Chosen in Christ - A Biblical Exposition of 1 Peter 1

CHOSEN IN CHRIST - A BIBLICAL EXPOSITION OF 1 PETER 1

By Ezekiel Kimosop

INTRODUCTION 

First Peter is the first of two Epistles authored by Apostle Peter. It was written to encourage Jewish believers to remain steadfast in their faith amidst trials and afflictions. It is instructive that the place of writing was concealed. Some Bible scholars say the reference to Babylon in 1 Peter 5:13 suggests that Peter may have been in hiding or that he was careful to conceal his location because of the persecution of Christians at the time.[1] 1 Peter 1 conveys the apostle’s opening address to Jewish Christians in the ancient cities of Asia Minor that are mentioned in the passage. The letter was therefore intended for circulation among the listed locations or towns.

Internal evidence reveals that these believers were undergoing persecution on account of their Christian faith (vv. 6-9). Bible scholars believe that the dispersal mentioned by Peter is historically consistent with the Jerusalem persecution described in Acts 12 that saw the martyrdom of Apostle James and the arrest and imprisonment of believers, including the writer himself (Acts 12:1-19).

PASSAGE STRUCTURE 

The passage consists of the traditional epistolary salutation section (vv. 1-2), a doxology or praise on the heavenly heritage of God’s covenant people in Christ (vv. 3-12) and a closing section that captures the author’s call to faithful Christian living and trust in God’s promise in His word (vv. 13-25). We shall examine the three sections in their succeeding order.

THE SALUTATION 

“Peter, an apostle of Jesus Christ,

To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ:

Grace to you and peace be multiplied” (NKJV).

In this brief salutation section of the passage, the writer conveys his opening statement. He introduces himself by his name and by his apostolic title – Peter an apostle of Jesus Christ. This is the traditional epistolary salutation that is replicated in his second Letter (2 Peter 1:1). It identifies the author and asserts his apostolic authority. The writer's apostolic oversight over his audience is implied from the address. 

The pilgrims were members of his Jerusalem Christian community in diaspora. Some consider Peter’s introduction of himself as “an apostle” as tinged with humility given Jesus’ affirmation of his higher apostolic stature in John 21:15-19.[2] Whereas Peter’s restoration was a personal experience, Jesus’ exhortation on feeding the lambs and tending the sheep cannot be exclusively ascribed to Peter alone. It was a core apostolic mandate touching on all the apostles, including Paul who was called into the apostolic office much later (1 Corinthians 9:1-18).

Some say Peter’s use of the term “pilgrims” was in reference to all believers in their fraternities, including Gentile Christians.  The writer of 1 Peter was a prominent Christian leader in the Jerusalem church along with Apostle John and James the brother of the Lord, who is credited with the authorship of the Letter of James (Galatians 2:6-10; James 1:1-2). It is instructive that Apostle James was martyred during the early period of the Jerusalem persecution (see Acts 12: 1-2). Secondly, Peter’s apostolic influence in the wider Gentile territory is less significant.

RECIPIENTS 

First Peter is addressed to Jewish believers who are metaphorically described as “pilgrims of the Dispersion”. This suggests that they may have been part of the Jewish Christians who fled the Jerusalem persecution by Herod. The use of the word “pilgrims” to describe these believers is consistent with their circumstances as aliens in their destinations. It also mirrors on the transience of the believer's earthly life as compared to the life to come (cf. Psalm 90:10-12; Matthew 16:26; Mark 8:36). Scripture elsewhere teaches that the Old Testament saints confessed that they were strangers and pilgrims on the earth (Hebrews 11:13). The mention of the five regions in Asia Minor is perhaps indicative of their prominence as predominant locations of Jewish Christian presence rather than an exhaustive list.[3]

ELECTION OF BELIEVERS IN CHRIST

The writer further describes these Christians as “elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ.” (v.2). Two important features relating to believers are captured in this statement – God’s foreknowledge of their election and the means by which this process was achieved. 

First, we can infer that the election of believers in Christ was conceived in God’s eternal omniscience and foreknowledge because God sees the end from the beginning. He is the Alpha and Omega (Revelation 1:8); the immutable God – the same yesterday today and forever (Hebrews 13:8).

The second feature of the election of believers relates to the manner in which it was actualized at God’s appointed time. Notice that the statement in v.2 is syntactically unbroken, implying that the process of election is encapsulated in the activities outlined in the entire text and should therefore be construed in its composite sense. 

God’s foreknowledge is actuated in the atonement of Jesus Christ. It is not causative but futuristic in this context. The activities relating to the election should therefore be consolidated and read together in the text. This is a unique text where all the members of the Trinity are identified as acting in concert. Here is how....the Father conceived the election of believers in His eternal omniscience even as the Son supplied the atonement by His incarnate coming and sacrificial death. The Spirit sanctifies the believer in obedience throughout his life of faith.

