostle, preacher, prophet or church minister has the authority to forgive or cleanse sin or to deliver anyone from their struggles of life. Jesus Christ alone can. 

Have you been to Jesus for the cleansing power?Are you washed in the blood of the Lamb?

What a Friend we Have in Jesus...All our sins and griefs to Bear? What a privilege to carry.. everything to God in prayer... 

Shalom.

REFERENCES 

[1] Stephen J Coleman, Lesson 14: The Throne of Grace, [Hebrews 4:14-16] in Bible.org - bible.org/seriespage/lesson -14-throne-grace-hebrews-414-16 accessed 20 March 2023. 

© Ezekiel Kimosop 2023

The Supremacy and Preeminence of Jesus Christ: Lessons from Hebrews 1:1-4

THE SUPREMACY AND PREEMINENCE OF CHRIST: LESSONS FROM HEBREWS 1:1-4

By Ezekiel Kimosop 

Reading through Hebrews 1:1-4 this morning, I was able to learn the following truths concerning Jesus Christ. 

1) The Prophetic office of Jesus Christ (1:1). 

Jesus is revealed as the final prophet of God. He speaks the mind of God to us in these last days through the word of God and by His Spirit (cf. Revelation 2-3). This implies that the office of prophet was sealed by Christ and that no person can purport to exercise the functions of this office in the church age apart from Jesus Christ. Any minister who proclaims the mind of God to a congregation of God's people should be governed by the revelation and authority of Scripture. 

2) The Divine Heritage of Jesus Christ as King (1:2). 

The writer of the Book of Hebrews reveals that God appointed Jesus as heir over all things. He has the ultimate stewardship over all creation, dominions and resources of this world. This reminds us that our stewardship over God's resources is subject to Christ's. Whatever gifts or resources that we have received from God should be applied in a manner that glorifies God. 

3) The Agency of Jesus Christ in Creation (1:2). 

We learn that God created all things through Christ (cf. Genesis 1:1-2; John 1:1-5). This underscores His divinity as God the Son and His role in the creation of the universe. It also attests to His inextricable divine unity and essence with God the Father. Jesus' humanity should be understood within its theological context in the incarnation. His incarnation did not debase or lower His divine essence. 

4) The Glory and Majesty of God in Jesus Christ (1:3-4).

The writer teaches that Jesus upholds all things by the word of His power. This text reveals His divine essence and omnipotence as God the Son who put on human flesh in His incarnation. The writer further proclaims that Jesus sat down at the right hand of the Majesty on high (God the Father) and therefore reigns in heaven (cf. Colossians 1:15-18). Elsewhere in Scripture we learn that Jesus will return to the Earth at God's appointed time and reign with the redeemed saints from Jerusalem for a thousand years (Revelation 20:4-6). 

5) The Redemption works of Jesus Christ (1:3). 

Jesus came to purge our sins through His atoning death (cf. Philippians 2:5-11). This atonement is that foundation upon which God's offer of redemption of sinners was anchored. Elsewhere in Scripture, Apostle John proclaims that Jesus is the Lamb of God that takes away the sin of the world (John 1:29). Jesus voluntarily submitted His will to that of the Father in order to accomplish God's divine purposes for us. 2 Corinthians 5:21 says "For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him." (NKJV). 

6) The Preeminence of Jesus Christ (1:4). 

Jesus is described in in Hebrews 1:4 as better than angels. This is in the context of the heavenly hierarchy. He ranks above all created beings including angels and archangels since He Himself is eternal. This again is an affirmation of His Majesty and divinity as God the Son and His exalted office in heaven. 

Jesus' prophetic and priestly offices; His divine glory and majesty; His eternity and omnipotence as well as His supremacy and preeminence are outlined in this passage. He shares full and equal divinity with God the Father and with God the Holy Spirit.  

Have a Blessed Day

© Ezekiel Kimosop 2023

Why Did the Old Prophet Lie to the Man of God, Causing His Death?

 

WHY DID THE OLD PROPHET LIE TO THE MAN OF GOD CAUSING HIS DEATH? 

By Ezekiel Kimosop 

INTRODUCTION 

In 1 Kings 13:18 we learn that the old prophet deceived the man of God from Judah into disobedience after God had warned the man of God never to eat food on his journey to Israel or return using the same way he had traveled. 

The passage context of this story lies in 1 Kings 13:1-32. 

This passage has always puzzled many because of what appears to be a contradiction of sorts in its narrative. It can be classified as a difficult passage.

