Do Humans Truly Have Free Will?

DO HUMANS TRULY HAVE FREE WILL? 

By Ezekiel Kimosop 

If the context of this question relates to the sinner's responsibility for choosing to accept or reject God's grace, my answer is in the affirmative. I believe this context is contemplated in the question. I will therefore proceed to present my response with that assumption in mind. 

In Genesis 2:16-17, God reveals that Adam was capable of making a free will decision. The consequences for disobedience are outlined. Genesis 3:1-6 confirms that the woman exercised her free will choice in eating the forbidden fruit. Of course Satan tempted her but she was apparently aware of the implications of her disobedience. God did not manipulate the outcome of the fall! It arose from the exercise of free will.

My view is that nothing in Scripture forbids or restrains a sinner from responding to God's grace when they hear the gospel proclaimed and are convicted of sin. If anything, Scripture reveals in a number of passages that the gospel is predicated on the sinner's free will response. The sinner must choose obedience so that God's saving grace is applied to him.

We learn from Romans 10:5-8-11 that the sinner has a moral responsibility in choosing to believe the gospel of Jesus Christ. The text proclaims thus:

" 8 But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, “Whoever believes on Him will not be put to shame.” (NKJV).

The exercise of libertarian free will by the sinner is further upheld in John 3:16-17 that says "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved." (NKJV).

The sinner has an open choice for coming to Christ or rejecting the gospel.

To teach that the sinner is incapable of making a conscious choice for obedience because of the extent of his sinful depravity is to contradict  the revelation and authority of Scripture, in my view. 

Contrary to the doctrine advanced by deterministic soteriology groups, God does not selectively regenerate some sinners or deny some His saving grace. His grace is available to all sinners in all ages since Calvary. Secondly, no sinner is justified or chosen outside the works of the cross either in eternity past or in the world to come. This is gospel truth. 

© Ezekiel Kimosop 2025

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[This article was originally posted as an answer article on e-bible.com. Dr Kimosop is a regular contributor on e-bible.com. He holds a Ph.D. in Systematic Theology from Africa International University, Nairobi].

Should the 1000 Year Reign of Christ be Understood Literally or Symbolically ?

SHOULD THE 1000 YEAR REIGN OF CHRIST BE UNDERSTOOD LITERALLY OR SYMBOLICALLY?

By Ezekiel Kimosop 

The number "1000" in Scripture can either be construed in a literal or poetic/figurative sense depending on its context. The use of the number has connotations of a multitude, a long time, totality, divine completeness, and a few other meanings in Jewish tradition and ancient writings. Here are some of the ways in which the number 1000 is employed in Scripture:

A)    Literal usage of 1000 in Scripture

The literal application of the number 1000 in the Bible can be noted in the following Old Testament Scripture texts: I Chronicles 29:1-7 describes offerings presented to the temple in Jerusalem. The context of this numbers suggests a literal application of the 1000 number. In 2 Chronicles 30:24, king Hezekiah’s gifts during the Passover celebration naturally fall under a literal numbering. The use of the 1000 number in this context is best interpreted in its literal context. Job 42:12 applies the 1000 number in a literal sense to describe the blessings of Job. In I Chronicles 29:21 Solomon offers sacrifices based on a literal number of animals in the thousands mentioned. In I Samuel 25:2, the thousands of sheep and goats owned by Nabal in Carmel were based on literal thousands of numbers. In Ezra 1:8-10 the thousands of temple articles which had been stolen by Nebuchadnezzar during the fall of Jerusalem in 586 BC were counted and returned by King Cyrus. The mention of thousands of articles should best be understood in a literal context. 

 B)    Literal plus Symbolic usage of 1000 in Scripture

There are circumstances in Scripture where a literal and symbolic application of the number 1000 is contemplated. The symbolic usage can be identified in 2 Peter 3:8 where the Bible says in part “…with the Lord, one day is as a thousand years and a thousand years as one day” (NKJV). Notice the use of a simile in this context to portray the incomprehensibility and mystery associated with divine numbers in the context of time.

C)    Poetic Uses of the number 1000

The poetic application of the 1000 number is notable in a number of Old Testament Scripture texts including Deuteronomy 32:30. In Psalm 91:7 the writer makes reference to a thousand and ten thousand in a poetic or allegorical sense. Isaiah 7:23 poetically speaks of a thousand vines worth a thousand shekels of silver. These numbers should be construed as a figurative reference to large numbers of great value in view of the poetic structure and context of the passage. Daniel 5:1 reports that king Belshazzar made a great feast for a thousand of his lords. Bible scholars consider this number as allegorically describing a large number of guests. 

