Who wrote the Book of Genesis?

WHO WROTE THE BOOK OF GENESIS? 

By Ezekiel Kimosop 

The Book of Genesis is the first book of the Hebrew Scriptures. Its Hebrew name "Bereshit" that translates "in the beginning" is synonymous with its position as the first text of Scripture. The Book is a Scripture cannon of doctrine for the Hebrew and Christian faiths. 

The Book conveys the foundational teachings on the original of man, his disobedience and fall and its consequences. It also records a series of God's dealings with the Hebrew patriarchs and the founders of the nation of Israel - Jacob and his sons - and their relationship with their Canaanite neighbors. 

A significant portion of the Book is therefore dedicated to Jacob's family including their Egyptian experience. The Book concludes with the deaths of Jacob and Joseph who are the two prominent characters of the Book. 

The author of the Book of Genesis is not mentioned in any of its passages of Scripture. As a result, many speculative suggestions have been advanced on the identity of the author.  

Hebrew tradition assigns the authorship of Genesis to Moses who is also believed to have written the rest of the five books that constitute the Hebrew Pentateuch. Some modern Bible scholars have however disputed this tradition on the basis of theological evidence that they have gathered. They contend that the Book was written long after the death of Moses. I am persuaded by the latter view. For instance, Deuteronomy 34 describes the death of Moses. He could not have been its author. It may be safe to consider that sections of the Pentateuch Scriptures including Genesis may have been authored by Moses but some of the Books may have been written and compiled by unidentified authors who succeeded Moses.

Of significance however is the general view that the text of Genesis was inspired by the Holy Spirit and its canonical authority is not open to dispute. 

The covenants recorded in Genesis are significant to the future of Israel. They affirm that God works through the history of mankind in relating with  His covenant people and punishing the wicked. It is instructive that three major judgements are recorded in Genesis. The judgment of Adam and Eve (Genesis 3) the flood of Noah (Genesis 7-8) and the destruction of Sodom and Gomorrah (Genesis 19:1-29). 

Three major covenants involving the patriarchs are also captured in Genesis - the covenants of Noah (Genesis 9), Abraham (Genesis 15) and Jacob (Genesis 28:10-22).

The Book is is structured under 50 chapters. It is theologically classified under the narrative genre. Genesis is thematically identified with the fall of man and the divine promise for Israel that permeates through God's dealings with the patriarchs as reported in the Book.

Some covenant theologians have argued that the promise of Israel's election was partially fulfilled under Israel's nation-state and that the eschatological portion remains to be fulfilled in the redemption and resurrection of the church and the eternal kingdom under Christ. They consider that natural Israel has passed and that the church is the new Israel will be unveiled at the coming of Christ. Dispensationalism theologians however consider God's dealing with Israel as a nation-state to be a distinct theological phenomenon that is separate from God's dealing with the church under the new covenant. 

The Book of Genesis finds fulfillment in the redemption works of Christ at the cross where the curse of Adam was reversed. The forbidden tree in Genesis mirrors the tree of life in Revelation 21 which will be available to the redeemed of Christ in their eternal state.

No matter who the writer(s) of Genesis were, the works they put together were undoubtedly part of God's revelation to sinful man and the preamble to God's calling of lost men to Himself that was ultimately fulfilled in Christ's calling in His gospel recorded in the New Testament Scripture (John 3:16-17). The ultimate author of Genesis and other texts of the cannon of Scripture was the Holy Spirit. 2 Timothy 3:16-17 says "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work." 

© Ezekiel Kimosop 2022

Generational Leadership Transition and Moral Decline in Israel: Lessons from Judges 2:7-23

GENERATIONAL LEADERSHIP TRANSITION AND MORAL DECLINE IN ISRAEL -  LESSONS FROM JUDGES 2:7-23.

By Ezekiel Kimosop

INTRODUCTION

During our previous devotional study, we examined Judges 2:1-6 where we were introduced to the first cycle of Israel's disobedience. God sent an angel to rebuke them. The people demonstrated evidence of brokenness and remorse. They wept before God at Bochim, a place at which they assembled in solemnity. God saw their remorse and forgave them. It is instructive to note that Joshua was still at the helm of leadership at this point. 

