Opinion

Exordium To Exodus

Published

6 years ago

March 23, 2020

Based on biblical tradition of obfuscation through metaphors, parables, fables, proverbs, allegories and other “dark sayings,” this article contends that the highly histrionic narrative of mass movement of Israelites from Egypt to the Land of Canaan as contained in the Book of Exodus is an allegory. Yes, it is another symbolic representation, which abundantly yields to critical analysis and interpretations that arrive at a deeply hidden spiritual meaning; a meaning that contains moral and behavioral codes that hold the key to the age-old mystery of man’s purpose on earth and the path to atonement (at-one-ment) with God.
To understand the essence of this paper, the reader is implored to approach the enterprise with a thawed mind: consciousness that has transcended the inhibitions as ininely acquired over the years from the creeds and dogmas of institutional religion; a mind that realizes that God cannot implant the mysterious instrument of unimaginable potency called the human brain in man’s head yet give humanity religions that discourage critical intelligent thought; and a mind that has come to know that institutional religion, as practised, is a human fabrication for the purposes of anesthetizing, subjugating and politically and economically exploiting humanity.Do not get the author wrong, the Bible is a highly spiritual roadmap to oneness with God; however, to appreciate the plentiful spiritual lessons contained therein requires reading between the lines, burrowing beneath the dark sayings and going beyond the spiritually infantile act of drinking the milk or the adult chewing the meat to cracking the bones and savoring the marrow of the knowledge contained therein. The reader should note that reliance on biblical references here is only a reflection of the author’s background; this presentation is universal, it is beyond the bounds of any one religion.
Given the lack of archeological evidence of the mass movement that lasted for forty years as chronicled in the Book of Exodus, it is natural to conjecture that Egypt, in the narrative, is not the geographical location in the North-East of Africa. Rather, it is metaphor for a state of mental enslavement from which man is expected to liberate himself and journey to the Promised Land of Canaan, which is also a metaphor for a state of global harmony, based on sharing the abundance of nature by all. Both Israeli and Egyptian researchers of various academic disciplines agree that at the time of the exodus, the Province of Canaan was firmly under Egyptian control; so, it could not have been the land of freedom for the Israelites; this further emphasizes the metaphoric essence of the narrative.
In the same vein of dark sayings, Manna from heaven is metaphor for a spiritual, mental and physical state when man is able to utilize the unimaginable powers of his brain to generate the Sacred Manna, which has nutrients that nourish the body “without waste.”Also,heaven is metaphor for the human head wherein the human brain is contained. Given this biological state of existence, man will have no need for animal protein with its health hazards; he becomes herbivore. At this point, man will live in harmony with his other neighbours in this animal kingdom and will then learn to communicate with the animals and avail himself of the boundless knowledge and wisdom they harbour.The Book of Job (12:7&8) enjoins man to “ask the beasts, and they will teach you; and the birds of the air, and they will tell you…speak to the earth, and it will teach you and the fish of the sea will explain to you.”For instance, from the avocation of agriculture, the earth has taught the discerning mind that you reap what you sow; (Gal 6:7) this means that vicarious remission of sin is ludicrous. Again, give watermelon cut for more than twenty-four hours to a rabbit and it will reject it because it knows that the watermelon has lost its nutritional value. Observe the maneuvers of a bird in flight and watch it apply the breaks and land on the ground; then observe an airplane in flight and land and you would realize that Wilbur and Orville Wright took Introduction to Flying tutored by the birds. Further, the calisthenics of assault planes in battle are mimicry of the hawk hunting for food; watch a wale surface from the deep of the ocean and note the uncanny similarity with a submarine in the same act. With this consciousness, man will also learn the language of his innumerable green neighbours (herbs, plants and trees) and therefore benefit from their incredible medicinal properties and propensity to cure all ailments, including those that are yet to manifest. Lao and Walter Russell, Tibetan monks and other highly evolved humans in history including herbalists across the world before the advent of Western civilization achieved this capacity. This harmonious coexistence with the elements is akin to what obtained in the equally metaphoric Garden of Eden where Adam and Eve lived in perfect harmony with the animals and the environment until the transgression.
At the above point of interrelatedness, planet earth morphs into a land of abundance in which its yields are made available to all according to individual needs irrespective of colour, creed, station or location; this is the symbolism of Land of Canaan. It is this state of consciousness that inspired Mahatma Gandhi’s concise yet comprehensive poetic and sociopolitical classic: “there are enough resources for every one’s need; but not enough for one man’s greed.” This philosophy is also at the roots of the “from each according to his abilities and to each according his needs” ethos of communism.
In an incisive assessment of the essence of the various books of the Bible, Genesis was referred to as “The Beginning of ALL things” while Exodus was referred to as “Redemption of Human Race.” In the same assessment, Leviticus was referred to as “Holiness/Atonement” while Numbers, Deuteronomy and Joshua were referred to as “Wandering,” “Covenant” and “Conquering Land of Canaan,” respectively. A deep thought into the sequence of these books vis-à-vis the labels, shows that they contain the spiritual essence of the Bible, which is exiting from mental slavery and arriving at Canaan; This is the big picture. The rest of the Bible expatiates on the precepts for arriving at Canaan, the Kingdom of God here on earth; this is what Plato referred to as the Ideal State and St. Augustine of Hippo called it the City of God.
Restated, exit from the mental and spiritual slavery in which humanity is neck deep requires learning the lessons and abiding by the precepts in the other sixty-four books of the Bible and other books of life and adhering to the relevant attitudinal and behavioural prescriptions for man to arrive at the metaphoric Land of Canaan. Here, the issues of absolute faith in God as exemplified by various dramatis personae in numerous dark sayings and the universality of religion as repeatedly preached by Jesus Christ, St. Paul and the other Apostles in the New Testament, constitute the guide to the actualization of oneness with God. Here again, the essence of the acronym ASK, which is obfuscated in the Biblical injunction “Ask and it shall be given unto you; Seek and ye shall find, Knock and it shall be opened unto you” (Matt 7:7) comes alive along with the essence of the lamentation “my people are destroyed for lack of knowledge.” (Hosea, 4:6).
Dr Osai is an Associate Professor in the Rivers State University, Port Harcourt.

