Serving God with a Clear Conscience - Lessons from 2 Corinthians 5:9-11

SERVING GOD WITH A CLEAR CONSCIENCE: LESSONS FROM 2 CORINTHIANS 5:9-11

By Ezekiel Kimosop

INTRODUCTION

Today, we continue with our series through Paul's Second Letter to the Corinthians. 

During my previous series, I picked some excerpts from the preceding chapters which I found to be of interest in conveying some moral lessons to our Christian community.

In the above passage, Paul continues with the flow of thought that he had earlier commenced in 2 Corinthians 5:1-6 concerning the assurance of resurrection for believers. Paul was calming the fears that had pervaded the Corinthian Christian community concerning the hope of resurrection. We examined this passage in our previous article.

In the passage of 2 Corinthians 5:9-11, the writer introduces a new trajectory to the exhortation. He reminds believers of the importance of serving God with a clear conscience, knowing that God will judge our works and reward each of us in accordance with the diligence of our service.

PASSAGE

Here's the text of 2 Corinthians 5:9-11:

"Therefore we make it our aim, whether present or absent, to be well pleasing to Him. 10 For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. 11 Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences." (NKJV). 

COMMENTARY

Notice that the first statement in 2 Cor. 5:9 is part of Paul's concluding remarks to his long exhortation that can be traced back to 2 Cor. 4. This brief passage should in fact be read together with 2 Cor 5:6-8 for the sake of context and flow of thought. 

Paul was initially describing the significance of the new life in Christ for those who have a covenant relationship with Him. One of the outstanding attributes of a faithful Christian is their consistency and persistence in the faith and in the service of God under pleasant and unpleasant circumstances, in season or out of season (cf. 2 Timothy 4:2).

It is instructive that on several occasions described in Scripture, Paul and his ministry associates contended for the faith that was once for all delivered to the saints (Jude 1:3). They never gave up on their missionary calling despite the many afflictions they endured in soldiering for Christ. These afflictions and perils are listed in 2 Cor. 11:22-33).

Paul reminds us in 2 Cor. 5:9 that effective service to God is actuated by a clear and godly conscience towards God. Whether we are present or away from our Christian communities of context, we ought to seek God's approval in our walk of faith and this should be uppermost in our minds. 

In 2 Cor 5:10, Paul explains the reason for his previous statement. He declares that all believers will one day appear before God's throne where their works shall be tested. This assessment is described in greater detail in 1 Corinthians 3:9-15 which says in part "... each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. 14 If anyone’s work which he has built on it endures, he will receive a reward. 15 If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire..." (NKJV). 

This passage contemplates a different Day of judgment that is distinct from the one described in Revelation 20:11-15 which concerns the rest of the dead. This resurrection is distinct from the resurrection of believers described in 1 Thessalonians 4:13-18. The former group primarily consists of the wicked and those who are later martyred for their faith during the great tribulation (cf. Rev 13:11:18). 

The Bible is explicit on the justification of believers as a basis for their being sealed in Christ (cf. Ephesians 4:30). Romans 8:1 says "There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit." Our condemnation in Adam was discharged on account of our faith in Christ Jesus and the atonement in His blood. 

Paul's appeal for a clear conscience is therefore informed by his burning desire to please Christ at all times no matter where he was. Being well known to God and to men [2 Corinthians 5:11] is evidence of a clear conscience. Scripture elsewhere says "Beloved, if our heart does not condemn us, we have confidence toward God" (1 John 3:20-21).

Paul later reveals that there was a group of preachers who were hypocritical. They never served God in truth (see 2 Cor 5:13). These preachers were probably part of the radical Jews who were opposed to Paul's apostolic ministry. They had questioned the faithfulness of Paul's preaching (2 Cor 5:12) and the validity of his apostolic calling. Notice Paul's spirited defense in 1 Corinthians 9:1-2: "Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord? 2 If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord."

Paul was possibly responding to the same or similar group of opponents in 2 Cor 5:13-15. Notice the import of the closing statement in v. 15.

Paul's defense of his apostolic ministry runs through the rest of the passage of 2 Corinthians 5:16-21. 

