The Journey with God - Seven Steps from the Calling of God to Eternal Glory with God

THE JOURNEY WITH GOD - SEVEN STEPS FROM THE CALLING OF GOD TO ETERNAL GLORY WITH GOD 

By E. Kimosop, Ph.D. 

1. THE CALLING OF GOD. 

The journey with God begins with the calling of God through the proclamation of the gospel of Jesus Christ to the sinful world (Matthew 28:19-20). This is the critical stage through which God reaches out to sinful men by His saving grace in the blood of Jesus Christ. The church is charged with the noble task of preaching Christ crucified. Every believer has an obligation to witness for the Risen Christ to draw men to Him.

2. SALVATION IN CHRIST. 

The next step involves the repentance of the sinner who turns from sin to Christ. The Holy Spirit convicts sinners when they hear the gospel proclaimed. This is the entry point for admission to God's household of faith. Paul's response to the jailor concisely captures the sinner's appropriate response to the gospel: "Sirs, what must I do to be saved? ....,“Believe on the Lord Jesus Christ, and you will be saved, you and your household (Acts 16:30-31). 

In coming to Christ, the believer is assured of his identity in God's household as a child of God (John 1:12). Salvation is by God's grace through faith  (Ephesians 2:8-9).

3. CHRISTIAN FOUNDATION 

The young believer should be inducted on the basics or fundamental truths of God's word. This includes their instruction on basic Christian doctrine. Paul adjudged the Corinthians as spiritually immature because they had not been adequately weaned through this important foundation as a Christian community. Notice Paul's lament in 1 Corinthians 3:3-4 in response to the sectarianism in Corinth. 

4. CHRISTIAN SANCTIFICATION. 

This is a critical stage in the life of the believer. It centres on Christian obedience and growth. The believer is edified and adequately equipped through solid instruction in the truths of God's word in order to grow in the knowledge and discernment of the mind of Christ (1 Corinthians 3 3:5-17; Hebrews 11; Ephesians 4:22-16).  The consciousness of the believer's special relationship with Christ and his separation from the sinful world continues to grow in earnest.

The process of Christian sanctification progresses throughout the believer's journey on earth. No believer outgrows the Christian sanctification stage. They continue to be build up in the holy truths in Scripture. They consistently submit to Christ in love, supplication, Christian fellowship, and devotion. 

5. CHRISTIAN SERVICE. 

Every believer who has attained a reasonable level of Christian maturity should be introduced to Christian service under initial supervision. They should be afforded an opportunity to serve God with their spiritual gifts and talents and fulfil God's purposes for their life in Christ (Acts 6-11; 13; 1 Corinthians 12-13). Those who stand out in Christian service should be empowered to lead and mentor others. The call to Christian service is a call to Christian empowerment, stewardship, and accountability (Matthew 25:14-30; 1 Corinthians 4:1-2)

6. CHRISTIAN GLORIFICATION. 

Christian glorification is the final stage that concludes the believer's life on earth. Our time on earth is for a defined period that God permits. Psalm 90:10-12 recognizes the brevity of the earthly journey and exhorts us to prudence and diligence while the window of God's grace is open. 

When the believer dies, he will have fulfilled God's purposes for his life on earth. The authority of Hebrews 9:27 is theologically conditional to the believer dying before Christ's coming. This is because Scripture elsewhere reveals that those who will be found alive at Christ's coming shall not taste death. They shall be transformed into glorified beings at the twinkling of an eye (1 Corinthians 15:52). 

Being glorified is being united with Christ upon the resurrection of the dead in Christ or the transformation or rapture of believers who shall be alive at the sounding of the last trumpet, whichever be the case. This is the exit stage for the church. For believers who die before Christ's coming, their souls are preserved by God in heaven (2 Timothy 4:7-8). They shall be united with Christ upon the resurrection of saints (1 Thessalonians 4:13-17). 

Elsewhere in Scripture, we learn that God is glorified by the deaths of His saints. Psalm 116:15 says "precious in the sight of the LORD is the death of His saints." Believers do not experience premature death when the time comes to depart this world. God takes them to be with Him at His appointed time (cf. Acts 13:22,36). Those who die in Christ are therefore celebrated by their Master (cf. Revelation 6:10).

7. ETERNITY WITH CHRIST. 

This is the final stage of our Christian journey. The resurrected or raptured believer is adorned with a glorified body and is ushered into the glorious presence of God and of Christ in heaven. This is the final state of the bride of Christ, the redeemed church, before the presence of God and of the Lamb of God (1 Corinthians 15; Revelation 20:11-15, 21-22).

Which steps or stages define your present positioning in your journey with Christ? We should keep pressing on towards our ultimate goal to the glory of God (Philippians 3:14).

Shalom 

Is the Gift of Tongues Available to the Church Today?

IS THE GIFT OF TONGUES AVAILABLE TO THE CHURCH TODAY?