In Judges 15:15 the writer states that Samson used the jawbone of a donkey to kill a thousand men. Again, the number 1000 is employed in an allegorical sense to refer to a large number of men rather than a numerical sum.

D) Prophetic application of the number 1000 in Scripture

The prophetic use of the number 1000 is evident in Isaiah 60:22 where the prophet speaks of a little one becoming a thousand. This is a reference to an exponential growth rather than a literal number. In Amos 5:3, the prophet predicts that the city will fall and people will go out in droves of a thousand. This is an expression of a large exodus of people taken to captivity following the fall of Israel under God’s judgment. The thousand measurements in Ezekiel 47:4 have been understood by some scholars to fall into the figurative context. They illustrate the considerable depth of the water rather than a mathematical specification in height.

However, sections of Scripture are complex and may not be simplified under a literal vs. figurative/symbolic spectrum without due consideration. Often literal verses can be categorized further in detail based on word choice, word frequency, numbers, symbols, or spelling. The Hebrew language is especially complex. For instance, 2 Peter 3:8 reveals not only God's patience with sinners but His unchanging nature. On the flip side, symbolic verses may have literal components that should be marked out by the reader.

E) The 1000-year reign with Christ

In Revelation 20:1-3, Satan was bound in the bottomless pit for 1000 years so that he could not deceive the nations during the thousand-year period. In Revelation 20:4-6, the writer describes a vision in which the souls of those who had been beheaded for the witness to Jesus and for the word of God, and who had not worshipped the beast or his image, and had not received the his mark on their foreheads or on their hands, lived and reigned with Christ for a thousand years. The rest of the dead did not live on again until the 1000 years were over.

How should the reader of Scripture interpret the meaning of the 1000 years reign? Should this be understood as a literal or allegorical period of time? 

There are a number interpretations that Bible scholars have drawn from their study of these passages. Some have understood the 1000 years as a reference to a futuristic literal millennial period during which Christ will come down to earth with the saints and rule the nations from Jerusalem (Zechariah 14:1-15). This view is popularly embraced by Premillennial Dispensationalism groups and is popular in Western Christianity. Other scholars interpret the 1000 years as a symbolic reference to the period coinciding with Christ's messianic reign. They reject the literal application of the number. The two interpretations of the 1000-year reign outlined above have divided Christian traditions down the middle. 

The third view holds that the 1000-year reign is a symbolic reference to a long period of time rather than a literal futuristic period. This minority view is embraced by Amillennialism groups who reject the futuristic literal view. Another category known as Full Preterists argue that whatever was prophesied in Scripture concerning the end times have been historically fulfilled and that only the coming of Christ is awaited. Partial Preterists argue that some of the end time prophecies have been historically fulfilled while some are futuristic. 

Other groups claim that the millennial period commenced right from Calvary when Christ defeated Satan at the cross and would come to a close when Christ returns to take away the church. They reject the futuristic literal millennial reign view. Each school of thought have a set of Scripture texts that they cite in support of their eschatological view.

No matter what view one subscribes to, what is perhaps of paramount significance for a believer is their hope in Christ; the assurance of Christ’s coming to take his church at God’s appointed time. This is the resurrection of believers mentioned in 1 Thessalonians 4:13-17. This anticipation should unite Bible-centered believers across all Christian traditions.

 

 

© Ezekiel Kimosop 2025

 

[This article was articulated from a comment posted by Jennifer Rothnie on e-bible.com on 27th August 2014 under the topic: What is the Purpose of the Thousand Year Reign of Christ?]

 

What can we Learn from the Life and Ministry of Nehemiah?

WHAT CAN WE LEARN FROM THE LIFE AND MINISTRY OF NEHEMIAH?

By Ezekiel Kimosop

The book of Nehemiah is believed to have been written by Nehemiah in its entirety. This is by reason that Nehemiah speaks in the first person in most of its passages. Some Bible scholars however suppose it may have been written by Ezra the priest, given the similarities between Nehemiah 7:5-73 and Ezra 2:1-70. There is no doubt however that Nehemiah is the principal character of the book.

Q. WHEN WAS THE BOOK OF NEHEMIAH WRITTEN?

Bible scholars believe that the earliest that the book of Nehemiah could have been written is circa 425 BC given the historical context of the events that it captures. Historians place its authorship between 458-420BC during the reign of Arterxerxes I.

The book can be theologically divided in two major sections with their outlines which for the purposes of this article shall not be examined. The rebuilding of Jerusalem walls captures a significant portion of the book. This is the task that informed Nehemiah's vision. The rebuilding account lies between Nehemiah 1:1-6:19.