In our passage of study today we shall examine a key historical scene which concerns the passing on of the Joshua generation and the impact of this transition on the lives of the people. 

THE GENERATIONAL TRANSITION AND MORAL DECLINE IN ISRAEL

In Judges 2:7-10, the writer records that the people of Israel served the LORD in all the days of Joshua and all the days of the elders who outlived Joshua. This is a tribute to godly leadership that demonstrates moral consistency.

The Joshua generation was privileged to witness the great works that God had done for Israel through the forty-year wilderness journey and their grand entry into the promised land.

God destroyed the enemies of Israel, including two stubborn kings that stood in the way of God's people in the wilderness. The tribute to God's faithfulness is recorded in Psalm 136 where the psalmist reports the demise of Sihon king of the Amorites and Og king of Bashan (Psalm 136:19-20). 

God protected the people and provided for them the manna that they ate and water to drink through their journey. He made a covenant with them and demanded their covenant commitment, a pledge the people  repeatedly failed to observe. Some of the people perished in their rebellion and some, including  prominent people among them, could not cross the Jordan because of their disobedience (see Deuteronomy 34). 

By God's grace, the children of Israel miraculously crossed the Jordan after God stopped the waters and created a dry path for them (Joshua 3). This marked the conclusion of their wilderness journey. 

There is a notable correlation between godly leadership and moral advancement of people in a given society. A godly community is cultivated by godly leaders who are focused on God and who tremble at His word (cf. Isaiah 66:5). 

With the passing on of the Joshua generation, the Bible records that "another generation arose after them who did not know the LORD nor the work which He had done for Israel" (Judges 2:10). The fact that they did not know the LORD is evidence of a morally fallen society. What led this generation into moral decadence? How is it that a godly generation with an inspiring leadership could be succeeded by an evil or fallen generation of people "who did not know the LORD nor the work which He had done for Israel"? Where did the rain start beating them? Where did the disconnect arise between the two generations? 

Some Bible scholars say that the Joshua generation was too busy with the conquest of Canaan that they failed to focus on raising godly leaders in their time. The first part of the statement of Judges 2:10 speaks of spiritual ignorance. This is perhaps evidence of poor religious instruction on the post Joshua generation that perhaps commenced in the closing period of the Joshua generation. Their spiritual heritage slipped out of their hands and was lost to the succeeding generation.

The second part of the same text reveals a society that appears to be historically and culturally disconnected from the works of God. This further resulted in a broken trail of oral and religious heritage. Is it possible that the people suffered the syndrome of the Haggai generation that settled down into the comforts of life upon their return to Judah and neglected the things of God? The Haggai group worshipped on the ruins of a destroyed temple for eighteen years without sensing the urgency of reconstruction. God finally rebuked them and they obeyed the voice of God (see Haggai 1). 

Our contemporary society today is wallowing in the innovations and convenience of modern living with little thought on God and His ways. The story is told of a Scandinavian tourist who was once approached with the gospel message by a group of Christian evangelists during his visit to an African country. The man retorted that life in his home country of Sweden was so blissful with modern amenities of life that he did not need the heaven proclaimed under the gospel! The man was possibly an atheist. 

Judges 2:11-23 is a concluding summary of the cyclic events that describe Israel's moral apostasy and decline, God's punishment, rescue and stability under a judge and their subsequent decline. This cycle continued right through to Samuel who was Israel's last judge before the institution of the kingship (see 1 Samuel 7-8). 

Now back to our text... 

Judges 2:10 says "When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which He had done for Israel." 

How do we explain the transitional mishaps identified with the post Joshua generation?

I wish to suggest two ways by which to interpret the statement of Judges 2:10 in the context of the passage of Judges 2:7-23. 

