When can a Doctrine be Considered Truly Biblical?

WHEN CAN A DOCTRINE BE CONSIDERED TRULY BIBLICAL?

By Ezekiel Kimosop

My view is that a doctrine can be considered biblical on the following considerations, among others:

First, a biblical doctrine must be aligned to the revelation and authority of Scripture. It must find its theological anchor on God's eternal word. Its authority and superintendence in a Christian community stands on its validity in conveying a set of biblical truths to its readers and hearers. My view is that any doctrine that falls short of this consideration is decidedly unbiblical.

A suitable illustration can be identified in 1 Timothy 1:18-20 where Paul confronts two deviant Ephesian teachers. The two men rejected some unspecified fundamental teachings of the church and accordingly "suffered shipwreck". This is an allegorical depiction of the perilous impact of the false teaching on those who subscribed to it.

Another set of heretics mentioned in 2 Timothy 2:17-18 taught that the resurrection of believers was already past! This teaching implied that those "left behind" including the two heretics were not true believers! Paul was compelled to excommunicate the first set of heretics from the Ephesian Christian community until and unless they recanted the heresy.

Secondly, a biblical doctrine should guide believers in assimilating the truths of God's word under a given theological context. For instance, Christian soteriology or doctrine of salvation is governed by a specific set of doctrines that concern the works of Christ which the church has affirmed through the ages since the New Testament. A biblical doctrine stands on specific pillars of Scripture. It affirms certain fundamental biblical truths for which emphasis should be laid to the congregation or members of the Christian tradition.

Thirdly, a biblical doctrine should serve to distinguish Bible-centered Christian groups from heretical and apostate sects. Most cultic groups subscribe to doctrines that violate or materially contradict the teaching of Scripture. Some Christian sects deny the deity and divinity Jesus Christ and/or the Holy Spirit. Other groups violate Hebrews 1:1-2 and other relevant passages of Scripture that affirm that Jesus Christ is the final prophet to the church. Instead, they teach that verbal plenary inspiration of Scripture is still open and that the writings of their leaders are inspired.

If a Christian doctrine substantially fails the test of Scripture, it should be flatly rejected by Bible-believing Christian communities. Its teachers should also be singled out for isolation.

 

© Ezekiel Kimosop 2025

Spiritual Gifts and Christian Maturity: Lessons from Romans 12:3-8; 1 Corinthians 3:1-3

SPIRITUAL GIFTS AND CHRISTIAN MATURITY: LESSONS FROM ROMANS 12:3-8; 1 CORINTHIANS 3:1-3

By Ezekiel Kimosop

Romans 12:3-8, NKJV says “³ For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. ⁴ For as we have many members in one body, but all the members do not have the same function, ⁵ so we, being many, are one body in Christ, and individually members of one another. ⁶ Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; ⁷ or ministry, let us use it in our ministering; he who teaches, in teaching; ⁸ he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.”

PASSAGE ANALYSIS

This passage of Scripture reveals a number of truths concerning spiritual gifts:

i)                   Diversity – There are a number of diverse spiritual gifts that God has assigned to believers in the church (v.4). There is spiritual unity in the diversity of gifts. 

ii)                 Interconnectedness – The spiritual gifts are interconnected and intertwined in the service of God in the body of Christ. Each gift has its place and purpose in God’s house (v.5). Each gift augments and supplements the rest. This is the essence of unity of purpose in diversity. 

iii)               Equality – No spiritual gift is superior or inferior to another (v.3). Each gift has its spiritual significance in God's eyes and none should be despised or overlooked. This calls for humility in the application of these gifts. They should never be applied for self aggrandisement but for the glory of God. 

iv)               Proportionality – These gifts are exercised in proportion to the grace that God vests in the believer (vv.6-7). We should therefore serve God by applying our gifts, talents, and abilities in conformity with the measure of grace that God has divinely bestowed upon us.

Q. Is the exercised of a spiritual gift influenced by the believer’s maturity or growth in faith?

The Bible reveals that believers grow in spiritual stature as they mature in their knowledge of Christ through the instruction of Scripture (Ephesians 4:11-16). This effectively implies that believers should consistently grow in spiritual discernment as well. Notice that when God called Samuel at the tabernacle of Shiloh, the young priest could not immediately discern the voice of God. He initially mistook God’s voice for Eli’s. On the three occasions that God called him, Samuel rushed to his master Eli saying "Here I am!" It took the wisdom and discernment of Eli the Priest for Samuel to learn that God was speaking to him (1 Samuel 3). God’s wisdom is required in exercising our gifts and talents because we are stewards of God's grace in whatever platform or space we serve in the church.

