How Do We Proceed From Here? Lessons from Judges 1

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

By Ezekiel Kimosop

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

© Ezekiel Kimosop 2022

The Test of Apostolic Authority - Lessons from 2 Cor. 13:1-9

THE TEST OF APOSTOLIC AUTHORITY - LESSONS FROM 2 CORINTHIANS 13:1-9.

By Ezekiel Kimosop

INTRODUCTION

I once watched a Rambo movie in which the celebrated American actor had an unpleasant exchange with a Russian general in a scene depicting the dreaded Afghanistan war. Rambo had been betrayed into enemy hands by local Afghan agents.

The Russian general angrily shouted at Rambo who was tied to a chair. The general barked as he puffed his cigar: "You wish to test me? Good!!..." 

Mr Rambo received severe beating for his beligerent resistance despite his brutal interrogation in the hands of his enemy captors. He finally managed to escape from His captors and organized a successful rebellion against the Russians.

PASSAGE ANALYSIS

Away from the screenplay script, we learn from the thirteenth chapter of Paul's Second Letter to the Corinthians that his apostolic authority had been questioned by some among the Corinthians. These opponents were perhaps envious of Paul's growing apostolic ministry in Macedonia, Achaia and Asia Minor. 

The rebels in the Corinthian assembly perhaps considered Paul as more of a paper tiger than an assertive leader. Besides, they appeared to construed his apostolic stature as doubtful. 

Paul had possibly placed sanctions against the erring among the Corinthians because of moral issues associated with them. It is possible that there were more discipline cases beside the one mentioned in 1 Corinthians 5. 

The Corinthian "rebels" underestimated Paul's capacity to assert his apostolic authority, something to which he was entitled but which he graciously suppressed. 

In 2 Corinthians 13:1-6, Paul employed both a hard and soft tone in the concluding section of his letter. He admitted that his coming third visit to Corinth would present an opportunity for authoritatively dealing with those who failed to tow the spiritual line and had apparently taunted him, seeking proof of Christ speaking through him (2 Cor. 13:3). 

Paul ascribes his apostolic authority to Christ who called him into the Gentile ministry (Acts 9:1-9). It is evident from a number of his Letters that some radical Jewish elements had attempted to undermine Paul's apostolic authority (see 2 Cor. 11:5-15; Galatians 2:1-10). This trajectory appears to have presented simmering tones in the Corinthian church given the sharp divisions reported among them (see 1 Cor. 1:10-17). 

Paul's First Letter to the Corinthians was a harsh one, by any standards. It was informed by the unpleasant circumstances prevailing in the Corinthian Christian assembly. He was compelled to issue firm instructions on the excommunication of an immoral believer and the restoration of spiritual sanity in the assembly. 

Paul wrote his Second Letter to address some misconceptions that arose from the First Letter. It is therefore instructive that he chose to conclude his Second Letter in the manner he did. There was pending business at Corinth that he sought to conclude at the earliest opportunity. 

Paul concludes his letter with an appeal to the Corinthians to esteem Christ as the ultimate authority under whom all leaders should serve in humility. He posits in reference to Christ, saying "For though He was crucified in weakness, yet He lives by the power of God. For we also are weak in Him, but we shall live with Him by the power of God toward you." ( 2 Cor. 13:4).

Paul ends his letter with an appeal for soberness, saying "Therefore I write these things being absent, lest being present I should use sharpness, according to the authority which the Lord has given me for edification and not for destruction." (2 Cor. 13:10). He sought to cool things down ahead of his visit.

Paul's treatment of the Corinthian issues is a perfect example for Christian leaders when handling conflicts in Christian assemblies. Paul employed his spiritual authority with utmost caution, not seeking to assert himself by the stick but making his position known with calmness. 

CONCLUSION

Christian leadership is a tough calling that is fraught with many perils, including leadership envy, lapses and authoritative excesses. 

Some leaders prefer total assertiveness in response to conflicts and by this they instill fear in the Christian community. This approach is unhealthy because it stifles Christian fellowship. Others opt for total anonymity, preferring to avoid conflicts altogether, even where their authoritative intervention is legitimate. This is not acceptable either. It is a tale in leadership failure. 

We ought to maintain a healthy balance between overarching assertiveness and firm gentleness in godly fear whenever we deal with congregational issues. 

Elsewhere in Scripture, Paul cautions the Galatians, saying "Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness, considering yourself lest you also be tempted. 2 Bear one another’s burdens, and so fulfill the law of Christ." (Galatians 6:1-2, NKJV). Paul was addressing the Galatian church leaders in this context and his exhortation speaks to every Christian community elsewhere. 

How do you handle spiritual authority? Do you prefer assertiveness as a means of preserving your authority? Do believers fear crossing your path and would you take legitimate criticism as useful feedback or would you consider it an affront against your leadership?

How do you handle decisions touching on critical issues? Do you procrastinate over them or are you decisive or evasive? Do you employ teamwork in resolving critical leadership issues? 

By today's leadership standards, the Corinthian rebels would perhaps have been summarily excommunicated under executive fiat and expelled from the congregation! 

Paul's handling of spiritual authority demonstrates his utmost humility, gentleness and firmness, rolled together. He tampered his apostolic authority with grace. 

Christ should receive glory in everything we do. John the Baptist spoke about the preeminence of Christ, saying "He must increase but I must decrease"  (John 3:30, NKJV).