These and many other portions of the Holy Books emphasize the need for man to seek the pristine knowledge of the Divine, which wells from within each individual; knowledge untainted by ossified creeds and dogmas of institutional religion. Further, the emphasis is on Gnosticism; of vital note in this regard is Jesus’ averment that “I have yet many things to say unto you, but ye cannot hear them now.”(John 16:12) More than two thousand years after Jesus, man should be ready for the gospel truth and spiritual essence of his being.
In this eternal spiritual journey from slavery to the point God’s “will is done on earth as it is in heaven,” every individual is on hisher own; “be not deceived; God is not mocked; for whatsoever a man soweth; that shall he reap also” so said St. Paul (Gal 6:7) and the Man from Galilee says “I come quickly with my rewards to give each man according to his works.” (Rev 22:12)Eternally, there are all sorts of guides that cut across every religious persuasion and belief; they roam planet earth and other corporealities and dimensions in the Divine anatomy seeking for souls to either save or destroy depending on what sort of guide they are. The decision to accept and follow a particular guide or otherwise is an individual thing and so is responsibility for the outcome of that singular and personal decision. The golden rule and the greatest law of all is “Thou shalt love thy neighbor as thyself.” (Mark, 12:31) In its disarming and, perhaps, deceitful simplicity, this commandment, like most Biblical sayings, has deeper meaning than meets the eyes. The depth of the statement is in the essence and import of the word “neighbor.” While this belongs in another narrative, suffice it to say that by “neighbor,” the Bible refers to a wider,more intellectually, spiritually and cosmically tasking field of relationships than family, relatives and those living next door.
Where does humanity belong in this journey? Accepting the spirituality of the Bible, man should come to terms with the fact that from”Redemption of the Human Race” to “Conquering Land of Canaan” is all about arriving at the Grand Design of God for man, which is living harmoniously in His abundance. As an introduction to the Book of Exodus, this article calls for the narrative to be subjected to greater studies from multidisciplinary perspective to uncover the hidden meanings and as they apply to human existence. A spirited attempt has been made in the book titled From Rule of Law to Rule of Love: The End of Western Thought and the Death of Leviathanto present, in contemporary terms, the material and spiritual requirements of this journey from enslavement to universal oneness and the abundance of God.
What is the significance of the repeated use of the number forty in the Bible? What is Shakespeare doing deep inside Psalm 46? What other hidden codes are there in the Bible and what is their meaning? Where are the Book of Jasher and the other books excised by King James? This call for further studies on the essence of the Book of Exodus is so that man may be appropriately guided in his search for oneness with God.The multiplicity of religions in humanity now constitutes a source of protracted bitter conflict and spiritual confusion unto man. Here, Gnosticism and the essence of Huist Thought are imperative. “He that hath ears to hear, let him hear.”
Dr Osai is an Associate Professor in the Rivers State University, Port Harcourt.