By Ezekiel Kimosop

I received two questions from a reader on the above topical question. Please find below my reflection answers for each of the questions.  

QUESTION ONE

Why is it [that] today's preachers always ask for an altar-call to fill people with the Holy Spirit?

My question is based on my reading in acts 2 and acts 10 verses 44 going down I need to understand.

MY REFLECTION ANSWER

Under Evangelical Christian tradition, altar calls are usually done to invite people to Christ at the close of the preaching session. Sections of the Pentecostal/charismatic traditions are known to invite believers to come forward to receive the Holy Spirit through special prayer. They believe that a person who turns to Christ must be filled with the Holy Spirit and demonstrate evidence of the same by speaking in strange tongues. They argue that the charismatic events recorded in Acts 2:1-13 and Acts 10:44-48, are evidence of a continuing charismatic experience for the church throughout its history. 

Evangelical traditions disagree with this view. They insist that the gift of tongues ceased with the New Testament Church. They cite a number of passages of Scripture in support of their view (cf. 1 Corinthians 13:8-10).

Some scholars have suggested that the incident recorded in Acts 10:44-48 qualifies as the Gentile Pentecost. Luke reports that Peter was speaking to Gentile believers in Caesarea when the Holy Spirit fell upon them and they spoke in tongues. Notice that these Gentile believers had not been baptized despite having previously converted to Christ. The reaction by those of the circumcision (radical Jewish Christians) in vv. 45-46 and Peter's statement in v. 47 suggest that this dereliction may have been informed by racial/ethnic prejudice against Gentiles.

God used the incident to demonstrate to Peter that the gospel was not exclusive to ethnic Jews.

Now back to our question of context: Is the Holy Spirit altar-call a legitimate Christian practice? Should preachers pray for believers to receive the Holy Spirit?

Under Evangelical tradition, we believe that the two charismatic incidents above were never replicated after the New Testament church period since no further Scripture evidence is available on the same. We insist that the theological purposes for the gift of tongues were therefore served and dispensed with during the New Testament period. Notice also that the two incidents relating to the raising of the dead by Peter (Acts 9:36-43) and Paul (Acts 20:7-12) were never replicated in any subsequent church periods. These were among miracles that were exclusive to the apostolic age. Don Stewart argues that they were intended to authenticate the supernatural message of Jesus (cf. 1 Corinthians 14:21-22). 

We also believe that every person who turns to Christ is led and indwelt by the Holy Spirit right from the point of conversion (John 14:15-18). At no time does the Holy Spirit depart from the believer. We are further persuaded that the gift of tongues was intended to authenticate the proclamation of the gospel of Jesus Christ during the apostolic period. The gift therefore ceased thereafter. The cessation of tongues does not suggest that the Holy Spirit does not operate in the life of the believer! The Holy Spirit continues to lead the believer in the walk of faith and to inspire for them the holy Scriptures for their edification and the proclamation of the gospel.  

Pentecostal/charismatic groups disagree with this view. They argue that the gift of tongues continued throughout the church age and will be prominently demonstrated in the last days. They cite Joel 2:28-29 in support of their view. There is however no historical evidence in support of the charismatic view throughout the church ages prior to the late 18th century.  Early church theologians such as Justin Martyr, Origen and Augustine testified that the gift of tongues ceased.[1] 

It is instructive that the Pentecostal/charismatic movement is historically rooted in the American Pentecostal revival of the early 1900s. The Azusa Street revival meetings of 1905 at Los Angeles, California, were led by William Seymore, a charismatic African American preacher.[2] There is no record of the activities of Pentecostal/charismatic groups in church history prior to the advent of this revival movement. 

My concluding answer to this question from the Evangelical standpoint is that an altar-call for receiving the Holy Spirit is not informed by the revelation and authority of Scripture. 

QUESTION TWO

These days pastors preach and people pretend to speak in tongues but I've never heard any translation of tongues in there.   Where did we children of the Most High go wrong?

MY REFLECTION ANSWER

As earlier explained, Evangelical tradition holds that the gift of tongues was restricted to the apostolic church period that ended in the first century AD. We believe that once the sealed canon of the Holy Scriptures became available to the church following the canonization of Scripture by the Council of Carthage in 397 A.D, this was sufficient for the proclamation of the gospel and the instruction of believers in truth. We also hold that the apostolic age ended with the New Testament and that the apostolic foundation was laid by the apostolic writings in the New Testament Scriptures. On the authority of Acts 1:21-22, we affirm that apostolic offices ceased at the close of the New Testament church period and that there are no living apostles today. 

2 Timothy 3:16-17 says "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work" (cf. Ephesians 4:11-16). While this statement contextually concerned the Old Testament Scriptures at the time it was written by Paul, its theological application consolidates the New Testament Scriptures as well. 

When sinners are convicted by the Holy Spirit at the preaching of God's word, this is evidence that the revelation of Scripture is sufficient, authoritative, and final for the church. We believe that the Holy Spirit illuminates the Scriptures for the church.

