Who are the Multitude Mentioned in Revelation 7:9-12?

 

WHO ARE THE MULTITUDE MENTIONED IN REVELATION 7:9-12?

By Ezekiel Kimosop

Revelation 7:9-12 says "After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands 10 and crying out with a loud voice, saying, “Salvation belongs to our God who sits on the throne, and to the Lamb!” 11 All the angels stood around the throne and the elders and the four living creatures, and fell on their faces before the throne and worshiped God, 12 saying: “Amen! Blessing and glory and wisdom, Thanksgiving and honor and power and might, Be to our God forever and ever. Amen.” (NKJV).

The writer then conveys an answer given to him by one of the twenty four elders:

Revelation 7:13-17 says "Then one of the elders answered, saying to me, “Who are these arrayed in white robes, and where did they come from?” 14 And I said to him, “Sir, you know.” So he said to me, “These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb. 15 Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell among them. 16 They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; 17 for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes.” (NKJV).

Having examined the text of Revelation 7:9-12 within the context of the wider passage of Revelation 7:9-17, here's my response to the above question.

My view is that the people mentioned in vv.9-12 are more elaborately described in vv.13-17. Notice the explanation by the elder in vv. 14-15.

Most Christian scholars identify these saints as believers who accepted Christ during the Great Tribulation, having endured severe hardship and persecution.

Being clothed in white robes symbolizes that their sins are washed away and they are granted righteousness through the sacrifice of Jesus Christ, the Lamb of God.

By holding palm branches, these saints symbolize victory, triumph, and celebration, similar to the one during the triumphal entry of Jesus into Jerusalem revealed in the Gospels.

The victorious saints joined the angels, elders, and the living creatures in a loud, unifying shout of praise, declaring that their salvation comes from God and the Lamb.

Bible scholars believe this group is distinct from the 144,000 Jewish believers  described in Revelation 7:1-8. The multitude mentioned in Revelation 7:9-12 therefore consists of all believers globally who endure the tribulation by the Antichrist.

Other scholars say the great multitude mentioned in Revelation 7:9-12 are the fruit of the witness of the 144,000 Jewish saints during the tribulation period.

We shall conclude with a brief analysis of the tribulation theories in an attempt to align this vision to the three major eschatological views. 

Proponents of the Pre-Tribulation Premillennialism rapture theory hold that the multitude in Revelation 9-12 are the tribulation saints who turned to Christ during the great tribulation that follows the rapture of the church described in 1 Thessalonians 4:13-17. They consider the heavenly vision of the multitude in heaven before the throne of God as evidence of the Pre-Tribulation Rapture.

Mid-tribulation rapture theorists identify this group as a vision of the raptured church including those who come to Christ during the first three and a half years of the Tribulation Period that they believe separates the rapture of the church from the coming of Christ.

They argue that the coming of Christ will coincide with the midpoint of the seven years Tribulation Period. They believe that the remaining three and a half years are dedicated to heavy persecution under the reign of the Antichrist. They consider this great multitude as the collective body of believers caught up to heaven.

Post-tribulation adherents believe that this vast crowd of people from every nation and tribe represents the entire church consisting of both Jews and Gentiles rather than a separate group of "tribulation saints" who were saved after a pre-tribulation rapture.

They construe the vision of Revelation 7:14-17 as an affirmation of the post tribulation rapture, insisting that the church will go through the entire tribulation period under the Antichrist before the rapture takes place and the wrath of God falls on the earth.

Irrespective of one's eschatological perspective of the rapture of the church, the vision of the multitude mentioned in Revelation 7:9-12 serves as a confirmation that the future of the church is anchored on the atonement of Christ Jesus, the Lamb of God, that He secured at the cross of Calvary. 

Shalom

© Ezekiel Kimosop 2026

What is Lacking in the Sufferings of Christ?

WHAT IS LACKING IN THE SUFFERINGS OF CHRIST?

By Ezekiel Kimosop 

How can Christ’s death on the cross be sufficient for salvation when Paul speaks of what is lacking in the sufferings of Christ?

Colossians 1:24-26 says: "I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, 25 of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God, 26 the mystery which has been hidden from ages and from generations, but now has been revealed to His saints." (NKJV). 

In Colossians 1:24-29, Paul celebrates the significance of his sacrificial service for Christ. He had suffered multiple afflictions in his missionary journeys to the Gentile people. These are perhaps more prominently outlined in 2 Corinthians 11:23-28 which says:

"Are they ministers of Christ?—I speak as a fool—I am more: in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. 24 From the Jews five times I received forty stripes minus one. 25 Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; 26 in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; 27 in weariness and toil, in sleeplessness often, in hunger and thirst, in fastings often, in cold and nakedness— 28 besides the other things, what comes upon me daily: my deep concern for all the churches." (NKJV). 

Paul reminded the Colossians that there were sacrifices that God requires of the church to reach out to the lost so that Christ's sacrifice on the cross shall not be in vain. Christ had accomplished the works of atonement at Calvary. It is now upon the church to take the gospel to the world. 

The gospel effort seeks to fill a divine gap by proclaiming Christ and drawing sinners to God through Him. Paul sought to be counted among those who would endure afflictions to fulfil this divine calling in Christ. This is what was lacking, nay, outstanding. It is the burden that the church must carry until Christ is revealed. 

Paul's statement in Colossians 1:24 should therefore be understood within the passage context of Colossians 1:24-29 read together with other relevant passages of Scripture. Paul does not imply that Christ's sacrifice at Calvary was insufficient or incomplete! 

The text simply serves to project the enormity of the sacrifices awaiting the ministers of the gospel in taking the gospel to a hostile and difficult world. It underscores the burden and the urgency behind the the Macedonian call. Preaching Christ crucified will cost us resources, time, personal sacrifices, and afflictions. It is not a task for the faint hearted. Matthew 24:14 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). 

© Ezekiel Kimosop 2026

God's Deliverance in Times of Trouble - Lessons from Psalm 54

GOD'S DELIVERANCE IN TIMES OF TROUBLE - LESSONS FROM PSALM 54

By Ezekiel Kimosop

How does Psalm 54 reflect the nature of God's deliverance in times of trouble?

Psalm 54:1-7 says:

"Save me, O God, by Your name,

And vindicate me by Your strength.

2 Hear my prayer, O God;

Give ear to the words of my mouth.

3 For strangers have risen up against me,

And oppressors have sought after my life;

They have not set God before them. Selah

4 Behold, God is my helper;

The Lord is with those who uphold my life. 

5 He will repay my enemies for their evil.

Cut them off in Your truth.

6 I will freely sacrifice to You;

I will praise Your name, O Lord, for it is good.

7 For He has delivered me out of all trouble;

And my eye has seen its desire upon my 

enemies." (NKJV). 

Psalm 54 is attributed to David. Bible scholars say David composed this prayer during a time of betrayal, specifically when the Ziphites went to King Saul to reveal where David was hiding in the wilderness. The writer sought God's deliverance from his enemies. 