© Ezekiel Kimosop 2022

Confronting Religious Hypocrisy - Lessons from Matthew 6:5-8

 

 

CONFRONTING RELIGIOUS HYPOCRISY  - LESSONS FROM MATTHEW 6:5-8

By Ezekiel Kimosop

[This article was written in response to a question by a believer who understood Jesus' message in Matthew 6:5-8 as a prohibition against against public prayers. The article seeks to correct the impression and to apply the moral principles of the passage to four other related areas].

PASSAGE

Matthew 6:5-8 says “And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. 6 But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly. 7 And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.

8 “Therefore do not be like them. For your Father knows the things you have need of before you ask Him." (NKJV).

PASSAGE ANALYSIS

The condemnation of hypocrisy in Matthew 6:5-8 does not concern public prayers or in a gathering of people. It specifically address hypocrisy and self acclaim in relation to prayer done with the intention  to attract attention and praise from people.

This passage was part of Jesus' long public teachings touching on Christian living that are closely related to the Beatitudes recorded in Matthew 5:1-12.

In our above passage, Jesus exhorted His disciples to avoid some ungodly practices identified with sections of the religious class of His day that related to prayer, religious giving and public conduct. 

RELIGIOUS HYPOCRISY

Who were the hypocrites contemplated by Jesus in the above passage? 

On a number of occasions, Jesus reserved this noun for the Scribes, Pharisees and the Sadducees. Matthew 23 outlines a number of hypocritical activities associated with the religious class.

i) They demanded of their faithful what they themselves could not do or fulfill (23:3-4).

ii) They did things in order to be seen by men. They loved to catch the attention of people by the manner of their flashy dressing (23:5).

iii) They loved to sit at the best places during feasts and during synagogue worship (23:6).

iv) They loved heavy clerical titles and salutations (23:7). 

v) They were lacking in godly humility (23:11-12). 

vi) They stumbled their followers by their immoral conduct that stood in contradiction to their religious exhortations (23:13-14). 

vii) Their love for money stood out above their commitment to wholesome religious instruction. (23:16-22). 

viii) They failed to feed the people on a balanced spiritual diet. Instead, they laid greater emphasis on religious practices such as giving [tithes], a practice they extended to absurdity at the expense of other moral exhortations that were equally important to God's covenant people (23:23-24). 

MORAL APPLICATION OF THE PASSAGE

Now back to our passage of Matthew 6:5-8...

This passage should be read together with the preceding passage of Matthew 6:1-4 that touched on pleasing God in whatever we do. Every Christian should have this attitude in whatever they seek to do and in furtherance of their Christian obligations. It is God that we ought to please and not men. The passage should also be read with the passage of Matthew 6:16-18 that concerned how a believer should fast. In this passage, Jesus taught that fasting was a secret practice that was between God and the believer. The hypocrites made a show of it in order to earn the approval of men. 

Finally, the passage should be consolidated with other relevant passages of Scripture outside the Gospels in order to anchor it in its wider and holistic context of Scripture so that the full counsel of God on the issues is collated. 

My view is that that the moral principles drawn from the study of Matthew 6:5-8 read together with the other relevant passages can be summarized under five headings relating to practical Christian living. I must caution that this is not an exhaustive list: 

1)  PRAYER

There are two types of prayer in Scripture. Corporate or communal prayer and individual or private prayer. Corporate prayer is done publicly but private prayer is at the discretion and privacy of the individual believer. It is the closet prayer. 

Jesus condemned the hypocritical practice of praying in the streets and highways in order to be seen by men. This approach is motivated by the public attention rather than by godly deportment. Some people who fast and pray in private but later publicly announce to the gathering of people may be motivated by the desire for public acclaim in order to be seen as prayer warriors.  This is equally hypocritical and unwarranted. Private or secret prayer should be between the believer and God. It ought to be motivated by our love for God and for those on whose behalf those prayers are offered.

2) CHRISTIAN CONGREGATIONAL GIVING. 

Some Christians would not liberally give donations in the church unless the giving is publicly announced. This is hypocritical. A certain church once raised some collections for a given purpose under a resolve that the giving will not be announced. One member later said that many believers went with money because it was not being announced! Sure enough the collection fell short of the target! This is a regrettable experience. If a believer understood that they were primarily giving to God, why should they insist that their giving be announced publicly? 

My view is that believers who faithfully give or tithe from their resources should not be publicly mentioned by names on the basis of the sums/items given. Church giving is primarily a matter between the believer and God! It should also be informed by personal sacrifice. For instance, a poor believer who gives an offering of Kshs 50/- [0.438 USD] out of need may have sacrificed more than another believer who gives Kshs 500/- [4.38 USD] but can afford a lunch of 5,000/-! [43.7 USD].   

Christian giving is a sacrificial godly response from an obedient Christian heart that truly loves the Lord and is committed to supporting ministry with what God has blessed them. It ought to be motivated by a cheerful heart (cf. 2 Corinthians 9:6-15) and spiritual discipline. It should not be motivated by public glare or the approval of men.

It is however a godly thing for the church leadership to commend believers who faithfully and consistently support ministry through their resources or who consistently serve God with outstanding commitment. The Bible prescribes this approach for faithful Christian elders (cf. 1 Timothy 5:17) and for faithful Christian elders who practice outstanding Christian hospitality for missionaries (see 3 John 1:5-8 on Gaius and 2 Timothy 1:16-18 on Onesiphorus).   

3) GIVING ALMS AND CHARITY

The giving of alms and charity is a godly Christian obligation that should be devoid of hypocrisy. It should as much as possible be done in privacy because God sees and rewards what is done in secret (Matthew 6:3). A believer should not therefore make a show out of it. Believers should support the needy in their communities of context without blowing the trumpet! 

