Did the Leaders of Israel See God?

WHAT DOES IT MEAN THAT THE LEADERS OF ISRAEL SAW GOD AND ATE AND DRANK IN HIS PRESENCE? 

By Ezekiel Kimosop

When the Bible says in Exodus 24:9-11 that the leaders of Israel went up and saw the God of Israel and that they ate and drank in His presence, my interpretation is that God invited them into His divine presence. No one simply walks into the presence of God uninvited! 

These leaders were earlier chosen by God Himself for His service and the Bible records in another section of Scripture that all of the seventy elders were filled with the Holy Spirit and they prophesied in the presence of God. 

My view is that God permitted these leaders to see a portion of His divine glory as a memorial to them that they were in God's presence. My view is that we cannot explain the experience further than that without the risk of drifting into error! 

Once again I wish to state that our previous rules of interpretation which we earlier established regarding God speaking to Moses face to face, will still apply in this context. 

Now, the Hebrew language carries a range of synonyms or variants for a single word or phrase and we need to be careful when interpreting certain words or phrases. It also contains it's range of idioms and figures of speech. 

Let me mention some examples here. The Hebrew word "shalom" is translated "peace" in English, yet most Bible scholars would agree that this translation is inappropriate and limiting!

The word "Shalom" means much more than peace. It means wholesomeness or completeness in every conceivable dimension! Shalom speaks to our entire journey of life, the peace of God and the divine blessings of God in their various descriptions. 

The Hebrew word for "saw" or "seen" also means to perceive or to experience. 

For example, Jesus is quoted in the New Testament saying "whoever has seen the Me has seen the Father." 

Obviously, this statement cannot be understood in its literal sense without some degree of absurdity! 

What Jesus meant by "seeing" Him or the Father is really about experiencing or knowing Him in a personal way through the revelation of His truth concerning the nature of His divine Person and the divine purpose of His coming as God incarnate. 

Many people claim to know Christ today but in truth, some have no idea about who He truly is! They have no practical encounter with the resurrection power of Christ! These are mere religious folk who attend church each Sunday as a matter of religious order. 

Now back to the Old Testament... 

In Genesis 22, God provided Abraham a ram to sacrifice in the place of Isaac whom God had earlier commanded him to sacrifice under one of the most difficult tests in Scripture. 

Abraham called the mountain, Jehovajireh which translated in Hebrew meant "in the mountain of God, the LORD will be seen" (Gen. 22:14).

Now we know from our reading of the story Abraham's test that Abraham did not literally see God on that mountain! However, there is no iota of doubt here that Abraham experienced God in new refreshing divine sense. 

He learnt that God was testing him and that he passed the test by God's grace! He was grateful to God for sparing his son! 

The idea of seeing God in this context is metaphoric or a figure of speech, suggesting that it was more about discovering and knowing God under a new revelation than about seeing Him with naked human eyes, a fact that was impossible. 

Now let's return back to our passage of context of Exodus 24:9-11.

My concluding view is as follows:

1) God graciously permitted these leaders to draw closer to Him than was ordinarily possible. Usually, only priests and prophets could come close to God's presence. 

This is true of us today. When we draw close to God in obedience and service, He gets intimately closer to us and our experience of His divine presence will never be the same! 

2) The leaders never saw God physically or face to face. We had already ruled out such possibility under our previous case regarding Moses. No man can see God and live! 

3) God graciously preserved rather than destroy these leaders for coming into His holy presence. 

Normally, people who crossed the red line between the holy of holies or who attempted to touch the Ark of the covenant while they were ritually unclean were instantly struck dead by God. God is a consuming fire and if His wrath is kindled, nothing can stand in His way! 

While we know from the teaching of New Testament Scriptures that Christ has opened for us access to the Father so that we may walk boldly to His throne of grace to obtain mercy (Hebrews 4:14-16), the above passage serves as a warning to us never to take the presence of God for granted! It was inconceivable in Hebrew thought that one can simply walk into the presence of God, let alone His throne! 