The opening section of vv.1-3 reveals the writer's desperation. In v.1 He cries to God to save him, saying "Save me, O God, by Your name, And vindicate me by Your strength." 

The psalmist pleads for God's divine intervention under his distressful circumstances whose details are concealed from the reader. 

God's intervention in this context should glorify His Name. His rescue of those in distress is an act of mercy. This is what vindicates the writer's confession of God's faithfulness. 

This text also affirms that God's hand is the only hope for His covenant people during  the afflictions in life. It serves to remind us that God is our refuge and fortress in our time of need. We can only count on His unfailing mercies to access relief from His throne at the hour of need. 

Psalm 18:2-4 says: "The Lord is my rock and my fortress and my deliverer;

My God, my strength, in whom I will trust;

My shield and the horn of my salvation, my stronghold.

3 I will call upon the Lord, who is worthy to be praised;

So shall I be saved from my enemies." (NKJV). 

This Scripture which is also attributed to David reveals that God is our only hope in our times of trouble. The writer metaphorically describes God as a rock, a fortress, a shield and a horn. This imagery conveys His power and strength. A rock is immovable and so is a solid fortress that has survived many battles. God is our strong shield and our hope even in the most trying moments of life. 

Believers find strength, comfort, and assurance in His divine presence whenever they turn to Him. He never forsakes those who are called by His Name. There are many experiences in life when David was rescued and preserved by God. He once escaped Saul's pursuit by a whisker and priests who had offered him bread were killed (1 Samuel 21:1-6). 

In Psalm 54:2, the writer says "Hear my prayer, O God;

Give ear to the words of my mouth." The writer employs Hebrew synonymous parallelism in his poetry in seeking God's attention. A plea to have God hear his prayer is synonymous with God giving ear to the petitioner's cry. 

In Psalm 54:3, the writer discloses the reason for his prayer, saying: 

"For strangers have risen up against me,

And oppressors have sought after my life;

They have not set God before them. Selah." 

He mentions strangers and oppressors who sought to take his life. Elsewhere in Scripture, we learn that Saul sought to eliminate David to secure his unfettered claim to the throne of Israel but God had determined that David would succeed him. God took David through difficult experiences to fortify his faith before he could access the throne. Bible scholars say it took David between thirteen to fifteen years before Saul was killed in the Battle of Mt Gilboa recorded in 1 Samuel 31. God spared David from fighting in this battle perhaps to preserve him from the blood of Saul and Jonathan. 

Psalm 54:4-7 is a tribute to God's faithfulness. The writer says in v.4: "Behold, God is my helper; The Lord is with those who uphold my life." In v. 5, the writer speaks of God's judgement for the wicked. God will indeed repay them for their evil. In v.6-7, the writer pledges to sacrifice to God in thanksgiving for the deliverance that God brought to him. 

No matter what God's people go through in life, God's abiding grace will always follow them. God is faithful to bring relief from Heaven and even where he permits us to go through painful trials, He will vindicate us in the end. We shall emerge with our testimony of God's faithfulness.

We should remember to celebrates God's faithfulness in our lives and glorify Him for the interventions He makes in our lives during difficult. We should also testify of God's faithfulness in the congregation of His saints so that His name is glorified among His people. 

Shalom

© Ezekiel Kimosop 2026

The Five Rs of Fruitfulness

THE FIVE Rs OF FRUITFULNESS 

By Bishop Gideon N. Robi 

Lead Text: Jeremiah 17:7-8

Every time we eat fruits, we need to carefully consider the process through which the fruit 🍓 grew on the tree🌲. There are five factors on which the life of a fruitful person is anchored  - root, reliance, resilience, results, and requirements. 

1. ROOT 

The fruit is connected to the root of the tree. If the root is right, the fruit would flourish. Jeremiah 17:7-8 has a historical context in vv.1-6. God had proclaimed judgement on Israel. Roots determine the stability, supply, and survival of the tree. 

The reference to the tree 🌲 and the fruit 🫜 is allegorical in this context. God desires that His people should be rooted in Christ so that we stand firm in our faith and bear fruit. 

Fruit is evidence of a rooted life. Character, impact, and faithfulness are evidence of rootedness in the believer's life. Galatians 5:22-23 says "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law." (NKJV). 

2. RELIANCE 

Reliance relates to rusting God as your source of sustenance in life. Rooted people consistently rely on God. They are not influenced by the prevailing circumstances of life. A fruitful tree is planted by the river. It accesses water all the time. It is not affected by the seasons of life. Those who trust in God are connected to a reliable and an unfailing source of nourishment and fruitfulness. 

3. RESILIENCE 

Rooted people are resilient in every season. They come out standing in difficult circumstances of life. They are steadfast in their walk with God in Christ (Jeremiah 17:8). In John 17 Jesus prayed that God may preserve His disciples. He knew that the circumstances awaiting them in His absence were difficult. 

The troubles of life do not overwhelm rooted believers, neither do the pressures of life. 

Are you standing on resilient roots in life? Are you hooked on Christ?

4. RESULTS 

Rooted people produce fruit consistently. They never fail to bear fruit. Their rootedness is visible, beneficial, and reproducible. They are visible because they can be attested by those around them. They leave a lasting impact and legacy in their societies of context. A strong tree is measured by what it ultimately produces. 

Where are you planted? What is your area of impact in your society of context? Do people witness and benefit from the results of your rootedness in Christ? 

5. REQUIREMENT - BEING PLANTED 

Where are you planted? You cannot be fruitful if you are not planted and established in Christ. This requires commitment and consistency in faithfully walking with God. The quality of the ground on which one is planted and rooted also matters. How rooted one is in Christ determines their value in Christ. 

Paul proclaims in 1 Corinthians 3:10-11: "According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. 11 For no other foundation can anyone lay than that which is laid, which is Jesus Christ." (NKJV). 

Where are you planted? Are you bearing fruit in Christ or are you planted and rooted outside Christ? 

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These notes were distilled from a sermon delivered by Bishop Gideon Ndirangu Robi at AIC Milimani Nairobi on 24 May 2026. Bishop Robi is the Assistant Bishop for AIC Diaspora Area. He ministers to the diaspora community in Atlanta, Georgia USA.

Should Baptism Precede Holy Communion?

SHOULD BAPTISM PRECEDE HOLY COMMUNION?

By Ezekiel Kimosop 

Does a Christian have to be baptized first before he or she can partake in holy communion?

Scripture is silent on this question. The Bible does not explicitly provide that a believer must first be baptized before they can partake of the holy communion. Matthew 28:19-20 says "And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen." (NKJV). 

Here is the order of the mission command:

1. Go

2. Make Disciples

3. Baptize them

4. Teach Them

The above Scripture appears to place baptism immediately after disciple-making. This perhaps suggests that believers should be baptized at the earliest opportunity once they come to faith. During the period coinciding with the Acts of the Apostles, believers were baptized immediately they converted to the faith. Philip the Evangelist baptized the Ethiopian eunuch using this approach (Acts 8:26-40). 