James 1:27 says "Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world." (NKJV). 

4) CHRISTIAN SERVICE

Christian service is perhaps one of the most tested areas of Christian faithfulness. There are some ministry tasks and commitments that are obscure in the church because little is known about them in the congregation. Those believers who are faithfully serving God in those backdoor ministries should know that God is watching and will reward them accordingly in His divine ways. We should not stop serving God because no one is seeing or appreciating our efforts. We can draw our authority on Christian service from several passages including Haggai 1-2; Nehemiah 1-3, 2 Timothy 4:2. 

5) CLERICAL TITLES AND SALUTATIONS

Jesus condemned the hypocrisy of the religious class of His day because of their religious pride and clamor for public acclaim and self glory. They loved to assert themselves around and to be addressed by powerful titles such as Rabbi or Teacher. These are perhaps the equivalent of the huge flashy titles flying around in Christian circles today. 

This is not to suggest that ecclesial or clerical titles are themselves ungodly or that they should be avoided. The point is that they should be handled with moderation and humility.

A church minister or pastor should not be unduly offended if they were addressed as Brother X or Mr. Y or simply X or Y. They are primarily believers. The titles are secondary.

The clamour for heavy salutations among the religious class today is disturbing. I once attended a function in my rural home area and was a little surprised when the presiding minister who was well known to me was introduced with a salutation I had never heard before. He was now known as Bishop Dr. X. 

To my knowledge, the Pentecostal preacher who was previously referred to as Revd. X had never attended a theological seminary and therefore did not posses a certificate or diploma in theological training, let alone a Masters or PhD. I later gathered that the minister had received a honorary doctorate from a briefcase American theological university in exchange for some investiture fee after attending a short refresher course! I further learned that several other Pentecostal preachers in the area who held the doctorate title were "graduates" of the shadowy American university! This is hypocrisy, in my opinion! Honorary doctorate degrees are never recognized in academic circles and should not be used by recipients as salutation titles. 

CONCLUSION

Let me conclude by saying that it is a godly thing to honor and hold in high esteem church ministers who faithfully serve their congregations. Their response to this honor should be tampered with humility. There is equally nothing overly wrong in referring to a minister or Christian elder as one's spiritual father or son within the context of Christian mentorship. Paul asserted this fact in his address to the Corinthians during their schisms, reminding them that he was their apostolic father, having founded the ministry at Corinth and even led some to Christ. 

Notice his statement in 1 Corinthians 4:14-16:

"I do not write these things to shame you, but as my beloved children I warn you. 15 For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. 16 Therefore I urge you, imitate me" (NKJV). 

Paul also referred to Timothy and Onesimus as his sons in the Lord. He had raised them in ministry was therefore their spiritual father in that context (see 1 Timothy 1:2; 2 Timothy 1:2; Philemon 1:10).  

Hypocritical conduct is intended to draw attention to the believer rather than to God. It is driven by self glory and does not serve or advance God's purposes for us.  The Pharisees and Sadducees were well known within their society of context. The Pharisees were the Hebrew theologians of Jesus' day while the Sadducees were the priests. What united them was more than ideology. They both walked tall and took full advantage of their privileged religious positions to assert themselves and ride roughshod on their society. They abused their religious positions for their benefit and lorded over the people by prescribing unreasonable religious regulations that they themselves could not observe! 

Jesus condemned these moral and religious excesses. His rebuke on their hypocrisy is as relevant to our society today as it was in first century Palestine. Religious leadership should be viewed as primarily a position of service rather than a source of privilege and unbridled power. It must must be tampered with humility.

Shalom

© Ezekiel Kimosop 2022

Paul and the False Apostles - Lessons from 2 Corinthians 11:5-15

PAUL AND THE FALSE APOSTLES - A DEFENSE OF HIS CALLING IN CHRIST

By Ezekiel Kimosop

INTRODUCTION

Have you ever been discouraged in ministry to the point of seeking to quit? You are not alone. Many servants of God have walked that path but thankfully, God's sustaining grace kept them.  

Some ministers and Christian workers have been subjected to untold humiliation and suffering, not in the hands of the people of this sinful world but by people who name the name of Christ! 

These are the Sanballats and Tobiases who are overly judgmental of people's calling and service to God - all in their  attempt at either discounting the contribution of God's servants or openly filing unjustified criticism of their calling in Christ. 

Paul faced a group of high ranking Christian leaders who attacked him and discredited his apostolic calling. Their uncharitable acts did not spare the young Corinthian church that was struggling with the basics of Christian faith.

Paul was forced to shove them off in his second letter to the Corinthians. 

This exhortation is drawn from my reflection on the passage of 2 Corinthians 11:5-15.

THE PASSAGE

"For I consider that I am not at all inferior to the most eminent apostles. 6 Even though I am untrained in speech, yet I am not in knowledge. But we have been thoroughly manifested among you in all things.

7 Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge? 8 I robbed other churches, taking wages from them to minister to you. 9 And when I was present with you, and in need, I was a burden to no one, for what I lacked the brethren who came from Macedonia supplied. And in everything I kept myself from being burdensome to you, and so I will keep myself. 10 As the truth of Christ is in me, no one shall stop me from this boasting in the regions of Achaia. 11 Why? Because I do not love you? God knows!

12 But what I do, I will also continue to do, that I may cut off the opportunity from those who desire an opportunity to be regarded just as we are in the things of which they boast. 13 For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. 14 And no wonder! For Satan himself transforms himself into an angel of light. 15 Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works."

[2 CORINTHIANS 11:5-15, NKJV]. 