THE DECEPTION OF THE OLD PROPHET 

The Bible teaches that the old prophet deliberately deceived the man of God from Judah, leading him to disobey the express prohibitions that God had given him regarding eating or drinking and returning the same way he had traveled. 

This prohibition is first mentioned by the man of God in his conversation with king Jeroboam of Israel and later repeated when he engaged the old prophet. 

On the first temptation with King Jeroboam, the  young prophet passed his test. He obeyed the voice of God and respectfully declined the royal dinner.

The second test was too tough for him. He fell in for the confidence trickery of the old prophet. Notice the enticing words...

First the old prophet affirmed his spiritual authority saying "I too am a prophet as you are!" (1 Kings 13:18)

We must bear in mind that the claim to prophetic authority is no guarantee that one is a true prophet or that they speak the mind of God! Notice that the two men had never met before and were therefore strangers to each other. Scripture does not reveal the identity of this witty old prophet.

Just because someone claims that they are a prophet, bishop, apostle or MOG does not imply that God sent them or that they speak the mind of God. They must be subjected to spiritual and moral scrutiny in accordance with the teachings of Scripture (cf. 1 John 4:1-4).

Back to our story....

It is inconceivable to argue that the old prophet was a false prophet. If indeed he was, how come God finally spoke through him and passed judgment on the young prophet? God could not have spoken through a false prophet!

Again there is a second catch...

If the old prophet initially spoke his mind and not the mind of God, why did he apparently lie to the young prophet who spoke the truth? Did God send him?

Is this not a question of moral contradictions for a prophet of God? 

Was God testing the integrity of the young prophet and if so why would He subject His servant to such tragedy yet he had faithfully served him?

Is it possible that the young prophet overlooked some prophetic etiquette by disclosing to strangers the instructions that God intended exclusively for him?

It is undeniable that this story is mystically strange and is undoubtedly one of its kind that leaves many questions unanswered! 

While we might not fully comprehend every aspect of this passage, we can however deduce from the passage a number of moral truths as follows: 

1) That the old prophet had obviously not spoken the mind of God when he initially claimed that an angel had spoken to him regarding the young prophet being permitted to eat food. He had simply deceived the man of God!

An angel had no authority to circumvent the voice of God neither do prophets receive instructions from angels! They are under God's direct command. The young prophet should have confirmed with his Master if indeed He had spoken through the stranger! This was a giveaway test that the young prophet flatly failed.

2) We learn from the second prophecy of the old prophet recorded in 1 Kings 13:21-22 that he was now speaking the mind of God given the tragic consequences that followed shortly thereafter. God was sorely displeased by the disobedience of the man of God for giving in to deception! 

DID GOD PERMIT THIS DECEPTION? 

I must admit that this is a difficult question to answer! 

Since we know that God is sovereign over all things, we can only presume that He permitted the test for His higher purposes. However, it is apparent that God could not have instructed the old prophet to lie for that would be inconsistent with His moral nature! 

God is not a man that He should lie. He is the Father of lights and in Him is no darkness at all (cf. Numbers 23:19; James 1:17; 1 John 1:4-10). Satan is the father of lies (John 8:44).

Again we can learn from Scripture that God proves His servants. We note from other passages of Scripture that God permitted Job's affliction to prove that he was loyal to God and that His assessment of Job's moral integrity was perfect.

The question then begs: Why was the old prophet not punished for his initial lie? Did God absolve his moral liability?

We cannot entirely rule out the fact that God would hold the old prophet to account for his role in deceiving the young prophet. 

However, since we have no answers from the passage, it is safe to leave that inquiry to divine resolution! There is a theological rule which provides that we should not allow Scripture to speak out of silence!

We should however appreciate that in the context of this passage, the young prophet is actually the subject of the author's inquiry and that the old prophet was simply an instrument that God used to test the young prophet. 

My view is that the young prophet is the principal character of the narrator whose conduct captures the gist of the passage idea and from whose disobedience we learn important moral lessons. Every Scripture  passage holds important truths for our instruction and that fact should not escape our attention!

MORAL LESSONS FROM THE PASSAGE

There are several moral lessons that we can draw from this strange incident.

First, we learn that the young prophet who had been mightily used of God in Judah failed his obedience test in Israel when he trusted the voice of a man rather than the voice of God! He failed to discern the mind of God in circumstances that He should have done better. God's people face many hurdles....

Secondly, we learn that no prophet or church leader is immune from error or poor judgement. No one under the sun is infallible no matter what spiritual authority they posses in the church. We must all watch our standing before God because the enemy will test our spiritual integrity at diverse times and in diverse ways! 

Jesus passed this test in Matthew 4:1-11 because He stood by the word of God and was led by the Holy Spirit.