Jason Osai

Opinion

Wike VS Soldier’s Altercation: Matters Arising

Published

1 week ago

December 8, 2025

The Tide

The events that unfolded in Abuja on Tuesday November 11, 2025 between the Minister of the Federal Capital Territory, Chief Nyesom Wike and a detachment of soldiers guarding a disputed property, led by Adams Yerima, a commissioned Naval Officer, may go down as one of the defining images of Nigeria’s democratic contradictions. It was not merely a quarrel over land. It was a confrontation between civil authority and the military legacy that still hovers over our national life.

Nyesom Wike, fiery and fearless as always, was seen on video exchanging words with a uniformed officer who refused to grant him passage to inspect a parcel of land alleged to have been illegally acquired. The minister’s voice rose, his temper flared, and the soldier, too, stood his ground, insisting on his own authority. Around them, aides, security men, and bystanders watched, stunned, as two embodiments of the Nigerian state clashed in the open.

The images spread fast, igniting debates across drawing rooms, beer parlours, and social media platforms. Some hailed Wike for standing up to military arrogance; others scolded him for perceived disrespect to the armed forces. Yet beneath the noise lies a deeper question about what sort of society we are building and whether power in Nigeria truly understands the limits of its own reach.

It is tragic that, more than two decades into civil rule, the relationship between the civilian arm of government and the military remains fragile and poorly understood. The presence of soldiers in a land dispute between private individuals and the city administration is, by all civic standards, an aberration. It recalls a dark era when might was right, and uniforms conferred immunity against accountability.

Wike’s anger, even if fiery, was rooted in a legitimate concern: that no individual, however connected or retired, should deploy the military to protect personal interests. That sentiment echoes the fundamental democratic creed that the law is supreme, not personalities. If his passion overshot decorum, it was perhaps a reflection of a nation weary of impunity.

On the other hand, the soldier in question is a symbol of another truth: that discipline, respect for order, and duty to hierarchy are ingrained in our armed forces. He may have been caught between conflicting instructions one from his superiors, another from a civilian minister exercising his lawful authority. The confusion points not to personal failure but to institutional dysfunction.

It is, therefore, simplistic to turn the incident into a morality play of good versus evil.

*********”**** What happened was an institutional embarrassment. Both men represented facets of the same failing system a polity still learning how to reconcile authority with civility, law with loyalty, and service with restraint.

In fairness, Wike has shown himself as a man of uncommon courage. Whether in Rivers State or at the FCTA, he does not shy away from confrontation. Yet courage without composure often feeds misunderstanding. A public officer must always be the cooler head, even when provoked, because the power of example outweighs the satisfaction of winning an argument.

Conversely, soldiers, too, must be reminded that their uniforms do not place them above civilian oversight. The military exists to defend the nation, not to enforce property claims or intimidate lawful authorities. Their participation in purely civil matters corrodes the image of the institution and erodes public trust.

One cannot overlook the irony: in a country where kidnappers roam highways and bandits sack villages, armed men are posted to guard contested land in the capital. It reflects misplaced priorities and distorted values. The Nigerian soldier, trained to defend sovereignty, should not be drawn into private or bureaucratic tussles.

Sycophancy remains the greatest ailment of our political culture. Many of those who now cheer one side or the other do so not out of conviction but out of convenience. Tomorrow they will switch allegiance. True patriotism lies not in defending personalities but in defending principles. A people enslaved by flattery cannot nurture a culture of justice.