The sanctification of the believer is a divine process that contemplates the working of the Holy Spirit beginning with the drawing of the sinner into conviction of sin upon the proclamation of the gospel (cf. John 16:18, Acts 2:37) and into obedience to Christ as a new creation set apart from the sinful world (2 Cor. 5:17). The sprinkling of the blood of Jesus relates to the atonement, the ritual cleansing of sin and the covenant affirmation in His sinless blood (cf. Exodus 24:6-8). 

The Greek word eklektos for "elect" or "chosen" is a participle of the verb eklegomai which can be employed as a noun or an adjective depending on the grammatical context.[4] Its application in 1 Peter 1:2 is in its plural sense, indicating that believers were collectively foreknown as a community of God’s chosen people, a body of God’s faithful people (cf. 1 Peter 2:9). This does not however override or disregard the significance of the calling of each individual or the obligation of each believer in responding to God's grace in Christ Jesus. A sinner that comes to Christ adds to the number of this community as they are admitted to Christ through His saving grace (1 John 1;12, 3:16-17; Ephesians 2:8-9). The calling demands an individual response and the result is the corporate constitution of believers in Christ as His Church. 

Why was the election in accordance with the foreknowledge of God the Father?

This is because it was in God’s divine omniscience and foreknowledge that He would establish for Himself a people through the redemption works of Jesus Christ (Titus 2:11-14, 1 Peter 2:6-9). The reference to sanctification and the Levitical ritual sprinkling of blood is descriptive of both the efficacy and preeminence of Christ’s atonement in the election of believers. Christ’s blood was intended for the cleansing of sin and for maintaining covenant faithfulness in those that come to Christ (1 John 1:8-10, cf. Hebrews 9:13, 11:28, 12:24). The phrase “according to the foreknowledge of God” recognizes God’s divine provision in the election. The Greek feminine noun πρόγνωσιν [prognosis] is best translated as “knowing beforehand”. 

The election of God’s people was therefore conceived in the eternal omniscience of God but the means by which this would be achieved was provided by God at a time when His divine clock synchronized with human history in the incarnate coming of Jesus Christ, the Lamb of God, as the atonement of God (John 1:29). Peter’s statement in 1 Peter 1:2 should be exegetically synthesized with Paul’s statement in Ephesians 1:3-5 that says “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, 5 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.” [NKJV). 

Again, it is instructive that the election of believers in Paul’s context is exclusively in Christ as outlined in Ephesians 1:4-5. It is by God’s grace in Christ’s atonement that sinners are drawn to Christ. This points to the individual election of each believer through repentance and forgiveness of sin as a prelude to the constitution of the corporate body of believers – the church (John 3;16-17). Notice further that the adoption of believers is by the gospel of Jesus Christ (John 1:12; Ephesians 1:5). This is further highlighted in 1 Thessalonians 1:4-5 where the election of believers is tied to the preaching of the gospel.

Biblical theology in its holistic essence attests that no believer was chosen beforehand outside the works of the cross! The choosing of believers in Him [in Christ] before the foundation of the world should therefore be construed and interpreted in its proper theological context as taught in Scripture. It should be consistent with God’s foreknowledge in 1 Peter 1:2 as earlier examined. As Wayne Jackson aptly opines, election involves God’s redemptive plan, Christ’s sacrificial death, the Holy Spirit’s revelation of truth and man’s obedience.[5] This process could not have occurred prior to or outside the work of the cross.

Additionally, nothing in the two passages above suggests or implies that God secretly determined beforehand the specific number and identity of those to be redeemed or that His atonement in Christ is limited to a given number of sinners who were unconditionally elected beforehand. The election process should therefore be distinguished from the implications of causative determinism, the notion that God predetermined both the number and the means by which those He called in Christ would be identified. This doctrine is advanced by sections of deterministic soteriology groups under the presupposition of unconditional election of a specific group of sinners by God to the exclusion of the rest. 

According to deterministic theology, reprobates were deliberately denied God’s saving grace and predestined to eternal damnation from the foundation of the world. While the proponents of this doctrine purport to uphold God’s sovereignty in the election of believers, my view is that they inevitably impugn God’s character and distort the divine essence of His redemption plan outlined in Scripture. God's redemption plan is encapsulated in His revelation in Scripture and this reveals His loving grace for all sinners without prior distinction or discrimination (John 3:16-17, 2 Peter 3:9). 

The Bible proclaims that the atonement of Christ is the exclusive means by which God’s election of His saints is achieved in the singular and corporate contexts. I am persuaded that no sinner could have been chosen for salvation outside Calvary. The individual election of a sinner is therefore conditional to the sinner’s response to God’s grace as taught in Scripture. The sinner must repent of sin upon conviction by the Holy Spirit in order to receive God’s forgiveness and assurance of eternal life. This opportunity is open to any sinner who hears the gospel proclaimed.

David Allen observes that the atonement unapplied saves no one [6]. In other words, salvation is conditional to the sinner receiving the atonement by faith. God’s sovereignty and human free will are therefore mystically embedded and inextricably intertwined in the process of election. Neither can be discounted. 