The second part of the book is dedicated to the religious and spiritual restoration of the Jewish community in Jerusalem. This effort is credited to both Nehemiah and Ezra. It appears that the two men had agreed on their respective tasks or that each received their specific mandates from God. The restoration effort is recorded in Nehemiah 7:1-13:31.

Q. WHO WAS NEHEMIAH?

Nehemiah's royal position is indicated in Nehemiah. 1:11 where he discloses that he was the King's Cup Bearer. This was a senior royal position through which he served and interacted with the king. He was probably in charge of royal banquets. This suggests that Nehemiah, like Daniel, may have been of royal Jewish descent.  It was the practice among ancient kings to use members of the royal family or senior officials in the imperial service because of the training and public relations skills they had received. Little is known of Nehemiah outside his book.

NEHEMIAH'S BURDEN AND INITIATIVES

The book of Nehemiah opens with a dramatic depiction of a shaken Nehemiah reacting to a disturbing report from one of his Jewish brothers called Hanani who had just returned from Judah, perhaps having been sent by Nehemiah to assess the situation.

The report depicted a grim state of affairs in Jerusalem. The walls of Jerusalem had been destroyed and the gates burned with fire. The Jews were living in great reproach in the city.  It is difficult to deduce from the report who had committed this heinous act but we can clearly rule out the involvement of king Arterxexes under whose administration Nehemiah served. 

The damage may have been inflicted by the enemies of the Jewish people who sought to humiliate the vulnerable remnant Jews. This could be in addition to the previous damage caused by Nebuchadnezzar during the fall of Jerusalem in 586 BC.

Nehemiah was pushed to his knees and he broke down and bitterly wept. He mourned and interceded for his people. He understood the affliction as part of God's judgement on His people for their disobedience. After his mourning days were over, Nehemiah rose up and took deliberate steps towards resolving the problem.

SEQUENCE OF STEPS AND ACTIONS 

We can break down the sequence of actions and steps as follows:

Step 1:  Prayer confession and supplication. 

Nehemiah took time to pray. We too need to earnestly pray for divine intervention on the affliction of our community, society, and nation. Prayer is the beginning point.

Step 2: Petition to the king for royal assistance.

Nehemiah's timing was perfect and shows that his standing with the king was good. He was a  faithful royal official. Notice that he meticulously took time to pray before presenting his petition to the king. We need divine wisdom and favor whenever we approach kings and leaders. 

Step 3: Petition is graciously granted.

The issuance of the royal decree by the king reveals that God was with Nehemiah on this matter in the same way that He was with Esther and Daniel before him. God granted unusual favor through the king. We can never limit the hand of God no matter what circumstances we face in life.

Step 4: Logistics, travel to Jerusalem and assessment of the damage.

Nehemiah 2:11-20 reports on Nehemiah's arrival in Jerusalem and his immediate assessment of the damage. The emergence of opposition to the work began at this point. The task ahead was monumental and required faith and courage to surmount.

Step 5: Action: Restoration works commence.

Nehemiah mobilized the people into action amid opposition from the enemies of the Jews led by Sanballat the Horonite and Tobias the Amonite. Both men were non Jews. They appeared to enjoy some protection from unknown enemies of God's people.  These men belonged to Canaanite communities who were brought into Judah after the deportation of the Jews in 586 BC. They opposed the reinstitution of Jewish religious worship in Jerusalem. Make no mistake, Satan opposes the works of God's people and celebrate their humiliation and disgrace. These enemies had done nothing to assist in the rebuilding work but rather stood in the way of the works at a critical time. 

Nehemiah placed his trust in God and consistently prayed during discouraging moments. He kept his focus on God. Do you blame others for your problems or do you turn to God in your moments of distress?

Step 6: Dealing with the opposition.

There arose organized resistance to the works leading to suspension or cessation of the work at some point. The work was finally completed after 52 days.  (Neh. 6:15-19). The opposition to Nehemiah however continued with threatening letters sent to him by Tobiah (Neh. 6:19). Nehemiah was not cowed but soldiered on till he accomplished the task that God had laid in his heart. 

We should not be discouraged by the distractions of the agents of Satan who seek to derail our spiritual focus.  Instead, we ought to purpose to walk with the Lord all the way. 

Step 7. Religious Reforms.

The next part of the book records the religious restoration of the people. Ezra the priest led this noble effort. It appears that the priesthood had totally collapsed after the religious life of the remnant Jews was totally neglected. 

Nehemiah finally dedicated the finished wall and concluded the religious reforms began by Ezra (Nehemiah.12:27-13:31). This is evidence that the two reformers worked hand in hand.  This synchrony demonstrates that political and religious leadership can and should work together to accomplish God's purposes for His people.