The Nigerian elite must learn to submit to the same laws that govern the poor. When big men fence off public land and use connections to shield their interests, they mock the very constitution they swore to uphold. The FCT, as the mirror of national order, must not become a jungle where only the powerful can build.

The lesson for Wike himself is also clear: power is best exercised with calmness. The weight of his office demands more than bravery; it demands statesmanship. To lead is not merely to command, but to persuade — even those who resist your authority.

Equally, the lesson for the armed forces is that professionalism shines brightest in restraint. Obedience to illegal orders is not loyalty; it is complicity. The soldier who stands on the side of justice protects both his honour and the dignity of his uniform.

The Presidency, too, must see this episode as a wake-up call to clarify institutional boundaries. If soldiers can be drawn into civil enforcement without authorization, then our democracy remains at risk of subtle militarization. The constitution must speak louder than confusion.

The Nigerian public deserves better than spectacles of ego. We crave leaders who rise above emotion and officers who respect civilian supremacy. Our children must not inherit a nation where authority means shouting matches and intimidation in public glare.

Every democracy matures through such tests. What matters is whether we learn the right lessons. The British once had generals who defied parliament; the Americans once fought over states’ rights; Nigeria, too, must pass through her own growing pains but with humility, not hubris.

If the confrontation has stirred discomfort, then perhaps it has done the nation some good. It forces a conversation long overdue: Who truly owns the state — the citizen or the powerful? Can we build a Nigeria where institutions, not individuals, define our destiny?

As the dust settles, both the FCTA and the military hierarchy must conduct impartial investigations. The truth must be established — not to shame anyone, but to restore order. Where laws were broken, consequences must follow. Where misunderstandings occurred, apologies must be offered.

Let the rule of law triumph over the rule of impulse. Let civility triumph over confrontation. Let governance return to the path of dialogue and procedure.

Nigeria cannot continue to oscillate between civilian bravado and military arrogance. Both impulses spring from the same insecurity — the fear of losing control. True leadership lies in the ability to trust institutions to do their work without coercion.

Those who witnessed the clash saw a drama of two gladiators. One in starched khaki, one in well-cut suit. Both proud, both unyielding. But a nation cannot be built on stubbornness; it must be built on understanding. Power, when it meets power, should produce order, not chaos.

We must resist the temptation to glorify temper. Governance is not warfare; it is stewardship. The citizen watches, the world observes, and history records. How we handle moments like this will define our collective maturity.

The confrontation may have ended without violence, but it left deep questions in the national conscience. When men of authority quarrel in the open, institutions tremble. The people, once again, become spectators in a theatre of misplaced pride.

It is time for all who hold office — civilian or military — to remember that they serve under the same flag. That flag is neither khaki nor political colour; it is green-white-green, and it demands humility.

No victor, no vanquish only a lesson for a nation still learning to govern itself with dignity.

By; King Onunwor

Opinion

Ndifon’s Verdict and University Power Reform

Published

3 weeks ago

November 24, 2025

The Tide

Quote:”But beyond the courtroom victory lies a pressing question: What next? How do we ensure that Nigerian universities no longer serve as hunting grounds for predatory academics? How do we guarantee that students—especially young women—can pursue education without fear of victimization?”

The conviction of Professor Cyril Ndifon, suspended Dean of Law at the University of Calabar, to five years in prison by the Federal High Court Abuja, provided a rare moment of relief amid the week’s troubling national events. Beyond punishing one individual, the judgment signaled that accountability—especially regarding sexual harassment and abuse of power in Nigerian higher institutions—may finally be gaining traction. For years, many students, especially young women, have quietly endured intimidation, coercion, and the misuse of academic privilege. Reports and surveys have consistently shown the depth of this problem. A 2018 World Bank survey estimated that 70% of female graduates had faced some form of sexual harassment in school, while a Nigerian study recorded sexual violence as the most common form of gender-based violence on campuses.