Several passages of Scripture reveal that God permits man's exercise of free will in relating with God. Notice the moral in the Parable of the Wedding Feast (Matthew 22:1-14). The king gave an open invitation but there was a condition that had to be satisfied by those to be admitted to the feast. The expulsion of the man who did not adorn the wedding garment reveals that the invited guest was required to comply with the terms of the royal invitation! The parable metaphorically addressed Israel’s rejection of God’s offer of salvation in Christ, as a result of which God turned to the Gentiles with the gospel.

It is also instructive that no text of Scripture affirms the notion that some sinners were either irresistibly saved against their will or arbitrarily excluded from the influence of God’s saving grace. John Wesley observed that “the true predestination, or fore-appointment of God is that he that believeth shall be saved from the guilt and power of sin… They who receive the precious gift of faith, thereby become the sons of God; and being sons, they shall receive the Spirit of holiness, to walk as Christ also walked. Throughout every part of this appointment of God, promise and duty go hand in hand.” [7]

God’s foreknowledge is consistent with His knowledge of the future based on His divine omniscience. God’s foreknowledge in this context cannot be divorced from His revealed will in other sections of Scripture that assign man the free will choice for obedience in response to the gospel. 

God gave Adam and Eve a free will choice for obedience and outlined the consequences of their disobedience (Genesis 2:16-17, 3:2-6). Scripture elsewhere affirms that God gave His covenant people a choice for obedience. Joshua 24:15 says “And if it seems evil to you to serve the Lord, choose for yourselves this day whom you will serve, whether the gods which your fathers served that were on the other side of the River, or the gods of the Amorites, in whose land you dwell. But as for me and my house, we will serve the Lord.” (NKJV). In Judges 2, the Bible teaches that the people of Israel willfully rebelled against God and were punished by God for their disobedience.

There are numerous illustrations in Scripture that demonstrate God’s conditional offer of salvation to those who turn from evil. In Genesis 7, we learn that Noah warned the people of his day about God’s judgment even as he built the ark. The fact that the people refused to give heed to Noah’s exhortation is affirmed in the New Testament Scripture (Luke 17:27, 2 Peter 2:5). God finally shut the door of the ark when His appointed time came and the wicked perished in the floods (Genesis 7:17). 

In Genesis 19, Lot warned the people of Sodom and Gomorrah about the coming judgment but only his wife and two daughters heeded his prophetic voice. The rest of the people perished in their rebellion. Those who perished in both cases had a chance for redemption which they willfully forfeited! 

Elsewhere in Scripture, we learn that God gave the wicked people of Nineveh 40 days as the final window of His grace before His wrath fell on them. When they repented, God's wrath was appeased and they were spared by God (Jonah 3-4). 

God’s dealing with sinners in Christ is predicated on the same terms. It is based on a free will response to the invitation in Christ through the appeal of the gospel (John 3:16-17, Romans 10:8-13). Peter’s sermon on the Day of Pentecost was punctuated by a significant question from his audience. Acts 2:37-38 says “Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, “Men and brethren, what shall we do?”38 Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.” The sinner must respond to the gospel. This is a condition that God demands of every sinner.

Romans 10:10-12 says “For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, “Whoever believes on Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For “whoever calls on the name of the Lord shall be saved.” (NKJV). This passage affirms the conditional offer of election to every sinner.

Ephesians 2:8-9 says “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.” This text recognizes the synergy between God’s saving grace and the sinner’s response through faith in the process of salvation. Salvation can be described as consisting of the operation of God’s grace 100% and the sinner’s responsibility 100%.  The unconditional election doctrine obfuscates this revelation in its attempt at discounting and expunging the moral obligation of the sinner.

Exhortation on the heavenly heritage of God’s covenant people in Christ.

In the second section, we now turn our focus to the passage of 1 Peter 1:3-12 where the writer continues to encourage his audience. This section can be described as a celebration of God’s investiture on believers through His redemption works in Christ. Several adjectives are employed in describing the heavenly heritage awaiting those who are in Christ – living hope (v. 3­) that is incorruptible, undefiled and reserved in heaven (v.4). Meanwhile, believers are kept or preserved by God through faith as they await Christ’s coming (v. 5).  This truth should inspire believers to persevere trials and afflictions (vv. 6-9). 

The believers are further reminded of their privileged status as God’s chosen people who have experienced His saving grace in Christ Jesus in their time. This is what the saints of old and the holy angels earnestly sought after but did not receive or experience (vv. 10-12). This is a soothing exhortation for believers who were undergoing great suffering on account of their Christian faith.

Exhortation to Godly Living and Trust in God’s word.

The final section of this passage carries the writers closing appeal. He calls upon believers to gird up the loins of their minds. This is a figure of speech imploring them to firmness and decisiveness in their Christian convictions in view of the afflictions that they were undergoing even as they looked forward to their spiritual heritage in Christ when He will be revealed (vv. 13-16).  