First, we can deduce from the lament by the writer that the succeeding generation was perhaps not adequately instructed in the things of God. They possibly lacked strong spiritual leaders that could shape and inculcate godly prudence in their generation. This raises legitimate questions: What became of the established priesthood in Israel? Did they neglect their spiritual duties? Where did the voice of prophecy go at this point in time? Did the dispersal of the people into their tribal regions affect their corporate religious life that was identified with the wilderness experience? 

Secondly, it is equally possible that the Joshua generation leadership did their best to direct the people in the ways of God but the influence of the heathen Canaanite culture and idolatry took a toll on the people as they settled in the promised land. This appears to be affirmed in Judges 2:1-4. Choices indeed have consequences. The covenant commitment and devotion to God ultimately slipped out of their hearts. 

It is also possible that a combination of the two negative factors came into play in that the Joshua generation may have failed in some respects in incubating godly leadership and direction for God's people and the impact of the Canaanite culture and religion drove the last nail on their moral disobedience.

This is equally true of our fallen society today. The comforts of modern living and the rise in atheism and religious skepticism have witnessed a sharp decline in religious conviction even in regions that had a strong Christian heritage. 

According to the Pew Report (2010) on global distribution of Christians, Europe accounted for 66.3% of global Christianity in 1910. It was the cradle and bastion of the Christian faith and missionary enterprises. 100 years later, and despite the economic and political advancement of Europe, only 26% of global Christians are found there and this number has been rapidly declining. Many church cathedrals have been been turned into business malls! Meanwhile, Asia and Pacific, Sub Saharan Africa and the Americas account for 13%,  24%  and 37% of global Christianity, respectively. The latter two regions jointly account for the largest presence and fastest growth of global Christianity today. Given the rise in Muslim migration and their high birth rates, scholars project that Islam will be the dominant religion in Europe in 50 years time even as European Christianity declines further. 

MORAL LESSONS FROM THE PASSAGE

What moral lessons can we draw from our study of the passage of Judges 2:7-23?

1. Godly leadership should inspire the succeeding generation to maintain the virtues and values of their spiritual heritage. Samuel faithfully fulfilled this task in his generation (see 2 Chronicles 35:18 on the tribute to Samuel the prophet).  We ought to instill religious values in our generation and leave a lasting godly legacy to the next generation. 

2. Spiritual mentorship is a deliberate task that should be consciously undertaken and progressively measured. It requires time and patience to achieve. God is counting on us to take up this mandate at every level of influence in our time. What are you doing in response to this godly duty?

3. There is no perfect leadership under the sun. God qualifies those He calls. We should learn to depend on God for moral direction if we shall ever succeed in our journey of faith (See Proverbs 3:5-6). 

The greatest leaders in Biblical history had their share of weaknesses or flaws but they nevertheless rose from their failures and served God. David was a great warrior who by God's grace ascended to the throne of Israel but he too had his lowest moments recorded in Scripture (2 Samuel 12-13; Psalm 51). He arose from failure and served God and a tribute to his faithful legacy is inscribed in Acts 13:22. 

4. Leadership is for an appointed time (Psalm 75:6-7). We should make the best of our time in positively influencing God's people towards dedicated Christian obedience and service.  

5. We should never forget the things that God has done for us and the far that He has brought us in life. This should draw gratitude and godly prudence in our lives and keep us along the narrow path (see Ecclesiastes 12; Matthew 7:13-14; Luke 13:22-24). 

6. Spiritual decline is a progressive experience informed by neglect of our covenant commitment and procrastination. Never overlook the word of God or the things of God at the altar of expediency.  Never be too busy to study the word of God or to receive spiritual instruction and edification in a Christian congregation. We should not fail to congregate with God's people in fellowship and worship (Psalm 1, Hebrews 10:25). 

Beware of the little foxes that spoil the vines (Songs of Solomon 2:15). They will ultimately destroy the vineyard if left unchecked... 

Keep it Christ. 