We do not therefore require evidence of tongues to back the preaching of the gospel today. This does not suggest that God's power is absent from the church! His presence is evidenced by the transforming power of the word of God through the preaching of the gospel and the illumination of the Holy Spirit.

I am aware that Pentecostal/charismatic groups will disagree with this view. It is also important to recognize that the differences of opinion between Pentecostal and Evangelical traditions on the gift of tongues are not fundamental to the Christian faith. It does not suggest that one side is heretical or apostate. If the two sides are agreed on the fundamental truths of God's word touching on the sinfulness of humanity and Christ's redemption work at Calvary, the application of God's saving grace on sinners, the purpose and future of the church, this would be the basis for our Christian brotherhood notwithstanding our theological differences and disagreements on the gift of tongues.

I hope these reflection answers are helpful.

 

 

© Ezekiel Kimosop 2024

 

For more articles by this writer, visit ezekielkimosop.blogspot.com

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[1] Don Stewart, “Why do Some Believe that the Gift of Tongues has Ceased?” in Blue Letter Bible, https://www.blueletterbible.org/Comm/stewart_don/faq/speaking-in-tongues/03-why-do-some-believe-the-gift-of-tongues-has-ceased.cfm. Accessed 23 May 2024.

[2] Michael Corcoran, "How a Humble Preacher Ignited the Pentecostal Fire" in Cox News Services. Archived from the original on December 7, 2011. Retrieved November 19, 2011.

 

What is Sin? Do Believers Sin?

 

WHAT IS SIN? DO BELIEVERS SIN?

By Ezekiel Kimosop

Sin is a transgression against God’s moral law taught in Scripture. The first sin, also known as the original sin, was committed by Adam and Eve in the Garden of Eden in violation of God’s express command (Genesis 2:16-17, 3:1-7). God judged and expelled the two from the Garden of Eden (Genesis 3:14-21, 24). The succeeding generations of Adam’s offspring fell into sinful depravity leading to God’s judgment through the flood of Noah (Genesis 6-8) and fire and brimstone that fell on the twin cities of Sodom and Gomorrah (Genesis 19:1-29). There are several other instances in Scripture that God punished people for their transgressions.

The ten commandments outlined in Exodus 20 provide an illustration of grievous violations that God forbade His covenant people from committing. These include murder, adultery, uttering false witness against the neighbor, and idolatry. The New Testament Scriptures outline several examples of sins, including stealing, lying, fornication, adultery, hatred, envy, uncleanliness, lewdness, idolatry, contentions, outbursts of wrath, selfish ambitions, dissensions, heresies, drunkenness, revelries and the like (Galatians 5:19-20). This list is illustrative rather than exhaustive. God is offended by sin. Habakkuk 1:13 says “You are of purer eyes than to behold evil, and cannot look on wickedness…” (NKJV).

We learn from the Bible that believers are not immune to sin.  1 John 1:8-10 says “If we say that we have no sin, we deceive ourselves, and the truth is not in us. ⁹ If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. ¹⁰ If we say that we have not sinned, we make Him a liar, and His word is not in us” (NKJV). 

The Greek verb for “confess” in v. 9 is in the present tense, meaning that we should keep on confessing our sins. This is a continuing duty for the believer. This text refutes the misguided notion of a “once-for-all” forgiveness for sin at our conversion.[1]  

Notice that God's forgiveness in this context is conditional and is tied to the offender's action. Our confession of sin is informed by our covenant relationship with God and our desire to maintain a healthy relationship with our heavenly Father. Confession of sin is therefore a natural response from the believer under the leading of the Holy Spirit (cf. John 14:26). 

Jesus’ prayer in Matthew 6:9-15 reveals that we are daily predisposed to sin. He teaches us to petition God to forgive us our trespasses even as we forgive those who trespass against us (v. 12 ).  Jesus’s statement in Matthew 7:11 is instructive of our sinful nature. 

Jesus alone was without sin in His incarnation (2 Corinthians 5:21). Unlike us, Jesus was both God and Man at the same time. His divinity was not extinguished or obfuscated by His humanity. No other person, not even Mary the mother of Jesus, was born sinless or led a sinless life on earth. 

Elsewhere in Scripture, we learn that it is impossible to avoid situations that provoke our anger but we are obligated to manage our wrath under those circumstances to avoid precipitating bitterness. The Bible exhorts: “Be angry but do not sin. Do not let the sun go down on your wrath, nor give place to the devil” (Ephesians 4:26-27, NKJV). 

Habitual sinfulness or a lifestyle of sin and disobedience is however condemned in Scripture. 1 John 3:9 says “Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God” (NKJV). This Scripture text does not teach or imply that a born-again Christian dwells in sinless perfection or that they cannot commit sin. It has been hermeneutically understood as a condemnation of habitual sinfulness. This life of perpetual sinfulness precipitates rebellion and insensitivity. It numbs the spiritual senses and gravitates the believer to a life of apostasy. It grieves the Holy Spirit by whom we were sealed for the day of redemption (Ephesians 4:30). 