ILLUSTRATION

A friend once related to me an incident in his church congregation where a negative report was received concerning one church elder. The elder was a humble and down to earth believer whose spiritual maturity was beyond reproach. A certain single woman who lived in the same court with him within the neighborhood of the church once confided to a women's leader that the man had made advances towards her! The women's leader conveyed the report to the pastor in confidence. She was apparently shaken since she could not imagine that the elder could have have gone that low. 

The report was restricted to the elders in accordance with the authority of 1 Timothy 5:19.

When confronted with the accusations, the man vehemently denied having approached the woman in an inappropriate manner. He reported that the woman had made advances towards him on several occasions which he flatly rejected on the basis of his Christian convictions.

The man was deeply shaken by the report and he immediately opted to step aside from his position as an elder. He also declined to partake of the Lord's Table until the matter was investigated and determined.

Some elders were tasked with investigating the matter in order to establish the truth. The woman however refused to appear and testify before the elders despite several attempts to get her to do so. 

It later emerged that the woman had falsely filed accusations against the elder after he rejected her advances. The man's family lived far out of Town and the woman sought to take advantage of the man who lived in a single room next to hers during the weekdays. He would occasionally join his family at Kijabe over the weekends. 

One Christian woman who lived in the same court with the elder and who knew both parties testified before the elders that the woman had trained her eyes on the man for some time and had once sworn to "fix" him if he persisted in ignoring her. The church elders finally resolved to unanimously absolve the man of any blame. They could not find any basis for disciplining him without substantiation and corroboration of facts from the accuser and any reliable witnesses. 

Besides, this was the first accusation they had received on him. The elder however insisted that he remains in self imposed restriction to allow for a further opportunity for the woman to show up...

He sought a clear conscience...

The woman never showed up in the end and the matter was closed.

CONCLUSION

Every believer has an obligation to hold a clear conscience in their walk with God and in the fear of Him and to relate with the societies of context with this truth in mind. No matter how faithful a believer is in the walk of faith, they must bear in mind that there is a Sanballat and a Tobias who may arise up and attempt to place their moral integrity into doubt.

What is significant though is to hold a clear conscience before God in such circumstances. This is the seal of our sincerity in walking with Christ and serving Him in truth. This is not to suggest that believers can attain moral perfection on earth. This is impossible. Christ alone was and is without sin (2 Corinthians 5:21). We dwell in sinful vessels and only God's grace in Christ Jesus protects us from God's righteous condemnation. 

We should therefore not boast of our wisdom in our journey of faith but ascribe or credit all things to God's enabling grace. Pleasing Christ is a life-long preoccupation for every child of God. If we are unable to reconcile our consciences on any matter, we ought to go to the cross of Calvary and receive the cleansing of the sinless blood of Jesus Christ (cf. Hebrews 4:16). 

Where we inadvertently offend others in our walk of faith or in our service to God, we ought to acknowledge the offense promptly and seek forgiveness and reconciliation with them in the fear of God Matthew 5:23-24 says "Therefore if you bring your gift to the altar, and there remember that your  brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift." (NKJV).  

Do you have a clear conscience?

© Ezekiel Kimosop 2021

What if Christ Returns Today?

 WHAT IF CHRIST RETURNS TODAY? 

By Ezekiel Kimosop

One of the most terrifying things that people in this world are unable to comprehend is perhaps the impact of Christ's sudden coming. Some of us perhaps imagine that it is an event that is centuries away or at best, an incomprehensible mystery that should be relegated to the periphery! 

Far be it! The coming of Christ is a divine calendar event that God has slated for His covenant people! It is as real as Christ's death on the cross that occurred about 2000 years ago! Every believer should be prepared for Christ's coming. It should not take us by surprise. 

Scripture says in Mark 13:32-33 "But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Take heed, watch and pray; for you do not know when the time is."

Our responsibility as God's covenant people is to heed the teaching of Scripture and to prepare for that day so that we are ready to meet with our Saviour when He is revealed upon the sounding of the last trumpet.  We should earnestly look forward to Christ's coming and long for our eternal union with Him in heaven (cf. 1 Thessalonians 4:13-18). 