© Ezekiel Kimosop 2022

A Time to Serve and A Time to Give Way - Biblical Principles for Christian Service and Mentorship

A TIME TO SERVE AND A TIME TO GIVE WAY - BIBLICAL PRINCIPLES FOR CHRISTIAN SERVICE AND MENTORSHIP

By Ezekiel Kimosop

A retired preacher once proclaimed in a meeting: "I may be retired but I am not tired!" A bout of laughter intermittently rang out through the meeting in a light moment!

The retired minister had stepped down from church leadership after striking the mandatory 70 year retirement age prescribed under the regulations of his church. He however went on to serve in a small church congregation in his home neighborhood on a voluntary basis.

This begs the all important question: When should one retire from church ministry or any other leadership platform? Is there a suitable numerical age for bowing out of ministry or other leadership positions?

The writer of the Book of Ecclesiastes wrote that there is time for everything under the sun. Ecclesiastes 3:1 says "To everything there is a season, A time for every purpose under heaven" (NKJV). 

The writer goes on to outline a number of illustrations that serve to underscore his theological prudence on the changing seasons of life (see Ecclesiastes 3:2-8). 

Yes, there is time for us to fulfill God's purposes in our lives and a time to move on to the next dispensation that God has prepared for us. Acts 13:22 attests to this truth in the context of David's ministry as king over Israel.

Retired ministers or leaders should not vanish into thin air under retirement. They should be accessible to their congregations or succeeding leaders in order to offer valuable leadership prudence that befits their stature and wisdom. 

No matter how much one is seized with an unquenchable passion for God's work or leadership service, there is a time and age when he must slow down and take on a lighter task regime in the church or organization. This level of resourcefulness is not necessarily about preaching every Sunday or holding high office or directing others. It is an opportunity for offering genuine mentorship and spiritual direction to those under them. 

There also comes a time when one should accept that others can do things differently and perhaps better and with stronger vigor than they had ever done. This is the time to give way for others to drive the ministry or leadership effort to new horizons. 

There are Christian leaders today who are in their sunset years and are still struggling to lead their congregations, communions or organizations that they founded several decades dating perhaps as far back as 1960s and 1970s. My view is that these men and women did things right except for one cardinal flaw - they failed to adequately prepare their churches or organizations for the time when their strength would fail them; when the younger generation should step into their shoes! They ought to have mentored other younger leaders to whom to hand over the reigns of ministry or leadership when the time comes. 

This phenomenon is not restricted to Christian settings only. It applies to all management and leadership spectrums including business and political spheres. Some political leaders have ruled their countries for decades not because they are popular but because they are autocratic and are unwilling to allow others to step into their shoes. They manipulate the political system in order to prevent any successor rising up in their time! Some of these leaders eventually precipitate violent succession battles and needless loss of lives before they finally exit the stage. Some countries have run into political and economic ruin as a result of leaders failing to give way to the next generation. 

Ecclesiastes 12:1-8 describes the struggles associated with old age. Notice the somber mood flowing through the passage. Age comes with its natural difficulties such as loss of strength and creativity. Besides, the generational transitions come with a new look, a new worldview and an opportunity for introspection that the old mind is incapable of articulating. 

The passage of Ecclesiastes 12:1-8 reminds us about the virtue of remembering God in the days of our youth. However, one overarching moral principle that we can deduce from the passage is the importance of timing in life. Succession planning for ministry should be done early in life. Someone once said that failing to plan is planning to fail.

Scripture is replete with illustrations of great leaders who managed their successions effectively and left a lasting legacy. Moses gave way to Joshua the son of Nun, having adequately prepared him in leadership. Joshua was among the twelve chosen men who went to spy the Land of Canaan (see Numbers 13). Joshua and Caleb courageously stood out on God's side, insisting that the Israelites could take the land  because God was on their side. God approved the two men as heroes of their generation. The two went down in Biblical history as the only people that made it from Egypt to the promised land. The rest perished in the wilderness because of their rebellion and unbelief.