Thirdly, we should double check any prophecy against the written word of God in the Bible. It matters not who makes the prophetic proclamation in the church. If such proclamation is inconsistent with the truths of the word of God, we should flatly reject such prophecy and expose the false teacher. We should also walk away from the authority of false prophets. It is that simple.

In our above context, it was God, rather than the old prophet, who was the true Master of the young prophet. There must be clear limits and boundaries to our spiritual loyalties. We must ignore ungodly instructions or opinions of others where they cross the red line drawn by the word of God! There must be a point at which we shall walk a lonely journey but with God on our side.

Fourthly, we must remember that no authority, not even an angel from heaven, can take the place of God's word! Scripture is absolute and infallible. We must therefore resolve all matters of our convictions solely on the basis of the principles of the word of God. 

Fifthly, the old prophet was merely a divine instrument that God chose to use to test the prophetic and spiritual integrity of the young prophet for His higher purposes. These purposes were painfully achieved. 

This is a test which God in diverse times and in diverse ways administers upon us who love Him. Job sat this test and passed it and so did other men of God including Christ Himself. 

We should therefore test every spirit or prophecy to see if it is from God (1 John 4:1-2). Not every person who claims to speak the mind of God is necessarily from God. Do not be deceived by the charisma, theatrics or flamboyance of a preacher! Test his message and moral standing against the word of God.

Some people who pass for spiritual leaders may be agents of Satan, who are keen on destroying our faith and leading us away from the path of obedience and into spiritual and moral ruin. There are many such antichrists today who propagate a counterfeit religion in the name of God. Be warned! 

Jesus rebuked Peter openly when he tried to stand in the way of the cross of Calvary  by dissuading Him from obeying God. Jesus correctly discerned that Satan spoke through Peter (Matthew 16:23). Peter did not speak the mind of God in this instance even though he was a key disciple and confidant of Jesus Christ. 

Sixthly, we need to appreciate the moral nature of our God in that He does not change His nature or purposes to suit our specific circumstances, neither does He contradict Himself (James 1:17). 

God means what He says and says what He means. Scripture declares in Numbers 23:19 that "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good?" 

This is not to suggest that when we earnestly petition God He will not change His mind and forgive. We know that He is full of compassion and mercy to those who trust Him. 

He changed His mind on the destruction of Israel after Moses successfully pleaded with Him to spare the stiff-necked people (Exodus 33:17). 

He showed mercy to King Hezekiah after declaring that he would not recover from his illness. Hezekiah made a passionate plea that touched the heart of God and God changed His mind (Isaiah 38:1-4). We should however never forget that God will have mercy on whom He wills.

Seventh, we need to distinguish God's voice from the din and clutter around us that complete for our attention. 

Prophet Samuel learnt this hard lesson early in life. It took the experienced hands of Eli the Priest to help him clearly distinguish between the voice of God and the voice of man and his prophetic ministry was powerfully established (1 Samuel 3). Samuel lived on to become one of the greatest prophets in Israel. We learn that understanding the mind of God is a lifelong experience. 

We should daily rely on God's word and the guidance of the Holy Spirit in order to discern His will for us in any given set of circumstances. It does not always come easy because God does not operate in a template manner. It takes spiritual discipline and a close walk with God to consistently discern His mind. 

Finally, we learn that God punishes disobedience no matter how high we operate from. No man is exempt from God's chastisement. If we willfully disobey God and do not repent then the consequences will be tragic (cf. Acts 5:1-11 on Ananias and Sapphira).

There is no evidence from the above passage that the young prophet repented of his disobedience after God rebuked him.

Scripture reveals that God is gracious to restore us to the path of truth and to cleanse us from all unrighteousness if we earnestly and sincerely repent (1 John 1:8-10). It is not God's will that any one may perish in their disobedience but that we may turn to him and receive pardon. 

© Ezekiel Kimosop 2023

The Three Dimensions of Priesthood in the Church

THE THREE DIMENSIONS OF PRIESTHOOD IN THE CHURCH

By Ezekiel Kimosop

I came across a statement on social media that suggested that there is no priesthood in the church other than the priesthood of believers. My view is that there are in fact three levels of church priesthood revealed in the Bible. I will outline them below. 

A) THE HIGH PRIESTHOOD OF JESUS CHRIST 

Jesus Christ is revealed in Hebrews 4:14-16 and in several other passages of the Letter of Hebrews as a High Priest that is distinct from the Levitical priesthood. Jesus’ lineage can be traced to the tribe of Judah. This implies that he could not be a priest in the order of Aaron because he was not a Levite. His priesthood is identified with the priesthood of Melchizedek because of its uniqueness. Unlike the Levitical order, Jesus’ priesthood is devoid of the unbroken succession identified with the Levitical priesthood. 