We can observe this unity in the Book of Haggai where Zerubabbel the governor joined hands with Jehozadak the High Priest in leading the people to restore the ruined Temple. Before this point, things were "normal" until God rebuked the people for neglecting the restoration of the ruined temple (Haggai 1).

MORAL LESSONS FROM THE BOOK OF NEHEMIAH 

What moral lesson we learn from the life and ministry of Nehemiah?

1) THE POWER OF A DIVINE VISION AND A PERCEIVING HEART.

Nehemiah was far from Jerusalem but his heart was with his people. He perceived the pain and disgrace of his people because he was in one spirit with them. He maintained strategic contact that kept him appraised of the going's on in Judah. 

We do not need to be physically close to people to perceive their pain.  We need a discerning heart that hears the voice of God and is moved by His Spirit. We do not even need a large number of people around us to get things started during moments of distress. The solution begins with a burden bearer who draws others in the joint effort.

Do you perceive the pain of grieving souls or broken homes around us? Do you grasp the extent of the spiritual decay in our communities of context? Start somewhere! You may not solve all their problems but you can at least make a difference by the grace of God and like Nehemiah leave an indelibly imprint on the lives of God's people.

2) THE POWER OF A BROKEN HEART.

Nehemiah was broken before God and he touched the heart of God when he confessed that the ruins were the result of the sin and rebellion of his people. He counted himself as part of the sinful society. 

It is easy to see others as the cause of the problems around us. God is looking for men and women who are willing to stand in the gap by first owning up the sin and guilt of the community or nation and crying for their restoration to God (Ezekiel 22:30). God will never despise a contrite and broken spirit which pours out before Him. (Psalm 51:17).

Do you sense the spiritual burden?

3) THE POWER OF DIVINE CONNECTION

Nehemiah wisely used his royal connections to seek assistance for his people. Joseph and Esther did the same in their time and God used them to save their people.

We should never despise the connections that God has placed at our disposal in our communities of context, including our employment environment, business community, family or political networks. We should use them to advance God's kingdom.

4) THE POWER OF SPIRITUAL UNITY.

When God's people unite together in spirit God leads them to accomplish things beyond their wildest dreams (Psalm 133). Not even the discouraging voices of their enemies can break their will.

Could there be a condition or situation that has perpetually stood in the way of your ministry? Pray and rally God's people to resolve it. Do not listen to the enemy's voice!

5) THE POWER OF SPIRITUAL REVIVAL.

God always works with a few people to introduce and sustain spiritual reforms in all ages of human civilization. 

These reforms are sorely needed by our Christian communities today more than ever before. Secularism is destroying our religious heritage and this must be confronted!

If there is something that Satan fights, it is perhaps the much needed revival in the Christian community. The "status quo" mentality makes us feel that all is well and leads us to succumb to religious legalism. Nothing could be further from the truth!

Some of the greatest revival movements were started by men and women who got fed up with the religious order of things in their time and God used them to bring spiritual transformation in their time.

Revival must be sustained so that we do not slip back to legalism and fall from grace (Gal.5:1-17). 

Do you feel the sense that we need change today and not tomorrow?  

You are not alone! Nehemiah and Ezra were in that state. Jabez too was "sick and tired of being sick and tired"! He cried to God and things were never the same again (1 Chron. 4:9-10)

Will you take the first step of faith and cry to God? That is where true change begins.

May we all be seized by the reformation vision for the religious advancement of our communities of context!

Shalom.

© Ezekiel Kimosop 2025

 

Jesus Christ is the Final Prophet to the Church

JESUS CHRIST IS THE LAST PROPHET TO THE CHURCH 

By Ezekiel Kimosop 

Following the Shakahola cult massacre in Kenya, it is now emerging that millions of people in our contemporary Christian society continue to suffer and perish in the hands of self proclaimed doomsday prophets who claim to have heard from God. 

Some of these self styled latter-day preachers claim to posses miracle powers as well. Some demand money and property in exchange for the "miracle" prayers that never yield any results. These preachers are wolves in sheepskin!

How could a preacher from a humble social background turn into a rags to riches millionaire through deception as his followers wallow in poverty? Where is the moral authority or justification for his false doctrines and practices? What authenticates his calling to ministry? 

I once heard a flamboyant Kenyan charismatic prosperity preacher proclaim that Acts 29 was left open by the apostles so that the latter-day prophets and apostles can write it! He made the statement in support of the so called "charismatic apostolic mantle" that he claim God assigned latter-day prophets and apostles in the church. No Scripture text affirms the claim! 

I respectfully disagree with the teachings of these cunning teachers. Here's why... 

Hebrews 1:1-2 says "God, who at various times and in various ways spoke in time past to the fathers by the prophets, 2 has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds." (NKJV). 