At God's appointed time, Moses handed over the leadership of God's people to Joshua. Nothing in Scripture suggests that Moses was too old or too tired to serve at that point, even though he was fairly advanced in years. He died at 120 years of age. Here's how his age is revealed in Scripture: Moses fled the Egyptian palace at 40. God called and commissioned him at 80 and he led Israel for 40 years through the wilderness (Acts 7:17-36). The overriding factor in Moses' transition was that God forbade him from crossing the Jordan because of his previous transgression in the wilderness of Meribah Kadesh that God, in the exercise of His divine discretion, declined to withdraw against his charge (Deuteronomy 32:48-52). Moses is however celebrated as a great leader of unsurpassed greatness in Israel (see the tribute in Numbers 12:3). 

Similarly, Aaron handed over the priesthood to Eleazar his son (Numbers 20:22-29). The two transitions were successful and honorable.

Elsewhere in Scripture, we learn that prophet Elijah prepared Elisha son of Shaphat to take up the prophetic mantle and finally left the ministry in Elisha's hands as he mounted the chariot of fire to heaven (1 Kings 19:19-21; 2 Kings 2). Elisha went on to achieve greater exploits than his predecessor had done. He performed twice as many miracles as Elijah had done. This was an exemplary and progressive transition.

In the New Testament Scripture, we learn that Jesus prepared His disciples during His earthly ministry. He often reminded them of His coming departure. He finally left the ministry in their hands as He went to the cross and later ascended to heaven. He however prayed the Father for the coming of the Holy Spirit, the Comforter, who indwelt and strengthened the disciples in advancing the gospel effort (see John 14:15-24).

Paul raised Timothy and other young men in ministry. Timothy took over the Ephesus church after Paul's martyrdom (see. Acts 16:1-5; 2 Timothy 3:10; 4:7-8). Paul's mentorship of Timothy is affirmed under one pregnant statement in 2 Timothy 3:10 that says "But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love, perseverance." (NKJV).

Paul was satisfied that Timothy had demonstrated diligence in ministry mentorship and was able to proceed with the work of God even in his absence. He had prepared him well. 

CONCLUSION

Great leaders prepare and approve others to take their mantle when their time of departure comes and when their strength declines. They do not relish holding back or stifling skillful talent in the ministry or workplace as some do. They are also not given to power, money or social influence. Their stewardship mandate is uppermost in their minds even as they advance in years. They do not consider the church as personal property or family investment but a platform for touching and transforming lives for God's glory. Founders do not own or possess the congregation or organizations but are merely stewards of God's grace who will hand over to others at the appointed time (cf. 1 Corinthians 4:1-2). Christ alone is the exclusive owner of the church. He purchased it with His sinless blood (Acts 20:28-29; 2 Corinthians 5:21). 

Leadership development and mentorship remains a critical factor for any successful organization or society. The Joshua generation appears to have failed to raise leaders in their time and the consequences of their lapses are plainly outlined in Scripture. Judges 2:7-10 says "Now Joshua the son of Nun, the servant of the Lord, died when he was one hundred and ten years old. 9 And they buried him within the border of his inheritance at Timnath Heres, in the mountains of Ephraim, on the north side of Mount Gaash. 10 When all that generation had been gathered to their fathers, another generation arose after them who did not know the Lord nor the work which He had done for Israel."

Notice the import of the statement in Judges 2:10. 

How is it that a godly generation could be succeeded by an evil or fallen generation "who did not know the LORD nor the work which He had done for Israel"? Where did the disconnect arise between the two generations? 

The first part of the statement of Judges 2:10 is perhaps suggestive of poor religious instruction on the post Joshua generation while the second one reveals a broken oral and religious heritage. 

I would suggest two ways by which to interpret the statement. First, we can infer that the succeeding generation was not adequately prepared or mentored in the things of God. They lacked strong spiritual leaders that could shape and inculcate godly prudence in their generation.

Alternatively, the Joshua generation did their best to prepare the people but the influence of Canaanite culture and idolatrous practices took a toll on them as they settled in the promised land. This is affirmed in Judges 2:1-4. It is also possible that a combination of the two factors came into play in that the Joshua generation failed in several respects in incubating godly leadership and direction and the impact of the Canaanite culture drove the last nail on the moral decay of Israel.