PASSAGE ANALYSIS AND REFLECTION

This passage is part of Paul's exhortation to the Corinthians on false teachers who happen to claim apostolic authority as well. It is also part of Paul's defense of his apostolic authority that he commenced in 2 Corinthians 10:7-18. 

It is apparent that some unnamed church leaders who were part of an opposition group, had attempted to cast seeds of doubt among the Corinthians [and perhaps other Gentile churches] on the validity of Paul's apostolic calling. They were perhaps linked to the radical Jewish group that ejected Paul from Corinth during his previous missionary visit (cf. Acts 18:1-17). 

Paul used this passage to defend himself and to attack his unworthy opponents who had tried to claim space in the hearts of the Corinthian assembly. 

Every servant of God should defend his calling by faithful and sacrificial ministry service that speaks for itself. They should never be motivated by gain or self acclaim but by the burden of ministry and the desire to glorify God.  

In 2 Corinthians 11:1-4, Paul expressed his concern for the doctrinal welfare of the Corinthians. This passage was the subject of my teaching article titled "BEWARE OF ANOTHER JESUS AND A DIFFERENT GOSPEL" whose link was shared on this page last week.

In 2 Corinthians 11:5-15 which is our key text, Paul distinguishes himself from the false apostles using one key virtue that he had embraced in ministry: sacrificial service. While the opposing group attempted to assert themselves and demand material and financial support from their churches, Paul never asked for any support from this young Christian community.

Thankfully, his needs were met by some faithful churches in Macedonia - notably, the Philippians and Thessalonians - who regularly sent support to Paul and his ministry associates [cf. Philippians 4:10-20). 

Paul's opponents were perhaps motivated by religious pride that arose from their privileged church offices. Paul reserved the harshest words for this group, saying, "For such are false apostles, deceitful workers, transforming themselves into apostles of Christ" (2 Corinthians 11:13). 

Pride is a ministry killer. Satan uses it to deceive God's servants in order to elevate themselves beyond God's measure and look down on other servants. 

A second distinction on the false teachers is found in 2 Corinthians 11:5-6. Unlike them, Paul was not trained in speech but he had a superior advantage: he excelled in the knowledge of God's word. 

Paul was a gifted theologian who was raised under Gamaliel, the eminent first century Jewish theologian (see Acts 22:3). To his credit, and to the glory of God, Paul authored 13 New Testament Letters. John wrote 5 while Peter wrote only 2.  

Theological training is indispensable for preparing God's people for the ministry of God's word. There are many preachers today who are gifted with unparalleled eloquence but who in their pride and flamboyance teach error and heresy because they have no theological foundation. They have little knowledge of God's word! 

Despite Paul's mastery of the Scriptures, he humbled himself under Christ so that he would win the hearts of the Corinthians in his simplicity. Humility is key to ministry success. The crave for heavy titles and salutations that is commonplace today is an unnecessary distraction and sideshow that stands in the way of the effectiveness of the gospel effort. 

I once attended a function in a certain church and, unknown to me, a special sitting place was reserved for "Reverends" or ordained ministers, while non-ordained "pastors" sat elsewhere. 

I had apparently received my ordination that year but I never fancied donning clerical collars and frocks. When I was introduced as a "Reverend", a quick attempt was made to change the sitting protocols because I had apparently sat with  pastors! I insisted on remaining with the pastors. 

Ministers by whatever title, office or description, are merely stewards of God's grace (1 Corinthians 4:1-2). They are part of the Christian community.

It is therefore important for every servant of God to take stock of the motivation that drives them in ministry. We should never seek the public gallery for personal acclaim or in order to outshine others. We should preach Christ crucified (1 Corinthians 1:23). 

Yes, Christ must increase as we decrease (John 3:30). 

Shalom

© Ezekiel Kimosop 2022

Beware of Another Jesus and a Different Gospel

BEWARE OF ANOTHER JESUS AND A DIFFERENT GOSPEL 

By Ezekiel Kimosop

This article is based on a reflection on the passage of 2 Corinthians 11:2-4. It is intended to exhort believers to keep away from false religions that purport to stand on the revelation and authority of Scripture but deny its truths. 

TEXT

"For I am jealous for you with godly jealousy. For I have betrothed you to one husband, that I may present you as a chaste virgin to Christ. 3 But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your minds may be corrupted from the simplicity that is in Christ. 4 For if he who comes preaches another Jesus whom we have not preached, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!

[2 Corinthians 11:2-4, NKJV].

CONTEXT

The above passage is part of Paul's exhortation to the Corinthians that can theologically be traced back to 2 Corinthians 10:7-18 where Paul defends and outlines the limits of his apostolic authority. This setting infers that there was a possible challenge to his apostolic authority from certain quarters, possibly radical Jews or sections of the Jerusalem leaders that sought to infiltrate the Corinthian assembly with some syncretism. Paul expresses his concern for the spiritual welfare of the Corinthians in our brief passage of context (2 Corinthians 11:2-4) and proceeds to offer a spirited defense of his ministry and his pastoral and apostolic authority over them (vv.5-15). He closes the chapter by recounting some of the sufferings and afflictions that he had experienced in his missionary work that serve to validate both his calling apostolic office and God's protection for him and his associates (vv.22-33). 

Paul was undoubtedly contending with some level of opposition or criticism as well as a diluted gospel that his apostolic critics appeared to preach among the Gentile churches. Paul's pastoral concern for the Corinthians was uppermost in this context. He sought to defend the purity and the authority of the gospel of Jesus Christ from the enemies of the Christian faith (cf. Jude 1:3). These false teachers were possibly targeting this young Gentile Christian community for isolation. The mention of another Jesus, a different spirt and a different gospel in v.4 is instructive of the depth of the heretical doctrines that was propagated by the false teachers. They perhaps denied or misrepresented the divinity of Jesus Christ and His works of the cross. Paul's warning was timely. 