The Jewish leaders were graciously exempted from the ritual requirements when they walked into the presence of God. This confirms that they were approved of God. We also learn the value of spiritual confidence as God's children. 

Do you recall that David ate of the shrew bread at the tent of the LORD at wilderness of Nob yet God spared him from instant judgment! Jesus recognized and spoke of this unusual  event when defending Himself against false accusations of defiling the Sabbath. 

David was just an ordinary mortal yet God honored him for his faithful walk in His presence. How much does God honor Christ! 

4) The leaders were in spiritual communion and harmony with God. Eating and drinking in God's presence mirrors the partaking of the Holy Communion without any burden of guilt. Of course we are never perfect in God's presence! 

However, when we walk close to God in obedience, God preserves us in special ways (cf. Psalm 23).

I have decided to juxtapose the answer to the question with additional teachings which I consider relevant to the passage in question. 

Shalom 

© Ezekiel Kimosop 2017

Should Christians Participate in African Traditional Ritual Worship?

SHOULD CHRISTIANS PARTICIPATE IN AFRICAN TRADITIONAL RITUAL WORSHIP?

By Ezekiel Kimosop 

I was recently invited by a friend into a forum hosting a group of Kalenjin people mainly from the Tugen community of Baringo County, Kenya. Upon joining the group, I shortly discovered that it was formed for the purpose of organizing some series of traditional cultural peace prayers for the nation during which animals will be sacrificed under the supervision of selected traditional elders from several Nilotic communities in Kenya. 

The group is led by, among others, a retired senior military officer from Baringo County and a leading clergyman from Mt Elgon area of Bungoma County. Some of the group members openly expressed their rejection of the Christian faith. They branded the African church as a colonial tool started by European missionaries in collaboration with colonialists for the purpose of oppressing African people.

Other members, including key group leaders were however accommodative and encouraged Christian believers and clergymen to join them during the upcoming prayers. 

I gathered from the conversation in the group that the organizers planned to raise funds towards a religious worship coming up in a month's time. The worship ceremonies would include animal sacrifices and the invocation of the spirits of departed ancestors! 

The clamor for a return to traditional African religious worship is an increasingly growing phenomenon in Kenya today. Several cultural religious groups have been revived in a number of regions of Kenya, especially within the Mt Kenya region. Should Christians participate in these traditional cultural prayers and ritual sacrifices? This is the million dollar question for which I will attempt to file a response below. 

There are three practical ways in which this question can be approached, in my view. 

First, is the universalist or accommodative approach. In this context, some would argue that African Christians are primarily African in their cultural orientation before they are Christian. They would say that observing the traditional cultural way of life is a natural thing for the African people and their participation in cultural religious worship should not offend one's secondary faith.

A second school of thought would approach the issue strictly from the biblical standpoint. They would insist that any religious worship outside the provisions of Scripture and Christian tradition amounts to religious syncretism, a concoction of two or more religious doctrines and practices. On that basis, they would refrain from participating in the traditional worship ceremonies.

The third approach is identified with a section of Christians who are not sure about which direction to take. They will hang in the middle. This group can fall into either side depending on the persuasion they receive at a given time but would still remain hesitant and unconvinced. 

I am persuaded by the second approach. After much reflection and soul-searching, I opted to sign out of the group forum. This was after I raised a spirited defense of the validity of the Christian faith among African people in particular and the historical roots of the African Church that can be traced to the advent of European missionaries who were distinct from European colonizers. 

My objections were greeted with ferocious fangs! A number of people in the forum engaged me in a theological battle. The rest went silent. Is Christianity a vector of Western imperialism? Musawenkosi Ntinga, a Lesotho pastor observes that the word of God should become our dominant identity and the lens through which we view and assess all our other identities and cultures that we fall under. [1]. I concur with the view advanced by this African clergyman. 

In as much as I appreciate the historical and educative significance of African cultural platforms, I was unable to reconcile my Christian convictions with the religious beliefs and objects of the above group. I am aware that my decision to exit the forum did not go down well with some of my friends and associates in the forum who would perhaps consider my approach to be radical. I was however compelled by the convictions of my Christian faith in departing from the group.