The call to godly Christian living extends to vv. 17-18 where God’s atonement in Christ is described as precious and incomparable to the world’s top precious metals – gold and silver. Christ is the sacrificial Lamb whose sinless blood was without blemish and was therefore acceptable to God for the atonement of sin. Jesus was foreordained by God before the foundation of the word for the redemption of souls (vv. 19-21). This statement should be understood in the context of the statement in v. 2 read together with Ephesians 1:4, which was examined in the first section of the passage. It is an affirmation of God’s divine foreknowledge in the provision of redemption for sinners.

Peter concludes his exhortation in the first chapter through the closing statements in vv. 22-25. The Jewish believers are reminded of one paramount Christian obligation - that they should love one another with sincere hearts (v.22). This exhortation is intended to build their Christian fellowship even as they struggled with external threats and afflictions by enemies of the Christian faith. A Christian community should not neglect this godly duty (cf. Hebrews 10:25). Believers were begotten by God’s word, a reference to the gospel message by which they were drawn to faith. 

The word of God is metaphorically described as an incorruptible seed, thus underscoring the fidelity of God’s word in growing communities of faithful people through the ages. The writer uses a poetic Old Testament text drawn from Isaiah 40:6-8 to firm up his exhortation (v.24) and concludes with a closing statement touching on the pre-eminence of God’s word in sustaining believers in sanctification and obedience. 

CONCLUSION & MORAL APPLICATION

The passage of 1 Peter 1 underscores the significance of our redemption in Christ that was conceived in God’s eternal omniscience and fulfilled in Christ’s incarnate coming as the Lamb of God that takes away the sin of the world (John 1:29). Peter speaks to believers today who are undergoing Christian sufferings of various descriptions. The Bible encourages us to keep our focus on God’s faithfulness in Christ Jesus during those trying moments. We learn that such trials are for a season and that there is a greater hope awaiting us in Him who was pierced for us. 

There are no ideal conditions for  Christian living in this passing evil world. We are reminded that in all ages of human civilization, God’s covenant people suffered for their convictions but in all these circumstances they received His divine approval. 

We should therefore cherish our calling in Christ and treasure God’s word and submit to God’s leading at all times. We should also encourage one another in love and exhortation in the way of Christ. We should fix our eyes on Christ no matter how painful the suffering may be. No matter what we go through in this life, we should anchor our faith on the assurance of His eternal word that never fades away.

______________________________________

[The writer is a PhD candidate in theological studies at Africa International University, Nairobi Kenya and an Associate Member of the Insurance Institute of Kenya]

© Ezekiel Kimosop 2022

References:

               [1] John MacArthur, “Bible Introductions – 1 Peter”, MacArthur Commentary on 1 Peter 1, https://www.blueletterbible.org/Comm/macarthur_john/bible-introductions/1peter-intro.cfm. Accessed 12 August 2022.

               [2] Arthur J. Mason, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 387.

               [3] See Ellicott’s Commentary for English Readers on 1 Peter 1:1-2.

               [4] http://helpmewithbiblestudy.org/9Salvation/ElectionEklektos.aspx accessed 9 August 2022.

               [5] Wayne Jackson, “1 Peter 1:1-2 – Foreknowledge” in Christian Courier, https://www.christiancourier.com/articles/856-1-peter-1-1-2-foreknowledge accessed 10 August 2022.

              [6] David Allen, Atonement: The Biblical, Theological, and Historical Study of the Cross of Christ, 2019. 

              [7] John Wesley's Notes on the Bible, Christian Classics Ethereal Library, https://www.ccel.org/ccel/wesley/notes.i.xxii.ii.html. accessed 10 August 2022.

What is Spiritual Maturity? How can I Grow in My Christian Faith?

WHAT IS SPIRITUAL MATURITY? HOW CAN I GROW IN MY CHRISTIAN FAITH?

By Ezekiel Kimosop

There is no express biblical definition for spiritual maturity in the Bible but a number of passages of Scripture convey this idea with considerable clarity. It is instructive that spiritual maturity is a process rather than an event in the life of a Christian. No believer ever graduates from the school of spiritual maturity. We daily grow in Christ. However, there are signs that manifestly affirm that the believer has considerably matured and attained stability in their faith. 

How do we tell if someone is spiritually mature? We shall examine some relevant texts and passages of Scripture as our guide to answering this question.

In 2 Timothy 3:15-17 Paul reveals that traditional Jewish religious training had a profound impact on the life of young Timothy and that Scripture was the principal instrument of spiritual instruction in this context. Timothy was Greek but he was raised by two important Jewish women in his life - his mother Eunice and his grandmother Lois.  The two women were pivotal in laying the spiritual foundation on which Timothy grew in spiritual stature before later serving God as a Christian missionary and church minister under apostle Paul. Timothy was the first bishop of the church of Ephesus which was located in present day Turkey. 

In Ephesians 4:11-14, Paul outlines a number ministry gifts and reveals that their theological purpose was for preparing and equipping the saints “till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting" (Ephesians 4:13-14, NKJV). 