Q. How do we measure a believer’s growth in faith?

There is no spiritual barometer for measuring a believer’s growth in faith. However, Scripture provides suitable illustrations that adequately address this question. During the Corinthian church conflict, Paul adjudged the Corinthian believers as overly immature in the faith. He described them as spiritual babes. He 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? (1 Corinthians 3:1-3, NKJV).

The Corinthian church consisted of a young Christian community that was still lacking in spiritual discernment and wisdom. The envy, strife, and divisions that were prevalent among them were evidence of their poor discernment and spiritual immaturity. The Greek word νήπιος [nepios] for "babes" in v.1 above refers to an infant or child. Paul metaphorically applies this term to illustrate that the Corinthians were not sufficiently skilled or tutored in the things of God. 

In Acts 18:24-28, Apollos, an Alexandrian Jew, was taken in and instructed by a faithful Christian couple known as Priscilla and Aquilla in Ephesus after they observed that his preaching at the Ephesus synagogue was inconsistent with the “way of Christ”. Apollos later went on to minister in Corinth and served along with Paul. We believe that he was sufficiently schooled and built up in the apostle’s doctrine (Acts 2:42).

The point is that Christian maturity is consistent with the ability to exercise spiritual gifts in a faithful, balanced, and accountable manner. This maturity process takes considerable time to manifest itself in our lives as we walk with God and serve Him. The Parable of the Talents in Matthew 25 reveals that the two stewards who wisely applied the talents assigned to them were rewarded by their master for their diligence. The results were tied to the diligence or dereliction of the steward in applying the talents. Each steward was individually called to account. 

This parable reveals that God bestows upon each believer a distinct measure of talents based on His divine discretion. We shall all account to God on how we applied these divine resources that God graciously supplied to us. 

Matthew 25:23 says, “His lord said to him, ‘Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.” 

The moral diligence of the two faithful stewards was evidenced by the results of their effort in the application of their talents. The slothful steward's excuse was inadmissible before the master. 

Believers should neither sit on their gifts and talents nor apply them the Samson way. Samson openly misapplied the gifts that God bestowed upon him and the results were disastrous (Judges 13-16). He needlessly perished in the hands of his enemies!

Believers should therefore discern the mind of God as they serve Him. They should also raise and mentor others to serve God in their ministries of context so that they can leave a lasting legacy of impact in their generations (2 Timothy 2:2). Those who exercise spiritual gifts in the church should be people of good report whose reputation within and outside the Christian community stands out to the glory of God (1 Timothy 3:7).

What is your spiritual gift? Are you faithfully discharging the mandate of your spiritual gift?

 

 

© Ezekiel Kimosop 2025

WHAT DOES IT MEAN THAT WOMEN SHOULD BE SILENT IN CHURCH?

WHAT DOES IT MEAN THAT WOMEN ARE TO BE SILENT IN CHURCH? 

By Ezekiel Kimosop 

What did Paul mean by saying "Let your women keep silent in the churches, for they are not permitted to speak; but they are to be submissive, as the law also says. 35 And if they want to learn something, let them ask their own husbands at home; for it is shameful for women to speak in church."? (1 Corinthians 14:34-45, NKJV). Paul adds in 1 Timothy 2:12-13: "Let a woman learn in silence with all submission. 12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve." (NKJV). 

The two sets of instructions are exclusive to Pauline writings. No other New Testament apostle delved into the theology of church leadership and governance. 

Does Scripture contemplate that women are prohibited from speaking in a church gathering? Should this prohibition be understood in the absolute sense? Was the prohibition exclusive to the particular set of contexts in Corinth and Ephesus in the New Testament church period or was it meant to apply to the church in all ages?

These questions underlie one of the most explosive theological debates that has divided Bible scholars and Christian traditions through the ages. How should the reader of Scripture understand these prohibitions today? 

There are three approaches to the interpretation of the above passage of Scripture. The first two views constitute the major theories. The third view is the middle ground or hybrid view. 

UNIVERSAL APPLICATION VIEW 

The first view is the traditional or historical view. This is the universal application method of interpretation which is commonly classified as the Complementarian view. Proponents of this view emphasize that men and women are both equally created in God's image, sharing the same worth and dignity. However, this equality does not mean uniformity. They insist that God designed different functions for men and women. 

Most conservative Evangelical traditions that subscribe to this view consider Paul's prohibition on women to be of universal or timeless application. They argue that the prohibition applies to all churches in all ages. Women are accordingly forbidden from teaching or serving as pastors in accordance with the "silence" and submission rule in 1 Corinthians 14:34-35; 1 Timothy 2:12-13. They are therefore not eligible for appointment to church leadership positions (1 Timothy 3:1-13 and Titus 1:6-9). 