What does it mean that God has spoken to us by His Son? This is a powerful statement that the writer of the Book of Hebrews chose to convey in the opening words of his letter. God spoke to humanity through the incarnate Christ whose words, deeds and afflictions are recorded in Scripture. After Christ ascended to heaven, God continued to speak to us through the works and writings of the apostles of Jesus Christ that are indelibly captured in the writings of Gospel books and the Epistles. These apostles spoke and continue to speak the mind of Christ to us through their exhortations. They personified Christ in their works. No prophet comes after Jesus Christ.

I am further persuaded that biblical prophecy is now sealed in the written Scriptures and that Scripture alone speaks the mind of God in Christ Jesus. No prophet therefore comes after Jesus Christ. Any claim to prophetic inspiration or illumination after the sealing of the Scriptures is decidedly false. Such claims only serve to contradict the revelation and authority of Scripture. It is instructive that the biblical Scriptures were canonically proclaimed as the word of God during the council of Carthage in 397 AD.

The word of God in the 66 Scripture canon is the exclusive authentication of God's divine purposes for humanity since creation. Nothing can be added to or taken away from the sealed body of Scriptures and no theological literature, however finely written, can oust the authority of Scripture for God's covenant people. 

We should therefore not be deceived by the heresy of ferocious and self-seeking cult leaders whose ultimate purpose is to control, manipulate, brainwash, and fleece their unsuspecting followers. They preach a strange gospel and propagate a counterfeit religion.

We should stick to a Bible-centered Christian communities and stay safe from these marauding fraudsters who follow after the way of Balaam son of Beor who loved the wages of unrighteousness (2 Peter 2:15). Scripture further describes these false teachers as "...wells without water, clouds carried by a tempest, for whom is reserved the blackness of darkness forever" (2 Peter 2:17, NKJV).

Jesus Christ was and eternally remains the final prophet to the church which He purchased with His sinless blood (Acts 20:28-29). The church feeds on His inspired Scriptures that were authored under the illumination of the Holy Spirit. 

He who has ears to hear should pay heed to the voice of His Spirit in the Scriptures...

Be warned... 

© Ezekiel Kimosop 2024

Was Mary Sister of Lazarus the Sinful Woman Mentioned in Luke 7:36-50?

 

WAS MARY THE SISTER OF LAZARUS THE SINFUL WOMAN MENTIONED IN LUKE 7:36-50? 

By Ezekiel Kimosop 

Martha and Mary are the two sisters of Lazarus, the man Jesus raised from the dead (John 11:1-44). Assuming that the narrative of Luke 10:38-42 relates to the two sisters, Mary appears to be an extrovert. She took time to listen to Jesus even as her sister focused on preparing to serve a meal. The biblical order of names suggests that Martha was the elder sister. Jesus loved the three siblings and was closely associated with them. This article seeks to establish from the study of the relevant passages of Scripture if Mary sister of Lazarus was the sinful woman mentioned in Luke 7:36-50. 

Bible scholars generally agree that the incident recorded in Matthew 26:6-13 is synonymous with the one described in John 12:1-8. The locations are similar but the host in John's case is not identified.  On both occasions, a woman anointed Jesus' feet in the presence of invited guests.  Under Luke's context, the intrusion by a sinful woman on a male guest was understood to violate the Jewish cultural code.

In Matthew's case, the incident took place in Bethany at the house of one Simon, the leper. (v.7).  The incident is elsewhere captured in Mark 14:3-9 where the woman broke an alabaster flask containing very costly oil worth more than three hundred denarii [about 15,000 USD] and poured it on Jesus' head. One distinction however stands out. In Matthew's and Mark's narratives, the woman who wiped and anointed Jesus' feet is unidentified. No mention of Lazarus' presence is made by Matthew and Mark. Jesus' reaction in Mark's account is unique. He commended the woman for anointing his body in preparation for burial. 

The scene recorded in John 12:1-8 closely resembles John's narrative of the same event. John reports that the gathering took place at the home of Simon the leper and Lazarus was among those who welcomed Jesus in that home. Lazarus was perhaps a close associate of Simon the leper. 

The mention of Lazarus being raised from the dead in Bethany in John 12:1 is perhaps merely coincidental and serves to remind the Bible reader that the raising of Lazarus had taken place earlier. It is not necessarily evidence that it was a separate incident from the one described by Matthew. It is instructive that Lazarus is listed among those who sat with Jesus during the incident (John 12:2). 

My view is that the narratives captured by Matthew and John appear to focus on the same event from two distinct theological perspectives. While Matthew failed to mention the woman by name, John did. Curiously, Luke's account assigns a stigmatic title to the woman by identifying her as a sinful woman. This distinctive feature appears to significantly contrast Luke's narrative from the rest. 