We shall proceed to contextually examine the three verse section of the passage under a special emphasis on the issue of false teaching. 

REFLECTION

One of the most difficult challenges facing contemporary Christianity is the wide prevalence of false teachers and false doctrines or teachings that are propagated in the name of God. Millions of Christians are daily bombarded with all manner of heretical stuff through social media, Internet and television. 

While the sharing of exhortations through online platforms is a welcome opportunity for millions of online Christians, spiritual discernment is critical for sieving the wheat from the chaff. A Bible believing Christian should mind the quality and substance of the spiritual resources which they daily feed on. The authority of Scripture must remain in constant focus.

The Corinthian experience was a source of great concern for apostle Paul.  This was a young Christian community that was in danger of falling to the craftiness of false teachers who cunningly twisted the Scriptures to suit their false doctrines. Paul used this section of his writings to warn the Corinthians [and us] about this danger. The Corinthians were vulnerable to deception because they had not sufficiently embraced the fundamental truths of God's word. A young Christian community should be protected and nurtured with sound doctrine.

The second reason was perhaps informed by the sociocultural context relating to the location of this city in ancient Greece and the prevailing circumstances. Corinth was a key ancient port city in Greece located in a strategic sea point where traders from Asia and other parts of the world would converge. It was a melting pot of sorts for cultures and religions of the Greco-Roman society. It also boasted of an established Jewish community that embraced Judaism. Besides, a large number of Jews that had been expelled from Rome had apparently settled in Corinth. The Synagogue worship attests to this fact [Acts 18]. 

Paul and his companions endured hostility and violence during their missionary journey to Corinth. They were forced to flee the city under unpleasant circumstances. Among those who were opposed to his ministry were radical Jews. Paul finally left for Ephesus and later traveled to Antioch [Acts 18:1-22].

Paul founded the Corinthian church during this missionary journey but, unlike the case of the church of Ephesus, he was not able to stay with them for long. This could partly explain the doctrinal chasm that existed in Corinth. The Corinthians were not a well instructed Christian community. The spiritual immaturity revealed in the first few chapters of 1 Corinthians is instructive of this fact. Paul adjudged them as spiritual babes. 

Several preachers, including Apollos, were privileged to minister in Corinth on different occasions. It is also possible that apostle Peter briefly passed by Corinth, given his mention in 1 Corinthians 1:12. Peter was a key leader of the Jerusalem Church which was predominantly Jewish. Radical Jewish groups from Jerusalem demanded that Gentiles believers should observe Jewish religious rites including ritual circumcision. This was despite the resolutions of the Jerusalem Council of Acts 15. Paul was vehemently opposed to their demands. 

Paul was deeply concerned about the doctrinal wellbeing of the Corinthians, a concern that should touch the hearts of Bible believing Christian communities today. We must care about the quality and substance of religious instruction that our Christian congregations or communities receive. A well instructed congregation will not be easily swayed by heretical teachings (cf. Ephesians 4:11-14).

In the passage of 2 Corinthians 11:1-4, Paul exhorts the Corinthians to be wary of false teachings that would turn them away from the apostolic foundation that he had laid when he commissioned the church. Notice further that his intention was to present the Corinthians to Christ as a chaste virgin betrothed to her husband. A preacher's task is not complete until he presents to God a community of God's faithful people that he has painstakingly raised through the admonition of Scripture. His congregation is the work of his labor; his stewardship vineyard given to him by Christ. 

Paul relates the danger of spiritual deception with the deception of Eve by the serpent (cf. Genesis 3:1-7). The woman was cunningly enticed by Satan through falsehood, causing her to doubt the integrity of God's command and to believe Satan's lie that her eyes will be opened, and that she will be like God, knowing good and evil! That never happened. She fell into transgression and dragged her husband along.

ANOTHER JESUS AND A DIFFERENT GOSPEL

We now turn our attention to the critical issues that stand out in our study. Paul mentions two features of counterfeit religion in reference to Christian heresy and apostasy - the portrayal of "another Jesus" and the preaching of "a different  gospel".  (see 2 Corinthians 11:4). "Another Jesus" is a deity that is distinct in essence and substance from the Jesus of the Bible. A different Jesus is therefore a misrepresentation of the Biblical Jesus. In most cases, only a keen student of Scripture would discover the deception in the projection of the false Jesus. Many Christians today wallow in false teaching, completely unaware of the deception into which they have been lured!

Authentic Christian doctrine should project Jesus in His divine essence, giving due regard to His incarnate coming, His earthly ministry and the works of the cross that He accomplished for us at Calvary. A false religion does not have the cross of Jesus at the center of its doctrine (cf. Colossians 1:15-18). A biblically centered community should uphold the deity and divinity of Jesus Christ and recognize His divine offices of savior, judge, prophet and priest. 

Finally, the biblical Jesus is not done with His divine mission. He is working among His people by His Spirit and through the preaching of His word. He seeks to advance the kingdom of God by raising a global community of covenant people through His saving grace (cf. Titus 2:11-14; 1 Peter 2:9).

The Biblical Jesus is coming again soon to take away His Church [John 14:1-4; 1 Thessalonians 4:13-18]. The redeemed church will reign with Jesus a thousand years before the second resurrection and the judgment of the living and the dead (Revelation 20). 