Critics consider this approach to be selective because it ignores the command on head covering for women during worship yet both instructions were given at the same time! (1 Corinthians 11:2-16). Some argue that it denies women the opportunity for exercising their spiritual gifts in the gathering of the church, including the gift of prophecy as contemplated in 1 Corinthians 11:5. They further insist that the local application context of the two silence prohibitions cannot be theologically discounted.  

Among the Christian traditions that subscribe to the Complementarian view are Roman Catholics, Reformed Calvinistic traditions, and sections of conservative Evangelical Baptists. 

LOCAL APPLICATION VIEW 

The second interpretation is identified with the Christian egalitarian groups. 

Christian egalitarianism is the belief that the Bible teaches the inherent equality of men and women in all aspects of life, including spiritual leadership within the home and church, and that personal talents and gifting, not gender, should determine roles and responsibilities. They consider Genesis 1:26-28 as teaching prefall equality. They insist that the male rule contemplated in Genesis 3:16 is a consequence of sin. They identify Galatians 3:28 as evidence of equality in Christ.

This school of thought considers the silence prohibition on women to be of local application only. They insist that Paul's instructions in 1 Corinthians 14:34-35 and 1 Timothy 2:12-13 were intended to remedy specific congregational issues in the churches of Corinth and Ephesus during the New Testament church period and should not apply to all churches in all ages. They argue that women should access the pulpit and teach in the church since all believers are equal before the eyes of God irrespective of their gender.  

Proponents of this view argue that a universal application of the "silence" prohibition on women contradicts 1 Corinthians 11:5 which contemplates that women should pray and prophesy in the church. They observe that the "silence" prohibition on women also contradicts 1 Corinthians 12, 14 where Scripture reveals that the gifts of the Holy Spirit are available to all believers without gender distinction or discrimination. Some liberal Egalitarian groups insist that women are eligible for appointment to all church leadership positions and may serve as pastors, bishops, and overseers. 

This interpretation is embraced in varying degrees by Anglicans, Lutherans, and some Pentecostal traditions.

Critics of this view say it ignores clear restrictions set out in Scripture on qualifications for church offices which are reserved for mature married male believers only (cf. 1 Timothy 3:1-13; Titus 1:6-9). 

MID-LEVEL/HYBRID VIEW 

Some Christian traditions have opted for what can be described as a mid-level or hybrid view. This theory is informed by a more flexible interpretation of the silence prohibition. It incorporates some selected teachings adopted by the two major schools above. They recognize that male leadership is mandatory for the church on the basis of 1 Timothy 3:1-13 and Titus 1:6-9. They however consider the "silence" prohibition in 1 Corinthians 14:34-35 and 1 Timothy 2:12-13 to be of local application only. They accordingly permit women to preach and teach and even serve as pastors provided that they do not rule the congregation or preside over a Christian communion. 

In this context, women pastors are appointed to pastoral ministry on condition that they submit to the elders. They are however not eligible for appointment to the offices of senior pastor, bishop, or overseer. 

Proponents of the hybrid view insist that their theological perspective permits women to exercise their spiritual gifts in the church without violating the restrictions on church leadership to mature married men believers as outlined in 1 Timothy 3:1-7 and Titus 1:6-9.  

Critics of the this view consider the hybrid fusion of the two doctrines as constituting a selective or user-friendly application of the teachings of Scripture.  They argue that congregational teaching constitutes the exercise of authority in the church. Proponents of the hybrid view however disagree with the attempt to conflate congregational teaching and the exercise of authority since the teacher or preacher may not necessarily be a church elder or overseer. They insist that the authority of Scripture cascades beyond the confines of church leadership structures. 

Some Evangelical Baptists and Pentecostal traditions subscribe to this view.

CONCLUSION 

No matter what interpretative view resonates with the reader, it is instructive that Christian men and women are jointly and collectively God's divine agents on earth who are tasked with proclaiming the gospel of Jesus Christ to the sinful world in accordance with the mandate of Matthew 28:19-20 and other relevant texts and passages of Scripture.

Shalom 

© Ezekiel Kimosop 2025

What Does it Mean to Make Friends with Unrighteous Mammon?

WHAT DOES IT MEAN TO MAKE FRIENDS WITH UNRIGHTEOUS MAMMON? 

By Ezekiel Kimosop

Jesus said in Luke 16:9: "And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home" (NKJV). 

This statement by Jesus lies in the concluding section of the Parable of the Unjust Steward in Luke 16:1-13. The parable was part of a number of kingdom parables that Jesus taught in Luke 14-16; including the parable of the Great Supper (14:15-24); the Lost Sheep (15:1-7); the Lost Coin (15:8-10); the Lost Son (15:11-32) and the Rich Man and Lazarus (16:19-31). These parables are centered on outlining kingdom principles for moral application by God's people. 