During his visit to Cornelius in Caesarea, Apostle Peter directed that Gentile believers should be baptized when he heard them speak in tongues and magnify God. Peter asks in Acts 10:47-48: "Can anyone forbid water, that these should not be baptized who have received the Holy Spirit just as we have?” 48 And he commanded them to be baptized in the name of the Lord. Then they asked him to stay a few days." (NKJV). 

Perhaps one important question should be addressed at this point: What would perpetually keep a born again Christian from water baptism? Why would a believer not submit to the two sacraments of water baptism and holy communion as commanded in Scripture? 

Most conservative Evangelicals and mainstream Christian traditions insist that the believer must first undergo catechism before they can be baptized and be eligible to partake in holy communion. The intention is to first equip the believer with the foundational truths of the Christian faith before they are baptized and formally admitted into the communion of the congregation. The believer should however continue to seek and submit to opportunities for Christian instruction in order to grow in the knowledge of Christ. Learning and growing in Christ is a lifelong process for believers. 

Some Pentecostal and Charismatic traditions however take a liberal view arguing that the only qualification for partaking in holy communion is the believer's confession of faith in Christ Jesus. The danger with this approach is to create the impression that water baptism is either optional or can be conveniently overlooked! We should bear in mind that the two sacraments were commanded by our Lord Jesus Christ. They therefore serve God's divine purposes in the believer's life. Secondly, if baptism is undertaken without a post-baptism catechism program, the believer may be led to think that they have "made-it" and this may result in spiritual pride and retardation.  

My view is that even though Scripture is silent on the above question, God has permitted the church to draw regulations that should guide the administration of the two sacraments based on the discernment of Scripture. Believers should therefore submit to godly regulations governing the sacraments. 

No matter what approach a Christian tradition subscribes to, the holy communion celebration should be administered with reverence and decorum and in line with the directions and admonitions conveyed in 1 Corinthians 11:23-34. Secondly, we need to place a closing caveat. The holy communion celebration is exclusive to believers. Non-believers are not eligible to partake of the holy communion. 

Shalom 

© Ezekiel Kimosop 2026

What Does it Mean to be Spiritually Dead?

WHAT DOES IT MEAN TO BE SPIRITUALLY DEAD?

By Ezekiel Kimosop 

How can someone be spiritually "dead"? (Ephesians 2:1).

Theologically speaking, a spiritually dead person is one who is lost in sinful condemnation and alienated from fellowship with God. Simply put, he is person trapped in sinful depravity and is under the dominion of Satan. 

In Ephesians 2:1-7 the writer of Scripture uses a number of metaphors to explain the sinner's alienation and separation from God. Some of these metaphors are recorded in vv.2-3 where Scripture says "And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, 3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others." (NKJV). 

God rescues sinners in Christ who were trapped in sinful depravity and isolated from God in Adam (Genesis 2:16-17). The use of allegorical language should be interpreted in context to permit the Scriptures to communicate the mind of God. 

Notice that the sinner who is here described as "dead in sin" also "walked according to the course of this world according to the prince of the power of the air, the spirit who now works in the sons of disobedience" (v.2). It is logically contradictory that a "dead corpse", as some have described a sinner, can literally walk at the same time!

In Ephesians 2;1-3, Paul outlines what God had done for the believers, here personified by the Ephesian Christian community. God made them alive, transforming them from their pitiable position of sinful depravity to a community of God’s covenant people.

Believers were therefore previously dead in their trespasses. They were lost in sinful transgression and were alienated from a holy and righteous God until they received Christ’s atonement which was proclaimed to them through the gospel. 

The statement in v.2 confirms that Paul’s reference to believers being previously dead in trespasses and sins was an allegorical phrase rather than a literal statement. It is inconceivable that a literally dead sinner could be deemed to have “walked according to the course of this world” or even conducted themselves in the lusts of the flesh. The Pulpit Commentary rightly suggests that “a kind of life remained sufficient for walking; but not the true, full, normal life.” [see Pulpit Commentary on Ephesians 2:1-10].

Paul further observes that believers were rescued from the dominion of Satan, here described as “the prince of the power of the air, the spirit who now works in the sons of disobedience” (v.2). Satan is elsewhere described as “the god of this world” who blinds the minds of the disobedient (2 Corinthians 4:4). 

The status of the believers’ previous life of sinfulness under the kingdom of darkness is illustrated in v.3. They conducted themselves in the lusts of the flesh, and were therefore justly classified as children of wrath until Christ graciously saved them. They were part of sinful men who were deserving of God’s righteous condemnation. 

Elsewhere in Scripture, some of the imagery employed to describe the sinners’ condition include blindness (2 Cor. 4:3-4) and slavery to sin (Romans 6:7). Sinners are also projected as lovers of darkness (John 3:19-20); sick (Mark 2:17) and lost (Luke 15). That is exactly where we all were before we met Christ. Those who are presently trapped in sinful depravity are spiritually dead. They too require to be rescued from their moral ruin. 

The gospel of Jesus Christ is powerful enough to draw every sinner into conviction of sin. This affords them an opportunity to turn to Christ and receive the forgiveness of sin. 2 Peter 3:9 says "The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance." (NKJV). 

We should take the gospel to the lost so that God may rescue them from their bondage of sin.

Shalom 

© Ezekiel Kimosop 2026

What Does it Mean to be a Woman of God?

WHAT DOES IT MEAN TO BE A WOMAN OF GOD?

By Ezekiel Kimosop 

A woman of God is a female believer who is dedicated to a covenant walk with Jesus Christ (John 3:16-17). This woman is a born again Christian who wholeheartedly submits to the exhortation and admonition of Scripture. She is steadfast in her devotion to Christ and in service to God through her skills, talents, and abilities. 

She consistently submits to the Christian disciplines of fellowship, prayer, and the study of Scripture and seeks every opportunity to faithfully serve in the church. She is dedicated to Christian witness in her community of context. If she is not married yet, she will focus on building her relationship with God and fortifying her moral standing in the Christian community. If she is a married woman, she seeks to influence and shape her family and community life along Christian values. 

The woman of God is therefore an icon of Christian faithfulness. She honors and serves Christ. Mary mother of Jesus, Mary Magdalene and Dorcas are examples of New Testament believers who exemplified unflinching devotion and steadfastness in their Christian faith and service.

Mary mother of Jesus accepted her divine calling to conceive by the Holy Spirit and bring forth the Messiah (Luke 1:26-38). 

Mary Magdalene sought Christ at the tomb and was rewarded by His appearance to her (John 20:11-18). Dorcas was raised from the dead by God through apostle Peter on account of her outstanding generosity and charitable work that transformed the lives of widows in her community (Acts 9:36-43). 

In the Old Testament Scriptures, a number of women stood out for their godly convictions and courage. These include Sarah, Rahab, Esther, Ruth, Naomi, Deborah, among others. 

Sarah trusted God and she was rewarded with a child of destiny at old age. Hebrews 11:11 says "By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised." (NKJV). 

Rahab hid the Jewish spies at her roof. She acted against great risk to her life and family (Joshua 2:1-8). God recognized her courage and counted her among the people of Israel (Hebrews 11).  