Ndifon’s case has therefore become symbolic—challenging the belief that powerful academics can act with impunity. Justice James Omotosho’s ruling went beyond the conviction; it exposed the systemic rot that enables abuse. His description of Ndifon as a predator highlighted how institutions fail when they lack strong, independent structures for accountability. Although the Independent Corrupt Practices and Other Related Offences Commission (ICPC) proved its case beyond reasonable doubt, many similar cases never reach court because victims remain afraid, discouraged, or convinced that the system will not protect them. A major difference in this case was that a government agency fulfilled its responsibility rather than letting the matter fade, as often happens with campus scandals. Too often, allegations arise but internal committees stall, victims lose hope, and the accused quietly escape consequences.

This time, however, the judiciary refused to allow such evasion. The court’s decision to center the victims and dismiss attempts to discredit them set an important precedent at a time when survivors are often blamed or pressured into silence. Yet the bigger question remains: What next? How can Nigerian universities become safe spaces where students, particularly young women, can pursue education without fear? First, reporting systems must be overhauled. Traditional structures—where complaints pass through heads of departments or deans—are inadequate, especially when senior officers are the accused. Independent, gender-sensitive complaint bodies are essential. Some institutions, such as the University of Ibadan and Godfrey Okoye University, have already taken steps by establishing gender-mainstreaming units. Other universities must follow suit, ensuring confidentiality, protection from backlash, and transparent investigations.

Second, proven cases of harassment must attract real consequences—not quiet transfers or administrative warnings. Sexual exploitation is not a mere disciplinary issue; it is a crime and should be promptly escalated to law-enforcement agencies. Treating criminal behaviour as an internal matter only emboldens perpetrators. Third, students must feel safe to speak up. As a senior lecturer at the University of Abuja advised, silence fuels impunity. Students need to believe that justice is attainable and that they will be supported. This requires consistent sensitization efforts by student unions, civil society groups, gender advocacy organizations, and ministries of women affairs. New students, in particular, need early guidance to understand their rights and available support systems. The recent approval of the Sexual Harassment of Students (Prevention and Prohibition) Bill, 2025, prescribing up to 14 years imprisonment for educators convicted of harassment, is a step in the right direction.

Quick presidential assent and domestication by states will strengthen legal protection. As Nelson Mandela said, “A society that fails to protect its women cannot claim to be civilized.” This principle must guide Nigeria’s legislative and institutional reforms. The legal profession has its own soul-searching to do. Law faculties are expected to model ethics and justice. When a senior law academic betrays these values, the damage extends beyond the victims—it undermines confidence in both higher education and the justice system. The judiciary’s firm stance in this case therefore reinforces the idea that the law exists to protect the vulnerable, not shield the powerful. Yet, this moment should not end with celebration alone; it must ignite a broader institutional awakening. Universities must begin to review their staff appraisal systems to include behavioural ethics, not just academic output.

Governing councils should strengthen oversight mechanisms and ensure that disciplinary processes are free from internal politics. Alumni associations and parents’ forums can also play a monitoring role, demanding higher standards of conduct from staff and administrators. Importantly, the government must provide universities with the financial and technical support needed to establish functional gender desks, counselling units, and digital reporting platforms. Only when all stakeholders take ownership of the problem can lasting reform be achieved. Professor Ndifon’s sentencing represents justice for one victim, but it must inspire justice for many more. It should mark the beginning of a nationwide resolve to reclaim Nigerian universities from those who misuse authority. The future of education in this country must be shaped by knowledge, dignity, and integrity—not fear or manipulation. The judgment is a call to action: to build campuses where students are safe, where lecturers are held accountable, and where power is exercised with responsibility. Only then can Nigeria truly claim to be nurturing the leaders of tomorrow.

By: Calista Ezeaku

Opinion

As Nigeria’s Insecurity Rings Alarm

Published

3 weeks ago

November 24, 2025

The Tide

Quote:”President Donald Trump’s designation of Nigeria a Country of Special Concern and further threats to intervene in countries experiencing religious persecution reflect a growing international concern regarding Nigeria’s deteriorating security situation.”

In recent years, Nigeria has witnessed an alarming evolution of insecurity that threatens not only the stability of the nation but also the broader West African region. Bandit attacks on schools, farms, mosques, and Christian worship centers have become distressingly commonplace, painting a grim picture of a country under siege from multiple fronts. The rise of kidnappings for ransom, coupled with the persistent threat of terrorism from groups like Boko Haram and ISWAP, has ignited fears among communities and hampered economic activities. As neighboring Sahel countries grapple with coups and the spread of extremist ideologies, Nigeria finds itself at a precarious crossroads that demands urgent attention and action.