In the parable of the Unjust Steward, Jesus made a satirical statement to describe the foolishness of the unjust steward in attempting to mischievously make the best out of a bad situation. The unjust steward had been asked by his master to account for his stewardship. Instead, he devised a crafty way to inflict maximum financial hemorrhage on his master's resources in an attempt to please the master's debtors and gain their favor when he finally gets fired. 

What did Jesus mean by the statement in Luke 16:9? 

Jesus used the parable of the Unjust Steward to warn his hearers [and us] that evil actions have eternal consequences. No matter how meticulously crafted, no evil scheme will be concealed from the eyes of our holy and righteous God. The wicked will ultimately be punished by God.

The unjust steward may have forfeited a golden opportunity for owning up to his misdeeds and seeking forgiveness from His master. He could perhaps have made restitution for some of the losses (v.1-2). Instead, he chose the highway. He possibly imagined that His master would buy into the deception scheme that he coined out when he finally approaches the debtors. He was utterly mistaken. We serve an all knowing God. 

The statement in v.9 serves to condemn the application of skills, talents, and resources that God has vested in us for evil or ungodly purposes. This is what Samson did in wasting God's talents on worldly riot before he was captured and humiliated by the Philistines! (Judges 13-16). God will demand an account of how we have invested these stewardship endowments (1 Corinthians 3:10-15). Notice the implication of Jesus' statement in Luke 16:10-12 which says "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much. 11 Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 And if you have not been faithful in what is another man’s, who will give you what is your own?" (NKJV). 

This statement implies that stewardship is both measurable and accountable. There is a correlation between consistent godly stewardship and the elevation of divine investiture by God. Those who substantially fail God's divine standards will have demonstrated their innate desire for deception in this evil world. Faithful stewardship must be proven by the consistent application of the moral principles of God's word in our service to God and society.  

The word "Mammon" is an Aramaic term that was metaphorically employed by Jesus in this context to refer to wealth or material riches that can become a false master, competing with God for human devotion and loyalty. It is a representation of naked idolatry - the devotion to the corruption and greed of this passing evil world that does not offer any assurance of hope in God. It is what captivates the ungodly love for money and worldly riches by which some have "pierced themselves with many sorrows" (1 Timothy 6:6-10). It is a cul-de-sac for those who fall into its evil tentacles unless peradventure they break from its chains and turn to God. 

The reaction of the Pharisees in Luke 16:14-15 is instructive of the captivation of the spirit of Mammon even among the religious class of Jesus' day. The writer of Scripture reports that the Pharisees derided Him. They were cut to the heart by Jesus' admonition! Jesus' reply to the Pharisees is compelling: "You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God." (NKJV). Jesus minced no words. 

Jesus' statement should ring a bell in our contemporary society where the pursuit of quick riches by whatever means is a life consuming preoccupation for millions of people. A flashy lifestyle lies at the apex of daily pursuits. It is the nirvana of a liberal materialistic society in which religious moderation is construed as a foreign intrusion. 

In short, Jesus is warning that we should seek to please God in whatever we do, being conscious of His divine superintendence and knowing that we shall give an account before Him at God's appointed time. Our stewardship should lie in godly deportment and should consistently stand out even without close supervision. The unjust steward abused his stewardship mandate with gross impunity. He never imagined that he would be called to account for it at some point in time. He was sorely mistaken. Those who serve God in whatever capacity in ministry are stewards of God's grace (1 Corinthians 4:1-2). 

On a broader theologically inference, we can attest that our stewardship mandate cascades beyond the confines of church ministry platforms. It is informed by the view that God is the ultimate source of all the earth's resources. Psalm 24:1-2 says "The earth is the Lord’s, and all its fullness, The world and those who dwell therein." (NKJV). Psalm 50:10 adds "For every beast of the forest is Mine, And the cattle on a thousand hills." (NKJV). These two texts of Scripture read together with other relevant texts and passages of Scripture assert one powerful theological truth - that the resources at our disposal under the sun, including our lives, possessions, earnings, property, and financial investments are primarily from God. They should therefore be handled and applied with godly stewardship and prudence. 

The story is told of a millionaire who used to make spot by throwing some banknotes into a crowded street in the suburbs of his city. He would watch with glee from his car window as the poor scrambled for it. He would then drive away in his top of the range limousine, oblivious of their pain and struggle. The man should perhaps have invested his millions in a charitable foundation that would target the economic advancement of the disadvantaged in his society of context. 