Bible scholars acknowledge that Matthew's gospel was primarily intended for a Jewish audience under which the prominence of women was culturally suppressed. This could partly explain the anonymity of the woman in his context. It is instructive that all the four Gospel Books have captured this incident. A. M. Honore observes that three quarters of Mark's content is found in Matthew and Luke, and 97% of Mark is found in at least one of the other two Synoptic Gospels. [1] . This observation reveals that the narratives were of utmost importance to the Gospel writers.

The next question to address is thus: Is Mary the sister of Lazarus the woman mentioned by Matthew?

Some scholars say the woman in Matthew's context may have been a different Mary. However, given the location of the incident and the presence of Lazarus among the guests, it is most likely that his sister Mary had accompanied him to the house of Simon the leper where Jesus was expected. 

In John's context, Mary's act of pouring expensive perfume on Jesus' feet was perhaps an expression of her deep gratitude to Jesus for raising her brother Lazarus under the incident described in John 11. She was possibly not the only woman to have expressed gratitude to Jesus in this manner during His earthly ministry. Charles Huddon Spurgeon notably observes thus: “It ought not to astonish you that there were two persons whose intense affection thus displayed itself; the astonishment should rather be that there were not two hundred who did so....” [2]. 

Jesus' statement in John 12:7-8 is evidence that Mary's sacrificial act received divine approval. Jesus commended her for the unusual honor. This incident serves as reminder to God's people that we should demonstrate our gratitude to God through sacrificial service that glorifies Him. God's grace in Christ is immeasurable but our response to this grace cannot escape God's attention. Mary's sacrifice was by all standards a sweet-smelling aroma, an acceptable sacrifice, well-pleasing to God (cf. Genesis 8:20-21; Philippians 4:18:20).

The incident captured in Luke 7:36-50 appears to be notably distinct from the two narratives conveyed by Matthew and John but Jesus' response in v. 40 is quite unsettling to the reader! The Pharisee's name is disclosed by Jesus at this point. He is Simon the Pharisee. His name readily connects with Simon the leper. Some consider the mention of Simon the Pharisee as evidence that Luke's narrative is synonymous with Matthew's and John's save for the additional details conveyed to the reader. Some scholars arguably pointed out that the similarity of names suggests that the Pharisee could be Simon the leper mentioned in Matthew's account. Still others insist that another Simon was contemplated in Luke's case notwithstanding the similarity of names. 

This brings to the fore the million dollar question: Is the sinful woman in Luke's context Mary the sister of Lazarus mentioned in John 12:1-8? If so, how should the Bible reader reconcile her sinfulness which is apparently not mentioned by Matthew, Mark, and John? Did the three Scripture writers deliberately decline to capture this significant feature in Mary's life?

In Luke's case, the sinful woman's encounter with Jesus took place at the house of a Pharisee who had invited Jesus to dine with him. Luke 7:11 suggests that Jesus was possibly still within the precincts of the city of Nain at this point. Some say the sinful woman who kissed Jesus' feet and anointed them with expensive fragrant oil was possibly a well-known prostitute in the city of Nain. Given the chronological sequence in the Synoptic Gospels, and Jesus' relationship with Lazarus and his two sisters described in John 11, it is difficult to conclude that Mary the sister of Lazarus was a sinful woman of the kind contemplated under Luke's narrative. Besides, Simon the Pharisee would perhaps have treated Lazarus' sister with better decorum! His statement touching on the sinful woman would have bordered on a condescending attack on a section of his guests! 

The reaction by Simon the Pharisee in Luke 7:39 is consistent with the discrimination of social outcasts by the Jewish religious order.  This incident is one among many where Jesus broke the religious taboo and showed love and compassion to the downtrodden in society.  His encounter with the Samaritan woman in John 4:1-42 is perhaps a classic example.

He still does the same today...

In conclusion, it is plausible to suppose that Matthew 26:6-16, Mark 14:3-9, and John 12:1-8 describe the same incident from three theological standpoints. This inevitably ranks the incident described in Luke 7:36-50 as a separate event. I find no conclusive theological evidence that the sinful woman in Luke's context was Mary the sister of Lazarus.

The two incidents should therefore not be conflated merely on account of notable similarities. The theological implications of their exhortations are nonetheless of profound significance. They both reveal Jesus' humility and deep concern for the disadvantaged and ostracized members of His society. His saving grace cuts across the social class distinctions in any society of context.

The sinful woman's courage was by any standards astonishing, given the conservative Jewish culture  of Jesus' day. David Guzik rightly posits that "it was bold for a woman with a sinful reputation to come into the house of a Pharisee, but she was willing to do anything for the love of Jesus" [3]. Guzik's observation is consistent with the moral in Luke's account where the sinful woman is mentioned. 