According to media tally, about 2,496 students have been abducted in 92 school attacks since the Chibok saga of 2014. And prompted by recent incidents in Kwara, Kebbi and Niger states, where hundreds of pupils were abducted, state governments across northern Nigeria are shutting down, or relocating schools. Even the federal government last week, via the Federal Ministry of Education hastily ordered principals of 41 unity schools across northern Nigeria, to shut-down.The increasing frequency and audacity of bandit attacks highlight a troubling trend in Nigeria’s security landscape. Schools, once seen as sanctuaries for learning, have become targets for kidnappers seeking to exploit vulnerable students. These attacks not only disrupt education but also instill fear in families, leading to mass withdrawals from schools. Should we raise a generation of children deprived of their right to education?

Similarly, farms and places of worship have not been spared. Communities that once thrived on agriculture and faith, now live in constant dread of violent incursions. The targeted killings of Christians and attacks on mosques further exacerbate religious tensions, threatening to disrupt the social fabric that holds Nigeria together.The situation is compounded by the unsettling developments in the Sahel region, where coups and the rise of jihadist groups have created a volatile environment. The spillover effects of this instability are palpable in Nigeria, as extremist ideologies proliferate and armed groups gain confidence. The porous borders of the region facilitate the movement of militants and weapons, making it increasingly difficult for Nigerian authorities to contain the threats. As Nigeria struggles to secure its territory, the consequences of failure become more pronounced, with the potential for a broader regional crisis looming on the horizon.

President Donald Trump’s designation of Nigeria a Country of Special Concern and further threats to intervene in countries experiencing religious persecution reflect a growing international concern regarding Nigeria’s deteriorating security situation.

While such attention can bring much-needed awareness to the plight of affected communities, it also underscores a significant truth: the responsibility for addressing these challenges ultimately lies with the Nigerian government. The inaction and apparent inability to protect citizens from violence and ensure justice for victims send a troubling message about the state’s commitment to safeguarding its populace. The economic ramifications of this evolving insecurity are dire. Foreign investment, a critical driver of economic growth, is deterred by the pervasive violence and instability.

Investors are wary of committing resources to a country where the risk of loss is heightened by kidnappings and attacks on businesses.Additionally, agricultural production suffers as farmers abandon their lands, fearing for their safety. The recent upsurge in insecurity coincides with a crucial harvest season, when farmers need to recoup investment to finance the next round. A decline in harvests this year would reverse recent gains of recovery in food production and exacerbate poverty, further straining the nation’s resources. Socially, the implications of failing to tackle insecurity are profound. Mistrust in government institutions grows as citizens witness a lack of effective response to violence and crime. This erosion of faith can lead to civil unrests, as frustrated populations demand accountability and action.

Moreover, the vulnerability of young people in conflict-affected areas increases the risk of radicalization, as they seek identity and purpose in extremist movements that exploit their disillusionment. The South-East crisis is peculiar in this regard. The evolving insecurity in Nigeria is not merely a national crisis; it poses a significant threat to regional stability and international interests. The convergence of banditry, terrorism, and political instability in the Sahel creates a complex security environment that requires a coordinated response. The Nigerian government, in partnership with regional allies and international partners, must adopt a comprehensive strategy that addresses the root causes of insecurity, strengthens law enforcement, and fosters community resilience.

It’s time Nigerians address all regional grievances with reconciliation and empathy, rather than with coercion. As citizens, civil society, and international stakeholders, it is crucial to advocate for effective policies that prioritize security, justice, development and inclusiveness. A collective effort is needed to ensure a safer, more stable future for Nigeria and the West African region. Ultimately, Nigeria stands at a critical juncture. The path forward demands decisive action to restore security, rebuild trust, and ensure that all citizens can live without fear. The time for complacency has passed; the stakes are too high, and the consequences of inaction are too grave. A collective effort is essential to navigate this challenging landscape and forge a safer, more stable future for Nigeria and the West African region.

By: Joseph Nwankwor