Esther faced the king with courage and God used her to preserve the Jewish people from extermination in Persia (Esther 3-7). Nothing perhaps exemplifies her courage better than her words in Esther 4:16 which says "Go, gather all the Jews who are present in Shushan, and fast for me; neither eat nor drink for three days, night or day. My maids and I will fast likewise. And so I will go to the king, which is against the law; and if I perish, I perish!" 

To the glory of God, Esther did not perish. God graciously preserved her before the king and he granted her petition. Her outstanding courage was rewarded by God. Her cousin Mordecai was elevated by God to the royal courts of Persia, courtesy of her courage and faithfulness. 

Ruth a Moabite woman and a childless widow swore to forsake her Moabite people and follow Naomi, her mother in law, into Israel. She vowed to submit to the God of Israel. God rewarded her courage and faith and she became the great grandmother of King David and an ancestor of Jesus Christ (Ruth 1-4). Ruth's response to Naomi in Ruth 1:16-17 is compelling:

"Entreat me not to leave you,

Or to turn back from following after you;

For wherever you go, I will go;

And wherever you lodge, I will lodge;

Your people shall be my people,

And your God, my God.

17 Where you die, I will die,

And there will I be buried.

The Lord do so to me, and more also,

If anything but death parts you and me"

Naomi was a type of Christ. Despite the family tragedy she endured in Moab during her ten year stay, Naomi stood firm and trusted God. She faithfully mentored and shaped the convictions of her daughter in law and led her into the Jewish faith. Naomi was a destiny shaper. 

Deborah stood out as a courageous woman under difficult circumstances. She doubled up as a judge and a prophetess in Israel during the dark period of the judges when Israel had sunk into apostasy and moral ruin. God used Deborah to inspire Barak and his troops to go into battle against the Canaanites. This was against all odds but God graciously used them to rescue Israel from their twenty years bondage (Judges 4-5). 

The song of Deborah recorded in Judges 5 is a tribute to God's faithfulness. It reveals God's overwhelming power and glory and the inspiration He gave to His servants during the battle. Following the defeat of the Canaanites, God brought peace to Israel for 40 years (Judges 5:31). 

Are you a woman of God? 

Arise and shine to the glory of God!

Shalom 

© Ezekiel Kimosop 2026

_________________

The writer is an insurance practitioner and an associate pastor at AIC Milimani Nairobi.

How Can We Make Our Prayers Like Incense as in Psalm 141:2?

HOW CAN WE MAKE OUR PRAYERS LIKE INCENSE AS IN PSALM 141:2?

By Ezekiel Kimosop 

Psalm 141 is reckoned as a psalm of David. The writer seeks God's protection not only from the snares that his enemies had laid on his path (v.9) but also from the vagaries of a foul mouth that utters words in foolishness (v.3) and an evil heart that practices wicked works (v.4). In short, the psalmist is asking God to sanctify him and preserve him from evil in his journey of faith.

Psalm 141:1-2 says "Lord, I cry out to You;

Make haste to me!

Give ear to my voice when I cry out to You.

2 Let my prayer be set before You as incense,

The lifting up of my hands as the evening sacrifice." (NKJV). 

This is the opening section of the psalmist's prayer. He asks God to listen to his prayer. Every believer who appears before God in prayer with a clear conscience longs for God's attention. The mention of incense and the evening sacrifice is a simile, a poetic figure of speech that David employs in this context to illustrate the significance of a godly prayer in the presence of God. It is like a temple sacrifice where the incense is a sweet smelling aroma before the presence of God (Genesis 8:21; Leviticus 1:3; 2 Corinthians 2:15; Philippians 4:18). 

The writer prays that the lifting of his hands in prayer may be acceptable before God just as the evening sacrifice which was offered to God by the priest in the temple or tabernacle. 

This text of Scripture reminds us of the privilege of appearing before God's presence in prayer and in submission to God's divine discretion in handling our petitions. The writer is conscious of God's holiness as he appears before Him. God desires that we hallow His divine presence and sanctify His Name. We should approach Him by faith as His covenant people who have been redeemed by the blood of Christ. 

Psalm 141 also reminds us that God values our spiritual standing whenever we appear before His presence. The psalmist was concerned about his moral integrity and his speech even as he prayed for God's protection. Notice his plea in vv. 3-5. No believer is perfect in the sight of God and this is the reason that Jesus taught us under The Lord's Prayer to seek God's forgiveness for our trespasses and to seek His leading and deliverance from the temptations of life (Matthew 6:9-15). 

We make our prayers like incense when we align our hearts and minds to the truths of God's word; when we choose to allow God's divine influence to shape our thoughts and convictions in our lives. This can only happen when our lives are totally yielded to God under unflinching faith. 

Shalom 

© Ezekiel Kimosop 2026

_______________

The writer is an insurance practitioner and an associate pastor at AIC Milimani Nairobi. For more articles by this writer please visit www.ezekielkimosop.blogspot.com

Proclaiming Christ Crucified - Lessons from Paul's Damascus Experience

PROCLAIMING CHRIST CRUCIFIED - LESSONS FROM PAUL'S DAMASCUS EXPERIENCE 

By Ezekiel Kimosop 

TEXT: Acts 9:20-22

Saul had just met Christ on the way to Damascus. He was converted to the faith and given his mission to serve as a minister to the Gentile people. He began to preach the gospel in the Jewish synagogue in Damascus. 

Saul knew that the Jews were aware of his persecution of Christians but he was determined to proclaim Christ in their midst.

Notice that he preached that Christ is the Son of God (v.20). This statement constituted the highest blasphemy in Jewish religious circles. 

In v.21, we notice that those who heard him speak were amazed because they knew that he persecuted believers in Jerusalem and had in fact come to do the same in Damascus. They were unable to reconcile Saul's prior role as a persecutor of church and his new role as a witness of the risen Christ. 

In v. 22, we learn that despite the negative reaction by the Jews in Damascus, Saul continued to proclaim the gospel and "...increased all the more in strength, and confounded the Jews who dwelt in Damascus, proving that this Jesus is the Christ."

This was Paul's maiden preaching which was similar in a number of ways to Peter's sermon on the day of Pentecost (Acts 2). The audience was predominantly Jewish. Some heeded the message while others doubted, knowing Paul's difficult past.

LESSONS FROM THE PASSAGE 

God has called us to proclaim Christ in our societies of context. We should not be discouraged by the stigma of our past lives of disobedience. God has dealt with that part the moment we turned to Christ in faith. 

2 Corinthians 5:17-18 says "Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. 18 Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation."

We should therefore not be discouraged by what people say about our past which God has cleansed. Instead, we should be faithful to consistently witness for the risen Christ wherever the Lord has placed us. We are Christ's ambassadors who proclaim His kingdom till Christ comes. 

Our message to the sinful world should affirm the deity and divinity of Christ and His mission to rescue sinners. We should never dilute the gospel message to suit cultural or religious exigencies.

God will strengthen us to serve Him and we shall rise from one stature to another as we walk in obedience and service to Christ. 