Notice the grim implications of the statement of Hebrews 10:26-27 which says:

"For if we sin willfully after we have received the knowledge of truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries" (NKJV).

Believers undergo sanctification in Christian obedience throughout their lives on earth. This is a progressive, incremental process that the Holy Spirit operates in us as we grow in the knowledge of Christ. To claim sinless perfection on earth is to contradict the word of God. Charles Spurgeon posits: “If you say you have no sin you have achieved a fearful success, you have put out your own eyes, and perverted your own reason!”[2]

John Trapp observes the irony of a presumptive attitude towards sin, saying “No man was ever kept out of God’s kingdom for his confessed badness; many are for their supposed goodness”[3] What keeps sinners from God’s forgiveness is their self-righteousness, pride, and self-justification. 

We may sin through our ungodly thoughts, emotions, prejudices, and acts of omission or commission. When we sin, we ought to repent of our sin and seek forgiveness from God and from those we have offended (Psalm 51:1-3; Matthew 5:23-24, 18:15-20). We are also commanded in Scripture to forgive those who offend us (Matthew 6:12-14). Notice that Joseph forgave his brothers despite the pain and anguish that he suffered in their hands as they sold him to the Ishmaelite slave caravan for twenty shekels of silver (Genesis 37:12-36, 50:15-21)

CONCLUSION

In conclusion, we can affirm that sin is a violation of God’s commands in Scripture. It is a transgression against His divine law. Sin cannot be purged unless it is confessed and atoned. Jesus came from heaven to deal with our sin when we were lost in sinful depravity (Romans 5:8). His sinless blood that was shed at Calvary is the only means by which sin is cleansed and the sinner restored to God. This blood is available for the cleansing of our sins. The believer is therefore not immune to sin. We live in a sinful and fallen world and only until we are ushered into the presence of God in glory by Christ at His coming shall we be eternally separated from this world of sin. We shall adorn glorified bodies and dwell in blissful heavenly realms that are devoid of the stains of sin (Revelation 21- 22). 

Meanwhile, we [believers] ought to daily confess our sins to God and forgive those who sin against us. We need to maintain a clear conscience before God. We should also submit to Christian sanctification and obedience by daily abiding in God's word (Psalm 119:97-105; John 15:7).

 

 

© Ezekiel Kimosop 2024

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[1] David Guzik, “Fellowship with God – Study Guide on 1 John 1”, in Blue Letter Bible, https://www.blueletterbible.org/comm/guzik_david/study-guide/1-john/1-john-1.cfm. Accessed 13 May 2024 at 0952 GMT.

[2] Charles Haddon Spurgeon, The New Park Street Pulpit Volumes 1-6 and The Metropolitan Tabernacle Pulpit Volumes 7-63 (Pasadena, Texas: Pilgrim Publications, 1990).

[3] John Trapp. A Commentary on the Old and New Testaments. Volume 5 (Matthew to Revelation) (Eureka, California: Tanski Publications, 1997).

 

Does Ezekiel 18 Refute the Original Sin Doctrine?

DOES EZEKIEL 18 REFUTE THE ORIGINAL SIN DOCTRINE? 

By Ezekiel Kimosop 

The original sin doctrine teaches that all people born after Adam share in his sinful condemnation. Critics of the original sin doctrine insist that Adam's fall only resulted in physical death and sin coming to men. They deny that Adam's sinfulness and guilt was imputed on his offspring. They insist that men are born innocent and only when they commit sin are they condemned. 

Ezekiel 18:20 says "The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself" (NKJV). 

Critics of the original sin doctrine consider Ezekiel 18 as evidence that individual responsibility for sinful transgression cannot be transferred to the offspring of the offender. They insist that the text modifies the import of the original sin in Genesis 2-3. 

This view is gaining wide acceptance in sections of Western Christianity that insist that imputed sin and guilt is morally unfair and unjustified. The original sin doctrine has historically been recognized in leading Christian traditions including Roman Catholics, Conservative Baptists and the Reformed groups. 

While I agree with the view that God will hold a sinner guilty for sins they consciously commit, I disagree with the attempt to conflate Ezekiel 18 with the import of Adam's transgression in Genesis 3. The text of Ezekiel 18 is addressing a specific context in Israel's covenant life as a nation. 

My view is that Ezekiel 18 does not refute, amend or override the original sin doctrine taught in Genesis 3 and affirmed in several passages of Scripture including Psalm 51:5. My view is that men are born sinful and share in Adam's sin and guilt. Christ alone was born sinless. 

I am persuaded that Romans 5:12-21 clearly affirms and amplifies the original sin doctrine taught in Genesis 2-3. The impact of Adam's sin on humanity is beyond having a sinful nature. Scripture reveals that sin is imputed on the sinner right from conception (Genesis 2:16-17, 3; Psalm 51:5; Romans 5:12-21).  