The parable of the Rich Man and Lazarus reveals that the Rich Man failed this moral test as well (Luke 16:19-31). He looked the other way as poor and sickly Lazarus was daily laid at his gate, oblivious of his suffering until it was too little too late. One theologian, George H. Morrison, identifies the irony of two men separated by no more than twenty yards between them, yet they appear to be divided by a sea! [1]

We should should faithfully apply the skills, talents, and resources at our disposal in a manner that pleases God because we are ultimately accountable to God. Nothing can be concealed from God's divine omniscience. Choices have consequences. 

Here is the million dollar question: How is your stewardship? 

Jeremiah 17:9 proclaims "The heart is deceitful above all things,

And desperately wicked;

Who can know it?

10 I, the Lord, search the heart,

I test the mind,

Even to give every man according to his ways,

According to the fruit of his doings." (NKJV).

Shalom

REFERENCES

[1] George H Morrison, Morrison on Mark (Ridgefield, New Jersey: AMG Publishers, 1977.

© Ezekiel Kimosop 2025

Is Monergism or Synergism Biblically Correct?

IS MONERGISM OR SYNERGISM BIBLICALLY CORRECT?

By Ezekiel Kimosop

This question should perhaps be rephrased: Which between the Monergism and Synergism theories best describes the biblical view of salvation?

Monergism, in Christian theology, is the doctrine that God is the sole agent in salvation, with no human contribution or cooperation. The word monergism is a compound word that derives from the Greek monos (sole) and ergon (work) and refers to a single source acting alone. The Greek root meaning is "one work," signifying that salvation is the sole work of God. It emphasizes that God's grace alone initiates and accomplishes salvation, highlighting the individual's inability to contribute to their own spiritual renewal. Monergism emphasizes God's absolute sovereignty in salvation, asserting that He is the one who initiates and brings about saving faith in individuals.

Monergism attempts to exclusively ascribe the choosing of those to be saved to the operation of God's sovereign grace. It insists that the depraved sinner is unable to come to God unaided and therefore has no responsibility in the salvation process, popularly identified by the Latin acronym Ordo Salutis. Some of the texts of Scripture cited in support of the monergism view include Ephesians 1:4-5; Romans 8:29-30; 9:10-13; 16:14-15. Monergism is a soteriological theory embraced by the deterministic soteriology groups.

Synergism is defined as a state in which two or more organisms or substances work together to produce a positive effect that is significantly greater than the sum of their individual effects, as seen in the enhanced efficacy of combined plant extracts compared to their exclusive use. Synergism is derived from the Greek word sunergos which denotes "working together". It is the equivalent of the Latin term synergia. It underscores the view that salvation is the result of the cooperative effort between God and humanity in salvation - that God's grace is effected when the sinner cooperates and responds to God upon his conviction of sin. 

The Synergism theory holds that the salvation process involves the operation of God's grace and the cooperation of the sinner in making an informed response to the calling of God in Christ. This is where the synergism concept lies. Synergism recognizes the input of the sinner in the salvation process. Some of the leading Scripture texts cited in this context include John 3:16-17; Acts 2:37-38 16:30-31 and Romans 10:5-13.

It is instructive that Monergism and Synergism are theological terms that have been employed in presenting two parallel theological theories that may easily pass for the extreme ends of the soteriological continuum - two abstract suppositional analogies that are diametrically opposed. Neither term exhaustively explains the order of salvation in its divine essence. Each theory represents man's attempt at explaining how God's grace operates in salvation.  

My view is that neither of the two terminologies perfectly encapsulates the order of salvation in its exhaustive essence. The Synergistic view is however closer to the revelation of Scripture, in my view. 

Even if, peradventure, it is granted that the two terminologies are theologically admissible for argument sake, the synergistic view of salvation appears to stand out taller. Granted that salvation is exclusively initiated by God, and serves His divine purposes in Christ, it is impossible to discount the view that it contemplates the sinner's response or input. My view is that no text or passage of Scripture demonstrates that God secretly selects some sinners for salvation against their will or knowledge and rejects the rest by deliberately denying them His saving grace. Besides, the mornergistic argument that the sinner's exercise of faith countermands God's sovereignty is theologically inconceivable. Several texts of Scripture including Genesis 2:16-17 reveal that God permits human beings the exercise of free will in their response to God. 

In His dealings with Israel, God often laments about His people's decision to abandon their covenant and pleads for their return (cf. Judges 2; Hosea 2). This is evidence that God permits men to exercise free will in their dealing with Him. Obedience to God is informed by a free will choice on man's part. This applies to the sinner's dealing with God in Christ. God's condemnation of sinners in Revelation 20:11-15 is evidence that choices have consequences. 