Jesus is our High Priest who intercedes for us before the Father in heaven. His humanity offered Him a unique blending in that He understands our human frailty. He too was tempted in every way as we are but he overcame. Scripture proclaims in Hebrews 4:15: “For we do not have a High Priest who cannot sympathize with our weakness, but was in all ways tempted as we are, yet without sin” (NKJV). 

Paul also describes Jesus as a Mediator between God and men, thus underscoring Jesus’ High Priesthood (1 Timothy 2:5). This mediatorial role encompasses the priesthood function and His atoning death at the cross of Calvary. His uniqueness lies in His being the exclusive sacrifice; the Lamb of God that was delivered for the cleansing of our sin and the High Priest of God in interceding for us before the Father. These two features of Jesus' Priesthood are inextricably intertwined. 

B) THE PRIESTHOOD OF CHURCH MINISTERS AND ELDERS 

The second dimension of church priesthood is the priesthood of church ministers. This classification consists of pastors, overseers and elders in their collective and individual contexts (see Acts 6:3-4; 1 Timothy 3:1-7). 

Church elders/overseers on their part are required to exercise their priesthood over their church congregations. They are to admonish the people in the way of Christ and speak the mind of God to His people. This includes instruction and edification of God’s people through the teaching of Scripture (1 Timothy 3:2) and praying for the sick and attending to the needy within the church (James 1:27, 5:1-13). 

A church minister is a steward of God's grace (1 Corinthians 4:1-2). He cannot usurp the authority of Christ as the Chief Shepherd over His people (1 Peter 5:1-4). He should submit to Christ's High Priesthood.  

C) THE PRIESTHOOD OF BELIEVERS 

The third dimension of biblical priesthood is the priesthood of all believers collectively and singly, in accordance with 1 Peter 2:9 and other relevant passages of Scripture. Believers are the body of Christ, a royal priesthood that ministers before God as His covenant witnesses and heralds of God’s kingdom on Earth (Matthew 10:32). 

Believers can intercede for themselves and for others either collectively or singly. In so doing, they exercise their priestly roles as God’s covenant people who stand before God.  This priesthood is further highlighted in 1 John 1:8-10 and James 5:16. 

My view is that the Roman Catholic confession box system is unbiblical in so far as it does not recognize the priesthood of believers and elevates the priestly role of the clergy above the confines of Scripture. 

Sin should be confessed by believers either within the community or fellowship of God's people or directly to God through Jesus Christ, as the context demands. God alone has the power to forgive sin. Jesus Christ is our mediator who exclusively stands between God and men.  No human being, not even Mary the mother of Jesus, a Pope, apostle or prophet has power to exercise this mediatorial function (see 1 Timothy 2:1-6). It is exclusive to Jesus Christ and is non-transferable. 

I am further persuaded by the view that there were no direct successors to apostle Peter or to any of the rest of the apostles. Apostle Peter, James, the brother of the Lord (not to be confused with Apostle James who was martyred in Acts 12:1-2), and Apostle John were the three key men who led the Jerusalem Church. Paul was the apostle to the Gentile church. 

© Ezekiel Kimosop 2023

Will Adam and Eve be in Heaven?

WILL ADAM AND EVE BE IN HEAVEN? 

By Ezekiel Kimosop 

Put differently, this question asks: will Adam and Eve be among the redeemed of God who will participate in the resurrections described in 1 Thessalonians 4:13-18 and Revelation 20:11-15? If so, what justifies their inclusion in view of their disobedience recorded in Genesis 3? When and how was their transgression atoned, if ever? 

I must admit at the outset that this is a fairly difficult theological question. I will primarily attempt it on the basis of my discernment of Scripture. I will also consider and interact with what others have said on the question. 

The Bible records that Adam and Eve fell into disobedience in the Garden of Eden after Satan deceived the woman into eating the forbidden fruit and sharing it with her husband (Genesis 3:1-6). God judged them for their disobedience (Genesis 3:14-19) and expelled them from the Garden of Eden (Genesis 3:22-24). 

Bible scholars say that Genesis 3:15 is a futuristic statement that concerns the coming of Christ and His redemption work. Some have also argued that the statement of Genesis 3:21 presupposes that God sacrificed an animal to cover Adam's sin and the use of the animal skin is evidence of God's atonement or cleansing. 