We shall conclude this evaluation study by examining a moral question. How should the reader react to the sinful woman's conduct before Jesus? 

Some would perhaps consider the sinful woman's act as culturally inappropriate in the context of a Rabbi of Jesus' standing. It was culturally and religiously inconceivable that a woman would publicly touch a man's feet in the manner she did, let alone a Rabbi! However, one theological truth is inescapable - the condition of the sinful woman is representative of our sinful depravity and alienation from a holy and righteous God in Adam until God graciously reached out to us in Christ (Romans 5:8). The sinful woman's tears and her broken heart touched the heart of God. There are people who suffer the pain of social disgrace in silence but God hears the cries of their hearts. 

In our stench of sinfulness, we too were undeserving of God's grace. We learn that Jesus forgives broken-hearted sinners that dare to reach out to Him.  God gives us a new life in Him no matter how depraved we are (Psalm,51:10-17; 2 Corinthians 5:17,21). God's opinion counts far above the din and clutter of cultural exigencies. 

Morgan G. Campbell notes that "it is not easy for us to blot out a past, and to free ourselves from all prejudice resulting from our knowledge of that past. Yet that is exactly what the Lord does" [4]. 

Nothing, not even the most expensive resources on earth, can compare with God's grace in Christ Jesus. The sinful woman received the most precious gift from God. It was far greater than what she could offer to God. She was finally freed from her burden of sin and guilt. Our response to God's appeal in Christ Jesus is evidence of the working of God's effectual grace in our lives.

God edifies His saints even as He deals with the lost and broken of society. Neither task takes precedence over the other. Simon the Pharisee could not contemplate that a social outcast could reach out to God in the serene comforts of the nobility settings of his privileged social class. He was utterly mistaken. 

No cultural, religious or social class barrier, however venerable in a given society, can stand between us and God. The Pharisee and the sinful woman were both alienated from God until and unless they submitted to Christ. We should therefore reach out to God at any moment through Christ our High Priest and receive our healing and restoration.

Shalom.

© Ezekiel Kimosop 2024

Who is Jesus? - A Biblical Reflection on Jesus in Scripture

WHO IS JESUS? - A BIBLICAL REFLECTION OF JESUS IN SCRIPTURE

By Ezekiel Kimosop

How is Jesus Portrayed in Scripture?

Colossians 1:15-23; 2:9

Reflection: How is Jesus the image of the invisible God in v.15? The use of the Greek word icon for image demystifies this theological phenomenon. It implies that Jesus is the perfect projection of God’s divine essence in human flesh. There could not have been a better representation of God in human flesh than Christ. His divinity is asserted in v.16. The writer proclaims that For by Him all things were created that are in heaven and that are on earth. This underscores His divinity as God the Creator who was with the Father from the beginning (Genesis 1:1-2; John 1:1). Notice the emphasis that all things were created by Him and for Him (v.16).  The preeminence of Christ is affirmed in vv. 17-18. He is before all things, was the first to rise from the dead, and is head of the church.

Colossians 2:9

 ⁹ For in Him dwells all the fullness of the Godhead bodily; ¹⁰ and you are complete in Him, who is the head of all principality and power (NKJV).

Reflection: Jesus personified the fulness of the Godhead in His incarnation. He never lost an iota of His divine essence in His incarnation. Believers are therefore complete in Him by reason of His perfection in the atonement.

Reconciled in Christ

¹⁹ For it pleased the Father that in Him all the fullness should dwell, ²⁰ and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.

²¹ And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled ²² in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight— ²³ if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister. (NKJV).

Reflection: v.12 conveys a theological emphasis that amplifies the statement in v.9. In this context, the fact that it pleased the Father that in Him [Christ] the fullness should dwell is evidence that Jesus’ divine status in the incarnation had received the collective approval of the Godhead. It also points to the fact that the will of the Holy Trinity is divinely synchronized.  The divinity of Jesus is therefore affirmed in this context.   

The celebration of God’s redemption work in Christ is affirmed in vv. 21-22. Christ’s atonement reconciled sinners who had been alienated from a holy and righteous God in Adam (cf. Ephesians 2:11-22). Christ is here portrayed as the Redeemer, the exclusive source of atonement for lost humanity. The statement in vv. 22-23 is imperative. The writer indicates that Jesus desires “to present you holy, and blameless, and above reproach in His sight, if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard. Notice the conditional phrase in the statement. The believers must therefore continue to grow in sanctification and stay in the narrow path in order complete their journey of faith (see Hebrews 10:26-39).