Ephesians 1:4-5 reveals that God chose us [believers, the church] in Him [Christ] before the foundation of the world...having predestined us [believers, the church] to adoption as sons by Jesus Christ to Himself..." God chose Christ as the instrument by which those who would believer would be chosen. No sinners could have been chosen outside the works of Calvary. 

God had determined in His perfect omniscience, foreknowledge, and sovereignty, to save sinful men through Christ at His appointed time when His divine clock synchronized with human history. The statement of Ephesians 1:4-5 is evidence of the futuristic projection of what God sought to accomplish through the incarnate coming of Christ. Nothing in the text suggests or implies that the choosing of sinners in Christ was concluded in eternity past! 

The deterministic view appears to be intrinsically warped in a theological labyrinth. In its attempt to deny the sinner's responsibility or role in the salvation process, it invariably buttresses and obscures God's revelation of Himself. God's offer of salvation in Christ is predicated on a free will response from the sinner. To discount this fact is perhaps to deny the revelation and authority of Scripture. On the converse, it is impossible to deny the operation of God's grace in salvation as the pivotal anchor on which the salvation of the sinner stands. Scripture proclaims that the sinner is saved by grace through faith (Ephesians 2:8-9). God alone should receive glory for the works of the cross through which sinful men can be reconciled with a holy and righteous God (Romans 5:8). 

Can a sinner reject God's saving grace? Deterministic soteriology adherents would readily respond to this question in the negative. They would argue that God's sovereignty would be placed in doubt if the creature can resist His will! This argument is founded on the presumption that God's invitation is irresistible to those who have been predestined to eternal life and that those who rebel against God were never invited to salvation. This theological inference ignores the countless illustrations in Scripture where men, in the exercise of their of free will decisions, rebelled against God yet a few righteous men such as Noah obeyed the voice of God (Genesis 6:1-8). Adam and Eve succumbed to Satan's deception and were punished by God. On countless occasions, Israel fell into moral ruin as a nation and God's judgment fell upon them. In all these instances, people exercised their free will. 

Yes, a sinner who hears the gospel proclaimed is at liberty to accept or reject God's invitation in Christ. Scripture conveys the consequences for disobedience. John 3:16-17 reveals that this position is contemplated in the revelation of Scripture. The sinner will however be solely liable for their decision to walk away from God. This is the reason God's judgement is outlined in Revelation 20:11-15. 

So which between Monergism and Synergism is biblical? Both theories convey some aspects of biblical truth. Both recognize the operation of God's grace as pivotal to the process of salvation. Monergism however denies human responsibility in salvation and on this score fails the test of Scripture. 

© Ezekiel Kimosop 2025

The Essence of Growing in Christ - Edification Maturity and Service

 

THE ESSENCE OF GROWING IN CHRIST – EDIFICATION MATURITY AND SERVICE

By Dr. E Kimosop

A believer posted two questions to me: 

Here is the first question: Does Spiritual weakness relate to sin?

Put differently, this question can perhaps be rephrased: Is sinful disobedience in the life of a believer evidence of spiritual weakness?

If by reference to spiritual weakness we imply spiritual immaturity, then the answer to the first question is in the affirmative. A young believer is more susceptible or predisposed to sinful disobedience compared to a mature believer. Spiritual immaturity is perhaps best illustrated in Scripture under the Corinthian church experience described in Paul's First Letter to the Corinthians. 

Paul adjudged the Corinthians as “spiritual babes” because of their open schisms or divisions, among other factors (1 Corinthians 3).

The Corinthians displayed ungodly pride. They split into groups allied to different religious leaders – Paul, Apollos and Peter (1 Corinthians 3:1-17). They also took their Christian community disputes to civil courts rather than solving them in their midst (1 Corinthians 6:1-11).

They were puffed up by the gift of tongues which the Holy Spirit bestowed upon them in generous measure (1 Corinthians 14:6-18). They lacked the maturity required in handling the spiritual gifts and applying them with wisdom. Some among them engaged in sexual immorality. This was evidence of carnality or lubricity among them. One may also classify their inability to address moral sin in their midst as compelling evidence of the spiritual immaturity (1 Corinthians 5). Notice the implications of Paul’s rebuke in vv. 3, 6).

This is not to suggest that young believers should be overly given to sin or are unable to exercise moral restraint. It does not also suggest that mature believers are immune to sin. All believers are at various levels of Christian maturity and prudence but none is perfect before God. They should therefore walk in utter circumspect at all times. The Holy Spirit, elsewhere described as the Spirit of truth, dwells in believers and therefore guides us in truth (John 14:15-18). Believers are holy people of God who should keep to the narrow path and serve God with faithfulness (1 Peter 2:9). Galatians 5:16 says “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh.”. Believers should therefore test all things, hold fast to what is good, and flee flee from every appearance of evil (1 Thessalonians 5:21-22). 