Romans 5:18-19 says "Therefore, as through one man’s offense judgment came to all men, resulting in condemnation, even so through one Man’s righteous act the free gift came to all men, resulting in justification of life. 19 For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous" (NKJV).

It is instructive that Scripture points to universal sinfulness and condemnation of men in Adam. It further notes the Christ, the New Adam, brought the cure for our sinfulness. 

The import of the argument by the critics of the original sin doctrine is to draw the regrettable conclusion that men are born sinless. This violates several passages of Scripture including John 3:16-17; Romans 3:23, 5:12-21 and 2 Corinthians 5:21.

© Ezekiel Kimosop 2024

 

Enduring Hardships For the Gospel of Jesus Christ - Lessons from 2 Timothy 2:1-13

 

ENDURING HARDSHIPS FOR THE GOSPEL OF JESUS CHRIST - LESSONS FROM 2 TIMOTHY 2:1-13

By Ezekiel Kimosop 

Christian suffering is a recurring theme in Scripture. We shall study and analyze the passage of Scripture below and conclude with a moral application.

TEXT 

"You therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. You therefore must endure hardship as a good soldier of Jesus Christ. 4 No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier. 5 And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. 6 The hardworking farmer must be first to partake of the crops. 7 Consider what I say, and may the Lord give you understanding in all things.

Remember that Jesus Christ, of the seed of David, was raised from the dead according to my gospel, 9 for which I suffer trouble as an evildoer, even to the point of chains; but the word of God is not chained. 10 Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.

11 This is a faithful saying:

For if we died with Him,

We shall also live with Him.

12 If we endure,

We shall also reign with Him.

If we deny Him,

He also will deny us.

13 If we are faithless,

He remains faithful;

He cannot deny Himself." [2 TIMOTHY 2:3-13, NKJV]

PASSAGE ANALYSIS 

We begin with an outline of the passage context. Paul exhorted Timothy to be courageous in serving God as a minister of the gospel of Jesus Christ despite the hardships and afflictions that come with the calling. In the preceding passage of  2 Timothy 1, Paul recognized that Timothy's faith was anchored on the Jewish religious heritage of two Jewish women - his mother Eunice and his grandmother Lois (vv. 3-7). He encouraged Timothy to be courageous in preaching the gospel. He further implored him to remain steadfast and loyal to the doctrine that he had received from Paul. 

Paul lamented that some of his ministry associates from Asia had deserted him during one of his missions. He singles out Onesiphorus as a faithful minister who served him consistently. In 2 Timothy 3, Paul continues with his exhortation to Timothy on faithfulness to Christian doctrine. He warns him to keep away from teachers who subvert the gospel truths for selfish gain (vv. 1-9). He describes these apostates as "men of corrupt minds, disapproved concerning the faith..."

Paul commends Timothy for his faithfulness in learning from the apostle, saying that Timothy had "carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love and perseverance..." (v. 10). Timothy had been taught the Hebrew Scriptures from a young age (vv. 14-15). 

Having established the context, we now return to our passage of context of 2 Timothy 2:1-13.

Paul encouraged Timothy to remain steadfast and "be strong in the grace that is in Christ Jesus" (v.2) The illustration of an obedient Roman soldier who seeks to please his master is instructive. A Christian worker should seek to please Christ at all times, even under circumstances that their safety, well-being and liberties are threatened.

Our walk with Christ and our service to God should be informed by solid convictions founded on the truths of God's word.  Paul speaks of "my gospel" (v. 8) in reference to this conviction. What is your gospel? What doctrines do you subscribe to? Some people attempt to dilute the gospel for their convenience, often out of fear of offending others...

Notice further that Paul later speaks of a time when the contemporary Christian society will not endure sound doctrine but "...will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables" (2 Timothy 4:3-4, NKJV). Does this text ring a bell to you? 

Back to our passage of context...

Paul speaks about the rewards for the gospel work. He used the illustrations of a disciplined soldier, an athlete, and a farmer to underscore the essence of rewards for diligence (vv. 3-7). In each context, diligence, hard work, and patience is required.

Paul finally used the illustration of his personal sacrifices in serving God. He endured severe afflictions for the sake of advancing the gospel and drawing people to Christ (vv. 9-10). He suffered imprisonment and a series of degrading treatment including imprisonment, being beaten with rods, being shipwrecked, persecution by fellow Jews and finally being imprisoned (cf. 2 Corinthians 11:22-33). All these afflictions did not dampen Paul's spirit. He kept writing to the churches from his prison cell. 

Paul concludes the passage with a poetic doxology or a praise hymn (vv. 11-13). Two things stand out from this hymn: God rewards our diligence and God is faithful. Nothing, not even death, can extinguish our hope of eternal life in Jesus Christ. Secondly, God's faithfulness endures forever (cf. Psalm 136). God cannot deny Himself. Elsewhere in Scripture, the writer of Scripture proclaims thus:

"God is not a man, that He should lie,

Nor a son of man, that He should repent.