Upon leaving the forum, I took up the issue with a senior clergyman whom I consult on critical faith issues. After a long telephone conversation, we both arrived at the conclusion that whereas we should not cut ties with our cultural community people, there is a snapping limit on matters touching on the fundamental doctrines and practices of our Christian faith. Beyond this limit, a believer should exercise moral restraint and keep their focus on the narrow path (Matthew 7:13-14; Luke 13:24). 

I truly sympathize with our Christian brothers who have chosen to take the cultural option on matters religion but I cannot join them in walking that direction. My considered view is that Christians should refrain from participating in religious worship and practices advanced by any sect or group whose doctrines are not founded on the revelation and authority of Scripture. 

I am persuaded that Christ's sacrifice on the cross of Calvary was final and sufficient. No other sacrifice or system of worship is required of believers except to worship and obey God in accordance with the teaching of Scripture. Besides, Jesus Christ must remain the person of interest in our worship. His atoning death and His shed blood marked the final offering for our redemption and reconciliation with God (see Hebrews 10:1-18). In His own words, Jesus proclaims "I am the way, the truth, and the life. No one comes to the Father except through Me" (John 14:6). 

Scripture further proclaims in 1 Peter 2:9-10: "But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light; 10 who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy." (cf. 1 Peter 1:17-19). 

The Bible warns believers against religious syncretism and moral pollution, saying, "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? 16 And what agreement has the temple of God with idols?... " (2 Corinthians 6:14-16, NKJV)

It would therefore be sacrilegious and blasphemous, in my view, for born again or professing Christians to knowingly participate in traditional cultural worship rituals of any sorts while affirming the Christian faith at the same time. This approach would offend our Redeemer and Savior, Jesus Christ, who purchased our liberty from sinful condemnation with His sinless blood (John 3:16-17; Acts 20:28-29).

Believers are holy people of God. They are His special community and a remnant in a fallen world that constitute His Church. They constitute His Bride that is betrothed to Him (John 3;29; Ephesians 5:22-29; Titus 2:11-14; Revelation 22:17). Christians are the salt and the light of the world (Matthew 5:13-16). We cannot afford to lose our saltiness or dim the gospel light at the altar of cultural expediency. We should remain faithful to our calling in Christ Jesus and look forward to His soon coming to take us to be with Him. 

Our prayers and worship should therefore be consistent with the revelation and authority of Scripture and our established Christian traditions. Any other doctrines and practices that do not align with Scripture should be discarded. 

Keep it Christ!

Shalom

REFERENCES

[1] Musawenkosi Ntinga, "Is Christianity Compatible with African Traditional Religion?" in acts29.com, https://www.acts29.com/is-christianity-compatible-with-african-traditional-religion/ accessed 19 May 2023. 

© Ezekiel Kimosop 2023

Compelling Compassion: Lessons from David's Encounter with Mephibosheth in 2 Samuel 9

 

COMPELLING COMPASSION: LESSONS FROM DAVID'S ENCOUNTER WITH MEPHIBOSHETH IN 2 SAMUEL 9 

By Emmanuel Kipkemboi 

Text: 2 Samuel 9

INTRODUCTION 

This passage appears in the middle of chaotic historical scenes. 2 Samuel 8 records David's victories against his enemies. It is a bloody record. The succeeding passages of 2 Samuel 10-11 speak about David's defeat of the Ammonites and his sin with Bathsheba, respectively.

David was a man of war but he was also a man of compassion and sincerity. King Saul was until his death David's arch enemy. David could have eliminated the entire family of Saul since this was the practice among Middle Eastern kingdoms. The reigning monarch completely liquidated real or perceived rivals in order to secure his royal authority. Instead, David sought to fulfill his covenant commitment to Jonathan despite the evil that Saul, Jonathan's father, brought upon him during his fugitive days. 