Do you proclaim Christ crucified?

Keep it Christ.

© Ezekiel Kimosop 2026

Understanding the Priesthood of Believers

UNDERSTANDING THE PRIESTHOOD OF BELIEVERS 

By Ezekiel Kimosop 

I recently engaged in a social media conversation with a writer who rejected the priesthood of church elders and pastors in a Christian congregation. He insisted that the priesthood of believers was exclusive to a Christian community and that pastoral priesthood was not contemplated in Scripture.

The writer was apparently conflating two issues - pastoral priesthood and leadership abuse in a Christian community context. The two issues are however not inextricably intertwined, in my view. They should be examined within their respective societal contexts.

There is no echelon or hierarchy of church leadership that is immune to abuse by unfaithful stewardship. It is instructive that Judas Iscariot, a man who worked closely with Jesus, abused his position as ministry treasurer during Jesus earthly ministry! John 12:6 says concerning Judas: "This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it." 

We require functional and effective mechanisms and structures for containing or addressing stewardship abuse in our churches. Church constitutions and pastoral/leadership ethical standards should be explicit in promoting accountability and transparency. 

THREE LEVELS OF PRIESTHOOD IN SCRIPTURE 

There are three levels of priesthood contemplated in Scripture for the New Testament Christian community. 

First, is the priesthood of Christ. Jesus is our High Priest (Hebrews 4:14-16, 10:19-23). He is the mediator between God and man. 1 Timothy 2:5 says "For there is one God and one Mediator between God and men, the Man Christ Jesus." (NKJV). 

Secondly, the priesthood of all believers is contemplated in 1 Peter 2:9. Believers can exercise this priesthood on an individual or corporate basis. Nothing in Scripture suggests or implies that this priesthood conflicts with or contradicts any other priesthood function in the church.

Thirdly, we have the priesthood of ordained church ministers and elders (James 5:13-15). Christian elders, pastors, or bishops occupy leadership and priestly positions among God's people. They are charged with building and equipping God's people in Christ (Ephesians 4:11-15). 

This is not to suggest or imply that the universal priesthood of believers is rendered irrelevant in this context. Since the two levels of priesthood are contemplated by Scripture, they should seamlessly compliment each other.

1 Peter 2:9 affirms the priesthood of all believers. It describes the Christian community as "...a chosen generation, a royal priesthood, a holy nation, His own special people..." (NKJV). 

This implies that believers can minister for Christ through their Christian witness, prayers, petitions, and the proclamation of the gospel in their communities of context (Matthew 28:19-20). They can access the presence of God in their individual capacities at any time and make petitions to Him through Christ Jesus (Hebrews 4:14-16). 

J.V. Fesco observes that under the doctrine of the priesthood of all believers, believers in Christ share in His priestly status; therefore, there is no special class of people who mediate the knowledge, presence, and forgiveness of Christ to the rest of believers, and all believers have the right and authority to read, interpret, and apply the teachings of Scripture. [1].

I concur with Fresco that no person can mediate the presence and forgiveness of Christ. This would border on a divine investiture claim not contemplated in Scripture. The Roman Catholic Church ascribes this authority to their priesthood. 

While I agree with Fresco that believers have the right and authority to read, interpret, and apply the teachings of Scripture, I am persuaded that God instituted the office of teacher in Ephesians 4:11 to compliment this function. 

Trained church ministers with theological skills have a special role in guiding believers in the interpretation of Scripture and in conveying the mind of God in a given theological context. This role is critical in building a Christian community in the knowledge of Christ through congregational instruction and admonition. This is contemplated in Ephesians 4:11-14. 

Apostle Paul was himself a trained theologian raised under Gamaliel, the revered first century Jewish scholar (Acts 22:3). Paul's theological skills and prudence is attested in his writings. 

This does not suggest or imply that a believer cannot read or understand the Scriptures. It underscores the complimentary role of the trained clergy in guiding the congregation of God's people in covenant obedience through the exhortation of Scripture.

Rex Edwards observes that the Protestant churches have neglected the doctrine of the priesthood of believers despite their spirited defense of the doctrine. [2]. He notes that both the clergy and laity have failed this theological scrutiny. Edwards argues that the priesthood of believers should be a compelling doctrine that consistently stands out in a Bible centred Christian community. I concur with him. 

Alvie E. Robbins asserts that the believer was chosen in Christ for privilege, obedience and service. [3]. This special status and calling should therefore propel the believer into commitment and consistency in Christian obedience and service. 

The believer's role as a priest is however complementary to the other roles in the Christian congregation including Christian instruction and training. It cannot override or muddle them.

While pening his first epistle, Peter counted himself among elders even though he was an apostle of Jesus Christ (1 Peter 5:1-4). His statement conveys an affirmation of the significance of the office of elder/bishop in the church. This office consolidates the pastoral duties exercised by elders, pastors, and bishops including the congregational instruction and training of believers. 

Timothy and Titus are two examples of ministers of the gospel raised and appointed by Paul to serve in their respective Gentile communities during the New Testament church period. It is instructive that Paul founded the school of Tyrannus in Ephesus with the objective of training and commissioning Christian missionaries in Asia Minor (Acts 19:9-10). Notice that Paul was compelled to seek an independent venue after he faced opposition from radical Jews in the Ephesus synagogue. 

The priesthood of church elders is affirmed in James 5:13-15. The Bible exhorts believers to reach out to the elders at the time of need so that they may pray for them. 

The Scripture says "Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms. 14 Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. 15 And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven." (NKJV). 

It is therefore inconceivable that this special priesthood can be theologically discounted by its critics.

The ordained church offices should be administered in accordance with the teaching and regulations of Scripture (1 Timothy 3:1-7; Titus 1:5-9). Those who are appointed to these leadership positions should meet the biblical qualifications outlined in Scripture touching on their training, gifting, and moral standing (1 Timothy 3:1-7; 2 Timothy 2:2,15).

When we cast doubt on the priesthood of elders, pastors, or bishops, we open ourselves to a theological cul-de-sac and undermine the spiritual institutions and offices that God has instituted for the church. 

My considered view is that to deny any of the three levels of priesthood is to deny the revelation and authority of Scripture. Believers should therefore submit to the leading and admonition of godly elders and pastors in biblically centred Christian communities even as they exercise their universal priesthood in Christ. 

Shalom 

© Ezekiel Kimosop 2026

_______________

REFERENCES

1. J.V. Fesko, "The Priesthood of All Believers", in The Gospel Coalition, https://share.google/KNMfdx5ykcmmG50qr Accessed on 2 May 2026. 

2. Rex Edwards, "Priesthood of Believers" in Biblical Research Institute https://share.google/Z74S1bH5t6VGB27by accessed 2 May 2026.

3. Alvie E Robbins, "The Universal Priesthood of All Believers_ A Study of Its Major Revivals with Implications for the Christian in Life and Ministry", in Western Evangelical Seminary Theses, George Fox University, https://share.google/eWpX0Mi2oG2LcVEtU accessed 2 May 2026. 