MORAL LESSONS 

So what moral lessons can we draw from the above passages? I wish propose six lessons which I will outline below:

1. Godly leadership must inspire the succeeding generation to maintain the virtues and values of their spiritual heritage. Samuel faithfully fulfilled this task (see 2 Chronicles 35:18 on the tribute to Samuel the prophet). 

2. Mentorship is a deliberate task that should be consciously undertaken and progressively measured before it is approved. It requires time and patience to achieve.

3. There's no perfect leadership under the sun. The greatest leaders in biblical history had their share of weaknesses or flaws. David was a great warrior who by God's grace ascended to the throne but he too had his lowest moments recorded in Scripture. 

4. Leadership is for an appointed time. We cannot outlive our mandate. Those serving in church ministry or other organizations should recognize the timelines into which their stewardship falls and should prepare to hand over the mandate when the time comes. In my Nilotic Kalenjin community, we say that the elder's staff [a symbol of leadership] must pass to the next generation when the time comes. It never goes backwards and neither is it controlled by one generation beyond its time. 

5. Leadership is a privilege from God (Psalm 75:1-8). We serve at God's pleasure and will be accountable to Him for our acts and omissions (cf. 1 Peter 5:1-4). 

6. God is the ultimate arbiter on the quality and moral standing of leadership. No matter how gifted a leader is, God alone sees the heart. 1 Samuel 16:7 says in part "...For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart" (cf. Jeremiah  17:9-10). 

Shalom

© Ezekiel Kimosop 2022

Israel's Disobedience and Its Consequences - Lessons from Judges 2:1-6

ISRAEL'S DISOBEDIENCE AND ITS CONSEQUENCES - LESSONS FROM JUDGES 2:1-6. 

By Ezekiel Kimosop

INTRODUCTION

In our previous study, we examined Judges 1 where the people of Israel sought God's divine direction on the conquest of Canaan following the passing on of Joshua and his generation. God spoke and directed that Judah should lead Israel in driving out the Canaanites. 

The people of Judah teamed up with the tribe of Simeon and together they drove away the Canaanites from their respective territories. God's hand was with them. 

The rest of the tribes of Israel however failed in their war efforts and instead chose to dwell with the Canaanites. Why did they fail? Keep this question in mind as we journey on through Judges 2. 

In Judges 2:1-6, we are introduced to a historical setting that precedes Judges 1. This indicates that the Book of Judges does not necessarily follow a chronological order.

In this passage, Joshua is still at the helm of leadership at this point. This study will now focus on the moral lessons that we can draw from our study of this brief passage.

ISRAEL'S DISOBEDIENCE 

Judges 2:1-2 says, "Then the Angel of the Lord came up from Gilgal to Bochim, and spoke in the first person saying: “I led you up from Egypt and brought you to the land of which I swore to your fathers; and I said, ‘I will never break My covenant with you. 2 And you shall make no covenant with the inhabitants of this land; you shall tear down their altars.’ But you have not obeyed My voice. Why have you done this?"

Some Bible scholars opine that the phrase "Angel of the LORD" is an allegorical reference to the pre-incarnate Christ. They claim that Christ was acting as an archangel and that His identity was divinely concealed until His incarnation. 

My view is that this claim is difficult to reconcile with the Scripture. While the eternity and divinity of Jesus Christ are plainly outlined in Scripture (cf. John 8:58, Revelation 1:8), His pre-incarnate activities have not been revealed in Scripture. It is therefore difficult to determine with certainty if indeed "the Angel of the LORD" mentioned in Judges 2:1 was the pre-incarnate Christ by any other description. This angelic being could as well have been an archangel of God just as angel Michael and angel Gabriel were (cf. Daniel 9:20-27,10:21, 12:1).

For the sake of our study, we shall not pursue the theological inquiry on the identity of "the Angel of the LORD" beyond this point. Suffice it to say that this angel spoke the mind of God to Israel. 