Mephibosheth was Saul's grandson by Jonathan and was undoubtedly a crown prince who could potentially lay claim to Israel's throne, given opportunity. David's love for Jonathan was by any standards both extraordinary and perplexing. It overshadowed David's royal conflict with Saul. It is instructive to note that Jonathan and his father Saul were killed during the battle recorded in 1 Samuel 29-31 following God's decree by Samuel in 1 Samuel 28. 

1. THE CONDITION OF MEPHIBOSHETH 

Mephibosheth was a crippled son of Jonathan. He was a vulnerable person living with disability. When he appeared before David, Mephibosheth possibly feared for the worst. He demonstrated great humility, revealing his helpless and destitute condition following the loss of royal privilege. He tactfully debased himself, referring to himself as a dead dog. 

The writer reveals that Mephibosheth lived in Lo Debar, a place whose Hebrew meaning translates "not worth mentioning". This is perhaps evidence of the insignificance of his lowly life as a remnant of a royal nobility gone by. The Hebrew meaning of his name is "from the mouth of shame", perhaps reflecting his fate after the fall of his father and grandfather. 

Mephibosheth was completely at the mercy of David.

2. THE COMPASSION OF DAVID 

David's compassion for Mephibosheth reminds us about God's incomprehensible grace in Christ Jesus. Scripture elsewhere teaches that we [believers] were dead in our trespasses before God reached out to us in Christ Jesus (Romans 5:8). Mephibosheth's life mirrors our state of helplessness in sinful depravity outside Christ. David's rescue of the helpless cripple mirrors on the compassion of God in Christ's that led to our redemption. 

David elevated Mephibosheth instead of condemning him to die under his royal authority. He was an outsider brought into the inner circles of royalty solely by reason of David's compassion. 

David's kindness was extraordinary. He was committed both in attitude and action to honoring Jonathan posthumously following his  covenant with Jonathan that is recorded in 1 Samuel 18. 

David therefore went beyond his covenant obligations and issued royal orders for the restoration of Saul's estate for Jonathan's sake. His actions of kindness were not governed by any prior obligations on his part. He could simply have taken over Saul's royal estate as the custom then was! 

3. THE CONTOURS OF THE GOSPEL

God has invited us to join Him at His kingly table and to an inheritance that we did not deserve. This is purely because of His immeasurable grace in Christ Jesus. Scripture says "For He [God] 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, NKJV). 

We are not good enough but Christ is. Mephibosheth was treated with royal honor yet he was undeserving of this special grace. God has extended His unmerited compassion to us in Jesus Christ. 

MORAL LESSONS 

We can draw three moral lessons from the passage of 2 Samuel 9:

1. God's compassion is radical in nature. His compassion for us in Christ Jesus is incomprehensible. It breaks the confines of divinity, culture and social class. This is the reason that Scripture attests that God is able to do exceedingly abundantly above all that we ask or think... (Ephesians 3:20).

2. God's compassion is transformational. Mephibosheth's status was completely changed in one stroke drawn from royal privilege. He rose from a nobody to somebody; from obscurity to royalty, from bondage to liberty. This is what God does for those who respond to His saving in Jesus Christ. His grace finds us where we are but it never leaves us as we are! The Bible says "Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new" (1 Corinthians 5:17). 

Have you experienced this transformation? 

3. God's compassion brings communion and community. In Christ Jesus, we are no longer lonely and isolated. We are drawn into the company of multitudes of people from the whole Earth who all belong to Christ, having been purchased by His sinless blood (Acts 20:28-29). Believers are privileged to sit around the table of the heavenly King. We learn from Revelation 19:6-8 that multitudes from diverse nations and tongues will gather in the great celebration of the wedding feast in heaven. Yes, are not alone in Christ. We belong. 

CONCLUSION 

Are you part of God's covenant people or are you like Mephibosheth crippled and rendered destitute by the power and bondage of sin? Do you feel worthless and hopeless in this passing evil world?

Here's good news for you... 

God has extended His saving grace to any sinner who repents and turns to Christ. No matter what race, gender, ethnicity or social class you belong, you too can reach out to God today and He will redeem you through Jesus' cleansing blood. God is not a respecter of persons! 