This statement does not conclusively affirm this claim. My view is that there would have been no reason to expell Adam and Eve from the Garden of Eden if their sin had been atoned by God at this point. Their state of purity and innocence would perhaps have been restored. Besides, Scripture would have explicitly reported on the remission of their sin. 

The implications of God's warning in Genesis 2:16-17 are plain. Adam's disobedience resulted in his spiritual death on the very day that he ate of the forbidden fruit. Eve's response to the serpent in Genesis 3:1-6 confirms that she too was aware of God's prohibition and the consequences of her disobedience are similar to Adam's.

Adam went on to live for 930 years but the penalty for his disobedience was served on him and on his offspring under God's condemnation and nothing in Scripture indicates or suggests that this transgression was atoned before the coming of Christ. The Bible proclaims that in Adam all were separated from God until the redemption work of Christ. 

The mention of Adam and Eve in New Testament Scripture majorly relates to their transgression and what Christ accomplished in providing atonement for this sin (cf. Romans 5:19-21; 1 Timothy 2:8-14; 1 Corinthians 15:22; 2 Corinthians 5:21; Hebrews 10). 

After the fall of Adam and Eve, Scripture reveals that God continued to relate with the couple and their sons in some ways. There is evidence of God's blessing of their children (Genesis 4:1) and individual worship and sacrifice by their sons, Cain and Abel (Genesis 4:1-5). The stain of Adam's sin however continued to mutate in Adam's sons resulting in the first murder incident (Genesis 4). 

The subsequent generations of Adam's offspring continued to demonstrate evidence of wickedness resulting in the first communal condemnation and judgment by flood during the time of Noah (Genesis 6-8). 

Now back to our question...

Is it possible that Adam and Eve received God's pardon for their transgression and that they would be admitted into heaven on that score? Were the two justified by faith in the manner that Abraham and other heroes of faith were? Why were Adam and Eve not mentioned in the list of heroes in Hebrews 11? Was this omission by inadvertence or design? 

Scottish theologian Thomas Boston (1676-1732) argued that Adam and Eve will be in heaven. He posits in his famous sermon that "... Adam and Eve will be coming home... Only they will have lived on three Earths - one unfallen, one fallen and one redeemed" [Heaven, by Randy Alcorn, p. 154]. 

This assertion by Thomas Boston is however difficult to reconcile with Scripture. No passage of Scripture affirms or contradicts it.

Some have also argued that Adam and Eve may have been among the heroes of faith who were omitted by the writer of Hebrews since the writer's statement in Hebrews 11:32 suggests that the list of Old Testament heroes of faith was not exhaustive. It is however instructive that righteous saints such as Abel, Enoch, and Abraham are among those listed in the "hall of fame" but the omission of Adam and Eve is telling. Why were the founding family of the human race missing from this list if not for the implications of their transgression? Do you also notice that Cain is missing from the list? 

My view is that Adam and Eve were possibly not justified by God in the manner in which the Old Testament heroes were because of the import of their primary transgression in the Garden of Eden. This does not however imply that God did not preserve their souls by grace or that their souls will be consigned to damnation in hell! 

The fact that no specific authority in Scripture on Adam's redemption is available only serves to outline the theological obscurity surrounding the issue. Besides, the statement in Genesis 3:15 appears to be futuristic in scope and only concerned the offspring rather than Adam and Eve per se. 

Again, the notion that God's act of covering the couple with "tunics of skin" in Genesis 3:21 was evidence of God's atonement of their sin is difficult to affirm from Scripture. Their expulsion from the Garden of Eden in Genesis 3:22-24 appears to refute the notion of prior atonement. 

It is therefore difficult, if not impossible, to draw a firm conclusion on the above question because Scripture is obscure on the eternal destiny of Adam and Eve. There is no passage of Scripture that conclusively addresses the question. 

Some have suggested that 1 Peter 3:18-19 contemplated a final opportunity for the redemption of Adam and Eve from the place of the dead or Sheol and that the couple could not have forfeited that chance. Again this assumption is difficult to reconcile with Scripture. Hebrews 9:27 appears to refute it. There is no opportunity for redemption or justification after death.  

My view is that it is impossible to tell with certainty from any passage of Scripture if Adam and Eve will or will not be in heaven. We however hope that they will, by God's immeasurable grace and mercy, make it to heaven. The question remains the subject of a theological mystery that should perhaps be left to divine resolution. I believe that God has concealed from us the answer to this question until we appear before Him. 

The Bible says in 1 Corinthians 13:9-10: "For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away" (NKJV).

Again 1 John 3:2-3 says" Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure" (NKJV).

Shalom 

© Ezekiel Kimosop 2023