The Bible reveals that the angel traveled from Gilgal to Bochim. Gilgal was the first assembly point for the Israelites when they first crossed the Jordan. This is where the covenant was renewed under Joshua and the twelve stones set up as a memorial to God's covenant faithfulness. It was also at Gilgal that the children of Israel circumcised their males as a mark of their covenant relationship with God (see Joshua 4:1-24, 5:1-12). This was a solemn reminder to Israel that God was closely observing their covenant commitment. It is therefore significant that Gilgal is mentioned by the writer of Scripture. 

The Bible proceeds to describe the place of Israel's solemn gathering as Bochim, a Hebrew word that means "weeping" or "place of weeping." The name was coined in reference to the solemn gathering of Israel. It is a memorial to Israel's shame arising from their moral apostasy. It also marked their turning point from spiritual rebellion as God's covenant people. 

As we shall notice later in this passage, the people "lifted up their voices" [Hebrew reference to wailing] and sorely wept following God's condemnation for their moral disobedience.

Now back to Judges 2:1, we learn that God reminded the people about His covenant oath and His faithfulness since their rescue from Egyptian bondage. Numbers 23:19 says God is not a man that He should lie and neither the son of man that He should repent. 

In Judges 2:2, we learn that God had given His people clear instructions. They were commanded to tear down the heathen altars and to refrain from making any covenants with the Canaanites. They failed to heed God's voice on both counts. 

God was sorely displeased with the people. Judges 2:3 conveys God's judgment on them. God determined to subject them to the snare of the Canaanites who will become a thorn in their side. They will afflict Israel with wanton! 

God further swore that the people of Israel would not drive out the Canaanites under their rebellion. We learn from this passage that God can permit some afflictions on God's people as a way of chastising them for their disobedience. 

Judges 2:3-4 says, "Therefore I also said, ‘I will not drive them out before you; but they shall be thorns in your side, and their gods shall be a snare to you.’” 4 So it was, when the Angel of the Lord spoke these words to all the children of Israel, that the people lifted up their voices and wept.

5 Then they called the name of that place Bochim; and they sacrificed there to the Lord. 6 And when Joshua had dismissed the people, the children of Israel went each to his own inheritance to possess the land."

In this closing section of our passage, we learn about the reaction of the children of Israel on hearing God's rebuke. They wept bitterly and repented of their evil ways and sacrificed to God in order to appease His divine wrath. A broken heart always weeps before God as evidence of remorse. However, the fruit of sincere repentance must be evident to God, going forward.  

Did the Children of Israel truly repent in this context? Did they forsake their evil ways after God openly rebuked them? 

Keep these questions in mind we proceed to examine the succeeding passage of Judges 2:7-23 in our next study.

MORAL LESSONS FROM THE PASSAGE

What moral lessons can we distill from this passage? 

1. God is faithful. He keeps His covenant promises in all generations of God's covenant people. We too should remain faithful to God in our journey of faith. 

2. God is deeply offended by our sinful disobedience and rebellion.

3. God punishes sin. We should therefore repent of our sins and turn away from evil in order to be restored to God. 

4. Godly leadership leads people to God. Joshua led the people in their corporate repentance after they were rebuked by God. When the Joshua generation passed on, the people turned away from God. 

5. We cannot overcome our challenges and afflictions of life without God's enabling grace. We need to keep our hearts focused on God. 

6. Disobedience to God leads to defeat and stagnation in life. The Israelites were unable to drive away the Canaanites because they had forsaken their covenant with God. 

7. Sincere repentance restores our relationship with God. The children of Israel reconnected with God whenever they repented and forsook their evil ways. 

In our next study, we shall examine the passage of Judges 2:7-23. 

Shalom

© Ezekiel Kimosop 2022

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 disadvantage 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 reveal the ups and downs of Israel through the reigns of the twelve Judges.

Notice also the unpleasant report conveyed in 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 tribes 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 incremental 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 construed Paul's apostolic stature as doubtful. 

Paul had possibly placed sanctions against the erring among the Corinthians because of some 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 to 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 community. 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, NKJV).

Paul concludes 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 other excesses. 

Some leaders prefer to employ 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 and through all ages of the church. 

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