Have you been to Jesus for the cleansing power? 

######

[These notes were distilled and modestly expanded from a sermon delivered by Pastor Emmanuel Kipkemboi at AIC Milimani on 7th May 2023 during the second service.  Pastor Kipkemboi is the Teens pastor at AIC Milimani, Nairobi Kenya]

The Prophetic and Apostolic Authority of Scripture

 

THE PROPHETIC AND APOSTOLIC AUTHORITY OF SCRIPTURE

By Ezekiel Kimosop 

In Evangelical Christian tradition, we hold that the New Testament Scriptures collectively speak the mind of Christ to the Church, being God's revelation to us in His Son. These Scriptures fulfill the Old Testament Scriptures which pointed to the coming of Christ. Each cannon of Scripture is an essential part of the revelation of God in Christ Jesus to the Church. When the Scriptures were sealed by the church fathers in the Council of Carthage in 397 AD, the canonization of Scripture was concluded and closed. 

The revelation of Jesus Christ is therefore encapsulated in the entire text of Scripture which itself attests to its sufficiency and finality, neither to be expanded or reduced (2 Timothy 3:16-17; Revelation 22:28-19). Jesus Christ therefore fulfilled the office of prophecy through His final attestation in the sealed Scriptures. The New Testament apostles, being agents and servants of Jesus Christ concluded the revelation of God in Christ Jesus through their apostolic writings. 

The offices of prophet and apostle effectively ceased after the New Testament church period. They cannot be reopened today because their divine purposes were served. Besides, Scripture itself affirms that a person who is eligible for appointment to apostolic office must have seen Jesus Christ and must be a witness of His resurrection (Acts 1:21-22).

Now concerning the gifts of the Holy Spirit, my view is that these gifts served God's purposes in the unveiling and institution of the New Testament church. Some of these gifts have ceased, having served their purposes in the New Testament church period while others have been modified for the purpose of advancing God's kingdom through the ministry of the church. 

Notice also that during the New Testament church period, the foretelling prophetic ministry was extremely limited. We can only identify a few instances when predictive prophecy was made (cf. Acts 11:27-30; 13:1-3; 21:8-11). 

In Acts 15:30-34, Judas and Silas are identified as prophets. The Bible does not however offer addition information on the nature of prophetic mandate that they held in their context.

Some have argued that the prophetic gift continues in the church but that it is unrelated to inspiration or new revelation. They also insist that the exercise of the gift was not restricted to pastors or church leaders. They cite the example of the daughters of Philip the Evangelist mentioned in Acts 21:9. These observations are historically valid but the gifts are no longer required. 

Conservative Evangelical tradition however holds that the gift of prophecy was only meant for the authentication of the ministry of the early church since the complete cannon of Scripture was not available at that point in time. It was therefore a foundational gift whose purposes were served once the canonization of Scripture was concluded. 

My view is that the gift of prophecy is only exercised in the church through forth-telling rather foretelling or predictive prophecy. This concerns the proclamation of the mind of God in Scripture to God's people. The gift cannot bring new inspiration because the sealing of Scripture has been concluded and Biblical prophecy is exclusively identified in the writings of Scripture. 

The passage of Ephesians 4:11-16 is both comprehensive and collective in essence and speaks to the institution of the church as attested in the Book of Acts and its advancement beyond the New Testament church period. Jesus gave some specific offices for His divine purposes. The purposes for the offices of prophet and apostle were fulfilled in the New Testament church period. Other offices are meant for the proclamation of the gospel and for nurturing and edifying the church in order to attain spiritual maturity. The apostolic and ecclesiological foundations that were laid for us by the New Testament apostles their works and writings are sufficient for our obedience. 

The sealed cannon of Scripture is undoubtedly the exclusive instrument for the proclamation of the gospel of Jesus Christ and for the instruction and edification of the church in Christ. It conveys the prophetic and apostolic authority to the church of Jesus Christ. Its canonical authority is final. 