This is the ideal stature contemplated by Scripture on Christian maturity. It is the capacity to discern and distinguish between sound doctrine and Christian heresy. Spiritual training equips the believer to sieve between the wheat and the chaff. 

THE THREE DIMENSIONS OF THE SPIRITUAL MATURITY PROCESS 

We shall now examine three dimensions of the spiritual maturity process that we can distil from the illustrations and texts we have cited when read together with other relevant Scripture passages. 

The first dimension relates to the spiritual stage where the believer is brought into the unity of the faith as a member of God's household of faith. This is where new believers are found. It is the position of initial spiritual consciousness that every child of God experiences in the fellowship of believers - the position of love and affirmation in the Lord. 

Spirit growth is nurtured under interpersonal relationships and mentorship in a congregational or Christian community setting. The believer is vulnerable at this stage and should be nurtured and protected from the predatory tentacles of false teachers and heretics (see Acts 20:28-31). Paul adjudged the Corinthians as falling into this stage because of their pride and schisms. They had not sufficiently matured in the faith. 1 Corinthians 1:3-4 says "And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. 2 I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; 3 for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? 4 For when one says, “I am of Paul,” and another, “I am of Apollos,” are you not carnal?" (NKJV). 

Notice Paul's reference to mature believers as spiritual people in v.1 above. We should keep this reference in mind as we proceed with our analysis.

The second dimension of the Christian maturity process is the growth of the believer in the knowledge of Christ and in his intimacy with God as he receives spiritual instruction and exhortation in deeper Christian doctrine.  The believer continues to grow in the discernment of the Person of Jesus Christ and appreciates the purpose of His finished works of the cross. He also learns to walk in obedience to God through the instruction of the word of God. He cultivates his devotion to Christ under the leading of the Holy Spirit (John 16:13-15). He is firmly instructed in the foundational Christian doctrine. 

The believer is under spiritual supervision at this stage and is unable to instruct other believers independently. He serves under the observation and direction of pastors, Christian elders, and mature believers. 

One of my seminary professors once stated that there must be a healthy balance between the word and the Spirit. By this he meant that believers should not ignore or overlook the regular study and devotion to the word of God at the expense of prayer and other spiritual disciplines because such an imbalance would result in growing "prayer warriors" that have little Scripture knowledge! Conversely, believers should not neglect their spiritual devotion, meditation, and prayer at expense of other exigencies of life. A healthy spiritual balance builds our intimacy with God and grows our knowledge of Christ. This ultimately enhances our spiritual skills and our capacity to serve the body of Christ. 

Spiritual maturity can therefore be understood as "work-in-progress" under a discipleship program spearheaded by mature believers and spiritual instructors. Apollos was a beneficiary of this process. He was instructed in the way of Christ by a faithful Jewish couple, Priscilla and Aquila, and went on to serve God as a Christian missionary in Corinth and other stations (Acts 18:24-28). His theological incapacity was identified and bridged, courtesy of a discerning Christian couple who heard him speak at the Ephesus synagogue. 

Sadly, poor discipleship accounts for some of the heretical teachings that are are increasingly identified with some Christian communities today. A heretic is a teacher who teaches error and rejects legitimate biblical correction for it when offered to them in love. Heretics mutate into apostates as they draw further and further away from the fundamental truths of God's word. (cf. 1 Timothy 1:20; 2 Timothy 2:16-18). 

Some of the leading charismatic teachers today do not preach sound doctrine. Faithful Christian teachers are those who handle biblical truth with theological prudence and godly fear and are careful to raise other leaders in Christ. Paul exhorted Timothy to commit the truths of the word of God to faithful men who shall be able teach others.  2 Timothy 2:2 says " You therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also."

The third dimension or stage of the Christian maturity process can be consolidated under an evaluation of the end process. The mature believer grows to a stature that profoundly manifests his fruitfulness in Christ. He demonstrates the fruit of Christian maturity through his sound doctrine, moral integrity, humility, and faithful service (Galatians 5:22). He displays firmness, confidence, consistency, and courage in his moral convictions. 

His worldview is firmly anchored on his knowledge of Christ so that he is no longer tossed about by all manner of doctrines and teachings that contradict Scripture (cf. Psalm 119:10-11,105; Ephesians 4:14). He is accountable and able to teach others with confidence (see 1 Timothy 3:1-7). At this stage, the believer is sufficiently mature. He is able to teach and mentor others with minimum supervision. He can therefore be assigned ministry duties in line with his area of gifting. 

One of the telltale signs of spiritual immaturity in a believer is the “nomadic culture" where the believer goes about seeking a “new experience" or "new  revelation” rather than faithfully sticking with a Bible believing Christian community. Some of these "nomads" eventually fall into the hands of apostate sects and cults  that teach heresy. 

I once met a Christian "nomad" who was following some West African charismatic preachers. The young man had been moving from one church to another in Nairobi seeking a "special anointing". He claimed to have a special calling to serve God. When I recommended that he joins a Bible seminary, he flatly rejected my advice arguing that all he needed was the Holy Spirit! This is apparently what he learned from one of his "prophets" who had restrained him from signing up for seminary! 