Has He said, and will He not do?

Or has He spoken, and will He not make it good? (Numbers 23:19, NKJV). 

We learn from Paul's statement in 2 Timothy 4:7-8 that he was at the tail end of his apostolic ministry and looked forward to his martyrdom with courage. Paul had been arrested and imprisoned by the Roman authorities for preaching the gospel. Bible scholars say that Paul was martyred by Nero, a cruel Roman emperor in circa 62-64 AD. Nero is identified with the severe persecution of Christians during the first century AD. The Epistle of Second Timothy is considered as Paul's final epistle that he wrote as he awaited his execution.

MORAL APPLICATION 

What are you doing for Christ? You could be facing trials and afflictions in your life for standing out for God's word and God's work. Are you perhaps discouraged in your Christian life? Is your commitment to Christ waning or growing? Christian suffering can arise from our family settings, businesses, careers, workplaces, or even hostile societies of context that reject the doctrines of our Christian.

We should seek solace from the words of this passage and other relevant texts of Scripture and stand firm and proclaim Christ crucified. May the Lord strengthen you as you defend the truths of God's word wherever you are and whatever you do for the kingdom of God. Our diligence and endurance will be rewarded by God. 

Jude 1:3 exhorts us to contend for the faith that was once for all delivered to the saints. It is our responsibility as God's people to stand firm for our Christian convictions even in the midst of opposition, ridicule and discrimination.

We should therefore proclaim Christ and defend the faith at every opportunity.

© Ezekiel Kimosop 2024

Who were the Sons of God Mentioned in Genesis 6:2-4?

 

WHO WERE THE SONS OF GOD MENTIONED IN GENESIS 6:2-4?

By Ezekiel Kimosop

"There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown." (Genesis 6:4, NKJV). 

Introduction

We shall begin with a brief outline of the passage context. The preceding passage of Genesis 5 conveys nine generations of the genealogy of Adam beginning with Seth. It concludes with Lamech and Noah, respectively (vv. 28-32). Noah’s three sons Shem, Ham and Japheth are mentioned in the closing section of the passage (v. 32).

In Genesis 6:1-8, the writer of Scripture describes the wickedness of the succeeding generations of Adam’s offspring and God’s judgment of man. Following the multiplication of mankind (v.1), the Bible reports that the sons of God were captivated by the daughters of men and they took wives for themselves among them (v. 2). 

God reduced the lifespan or years of men to a maximum of 120 years (v.3). This is not a prescriptive limit since Psalm 90:10 provides a related statement. 

At this point, the writer offers no further details on who these “sons of God” were. 

God was sorely displeased with the ensuing generation because of their wickedness.  The writer reveals that a strange offspring came from the union of the sons of God and the daughters of men. These are described as “mighty men who were of old, men of renown” (v.4, NKJV). The fact that God determined to wipe out the entire human race from the face of the earth at this point suggests that these mighty men were part of  fallen humanity (vv. 5-7). There was one exception though. The writer records that Noah, a ninth generation offspring of Adam, found grace in the eyes of the LORD (v.6). He was part of God's remnant in a wicked society.

The succeeding passage of Genesis 7 narrates the chilling account of the forty days and forty nights of Noah's flood under which the wicked perished. Only Noah and his immediate family escaped the flood because God preserved them (vv. 13-16). The rest of wicked humanity were destroyed in the flood.

Suggested Interpretations

So, who were the sons of God described in Genesis 6:2-4?

This is a difficult question. There are two major interpretations that have been suggested by scholars in response to it. Three other minor views are noteworthy. We shall proceed to examine them below and draw a conclusion.

Sons of Seth

The first interpretation is founded on the view that the sons of God were the sons of Seth who were godly men that fell for the beautiful but wicked earthly women of that evil generation. These men had abandoned the ways of God and wallowed in wickedness. This would imply that the mention of the sons of God was a metaphorical reference to God's covenant people in this context. The sons of Seth were considered a godly lineage compared to the sons of Cain (cf. Genesis 4-5). 

In the Old Testament Scripture, the closest reference to the phrase “sons of God” is where godly people are identified as God’s sons or children (Deuteronomy 14:1; Jeremiah 3:19). There is however no text of Old Testament Scripture that expressly renders the phrase “sons of God” under a general reference to men. Some have argued that since the Canaanites are considered as descendants of Cain, their prohibition of marriage with God’s people could be evidence of the separation of the two societies. 

This interpretation assumes that the writer was distinguishing two people groups separated by religious convictions, of which the sons of God were faithful people. The results of their marriage however appears to weaken the theory because a genetic variation stands out in their offspring, suggesting that the union between the sons of God and the earthly women was extraordinary. Notice also that the women are specifically described as "daughters of men". This suggests that the sons of God were possibly distinct from members of ordinary human societies. If their moral depravity was exclusively contemplated in the description, then the choice of language would have been clearer in the narrative. 