My concluding view is that no believer or teacher of Scripture can purport to exercise the functions of the offices of prophet or apostle without violating the revelation and authority of the sealed Scriptures. This effectively implies that no prophet or apostle was raised by God after the New Testament church period. This view is attested by church history. Any claim to prophetic or apostolic authority in the church today is, in my opinion, false, misleading and inconsistent with Scripture. 

© Ezekiel Kimosop 2023

What are the Key Signs of a Doomsday Christian Cult?

WHAT ARE THE KEY SIGNS OF A DOOMSDAY CHRISTIAN CULT?

By Ezekiel Kimosop 

INTRODUCTION  

The recent expose on the Shakahola deadly cult has shaken the Kenyan nation and Christian communities. Some have argued that the disaster is merely a tip of the iceberg, given the undeniable impact of the growing number of doomsday prophetic cult movements in Kenya. They say that worse is yet to come! 

Others voices have suggested that the regulation of churches in Kenya is necessary in order to weed out "dangerous cults" from our midst. They point to the recent initiatives by the Rwandese government in cracking down on Christian cults. The freedom of worship enshrined in the Constitution of Kenya 2010 however prohibits any state agency or authority from interfering with the freedom of worship. 

What perhaps remains obscure and divisive among Kenyan Christian communities is the identity of a Christian cult. Meanwhile, the reality on the ground is disturbing. Several doomsday cult leaders periodically gather millions of their deluded followers in major towns of Kenya for what may appear to be normal Christian crusades or conferences. Some of the cults are not known because they maintain obscurity in order to conceal their identity. A close scrutiny of the rank and file of their followers reveals that they have been heavily brainwashed into total submission. 

Under cultic ranks, the cult leader has absolute command over the hapless followers who consider their leader as a prophet, apostle, diviner, and God's special agent on earth. These movements are no different from previous apocalyptic cults such as the Jim Jones movement that committed mass suicide in Guyana in 1978. They appear to match towards an apocalyptic cul-de-sac at which point desperation takes toll and the leader may prescribe a final solution similar to Adolph Hitler's decimation of six million Jews in the Nazi Holocaust. 

So what exactly is a Christian cult? I wish to outline below three primary features that, in my view, are compelling signs that describe a doomsday Christian cult. These are by no means exhaustive. 

1. The cult leader has absolute command over the movement. The cult leader's word is law to his followers. He cannot be questioned or challenged even in circumstances of absurdity. This is what lends the leader the draconian powers for controlling the group. A disagreement with the cult leader is considered as a disagreement with God!

2. The groups are completely isolated from mainstream Christianity and society. This comes from years of separation and deliberate brainwashing. The cult followers are warned by their cult leaders against mingling with mainstream Christians, and to keep away from mainstream churches which they consider fallen! This effectively shuts them off from genuine Christian interaction and fellowship and reduces them to religious hermits. One cult leader once forbade his followers from listening to Christian sermons from other churches. In other circumstances, the cult members may be compelled to separate from their "unbelieving" family members in order to avoid "spiritual defilement". 

3. They do not consider the Bible as the source of inspiration and authority for their group. Many doomsday cult leaders are known to discourage their followers from reading the Bible, claiming that God had revealed to them everything that they needed to know. The followers therefore totally rely on what the cult leader teaches. This effectively shuts them off from the revelation and authority of Scripture. Worse even, some of these cult members are either semi-literate or totally illiterate and are unable to read the Bible. 

ANALYSIS OF CHRISTIAN CULTS 

Some cultic movements are subtle in nature and may not be easily detected without a keen spiritual eye. It is important that a Christian should rely on the teaching of Scripture in order to identify Christian heresy and apostasy. It is also important to realize that cults can slowly drift away from mainstream churches under splinter groups led by cultic leaders, and draw further and further away from the authority of God's word. One leading prophetic cult in Kenya is known to target established charismatic churches for growing its membership. In one incident that occurred a few years ago, a rural Pentecostal church in Kenya was nearly shut down after a leading prophetic cult group succeeded in drawing away most of the congregation members including its pastor!