No promise of Scripture perhaps brings more eagerness on the Christian community than the glorious hope of Christ's coming (Titus 2:11-14). 

I was recently preaching in one of my two primary congregations and I reminded believers that one of the marks of a biblically centred Christian community is their longing for Christ's soon return. We cannot be in Christ on the one hand and on the other, hold the things of this passing world at a greater esteem than the things of God. 

I recalled that some of our youth were planning for weddings and I could imagine how such a possibility would be processed in their minds! The imminence of Christ's return should not be a source of fear or uncertainty. It should be a motivating climax that concludes our journey of faith. Paul longed for his union with Christ, knowing too well that his martyrdom was fast approaching (2 Timothy 4:7-8). We too ought to be ready to meet our Lord. 

We all have things planned for accomplishment and that's a godly thing to do. We cannot ignore our primary things of life for as long as we are under the sun. 

Paul cautioned the Thessalonian believers to focus on their issues of daily life and avoid idleness. The Bible says in 2 Thessalonians 3:10-12 "For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. 11 For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. 12 Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread." 

One writer once said that we should plan as though Christ will tarry for a millennium but live as though he is coming today. How true!

In other words, we should not ignore our earthly chores simply because we consider that they no longer matter, given the imminence of Christ's return. One of my burning preoccupations today is the writing of academic papers as I look forward to completing my theological studies in due course, if Christ shall tarry. 

Now here's the million dollar question...

What if Christ shows up today? Would we be ready to meet Him in the air or would we rather that He tarries longer? 

This question is important for every believer and our response to it may largely depend on our philosophy on Christ's return. Some believers would perhaps wish that Christ tarries as they focus on certain things that they consider pertinent. I am aware that Christ's tarrying provides a window for our continued proclamation of the gospel of Jesus Christ. Matthew 24:14 says "And the gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come."

This end has to be consistent with God's divine calendar. If Christ therefore appears today or even as you read this article, God's divine calendar and clock will have struck the day and the hour, respectively, and no excuse whatsoever will be admissible for our unpreparedness.

Think about that...

© Ezekiel Kimosop 2021

Why Was Aaron Not Punished by God in Numbers 12?

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

By Ezekiel Kimosop 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Were these siblings justified in confronting Moses?

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

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

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

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

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

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

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

There were obvious consequences too... 

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

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

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

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

MORAL LESSONS

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

Here are four of them: 

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

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

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

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

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

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

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

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

How should we handle moral conflicts touching on church leaders? 

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

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

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

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

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

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

© Ezekiel Kimosop 2021

Beware of Wolves in Sheepskin

BEWARE OF WOLVES IN SHEEPSKIN

By Ezekiel Kimosop

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

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

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

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

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

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

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

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

What's the moral here?

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

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

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

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

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

Beware of wolves in sheepskin...

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

Shalom

© Ezekiel Kimosop 2021

Walking in the Light of Christ's Gospel

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

By Ezekiel Kimosop

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

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

This defense continues into 2 Corinthians 4.

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

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

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

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

What is Paul about to conclude or sum up? 

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

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

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

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

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

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

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

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

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

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

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

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

MORAL LESSONS

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

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

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

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

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

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

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

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

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

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

© Ezekiel Kimosop 2021

The Essence of Christian Forgiveness and Reconciliation

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

By Ezekiel Kimosop

INTRODUCTION

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

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

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

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

ISSUES IN PAUL'S FIRST LETTER

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

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

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

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

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

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

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

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

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

RESTORATION OF THE IMMORAL BROTHER

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

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

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

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

MORAL LESSONS

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

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

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

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

© Ezekiel Kimosop 2021

How Should Christians Give?

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

By Ezekiel Kimosop

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

QUESTION ONE

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

MY RESPONSE

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

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

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

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

QUESTION TWO

Why were the collections taken away from the Church? 

MY RESPONSE

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

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

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

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

QUESTION THREE

Are these practices still in the Churches these days?

MY RESPONSE

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

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

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

MORAL LESSONS ON CHRISTIAN GIVING

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

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

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

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

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

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

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

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

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

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

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

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

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