Have you heard of this Jesus? This is the real Jesus! Embrace ye Him!

We now turn our attention to the second feature of false Christianity mentioned by Paul - a different gospel.

A different gospel misrepresents the Biblical Jesus that we have theologically described above. It goes further to twist the Scriptures in order to present a different religion that is distinct from the one conveyed in Scripture. A different gospel debases and discounts the fundamental truths of God's word and introduces a religion that is distinct and separate from what the Bible contemplates for God's people. It conveys different [and often many] ways and means by which man can reach out to God. 

Under the false gospel, a different deity is often portrayed and the divine standards set out in the Bible for reconciliation with God are either omitted or discounted. It is a religion of convenience, often under the control of men. The Bible is not preeminent under this religion. It is subordinate to it. We should resoundingly reject this religion. Some of prominent features of a difference gospel can be distilled from their faulty theological foundation. They do not consider Scripture as the final revelation of God for His redemption of man. For instance, several Christian cults teach that salvation is conditional to the fulfillment of  certain works and rituals rather than by the operation of God's grace (cf. Ephesians 2:8-9).  

Biblical Christianity on the other hand stands on what God demands. It operates on His terms. In the opening statement of our passage of context [1 Corinthians 11:2], Paul says that the church is the bride of Christ and that he had betrothed the Corinthians to Him. Paul's reference to betrothal is informed by a Jewish portrayal of the proximity of the church to her Master under a covenant relationship of love and trust. She is valued and cherished.

Paul was worried that his ministry effort among the Corinthians would be rendered futile if the community fell to false teachers. His fears were legitimate. 

CONCLUSION

Believers are members of the body of Christ, His Bride for whom He died on the cross to redeem. The church will be married to Him in a ceremony described in Revelation 19:1-10. She must therefore remain chaste and keep her garment unspotted. Christian chastity is observed through a life of spiritual discipline and the submission to the revelation and authority of Scripture. Biblical Christianity rests on this truth.

Revelation 16:15 says "Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame."

Beware of another Jesus and a different gospel...Beware of wolves in sheepskin!

Shalom

© Ezekiel Kimosop 2022

Is the Gift of Tongues the Highest Gift?

IS THE GIFT OF TONGUES THE HIGHEST GIFT OF THE HOLY SPIRIT?

By Ezekiel Kimosop 

INTRODUCTION  

I once applied for a teaching opportunity at a Pentecostal theological seminary in the outskirts of Nairobi. Among the outstanding attributes highlighted in the faculty profile in their website was that all the teaching staff were filled with the Holy Spirit and that all spoke in tongues! They were also listed as members of Christian assemblies within the same Pentecostal group that sponsored the theological seminary. 

I felt a little shaken as I posted my application because I had declared that I was from the Evangelical Christian tradition! As fate would have it, my application was unsuccessful! They never even sent a regret note in response! I strongly suspected that the missed opportunity had something to do with the identity of my Christian tradition! Of course I could as well have been wrong on this score! I later came to learn from a source that the seminary gave priority to instructors that subscribed to the Pentecostal tradition. 

The above illustration serves as an introduction to my question: Is the gift of tongues the highest among the spiritual gifts outlined in Scripture? 

The purpose of this article is to examine this question in the context of the teaching of Scripture. 

MY BIBLICAL OPINION ON THE GIFT OF TONGUES

One of the most sought after gifts of the Holy Spirit among Pentecostal/charismatic groups is the gift of tongues. This gift was actively manifested during the New Testament Church period, starting with the "upper room" experience recorded in Acts 2:1-13. There is divided theological opinion as to whether this gift is still available to the church today. Conservative Evangelical traditions teach that tongues ceased after the New Testament Church period. Pentecostal/ charismatic groups insist that tongues are a continuing experience. I do not intend to delve into this debate. 

The operation of the gift of tongues is mentioned five times in the Book of Acts (cf. Acts 2:3, 4,11, 10:46, 19:6). Tongues are mentioned 12 times in 1 Corinthians as can be identified in the KJV. It was however not the highest gift in my view. There were far greater gifts that were useful for the advancement of the gospel, including the gift of wisdom, knowledge and prophecy, being the ability to proclaim God's word with power. The nature and operation of the gifts of the Holy Spirit is illustrated in 1 Corinthians 12 and 14.

We also learn from the New Testament Scriptures that speaking in tongues is not necessarily evidence that one is spiritually mature. The Corinthians profusely spoke in strange tongues yet they failed the maturity test because of their lack of spiritual wisdom! (cf. 1 Corinthians 12:3). They had not sufficiently embraced the fundamental truths of God's word.

Notice also that Paul lists the gifts of wisdom and knowledge above the gift of tongues. The order of gifts identified in 1 Corinthians 12:7-10 is as follows: 

1) Word of wisdom, 

2) Word of knowledge, 

3) Faith 

4) Healing 

5) Working of miracles 

6) Prophecy 

7) Discerning of spirits 

8) Diverse kinds of tongues 

9) Interpretation of tongues. 

Again the objective is manifestly clear: all these gifts are for the edification of the church, which is the body of Christ (1 Corinthians 12:7). Besides, 1 Corinthians 12:30 reveals that not all believers spoke in tongues. This confirms that the gift was not liberally distributed among believers. 

In 1 Corinthians 13, the Bible reveals two important truths on tongues. First, other gifts and virtues such as love and faith ranked higher than tongues (1 Corinthians 13:1-10). Secondly, tongues would eventually cease but hope, faith and love are three Christian virtues that would never lose their significance or purpose in Christian living (1 Corinthians 13:13).  