The word of God is central to the Christian maturity process. 2 Timothy 2:15, says “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth" (NKJV). How should we interpret this text? While some would identify this text with formal biblical instruction for Christian teachers in the context of seminary training, my view is that the text is not exclusively tied to this context. Seminary training is however a highly valued contribution to the theological development of a Bible teacher. Paul himself was a trained theologian, a Pharisee who was raised under Gamaliel, the revered first century Judaism scholar (see Acts 22:3). 

My view is that 2 Timothy 2:15 affirms that a diligent and skillful interpretation of Scripture authoritatively conveys the mind of God to the preacher's audience with clarity. This enhances his ministry capacity and builds his skills for serving Christ (cf. 1 Thessalonians 2:4). 

Paul's exhortation to Timothy therefore speaks to every believer who desires to grow in the knowledge of Christ through the study of Scripture. We must learn to "wrestle" with the word of God so that we continually discover the mystery of God’s revelation in the written Scriptures and serve the body of Christ with diligence.

CONCLUSION 

Spiritual maturity does not merely arise from the study of the word of God alone. A believer must embrace all the spiritual disciplines that Scripture outlines for us. These include obedience to the Great Commission in witnessing for Christ (Matthew 28:19-20), Prayer (Matthew 6:9-15; I Thessalonians 5:17), Christian fellowship (Hebrews 10:25) and Christian service. We should submit to God as vessels of honor so that our Master can use us in His service and for His glory (2 Timothy 2:20-21). 

As one grows in the knowledge of Christ, they learn to endure Christian suffering and reject worldliness and all its sinful allures (James 1:2-4, 13-15). They also submit to Christian contentment and moderation and discover that God is the ultimate owner of all the resources and skills at their disposal. 

Spiritual maturity is therefore a process that ultimately draws us closer to Christ and increases our capacity to discern the will of God for our lives so that we are better able to contend earnestly for the faith which was once for all delivered to the saints (Jude 1:3). It builds us in the most holy faith (Jude 1:20). Christian maturity shields us from the vagaries of Christian heresy and apostasy. 

No believer outgrows the Christian maturity process no matter how long they have walked in the faith. It is an incremental lifelong process that terminates either in death or at the coming of Christ, whichever be the earlier. 1 John 3:2 says "Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is" (NKJV). 

Are you growing in Christ?

© Ezekiel Kimosop 2022

Is Tithing an Old Testament Practice?

 IS TITHING AN OLD TESTAMENT PRACTICE?

By Dominic Kirera 

Many questions are asked about tithing. Is it an old testament or new testament practice.  I believe this is the biblical position on this subject.

Is tithing an old testament practice? Was it practiced by early church?

Here are my findings from Malachi 3:8-12

God says...

1. You are cursed with a curse, for you have robbed Me: Because God’s people did not give as He commanded, God did not bless them materially or spiritually the way He would have otherwise. Their stingy hearts proved that their hearts were far from God because God is the greatest giver (John 3:16).

i. Many people with financial problems fail to do the most important thing first: obey and honor God with their resources. When we put God and His kingdom first, He promises to meet our other needs (Matthew 6:33).

2. Bring all the tithes into the storehouse: This was the answer to their problems – to actually do what God commanded them to do, and to bring all the tithes to God. It wasn’t that they didn’t give anything to God; they simply did not bring all the tithes to Him. They must not fall short in giving God everything that He asked for.

i. Under the New Covenant, are we under a similar command to tithe? The New Testament nowhere specifically commands tithing, but it certainly does speak of it in a positive light if it is done with a right heart (Luke 11:42).

ii. It is also important to understand that tithing is not a principle that depends on the Law of Moses. Hebrews 7:5-9 explains that tithing was practiced and honored by God long before the Law of Moses.

iii. What the New Testament does speak with great clarity on is the principle of giving. 1 Corinthians 16:1-4 makes it clear that our giving must be:

· Periodic (done at regular periods).

· Planned (thought of in advance to the giving).

· Proportional (giving in proportion to our blessings).

· Private (not done to make us known as generous givers).

iv. As well, 2 Corinthians 9 tells us that giving must be:

· Generous (giving more rather than less).

· Freely given (not done out of guilt or manipulation).

· Cheerful (given happily and with rejoicing in God).

v. Since the New Testament doesn’t emphasize tithing, one might not be strict on it for Christians (though some Christians sadly argue against tithing on the basis of self-interest). Nevertheless, giving is to be proportional so we should give some percentage so ten percent is a good benchmark. For some, 10% should really be the beginning of their giving.

vi. If our question is, “How little can I give and still please God?” then our heart isn’t in the right place at all. We should have the attitude of some early Christians, who essentially said: “We’re not under the tithe – we can give more!” Giving and financial management are spiritual issues not only financial issues (Luke 16:11).