Fallen Angels

The second interpretation holds that the phrase “sons of God” is a reference to fallen angels. This interpretation is consistent with the view held by traditional Judaism and adopted by sections of the early church based on their treatment of some New Testament Scriptures (cf. 1 Peter 3:19-20; 2 Peter 2:4; Jude 1:6). It is further anchored on the view that the phrase “sons of God” is elsewhere used in reference to heavenly hosts (cf. Job 1:6, 2:1, 38:7). Some have suggested that Jude 1:6 points to the sexual immorality committed by the fallen angels.[1] Still others consider the “Fallen Angels” view as more plausible given that Peter and Jude mention the fallen angels in their writings.  

Some scholars consider Jesus’ statement in Matthew 22:30 as a refutation against angels marrying human women.[2] This statement appears to muddle the theological standing of the second interpretation at the outset but the passage context indicates that Jesus was refuting the Sadducees’ rejection of the resurrection of believers. Notice Jesus' simile on the resurrected saints: "For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven" (NKJV). 

It is therefore plausible to suppose that the angelic union with fallen earthly women may have occurred in this context, given the depravity of the pre-flood society.  The fallen angels, including Satan himself, had already been expelled from heaven following their rebellion against God (cf. Genesis 3:1-6; Isaiah 14:12-17; Revelation 12:7-9).  If Satan could possess or occupy creatures, including a serpent (Genesis 3:1-5), nothing could perhaps have prevented the fallen angels from influencing humanity under their sinful depravity. Notice further that Satan is described elsewhere in Scripture as the old serpent who deceives the whole world and that he was cast out of heaven together with his angels following his open rebellion against God (Revelation 12:7-9). 

It is instructive that the fall of Adam and Eve was orchestrated by Satan himself. This affirms the view that Satan's expulsion from heaven historically preceded the creation account in Genesis 1-2. His influence on the pre-flood generation was unmistakably profound. 

Other Views 

Don Stewart outlines three additional but minor interpretations that have been advanced in response to this question. 

The first view holds that the sons of God may have been ancient rulers as opposed to commoners. This distinction closely ties in with the theory associated with the sons of Seth except that it introduces a social class matrix. 

The second view considers the sons of God as humans who were demon possessed and who cohabited with human women. This theory is difficult to reconcile with the text of Genesis 6:2-4 because the "demonic" nexus is missing. 

The final interpretation construes the phrase as a reference to men and women in general.[3] . The generalization introduced by this interpretation presents a theological contrast to the clear distinctions set out in the Scripture text itself. It ignores the theological phenomenon the writer of Scripture sought to convey. The three additional views are oversimplified interpretations and do not lay any emphasis on the angelic or heavenly nature of  the strange beings that married human women.

Allen Ross outlines a modern interpretation strand that identifies the sons of God as lesser gods in the heavenly pantheon under Canaanite mythology.[4]. This suggestion closely ties to the fallen angels view but its connection with Canaanite mythology weakens its theological standing in Jewish thought. 

Conclusion

It is important to note that none of these interpretations presents a conclusive answer to the question. These are theological views drawn by scholars that have wrestled with the meaning of the biblical phrase from the study of the passage context and related sources. 

Suffice it however to state that the “sons of God” may refer to a species of strange pre-flood beings whose heritage is difficult to establish from Scripture. Secondly, the phrase may have been employed by the writer of Scripture to distinguished a generation of people who were faithful to God as opposed to the wicked men of their day.  The fact that Noah alone was found righteous could partly justify this theory. However, the strange biological description of the offspring and the textual distinction between the sons of God and daughters of men is difficult to reconcile in this context.

Most scholars agree that the identity of the sons of God in vv. 2-4 renders the text of Genesis 6:1-8 as a difficult passage of Scripture. 

The "Fallen Angels" interpretation appears to stand above the rest. This view is consistent with the Old Testament narratives on angelic beings assuming a human form (cf. Genesis 18-19). Besides, 1 Peter 3:19-20 and 2 Peter 2:4-5 appear to relate the rebellion of the disobedient spirits to the days of Noah, suggesting that their transgressions could be theologically connected to the events described in Genesis 6:1-8. 

The mention of "angels who did not keep their proper domain" [Jude 1:6, NKJV] has also been construed by some as evidence of the moral depravity of the fallen angels. Even though Jude's context relates to moral apostasy, his mention of sexual immorality and the illustration of Sodom and Gomorrah in v. 7 appears to tie with the passage context. This reinforces the standing of the "Fallen Angels" interpretation.

 

© Ezekiel Kimosop 2024.

REFERENCES

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[1] William F. Cook, “Who are the Sons of God in Genesis 6?” in The Gospel Coalition, https://www.thegospelcoalition.org/article/who-are-sons-of-god-genesis-6/. Accessed 27 March 2024.