Notice Paul’s five rhetorical questions in 2 Corinthians 6:14-16 which says “14 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? 16 And what agreement has the temple of God with idols? For you are the temple of the living God…” (NKJV).

Paul is describing the uniqueness of God's covenant people in a sinful world. They are God's treasured 

vessels of honor sanctified and useful for the Master (2 Timothy 2:20-21). 

Now to address the second question posted by the believer…

What does spiritual strength depend on?

The spiritual strength of a believer is the substance of their moral fortitude. This depends on the spiritual foundation that the believer has received in their Christian upbringing. A mature believer is one who has been sufficiently grounded in doctrine. They possess evidence of maturity in Christ and are better able to live for Him and serve Him with diligence (Acts 2:42; Ephesians 4:12-16; 1 Timothy 3:1-7; 2 Timothy 2:15). Spiritual grounding involves a process of regular and consistent congregational edification, personal devotion to God’s word (Psalm 119:10-16, 105) Christian fellowship, and mentorship. This requires the submission of the believer and their yearning for growth.

Paul observed Timothy’s diligence in learning from Paul’s moral fortitude and practical ministry life. Notice his commendation in 2 Timothy 3:10-13. Paul also acknowledges the role of Timothy’s childhood training in the holy Scriptures through the agency of his godly Jewish grandmother Lois and his mother Eunice (2 Timothy 1:3-7). This foundation had a profound impact on Timothy’s moral prudence and his calling to Christian service. The celebration of the power, efficacy, sufficiency, and authority of Scripture in 2 Timothy 3:16-17 was actually drawn from the concluding section of Paul’s exhortation to Timothy. Paul proclaims thus: “16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, 17 that the man of God may be complete, thoroughly equipped for every good work.” (NKJV). 

Scripture is the pivotal tool that underlies the Christian maturity process. It is the surgical instrument that shapes the believer's worldview and guides them in truth. 

Bible scholars believe that 2 Timothy was Paul’s final prison epistle that was written shortly before his martyrdom by Nero in circa 62-64 AD. The exhortations conveyed in this epistle are of profound significance in demonstrating the deep bonding that Paul had built with Timothy. Notice the endearing address in the salutation or opening section of this letter: “Paul, an apostle of Jesus Christ by the will of

God, according to the promise of life which is in Christ Jesus,”

2 To Timothy, a beloved son:

Grace, mercy, and peace from God the Father and Christ Jesus our Lord.” (NKJV).

Paul describes Timothy as a beloved son. This is not in the biological but spiritual essence. He raised, mentored, and affirmed Timothy in the faith before commissioning him to ministry service. Their bonding and ministry partnership can be traced back to Acts 16 when Paul picked up Timothy during his missionary journey. This was shortly after he dropped John Mark in Acts 15.

CONCLUSION

There are no shortcuts in the journey of faith. Here is why...

Believers are products of the religious or spiritual training they receive. Where a Christian community pays little attention to the holistic exhortation of God’s word and in the mentorship of believers, weak and vulnerable Christians will emerge from their pews. The church should therefore invest in quality teaching and exhortation programs that serve to develop mature believers who can serve the church and their societies of context. The believer should also be willing and available for regular and consistent instruction and mentorship. "Nomadic" Christianity is an increasingly common phenomenon in contemporary society. Believers who consistently skip church or hop from one church congregation to another are less likely to be grounded in truth. Believers should also engage in regular Christian fellowship opportunities for edification and moral accountability.

Are you growing in Christian edification, maturity, and service? 

 

© Ezekiel Kimosop 2025

 

A Brief Reflection on Christian Eschatology

 

A BRIEF REFLECTION ON CHRISTIAN ESCHATOLOGY

By Dr Ezekiel Kimosop

Dispensationalism Premillennialism Theories

There are four dispensationalism theories in Christian eschatology. Classic Dispensationalism recognizes God’s dealing with the State of Israel as distinct from His dealing with the church. They reject the view that it is merely symbolic of the church and that the church has replaced Israel. They insist that God’s promises to the nation of Israel will be separately fulfilled. Some scholars say classic dispensationalism was later revised in the mid twentieth century resulting in Revised Dispensationalism which recognizes the connections between the church and God’s prophetic promises to Israel.[1]

The third category under the dispensationalism theory is what some scholars refer to as Progressive Dispensationalism. This category distinguishes Israel and the Church in history and also as aspects of the Kingdom which Jesus preached and which He will bring to consummation at His coming. The fourth and final category is the Historic Premillennialism. This school does not believe the Bible conveys a sharp distinction between Israel and the Church. All believers from all the ages are, in their view, part of the one spiritual “Israel of God” (Galatians 6:16). Secondly, they do not believe the Scriptures teach that God will remove the Church prior to the tribulation so that He can resume a unique saving work among the Jews, an idea that presupposes erroneous overemphasis on discontinuity between Israel and the Church.