3. That there may be food in My house: The purpose of the tithe was primarily to support the priests who ministered before the LORD. When the people did not bring their tithes, the priests were not properly supported and there was not enough food for them in the house of the LORD.

i. The tithe in Israel was also to be used to help the poor, and once every three years some of it was put aside for that purpose (Deuteronomy 14:28-29). Still, the main purpose for the tithe was to support the tribe of Levi and the priests (Deuteronomy 14:27).

ii. The same principle carries over in the New Testament. Some claim that a paid minister is an abomination before God, but Paul made it clear that not only do ministers deserve to be supported by those they minister to (1 Timothy 5:18, 2 Corinthians 9:4-14) but also that their support is even more worthy than the poor (1 Timothy 5:17).

4. And try Me now in this: It’s hard to find a comparable passage of Scripture – where the LORD commanded His people to test Him. Here, in regard to giving and His blessing of it, He told His people “try Me now in this.” It was as if God said, “See if you can give to Me and be the poorer for it. See if you can out-give Me.”

i. “The context for God’s words about tithes is the teaching that God is faithful. The matter of tithes is only an illustration of that teaching.” (Boice)

5. Open for you the windows of heaven and pour out for you such blessing that there will not be room enough to receive it: This is the response God promised when His people give as He told them to. He would bless them both with provision and protection (I will rebuke the devourer).

i. The reference to the windows of heaven reminds us of the glorious account of provision in 2 Kings 7, when God provided in a completely unexpected way. God has resources that we know nothing about, and it is often of no help to try and figure out – or worry about – how God will provide.

God bless you.

[Dominic Kirera holds a Master of Arts in Biblical and Theological Studies from Nairobi International School of Theology, ILU. He is currently senior pastor at Nairobi Chapel, Kiambu Road, Nairobi.]

Does the Bible Condemn the Prosperity Gospel?

DOES THE BIBLE CONDEMN THE PROSPERITY GOSPEL?

By Ezekiel Kimosop 

I received a question yesterday from a member of one of my teaching forums who sought to know if Scripture conveys express teachings against the prosperity gospel that is increasingly popular in contemporary Christianity. 

I will attempt an answer to this question from my discernment of the teaching of Scripture. 

The prosperity gospel or theology can be generally described as a set of religious doctrines that promote the offer of "miracle prayers" in exchange for money or material resources. It operates on a transactional relationship. The preachers who promote these doctrines are considered by their followers to possess special powers and "prophetic anointing" by which they purportedly perform all manner of miracles including healings and financial miracles. 

While Scripture may not identify prosperity theology by its pristine name, there are several passages of Scripture that address related issues in context. Some texts of Scripture condemn excessive greed fueled by the ungodly love for money which Paul describes as "the root of all kinds of evil" (1 Timothy 6:6-10).

Secondly, Scripture warns against obsessive compulsion in the pursuit of earthly riches at the expense of our commitment to the things of God and the advancement of the gospel. The love for earthly riches is equated with the spirit of Mammon which is diametrically opposed to God. Jesus taught that no one can serve God and Mammon at the same time (see Matthew 6:24, Luke 16:13). 

Scripture also warns us against insatiable greed for material resources associated with a class of preachers that are driven by the love of money and material gain rather than the exigencies and callings of the Christian faith. 

Peter describes the depravity of these teachers, saying that they have "forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness" 2 Peter 2:15, NKJV).

In the Old Testament Scripture, the narrative on Naaman offers a compelling illustration on the ungodliness of greed for servants of God. We learn from 2 Kings 5 that the Assyrian commander offered silver and gold to prophet Elisha following his healing from leprosy but the prophet declined to receive the gifts. His statement in 2 Kings 5:16 is instructive of his moral convictions. His firm reply to Naaman is thus: "But he said, “As the Lord lives, before whom I stand, I will receive nothing.” And he urged him to take it, but he refused." We learn from this statement that Elisha's moral integrity was beyond reproach. 

Sadly, Gehazi his servant was tempted by the gifts and he secretly pursued the Assyrian commander and lied to him that Elisha had asked for part of the gifts to meet an emergency need. God revealed to Elisha Gehazi's mischief and Elisha proclaimed that the leprosy of Naaman shall fall on Gehazi and his descendants forever. Gehazi immediately turned leprous and went into isolation. 

Why did Elisha decline the gifts? Did he have enough resources for his upkeep? By the standards of today's prosperity preachers, Elisha should should have received what prosperity teachers would describe as "the fruit of his anointing"! Elisha rejected the gift yet he was in great need. The preceding accounts in 2 Kings 4:38-44 reveal that the sons of the prophets who were members of a prophetic school under Elisha's command were in dire need of resources. They lived in squalid conditions. We can confidently conclude from the above passage that Elisha was protecting his moral integrity as a servant of God. He did not wish to profit from what God had done despite his situation of need. The healing of Naaman was a divine act. It cannot be attributed to the servant of God who was merely a steward of God (cf. 1 Corinthians 4:1-2). 