Will the Great Tribulation Period Spill Over into the Millennium Reign of Christ?

WILL THE GREAT TRIBULATION PERIOD SPILL OVER INTO THE MILLENNIUM REIGN OF CHRIST?

By Ezekiel Kimosop 

The chronological structure of the end-times period in Scripture reveals that the seven-year tribulation period will precede the millennium reign. It terminates upon Christ's coming. It cannot therefore spill into the millennium reign of Christ.

Here's why...

We learn from 2 Thessalonians 2:1-12 that the Antichrist will be revealed shortly before the church is caught away. There is a divided opinion among Bible scholars on the timing of Christ's coming. This largely depends on the eschatological leanings they subscribe to.

Pre-tribulationists argue that Christ will come before the tribulation period commences. They insist that God cannot subject His saints to persecution under the reign of the Antichrist (1 Thessalonians 5:9). 

This view points to the witness of the 144,000 tribulation saints as evidence that the church will have been caught away prior to the advent of the tribulation period. They also consider the statement of Revelation 4:1 as evidence that the church will be ushered to heaven before the tribulation commences under the reign of the Antichrist. They claim that the "absence" of the word "church" [Greek: ekklesia] between Revelation 4-19 suggests that the church had been caught away from the earth before the great tribulation period. 

Mid-tribulationists however disagree with this assertion on the basis that it lacks a firm theological footing in Scripture. They argue that Revelation 4:1 was a call to John by Christ and does not symbolically constitute the rapture of the church. They claim that there is no theological justification for shielding end-time believers from persecution yet Christian suffering has been witnessed through the church ages, including during the New Testament, Patristic, and Medieval periods.

Mid-tribulationists insist that Christ will come in the middle of the tribulation period and take His church to spare her from the intense persecution by the Antichrist and to allow the seven bowls of the wrath of God to be served on the Antichrist and his followers (Revelation 16). 

The Post-Tribulation scholars state that Christ will come at the close of the seven-year tribulation period. They insist that the church will endure the entire tribulation interlude before God comes to her rescue. Most Evangelical scholars reject this view on the basis that it is difficult to reconcile with several eschatological texts and passages of Scripture.

The Amillenialists [No Millenium] view holds that the millennium reign of Christ commenced right from Calvary and will be concluded at His coming. They deny the futuristic earthly reign of Christ from Jerusalem, arguing that Revelation 20:4-6 is merely a symbolic representation of His divine reign among men until the close of the church age. They insist that the tribulation period commenced right after Calvary and will continue until Christ's coming. They argue that Satan has been bound in the spiritual sense since he was defeated at Calvary. 

Most Evangelical scholars reject this view on the basis that it contradicts the express teachings of Scripture on the end times. 

The first three eschatological views are agreed on the millennium reign coming after the tribulation period. It is therefore not possible that the great tribulation period will spill over into the millennium reign of Christ. 

Besides, the 1000 years reign of Christ will usher in unprecedented peace on earth. Satan will have been bound and consigned into the bottomless pit (Revelation 20:1-3). The reign of the Antichrist will have been brought to a conclusive end prior to the onset of the millennium reign.

Shalom 

© Ezekiel Kimosop 2026

Q & A With a Believer on the Millenium Reign

Q & A WITH A BELIEVER ON THE MILLENNIUM REIGN 

Q. How is it possible for believers with spiritual bodies to mix with those with physical bodies during the millennium reign? 

MY TAKE 

I must admit that there are some residual mysteries in Christian eschatology. We cannot fully comprehend the splendour of God's glory during the millennium reign or even under the eternal state of the church described in Revelation 21-22. 

We cannot tell how the resurrected saints who will reign with Christ and those with mortal bodies would interface during the millennium reign. 

Some scholars consider Jesus' statement in Luke 20:36 as evidence that resurrected believers will possess angelic bodies and can therefore interact with humanity in the physical realm. 

Jesus proclaimed "...The sons of this age marry and are given in marriage. 35 But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; 36 nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection" (Luke 20:34-36, NKJV).

Some have also supposed that since the risen Christ could interact with, was touched by, and even ate with His disciples, the resurrected saints could possess these attributes during the millennium period. Besides, the task of governing humanity requires travel and interactive engagements. 

Having said as much, I must also reckon that Scripture cannot contradict itself. If we consider the millennium reign as a literal futuristic event in God's divine calendar, we cannot deny or doubt the validity of its prophecies in Scripture. 

For instance, if we treat the millennium reign as symbolic, how shall we reckon with the battle of Gog and Magog? Is this a mystical battle or a literal event in God's eschatological calendar? 

What about the second resurrection and final judgement recorded in Revelation 20:11-15? Is this an allegorical or symbolic narrative or a description of a literal divine event awaiting humanity? 

How should we interpret the vision described in Revelation 21? Is it a symbolic pictorial image bereft of any truth? Is heaven real or symbolic?

My view is that the events described in Revelation 20 are not allegorical but real-time. Christ will indeed come to earth to fulfil the Old Testament prophecies relating to the end times. 

We may disagree on when the resurrection will take place - either before the great tribulation (pre tribulation), or during the tribulation [mid-tribulation] or even at the end of the tribulation [post tribulation]. 

Here are inalienable truths conveyed in Scripture...

Christ will physically return with the resurrected saints and will literally reign in present day Jerusalem for 1000 years under His Messianic rule (Zechariah 14; Revelation 20:4-6). Satan will be bound to the bottomless pit during Christ's millennium reign (Revelation 20:7-10). He will be briefly released from the pit at the end of this period. The battle of Gog and Magog which is championed by Satan will take place at God's appointed time at the close of the millennium reign and Satan and his forces will be defeated. Satan and his angels will be cast into the lake of fire. The resurrection of the dead will take place and the final judgement will be convened. The wicked will join Satan in the lake of fire and the saints will be ushered into the new heaven and so the end shall come (Revelation 20:11-15). 

If you are a professing Christian, you cannot afford to ignore these eschatological landmarks taught in Scripture. 

I rest my case. 

© Ezekiel Kimosop 

Will Sin Be Present During The Millennium Reign of Christ?

WILL SIN BE PRESENT DURING THE MILLENNIUM REIGN OF CHRIST? 

By Ezekiel Kimosop 

During the millennium reign, Christ will return to the earth with believers who constituted the first resurrection group contemplated in 1 Thessalonians 4:13-18. According to premillennialism theory, the millennium reign will take place after the celebration of the wedding feast recorded in Revelation 19:1-10. 

Believers who came to faith during the tribulation period will also be alive on earth. These faithful servants who survived the great tribulation period will bear children, in whom the sin nature will still reside, because the fallen human nature will not be eliminated until eternity begins at the end of the millennial kingdom.

Those who were martyred during the tribulation period will reign with Christ during the 1000 year reign in Jerusalem.  Revelation 20:4 says "Then I saw the souls of those who had been beheaded for their witness to Jesus and for the word of God, who had not worshiped the beast or his image, and had not received his mark on their foreheads or on their hands. And they lived and reigned with Christ for a thousand years." (NKJV). 