All variations of dispensationalism however recognize Israel as a reference to a specific ethnic group

Which eschatological theory is identified with Reformed Calvinistic tradition?

The Calvinistic Reformed traditions generally subscribe to dispensationalism premillennialism eschatology. They believe that Christ will return to take away the church at the close of the church age and before the millennial reign mentioned in Revelation 20. This position is also held by majority Baptists including sections of the Southern Baptist Convention churches with minor variations.

How should we interpret the prophetic events mentioned in Matthew 24?

There is divided opinion among Bible scholars on the interpretation of Matthew 24. There are a number of eschatological views that have been developed in response to this passage. Here is a summary:

i)                   Full Preterists – This school of thought holds that the prophetic events foretold in Daniel 9, Matthew 24 and the Book of Revelation were fulfilled in AD 70 following the destruction of the Jerusalem temple. Full preterists insist that all Bible prophecy, including the coming of Christ, has already been fulfilled. Most mainstream Christian traditions consider the Full Preterists view heretical because of their denial of the future return of Christ, the bodily resurrection of believers, and the final judgment.

ii)                 Partial Preterists – This eschatology group claims that some of the prophecies mentioned in Daniel 9, Matthew 24, and the Book of Revelation were fulfilled in AD 70 and that the rest of the events will be fulfilled in future.

iii)               Premillennial Dispensationalism – This category argues that the coming of Christ and the rapture of the church will take place before the 1000 years millennium reign of Christ.  They consider most of the Bible prophecies as futuristic. Most Evangelical and Reformed traditions subscribe to this theory.

iv)               Mid Tribulation Dispensationalism - hold that the second coming of Christ and the rapture will take place in the middle of the seven-year tribulation period. They argue that given the historical and current persecutions suffered by the church, nothing in Scripture guarantees the immunity of the church from persecution during the reign of the Antichrist. The coming of Christ in the middle of the intense persecution of the church will be a rescue of sorts.   

v)                  Post Tribulation Dispensationalism – Post Trib groups claim that Christ will return and take away the church after the close of the seven years tribulation period. They insist that the church will undergo the full tribulation period of seven years before Christ comes for her.

vi)               Amillennialism – This school denies the futuristic physical millennial reign of Christ, arguing that the millennial reign commenced at Calvary and would close on Christ’s return and rapture of the church. They insist that Christ’s return will only usher in the final judgement contemplated in Revelation 20:11-15 since the rest of the prophecies will have been fulfilled.

Does John Hagee subscribe to Calvinistic Reformed eschatology?

Pastor John Hagee of Cornerstone Church does not appear to subscribe to the doctrines of the Reformed tradition. He is a Pentecostal teacher. Some of his beliefs may however align with some aspects of Reformed doctrines but this is merely by coincidence.

Is the mission mandate of the church delaying the Parousia or the coming of Christ?

This could be partly true if we consider the implications of Jesus’ statement in Matthew 24:14 where he says “And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.” (NKJV). Jesus was of course referring to the close of the church age. This statement may also be understood as a general description of the end time events rather a conditional phrase. It could also imply that by the time of Christ’s coming, the gospel will have been substantially proclaimed across the world. It may not imply that all people groups will have been literally accessed. However given the explosion of the digital online platforms in our contemporary world, my view is that it is highly unlikely that any part of the world would be left out of the gospel outreach by the time of Jesus’ coming. Other texts and passages of Scripture touching on the coming of Christ do not convey any specific conditions other than the fulfilment of the prophetic events contemplated for the church age including the global apostasy, the rise of the Antichrist and his systems and the persecution of believers (cf. 1 Thessalonians 5:1-11; 2 Thessalonians 2:1-12; 2 Peter 2; Jude 1:1-22; Revelation 17-20).

 

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This reflection article was written on 22 May 2025 in response to Q & A filed by a believer. The writer is the founder and editor of the Christian teaching website blog LISTENING AND DOING BIBLICAL FORUM that can be accessed on www.ezekielkimosop.blogspot.com . He is also a commentator at www.ebible.com.

 

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[1] https://www.baptistpress.com/resource-library/sbc-life-articles/southern-baptists-and-the-millennium/ accessed 25 April 2025 at 1130 GMT.