Here are some additional features that may be useful in identifying cultic and neo-cultic movements. 

1. REJECTION OF THE DEITY AND DIVINITY OF JESUS CHRIST.  

A number of cults reject or debase the deity and divinity of Jesus Christ as God. Early church Gnostics were identified with this attribute (see 1 John 4:1-7). This feature is common among trinitarian cults such as Jehovah's Witnesses that also reject the Trinitarian revelation of God in Scripture. The JWs are also known to deny the divinity of the Holy Spirit whom they refer to as "a force". Once a Christian sect is identified with this set of doctrine, it automatically qualifies to be a cultic group. 

Paul confronted these Gnostic tendencies in his teachings in Colossians 1-2 where he affirms the deity and divinity of Jesus Christ which was disputed by Gnostic teachers. Gnostics argued that it was impossible for Jesus to have come as God incarnate among men while retaining His divine essence. 

2. DEPARTURE FROM THE FUNDAMENTAL TRUTHS OF SCRIPTURE 

The second mark of a cult movement is that they openly depart from the fundamental teachings of Scripture. Instead, they substitute them with their own set of religious teachings that contradict the authority of Scripture. It is common to find them relying on literature written by their cult leaders or "prophets" that are believed to have heard directly from God. The leader's word is law to his followers and any dissent is vehemently crushed. 

Paul mentioned a pair of leaders who fell away from the doctrinal foundation of the New Testament church (see 1 Timothy 1:19-20). While it is not explicit from this text of Scripture what these leaders had done, the hint given in 1 Timothy 1:19 concerns the violation of a fundamental doctrine, something that Paul metaphorically refers to as a shipwreck. This imagery serves to illustrate the perilous scope of the violation.  The next verse reveals that they had blasphemed against God but the circumstances and specifics relating to the violation are not disclosed in the text (1 Timothy 1:20). The two ministers were suspended from Christian communion subject to evidence of remorse. 

We learn from the second incident described in 2 Timothy 2:17-18 that another pair of Christian heretics had "strayed concerning the truth" and taught that the resurrection of believers had already taken place. Paul's excommunication of these heretics from the fellowship of the church was intended to teach them a lesson and to serve as a warning to others that heresy would not be tolerated under his apostolic oversight. A Bible centered Christian congregation should therefore not entertain false teachers in their midst. 

It is instructive that doomsday cults and neo-cultic teachers reject church discipline and refuse biblical correction when offered to them in truth. Instead, they break away from the communion of God's people and gravitate into apostasy. They should be condemned by right standing Bible-centered communities. 

3. SUBSCRIBING TO EXTRA-BIBLICAL REVELATION  

An extra biblical revelation comprises any set of teachings on God's revelation of Himself that contradicts the fundamental doctrine of Scripture. More specifically, it proclaims the redemption of man outside the authority of Scripture. A cultic group may for instance proclaim a strange "revelation" that purportedly came from God. They may declare that they an exclusive group through which people can discover God! This is perhaps one of the most dangerous features identified with doomsday cultic movements. These cults mistakenly believe that they are the only true way to God and that their leader is the final prophet from God. This teaching violates John 14:6 that proclaims that Jesus is the way, the truth and the life and that no one comes to the Father except through Him. The cult leader views other churches within the "them-versus-us" mentality. 

One leading doomsday cultic movement in Kenya is led by a flamboyant preacher who claims to have heard directly from God and that God exclusively speaks through him. The man rarely uses the Bible to teach his followers. He considers other churches as doomed and his followers unquestioningly obey his heresy. Interestingly, none of the prophecies he has predicted has been fulfilled!

4. MANIPULATION, CONTROL AND COERCION BY CULT LEADER

The fourth attribute is that doomsday cult members are heavily manipulated and brainwashed by their cult leaders who are often perceived to be equal to, if not above Jesus Christ. These leaders demand absolute loyalty from the followers who are victims of threats, coercion, and manipulation. The cult leader claims to speak directly to God and that he receives direct revelation from Him. He cannot therefore accept correction for his error. The cult members exclusively depend on his twisted teaching rather than the authority of Scripture. 