It is further instructive to note that unlike Elisha, Balaam, another Old Testament prophet, was motivated by financial gain during his prophetic ministry and the Bible condemns his misadventures (see Numbers 22-24). Balaam was eventually killed during the battle against the Amorites under the conquest of the territory allotted to Reuben (Joshua 13:15-23). The record of Balaam's death is significant because of his rebellion against God while purporting to speak His mind. The writer of Joshua was careful to demonstrate that this enemy of God's people was finally destroyed under God's judgment. 

Now fast-forward to the New Testament Scripture.... 

Balaam is described in negative light on the three occasions that he is mentioned by New Testament writers - Peter, Jude and John. 

First, he is depicted as a man who "loved the wages of unrighteousness" (2 Peter 2:15). This is a description of a person driven by the lust for dishonest gain. 

Secondly, apostate teachers are described by the writer of Jude as having "run greedily in the error of Balaam for profit, and perished in the rebellion of Korah" (Jude 1:11). The gain factor and rebellion against God is again contemplated in this context. 

Finally, the doctrine of Balaam is associated with those who "put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality" (Revelation 2:14). Those who put stumbling blocks are teachers that mislead God's people into moral rebellion against God's divine standards (cf. Romans 14:13;1 Corinthians 8:9). 

This rebellion was identified with a section of Christians in the compromising Church of Pergamos that earned Jesus' sharp rebuke. Our Lord singled out one Christian faithful martyr, Antipas, for commendation. It appears that Antipas was killed in Pergamos because of his uncompromising convictions (Revelation 2:13). It is highly likely that Antipas had openly condemned the moral excesses of the society of his day and paid for his convictions with his life. 

The old and new apostates described by Jude are of Balaam's kind. They will all eventually perish under God's judgment in the manner that Balaam the false prophet did unless they repented and turned from their wicked ways. 

Having set out the biblical foundation that outlines the greed and moral apostasy identified with prosperity teachers, we can boldly conclude that prosperity teachers that are preoccupied with collecting money from their unsuspecting followers and enriching themselves in the name of God are following after the wicked doctrine of Balaam. These latter day teachers have set aside the sanctity of the gospel of Jesus Christ and chosen to teach a concoction of heretical doctrines that advance their selfish financial interests. They must be condemned by biblically centered Christian communities and called out for what they truly are - promoters of counterfeit Christianity. 

The prosperity gospel is the fastest growing global quasi-religious enterprise in contemporary Christianity today. Africa has not been spared by its menacing tentacles. This religion of mammon is controlled by popular millionaire televangelists and mega-church preachers who collect millions from their deluded followers in the name of God. Many of these prosperity preachers purport to offer "miracles" in exchange for money. They also claim to possess mystical powers including the ability to heal the sick, resurrect the dead, exorcize evil spirits, destroy demonic altars, among other things. These are unverifiable claims that are intended to hypnotize the followers into unquestioning submission and control. Even if it is granted that they posses the powers they claim, it is instructive that no text of Scripture teaches or implies that God demands money in exchange for His healing grace or for the provision of our needs. He lovingly meets the needs of His covenant people according to His divine will (see Matthew 6:5-15, 25-34, 7:7-12; James 1:17).

When the lifestyles of these millionaire preachers are closely examined, one cannot help noticing the disconnect between their avarice and sumptuous living and the condition of their poor followers who struggle to make ends meet. Some of the leading prosperity preachers live in leafy suburbs of their cities, drive top of the range limousines, fly private jets and own vast empires in property worth millions of dollars yet they are not captains of industry!

The Bible does not contemplate this pseudo religion in a biblically centered Christian community. It conveys several warnings to believers to watch lest they fall into the hands of these merchants of greed. 

This is not to suggest that the pursuit of earthly riches and financial prosperity by Christians is ungodly or evil per se. There must be a moral balance informed by godly prudence in line with the teaching of Scripture. The Bible does not teach that believers should subscribe to frugality or a vow of poverty! They should earn their bread through their skills and trades even as they serve God with their increase. 

Several passages of Scripture promote hard work and enterprise initiatives and condemn laziness among Christian communities (see 2 Thessalonians 3:6-15). Paul himself was a tent maker who raised part of his ministry support from his family trade. 

The church requires vast resources to propel the gospel effort. True Christian prosperity must however be consistent with the principles of God's word. Christian communities should faithfully support their church congregations through tithes, offerings and Christian charity giving in accordance with the exhortation of Scripture. These resources should be handled under godly stewardship by accountable congregational leadership. It should modesty support the ministers and church workers and reach out to the needy in their community (see James 1:27). 

My view is that the prosperity gospel being advanced by sections of Pentecostal and Charismatic groups today is a false gospel. It is neither sanctioned by Christ in His word nor does it serve His divine purposes for the church. I am persuaded that true followers of Jesus Christ should keep away from the promoters of this false religious enterprise and submit to the purity and authority of Scripture. 

© Ezekiel Kimosop 2022

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