[2] Douglas J D, , Tenney Meril & Silva Moises Illustrated Bible Dictionary, Revised ed. (Grand Rapids: Michigan, Zondervan: Michigan, 2011), p. 1384.

[3] Don Stewart, “Who are the Sons of God and Daughters of Men?” in Blue Letter Bible, https://www.blueletterbible.org/faq/don_stewart/don_stewart_723.cfm. Accessed 9 April 2024 at 1157 GMT.

[4] Allen Ross, Creation and Blessing (Grand Rapids: Baker Publishing Group, 1988), p. 178.

Divine Intervention: Lessons from Esther 8-10

 

DIVINE INTERVENTION: LESSONS FROM ESTHER 8-10

By Ezekiel Kimosop 

Esther 8-10 is the concluding section of this captivating historical narrative that reveals God's intervention for the exiled Jewish community in Persia.

God used Esther and Mordecai to lobby the royal corridors of Persia and rescue the Jewish people from imminent extermination by wicked Haman and his agents. 

Haman was earlier executed in Esther 7 when his evil plot was discovered by the king. 

In Esther 8-9, God touched the king and he reversed the edict against the Jewish people and permitted them to avenge against their enemies. The extermination orders sought by wicked Haman were reversed under a new royal decree and Mordecai was elevated to the second highest position in Persia. 

The Jews celebrated their victory and the day Purim was commemorated in Jewish religious calendar as a memorial to God's rescue and preservation of His people. 

MORAL LESSONS 

Here are some of the moral lessons that we can collate from the text:

1. Time is of essence to God. He works through seen and unseen timelines of history to fulfill His purposes for His people. Nothing can be concealed from His divine omniscience no matter what evil prevails in the corridors of power. At God's time, His divine purposes shall be accomplished. 

2. We should never hesitate in presenting or submitting our petitions to God no matter how perilous the circumstances may be. Esther and Mordecai demonstrated outstanding courage, fortitude, and resilience in this context. They stood out for the Jewish people under great risk to their lives. God is prepared to use those who are willing to trust His leading even in the most difficult circumstances in the life of a people, community or nation. 

3. God desires that we exercise moral restraint in our pursuit of justice. The writer of Scripture reveals that the Jews refrained from taking the plunder from their enemies even though they were permitted to do so under a royal decree. This reminds us that there is a limit to our vengeance beyond which God should have His way. We ought therefore to moderate our anger and allow God to tamper it with His healing grace. God has divine ways of dealing with our enemies. He proclaims in Deuteronomy 32:41: "I will render vengeance to My enemies, And repay those who hate Me." (cf. Hebrews 10:30). 

4. No matter how wicked a state system or organization may be, God can influence its affairs through the corridors of power to fulfill His divine purposes for His people. No nation or community is beyond God's divine influence. Joseph was a stranger in Egypt yet God's divine hand weaved through the royal courts and lift him from a dungeon to state power and privilege. 

5. Believers are God's divine agents in this evil world. God seeks to use us to influence the affairs of our societies of context. Esther and Mordecai are examples of ordinary folk that God used to bring divine relief to His people. Daniel and his three friends were also used by God to convey His moral standards in a heathen society. They were subjected to unspeakable pain and affliction but God rescued them through glorious intervention (Daniel 3, 6). 

Are you prepared to stand out for God's divine standards in a dark evil world that is steeped in moral apostasy? 

6. The wicked will be punished at God's appointed time. No matter how long it takes, God's justice will be finally served on the wicked (cf. Revelation 20:11-15). 

7. Our battles are God's. Our victory celebrations or commemorations should glorify God, not us. 2 Chronicles 20:17 says in part, "...stand still and see the salvation of the LORD...". 

We should celebrate God's interventions in our lives, no matter how great or small they may appear before the eyes of men. The Jews celebrated God's faithfulness in Persia (Esther 9:18-32). The Feast of Purim is a reminder of God's faithfulness in rescuing the Jews from racial genocide. It also marked the decimation of the enemies of God's people. It is a constant reminder of God's intervention in our lives when the chains of darkness were broken in Christ and we received our redemption from sinful condemnation.  

8. Even though God is not directly mentioned in the entire Book of Esther, His divine influence is profoundly asserted at every stage of the narrative. Do you sense the presence and leading of God in your life? 

CONCLUSION 

Have you witnessed God's miraculous intervention in a perilous situation in your life? What was your response to God's gracious intervention at the time? 

Are you possibly going though a trying moment in your life? Do you feel overwhelmed and that God is far from you? Are you afraid of the unknown future because of the difficult circumstances you are undergoing? Take courage and wait upon Him. Our God, the God of Esther and Mordecai is faithful. He will surely come for you at His appointed time. Our help comes from the LORD (Psalm 121). 

Shalom.

© Ezekiel Kimosop 2024