THE PREEMINENCE OF WISDOM AND KNOWLEDGE ABOVE TONGUES

It is evident from the passages we have examined that the Bible attaches a higher premium to the gifts of wisdom and knowledge than to the gift of tongues. A mature believer should therefore demonstrate wholesome wisdom in their spiritual and moral conduct and whether or not they speak with tongues is another matter. This is what was badly lacking among the Corinthians. They did not have the benefit of tested spiritual leaders who could have arrested their congregational confusion in time before it spiraled into open divisions (read 1 Corinthians 2-3).  

Paul dedicated the first six chapters of his First Letter to the Corinthians to teach the Corinthian believers about spiritual wisdom and how they were to apply it in their congregation in order to promote Christian unity, spiritual maturity, Christian morality and congregational order. From the 7th chapter, Paul responds to a number of questions specifically addressed to him by the Corinthians, beginning with marriage, Christian liberty, among others. He later defends his apostolic authority, apparently in response to a section of the factions in Corinth that doubted his apostolic calling.

Now back to our issue of context...

Conservative Evangelical theology holds that a believer who is full of the Holy Spirit is one who demonstrates spiritual maturity and is consistent in their moral conduct within and outside the Christian community (cf. 1 Timothy 3:1-13). This, in their view, is the primary evidence of a believer being led by, and walking in submission to, the Holy Spirit and the authority of Scripture. No emphasis is laid on tongues because they are considered to be among the spiritual gifts that ceased after the New Testament Church period.

The Pentecostal tradition on its part objects to this view and insists that speaking in tongues is a continuing experience and is the prima facie evidence that one is under the influence and control of the Holy Spirit. Some charismatics even insist that tongues authenticate and validate the believer's faith. This claim is however superfluous because it is not supported by any passage of Scripture.

These doctrinal tensions have sadly served to split the Pentecostal and Evangelical traditions down the middle since the 19th century when the Pentecostal revival began. My view is that whether one speaks in tongues or not is not a salvation issue! God can withhold a gift from a believer for His higher purposes but this does not affect the believer's standing in Christ.

LESSONS FROM THE CORINTHIAN EXPERIENCE 

I will now proceed to defend my position on the preeminence of the spiritual gifts of wisdom and knowledge above the gift of tongues through my evaluation of the Corinthian experience.

The Corinthians spoke in tongues and made a great boast of it. They tried to outdo each other in demonstrating this gift. They were however adjudged by Apostle Paul as a spiritually immature Christian community. The Corinthian saints were deficient in spiritual wisdom even as they "fluently" spoke in tongues! It was a regrettable experience, in my view. 

Paul sharply rebuked them, saying that they were spiritual babes who could not even discern elementary or basic spiritual truths! He declared that they were to continue on "spiritual milk" [the elementary truths of Christian doctrine] until they had sufficiently matured enough to "eat meat", a metaphorical reference to the assimilation of deeper truths (see 1 Corinthians 3:1-4).

The Corinthians neglected the deeper things of the gospel and of the knowledge of God at the altar of their spiritual pride and intransigence. The Corinthian experience resulted in ecclesiological devastation. It precipitated open divisions in the congregation and left deep scars in the body of Christ that took long to heal. This confusion needlessly retarded their ministry. The church was sharply divided and further weakened as loyalties shifted. Christ was no longer at the center! They therefore deserved Paul's apostolic rebuke, hands down! 

Some Bible scholars say that Apollos was forced to flee from Corinth to escape the violent divisions after his admonitions fell on deaf ears! Notice that he initially headed to Corinth where he served for an undefined period of time, following his induction by Priscilla and Aquila in Ephesus [see Acts 18:24-28; 19:1]. He was later reluctant to return to Corinth even at the request of the church (1 Corinthians 16:12). This suggests that he may have been deeply wounded by the schism in which one faction was identified with his leadership. 

Paul was deeply shaken by the ramifications of the Corinthian conflict. He knew that time and strategy was needed to bind the wounds and restore order. He was firm and fair in his response in rebuking the group. It is instructive that Paul dedicated three chapters of his First Letter to rebuke and guide this divided Christian community on the needed wisdom. He also sought to restore spiritual sanity and order among them (Read 1 Corinthians 1-3). His Second Letter to the Corinthians was however conciliatory. It was informed by the latest developments in the Corinthian assembly.

The Corinthian experience provides important moral lessons for our contemporary Christian communities. Here is the synopsis of the aftermath. Paul had received a report from some members of the household of Chloe about the sharp divisions at Corinth (1 Corinthians 1:11). Chloe was probably one of the few mature Christian leaders who were deeply concerned about the direction of things at Corinth. It further appears that she and other mature Christians chose not to take sides in the conflict. They were perhaps too helpless to arrest the situation after Apollos left Corinth. Rather than gossip about the conflict, these faithful members of Chloe's household assembly reported the worrying situation to apostle Paul, the man who was best placed to resolve it. Some critical issues should be escalated to the higher echelons of Christian leadership at the earliest opportunity!

Paul was also compelled go beyond the immediate issue of divisions and address another deep scar -  sexual immorality in the Corinthian assembly (1 Corinthians 5:1-8). He was compelled to excommunicate an unidentified immoral brother, a task that the Corinthian leaders should have handled under ordinary circumstances. They were probably too preoccupied with their leadership wrangles that they lacked the needed wisdom, spiritual discernment and focus for handling and resolving it (1 Corinthians 5:9-13). The immoral brother was later restored to fellowship after expressing remorse (2 Corinthians 2:5-11).