It is instructive that once a Christian community fails to recognize the authority and finality of Scripture in shaping its beliefs and practices, it begins to drift away into heresy and apostasy. A Christian heretic teaches or subscribes to error and rejects legitimate correction for their error. A Christian apostate is a person who has departed from the fundamental doctrines of Scripture and has rejected any legitimate correction. A heretic can be corrected and restored to the path of truth in certain circumstances if they own up to their error but an apostate is difficult to handle. Some consider apostates as unregenerate. 

The truth is that the word of God must remain the supreme voice that speaks to our circumstances, corrects our failings and directs us along the narrow path of our earthly pilgrimage. Traditional Evangelical theology holds that no person or leader can take the place and authority of Christ in His church and that no literature however finely written can oust the authority of God's word in a Christian community. Scripture alone reveals to us the mind of God and His divine purposes for us in Christ Jesus. It is the indispensable guide to Christian obedience. 

CONCLUSION

The emergence of apostate groups in the last days is foretold in the Bible. These groups will gain prominence as the coming of Christ draws near. They will mislead and turn many away from the path of truth through their depraved and counterfeit gospel. Jesus warned his disciples that false prophets would come and will attempt to mislead the church (Matthew 24:11). 

In 2 Timothy 3:1-9, we learn that false teachers would arise in the last days and take advantage of a community of morally susceptible religious people who are given to sensuality, greed, and blasphemy. The Bible warns standing believers to keep away from such people who have a form of godliness but deny its power (2 Timothy 3:5). Scripture further teaches that the time will come when sections of Christians will no longer endure sound doctrine and instead "turn their ears away from the truth..." (2 Timothy 4:4). 

In conclusion, one significant feature cannot be overlooked - the influence of the prosperity gospel identified with sections of the charismatic Christian communities. Some of the leading charismatic cults today are controlled by billionaire charismatic preachers who fleece their followers through the sale of "miracle prayers" and merchandise in order to maintain their flashy lifestyles - complete with private jets, top-of-the-range limousines, executive mansions in leafy suburbs of major cities and offshore property investments. 

These preachers are religious entrepreneurs who do not have the calling of God in Christian ministry. They propagate the accursed doctrine of Balaam son of Beor, a man "who loved the wages of unrighteousness" (2 Peter 2:15).  Jude describes the latter day greedy apostates as having gone "in the way of Cain, have run greedily in the error of Balaam for profit..." (Jude 1:11). These millionaire preachers teach the prosperity gospel at the expense of preaching Christ crucified. We should keep away from such leaders or groups and warn others about them. 

It is important that every child of God stays alert and keeps away from the tentacles of false teachers. We should rely exclusively on the revelation and authority of Scripture. Jesus asks "...when the Son of Man comes, will He really find faith on earth?" 

How can we keep away from Christian cults? 

First, we should consistently and devotionally study the word of God at personal and group level. Psalm 119:105 metaphorically proclaims that the word of God is a lamp unto our feet and a light unto our path. In this way, we can examine every teaching in the light of Scripture. This is what the men of Berea diligently did when Paul and his associates preached to them (Acts 17:10-13, cf. 2 Timothy 2:15;1 John 4:1-3).  

Secondly, we should identify and stick with a Bible-centered Christian congregation where the word of God is faithfully and holistically taught and upheld. Do not be a church hopper or a nomadic Christian that moves from one Christian congregation or community to another and feeds on a concoction of doctrines!

Thirdly, we should pray for the discernment of the Holy Spirit whenever we are confronted by agents of a suspicious cultic group.  We need the wisdom of God and the revelation of Scripture to discern and to counter Christian heresy and apostasy. 

Finally, we should seek the counsel of our local church pastors in addressing difficult Bible questions and issues touching on the fundamental doctrines of our Christian faith. Never turn to cultic teachers for answers!

Shalom. 

© Ezekiel Kimosop 2023.

 

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