This suggests that the tribulation saints were adorned with glorified bodies at this point in time. 

There will also be people who rejected the gospel of Jesus Christ and were left out of the rapture. These rebellious people will raise their children during the millennium reign and will most probably negatively influence them to reject Christ. 

The world will therefore experience sin because the eternal reign of Christ recorded in Revelation 21-22 is yet to take place at this point. 

Will there be an opportunity for sinners to turn to Christ during the millennium reign? 

Bible scholars believe that since Satan will be bound to the bottomless pit for 1000 years, there would be a final opportunity for people to turn to Christ. However, resistance to Christ's kingdom which started during the great tribulation period will still be present among those who rejected Him at that time. Some people will therefore reject Him again! 

After the 1000 year reign, Satan will be loosed from the bottomless pit and will deceive the nations for a period of time (Revelation 20:7-10). The release of Satan from divine confinement marks the final apocalypse in human history. 

The final battle against Christ and His saints in Jerusalem will unfold. These dark forces will surround Jerusalem, intending to destroy the kingdom of God in Christ. God will destroy these enemies of Christ in the battle of Gog and Magog recorded in Revelation 20:7-10. 

When will believers found alive during the millennial reign be joined to those who were caught away during the first resurrection?

Scripture is silent on this question. Some scholars have suggested that the millennium believers will adorn glorified bodies at the end of the millennium reign to allow them to join the eternal state described in Revelation 21-22. Others say the transformation of these saints will coincide with the second resurrection and judgement recorded in Revelation 20:11-15. 

The dead will be raised to life and those whose names shall not be found in the Lamb's book of life will be consigned to eternal damnation in the lake of fire🔥. 

Those who were martyred for their faith during the great tribulation will adorn spiritual bodies and join the "first cohort" saints and together they will dwell in the presence of Christ and of God forever. 

This marks the eternal state of the church recorded in Revelation 21.  The former things shall pass away forever and God will make all things new. 

Shalom 

© Ezekiel Kimosop 2026

Q & A WITH A READER ON THE GIFTS OF THE HOLY SPIRIT

 

Q & A WITH A READER ON THE GIFTS OF THE HOLY SPIRIT 

_____________________________

1.      If the gift of tongues ceased, how do you interpret 1 Corinthians 14, where Apostle Paul gives detailed instructions for regulating its use in the church rather than indicating its imminent cessation?

MY TAKE

My view is that 1 Corinthians 14 addressed the New Testament church context. The gift of tongues was actively in operation at the time. Under Evangelical theology, we hold that this gift ceased immediately thereafter. The Early Church writers never mentioned or reported on its presence. There is no evidence throughout the ages of church history that this gift was actively available in the church. Pentecostal scholars have not offered convincing explanations for this historical phenomenon from their theological standpoint.

 

2.      On what basis do we conclude that the events in Acts are descriptive but not normative, especially when similar manifestations of the Spirit appear in multiple chapters (Acts 2, 10, 19)?

MY TAKE

I believe this question has been addressed under Q.1 above. The events described in the Acts of the Apostles and 1 Corinthians exclusively relate to the New Testament church period. This the reason that Paul wrote extensively on the regulation of this gift in the context of the New Testament Gentile Christian communities.

 

3.      Is there any explicit New Testament passage that clearly states that the gift of tongues would cease at the close of the apostolic age?

MY TAKE

Evangelical scholars observe that there is a hint in 1 Corinthians 13 which has been identified as a telltale sign in support of the cessation view. Paul writes thus:

“Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. ⁹ For we know in part and we prophesy in part. ¹⁰ But when that which is perfect has come, then that which is in part will be done away. (1 Corinthians 13:8-10, NKJV, emphasis mine).

 Here are some of the arguments in support of the cessation view.

i)                   In 1 Corinthians 13:8-10, Paul states that prophecies will cease, tongues will be stilled, and knowledge will pass away, noting that partial gifts will disappear when the "perfect" comes. Some Evangelical scholars have related this perfection to the sealing of the cannon of Scripture under the Council of Carthage in AD 397. The church thereafter departed from oral tradition and spoke from the authority of the written Scriptures rather than the prophetic foretelling.

ii)                 In 1 Corinthians 14:21-22, Paul cites Isaiah 28:11-12 to explain that tongues were a "sign to unbelieving Israel". With the establishment of the church and the gospel effort extending to the Gentiles, the need for this specific sign is believed to have ceased. This is consistent with the view that the gift of tongues was meant to serve a specific purpose during the New Testament church period.

iii)               Scholars consider 2 Corinthians 12:12 and Hebrews 2:3-4 as conveying an affirmation that miraculous gifts, including tongues, were "signs of an apostle" designed to validate apostolic authority and new revelation. Once the apostolic age concluded, so did the need for their unique validation.

iv)               The gift of tongues is not mentioned in later Pauline Epistles including Romans and Ephesians. It is also missing from the New Testament Pastoral and General Epistles, suggesting that the gift was not functioning in the wider church after the period coinciding with 1 Corinthians.

v)                  Bible scholars have also observed that there is a notable decline in the mention of miracles in Paul’s latter epistles. It is instructive that Paul was unable to heal two of his close coworkers, Epaphroditus and Trophimus, on two separate occasions, indicating that the apostolic gift of miracles had possibly declined at the close of his ministry (Philippians 2:25-30; 2 Timothy 4:20). In one of his final letters, Paul writes, "I left Trophimus sick at Miletus" (2 Timothy 4:20). Scholars often point to this statement as evidence that Paul's ability to heal "on demand" had changed, as he previously would have healed a fellow worker to keep them in active ministry. In a separate incident, Paul describes Trophimus, one of his companions as being "ill and almost died," but notes that "God had mercy on him" rather than attributing the recovery to an apostolic act of healing (Philippians 2:25-30). Paul's deep sorrow over the illness suggests he did not have the immediate power to remove it.

Conclusion

Pentecostal and Charismatic scholars disagree with the observations advanced by Evangelical scholars on cessation of tongues. They insist that the gift of tongues continues throughout all church ages. They are however unable to explain why the gift of tongues was not mentioned in early church writings right from the Patristic period through the Medieval, Reformation, and Enlightenment periods, only for it to purportedly reemerge in the 19^th Century during the Asuza Street revival of 1905. Does this incident imply that the previous generations of believers were not deserving of this gift? Did they fail to embrace the gift for nearly 2000 years? Did God withdraw the gift during these periods, and if so, why? How come Pentecostals today are unable to interpret the gift of tongues or specify which ethnic language it falls into whenever a believer is purportedly speaking in tongues?

 

4.      If tongues were solely for authenticating the gospel to unbelievers, how do we understand Apostle Paul's statement that one who speaks in tongues edifies himself (1 Corinthians 14:4)?

MY TAKE.

This question is closely related to No.3 above.

1 Corinthians 14:1-5 says “Pursue love, and desire spiritual gifts, but especially that you may prophesy. ² For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. ³ But he who prophesies speaks edification and exhortation and comfort to men. ⁴ He who speaks in a tongue edifies himself, but he who prophesies edifies the church. ⁵ I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.”