My view is that spiritual wisdom and knowledge are far greater gifts in the Christian community today than we may care to imagine. Few believers in a young congregation have the temperance and fortitude required for this level of prudence. Few can be counted upon to offer this wisdom when push comes to shove. Perhaps an even smaller number have the hindsight and foresight to arrest divisions in good time before it is too little too late!

ILLUSTRATION

The story is told of one church congregation that split up following some deep leadership wrangles that saw the senior pastor lead a faction  comprising of his close associates in the leadership. The opposing camp comprised of those that were dissatisfied with his leadership. They claimed that the pastor was not accountable and transparent on the appropriation of church resources. As the leadership battles raged on, sections of the congregation left the church in droves and joined neighborhood churches. It soon emerged that only a small fraction of the the congregation was left! 

One elderly man who was highly respected in the congregation stood up one Sunday and announced that there would be a special meeting (not a regular worship service!) the following Sunday to address the conflict. He pleaded with the remaining members not to run away.  

Following the meeting which was chaired by this elderly man, tempers finally cooled down and shortly thereafter, a large proportion of the members who had left the congregation returned and a new pastor was appointed to replace the senior pastor who had fled and refused to return. It took the church nearly a year to heal from the divisions, thanks to the wisdom of this elderly believer who chose to apply spiritual wisdom to the delicate situation! The old man was not even a member of the elders board but was a mature believer of many years standing in the faith and one of the founders of the congregation. God used him to save the congregation from total collapse. 

CONCLUSION 

My concluding view is that spiritual wisdom and knowledge are marks of Christian maturity and are higher than the gift of tongues. This is not to suggest that tongues or other gifts were irrelevant but to appreciate the prudence in the apostolic ranking of these gifts in 1 Corinthians 12:7-10 and the lessons we can draw from the Corinthian experience. 

We should all desire to grow in wisdom and knowledge even as we apply the gifts that God has placed at our disposal. The gifts of the Holy Spirit should be governed by spiritual wisdom and knowledge of the truths of God's word. This is what stands at the foundation of spiritual discernment and fortitude in Christian maturity. 

Spiritual wisdom is given by the Holy Spirit when we fully submit to God's leading in our daily Christian living. It is a progressive impartation that God cumulatively builds in us as we grow in the knowledge and fear of Him and in obedience to His word (cf. Psalm 111:10-12, 119:105; Proverbs 1:7, 9:10-11). Without the wisdom and knowledge of God's word, we are bound to fail and would run the risk of returning to carnality and dissension. 

The Holy Spirit guides us in discerning spiritual truths and in making sound judgment on matters that call for wisdom. These gifts do not depend on our earthy experience or academic knowledge or even age. It is given by God to those who earnestly seek to walk in the truths of God's word and are patient in learning from God and under the mentorship of mature believers. 

The church requires this caliber of believers in every position of leadership -  those who seek not after selfish interests but are focused on the interests of others and on the overall wellbeing of God's people in the congregation (Philippians 2:4). These are men and women who are neither motivated by personal acclaim nor seek to be noticed by men but who dedicate time to prayer, the diligent study of God's word and Christian service. They have the mind of Christ. They bring the needed balance and apply their wisdom and knowledge in resolving conflicts with impartiality. They are the spiritual stabilizers in the congregation who consistently connect with and discern the mind of God. It is my desire that we all daily seek to grow in this kind of wisdom, far above anything else.  

Yes, wisdom and knowledge rank far above tongues. I rest my case. 

 

Shalom

© Ezekiel Kimosop 2022

Was Jesus' Death on the Cross Evidence of God's Love or His Justice?

WAS JESUS' DEATH ON THE CROSS EVIDENCE OF GOD'S LOVE OR HIS JUSTICE?

By Ezekiel Kimosop

While I acknowledge that God's condemnation stood upon Adam and his offspring on the basis of his disobedience and judgment recorded in Genesis 3 [a notion that some have disputed on the basis of Ezekiel 18], my view is that God did not merely punish Jesus as one would a condemned criminal. Punishment must be deserved by the recipient. Jesus did not deserve to die. He voluntarily took upon Him our sins as the Lamb of God. That's how John the Baptist introduced Jesus to the world (John 1:29,35). This atonement was informed more by God's love than His justice.

If God was solely motivated by the appeasement of wrath and retributive justice, my view is that Jesus did not have to die at all! The sinner's condemnation and his eternal separation from God would have sufficed in line with God's warning in Genesis 2:16-17! 

It was God's unmerited love that stood out in Jesus sacrificial death on the cross and in His personal willingness in accepting to die to redeem sinners. 

We have already established that Jesus was not guilty of any sin and was therefore judicially undeserving of His death per se (2 Corinthians 5:21). In His own words, Jesus discloses that He voluntarily chose to offer His life and to pour His sinless blood for the cleansing of our sin. 

The Bible says that Jesus humbled Himself and became obedient to the point of death, even death of the cross (Philippians 2:8). Elsewhere in Scripture, we learn that Jesus willingly gave His life as ransom for many (Mark 10:45). 

His dying on the cross was informed more by God's love than the satisfaction of justice, in my view. 

It was God's love that was behind Jesus' incarnate coming and His death on the cross. John 3:16-17 says "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved." 

John 10:17-18 says "Therefore My Father loves Me, because I lay down My life that I may take it again. 18 No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again..."

Jesus was not compelled to die. He lovingly and willingly chose the path of the cross.

Jesus' death on the cross was evidence of God's overwhelming love that exceeded His His wrath.  

© Ezekiel Kimosop 2022