(NKJV).

Paul was addressing some confusion among the Corinthian believers where some liberally spoke in tongues in congregational gatherings without the benefit of an interpreter. This is the reason he adjudged such believers as edifying themselves in v.4. This suggests that where tongues could not be interpreted, it served no useful purposes in the Body of Christ. Paul supplies a hint in his statement in v.5, suggesting that not all believers spoke in tongues. This strongly suggests that the gift of tongues was not a universal endowment on all New Testament church believers.  

 

5.      If some spiritual gifts (like tongues) ceased after the apostolic era, what biblical principle helps us determine which gifts continue and which do not?

MY TAKE

1 Corinthians 12:4-10 says “There are diversities of gifts, but the same Spirit. ⁵ There are differences of ministries, but the same Lord. ⁶ And there are diversities of activities, but it is the same God who works all in all. ⁷ But the manifestation of the Spirit is given to each one for the profit of all: ⁸ for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, ⁹ to another faith by the same Spirit, to another gifts of healings by the same Spirit, ¹⁰ to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. ¹¹ But one and the same Spirit works all these things, distributing to each one individually as He wills.” (NKJV, Emphasis mine)

 

There are nine gifts listed in the above passage.

As stated earlier, Evangelical theology holds that the gift of tongues ceased after the New Testament church age. The gift of interpreting tongues therefore also ceased. Some scholars believe the gifts of miracles and healings have been extensively modified by God from their New Testament period contexts to conform to the post New Testament realities. Accordingly therefore, we do not have miracle workers or faith healers in the church today. Scripture reveals that God responds to the prayers of His people in accordance with His divine will. James 5:14-15 says “Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. ¹⁵ And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven.” (NKJV).

Notice that James does not make reference to a miracle worker or a faith healer in his exhortation. Instead, he recommends corporate prayers by church elders!

The gift of prophecy was also modified to align with the sealed cannon of Scripture which became available following its compilation under the Council of Carthage in 397 AD. Prophecy is now theologically understood as the act of forth-telling or proclaiming the mind of God for a particular context based on the revelation and authority of Scripture. Evangelical tradition affirms that the future of the church has been sealed in the writings of Scripture and no prophet can speak the mind of God outside the revelation of Scripture. This implies that the office of prophet is no longer available to the church! Jesus is our final prophet through whom God speaks to the church (Hebrews 1:1-2). His voice is indelibly inscribed in the written Scriptures. He is our Saviour, our Prophet, our Healer, our High Priest, and our Teacher.

The gifts of wisdom and knowledge are however available to the church and so are the gifts of faith and discernment. God reveals His mind to His servants when they proclaim Christ in truth and in accordance with the authority of Scripture. Christ is our source of eternal wisdom which He has conveyed to us through His eternal word. 

 

© Ezekiel Kimosop 2026

Is Speaking in Tongues Evidence that a Believer Has the Holy Spirit?

IS SPEAKING IN TONGUES EVIDENCE THAT THE BELIEVER HAS THE HOLY SPIRIT?

My view is that speaking in tongues today is not evidence that a person is infilled or controlled by the Holy Spirit. I am persuaded from my study of Scripture that the coming of the Holy Spirit in Acts 2 was intended to authenticate the preaching of the gospel of Jesus Christ during the New Testament church period. The incident recorded in Acts 2:1-13 was therefore a peculiar event that God permitted in the Jerusalem church to facilitate the spreading of the gospel among Gentile people. 

It is instructive that this incident coincided with the Jewish festival of Pentecost, also known as Shavuot. This was the Feast of Weeks, a pilgrimage festival celebrated 50 days after the Passover. It marked the end of the grain harvest and a thanksgiving for the wheat harvest and the first fruits. 

God used the Day of Pentecost to reach out to the Gentile people who attended the feast so that the participants heard the gospel in their own ethnic languages. This incident had been predicted by Jesus when He commanded the disciples not to leave Jerusalem until they received the gift of the Holy Spirit which Jesus describes as "the Promise of the Father" (Acts 1:4). 

There are a few other occasions in the Book of Acts where some Gentile believers spoke in tongues (Acts 10:44-47). Besides the Book of Acts, there is no record in the New Testament Scriptures of an incident or occasion when believers spoke in tongues other than perhaps Paul's mention of the gift in 1 Corinthians (cf. 1 Corinthians 12:10, 28-30, 14:1-28). 

Paul rebuked the Corinthians for their spiritual immaturity in handling the gift of tongues and prescribed for them some practical etiquette and decorum (1 Corinthians 14:6-18).

Yes, speaking in tongues under the New Testament church context was evidence that the believer was filled with the Holy Spirit. However, there is considerable debate as to whether this gift continued to be available to the church after the New Testament church period. 

Pentecostal and charismatic groups insist that the gift of tongues has been available to believers in all church ages. They consider the Azusa Street revival of 1905 as evidence of its continuity. They assert that a believer is incomplete in Christ until they experience the infilling of the Holy Spirit and speak in strange tongues. 

Conservative Evangelical traditions believe that the gift of tongues ceased after it served God's divine purposes for the church in the New Testament era. They teach that every born again Christian is under the control and the leading of the Holy Spirit from the moment they turn to Christ and does not require to speak in tongues to authenticate his faith (John 14:15-31). They insist that every believer is firmly indwelt by the Holy Spirit who guides them and reveals the truths of God's word to them (John 14:15-31). 

Evangelicals observe that the sealed cannon of Scripture conveys the mind of God under the exhortation of believers and the preaching of the gospel. They affirm that Scripture is sufficient, authoritative, and final on all matters touching on the Christian faith and practice. 

My concluding view is that every true follower of Jesus Christ is a child of God whose name is written in the Lamb's book of life (Revelation 20:11-15). They are complete in Christ. The believer daily feeds on the exhortation of the Holy Scriptures and is indwelt and guided by the Holy Spirit in his journey of faith. The believer's body is the temple of the Holy Spirit Holy (1 Corinthians 6:19). He walks in true fellowship with the heavenly Father and is a witness of God's saving grace in Christ Jesus. 

I am further persuaded that the gift of tongues ceased after the New Testament church period. It served God's purposes for the New Testament church as recorded in the Acts of the Apostles and in 1 Corinthians. Believers do not require the gift of tongues to live for Christ and proclaim Christ crucified. Instead, they require the holy Scriptures and the illumination of the Holy Spirit who dwells in them. He is the divine superintendent who preserves and illuminates the truths of God that Christ has revealed to us in the Scriptures (2 Timothy 1:14). 

The burden of proclaiming the gospel of Jesus Christ today does not depend on whether a believer speaks in strange tongues. It is anchored on their passion for the Macedonian call - the mission for rescuing souls from the sinful world and bringing them to Christ (Matthew 28:19-20). Besides, believers should contend earnestly for the faith that was once for all delivered to the saints (Jude 1:3).

Shalom 

© Ezekiel Kimosop 2026