1 Peter 2:21-22

²¹ For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps:

²² “Who committed no sin,
Nor was deceit found in His mouth”

Reflection: The suffering of Christ is ironical and in sharp contrast to His state of divine perfection. He was without sin (2 Corinthians 5:21). Jesus did not deserve to suffer and die at the cross. However, no other creature in heaven and on earth could qualify to take His place at the cross, He alone was worthy to atone for our sin. It was therefore imperative that He voluntarily forfeited His divine glory in heaven and gave Himself as the Lamb of God that takes away the sin of the word (John 1:29; Philippians 2:1-10; Revelation 5). Jesus is our sinless Redeemer.

 1 Peter 3:18

¹⁸ For Christ also suffered once for sins, the just for the unjust, that He might bring ^[a]us to God, being put to death in the flesh but made alive by the Spirit,

Reflection: Jesus us our redeemer who suffered and died for our sins. His resurrection from the dead signifies His divine victory over sin and death. It is an assurance to those who are in Christ that they too will defeat death and rise at the coming of Christ.

John 14:6

⁶ Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me.

Reflection: Jesus is the exclusive means to the Father. His atonement is the only cure for sin and the only means by which sinners are reconciled with God.

1 John 4:10

¹⁰ In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.

Reflection: Jesus’ incarnate coming and His atoning death on the cross was exclusively initiated by God by reason of His unmerited love for sinful men. Jesus is again projected as the Redeemer through whom the demonstration of God’s love for sinners was most profoundly asserted.

Hebrews 4:15

¹⁵ For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

Reflection: The Priesthood of Jesus is amplified in this text. He is projected as a unique High Priest since, unlike His predecessors, He was without sin.  This was in sharp contrast to the high priests under the Levitical priesthood who had to atone for their sins before atoning the sins of the people. Jesus did not enter the sanctuary with the blood of another but with His own sinless blood (Hebrews 9:23-28).

In the Old Testament days (from 1100-400 BC) the Jews were waiting for the coming of the . List some characteristics of “the Messiah”. 

Characteristics of the Messiah

Isaiah 53:2 – He grew up in humble background

Isaiah 53:3 – despised and rejected by men. He suffered sorrow and grief.

Isaiah 53:5 – He suffered for our sins.

Isaiah 53:6-7 – He suffered in silence.

Isaiah 53:9 – He suffered unjustly because he was an innocent person.

Isaiah 7:14 – He came as God incarnate.

Micah 5:2 – He is eternal, without beginning or end.

Zachariah 9:9 – He is just and humble. He is the author of our salvation.

How does Jesus match the description of the Messiah in the following verses?

Matthew 1:18 – He was conceived of the Holy Spirit.

Matthew 1:22 – His coming was in accordance with prophecy.

Luke 2:4 – Jesus is the son of David by the ancestral lineage of his adopted father Joseph.

Luke 2:8-14 – Jesus was born as the divine savior. He is Christ the Lord. 

Luke 19:28-36 – Jesus is the Messiah King.

John 19:1-30 – Jesus suffered, was condemned to die on the cross to redeem us from our sins.

1 Corinthians 15:3-4 – Christ died for our sins according to the Scriptures, ⁴ and that He was buried, and that He rose again the third day according to the Scriptures.

2 Corinthians 5:21 – Jesus knew no sin; He was without sin. 

© Ezekiel Kimosop 2024

 

Redeemed, Reconciled, and Founded in Christ - A Biblical Reflection on Ephesians 2:11-22

 

REDEEMED, RECONCILED, AND FOUNDED ON CHRIST – A BIBLICAL EXPOSITION OF EPHESIANS 2:11-22

By Ezekiel Kimosop

TEXT

Introduction

This passage is contextually tied to the message conveyed in the preceding passage of Ephesians 2:1-10 which we examined under our previous study. Paul’s flow of thought spills into the passage by reason of his use of the conjunctive adverb therefore in v.11. In Ephesians 2:1-10, Paul taught that salvation is by God’s grace and that the sinner should appropriate it through his exercise of faith. The apostle also took time to described the pitiable state of sinful depravity in which the Ephesians [and all sinners] were before God reached out to them in Christ (cf. vv. 1-3). In today’s study, we shall examine the passage of Ephesians 2:11-22. This will be done through three sections into which the passage is theologically divided. 

SECTION A

Brought Near by His Blood – Ephesians 2:11-13

¹¹ Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ (NKJV).

In vv. 11-13, Paul introduces one area of cultural contention that separated Jews from Gentiles. Jewish Christians insisted that Gentile believers were incomplete and unacceptable before God unless they submitted to Jewish ritual circumcision. The Gentiles were therefore derogatively referred to as the Uncircumcision by ethnic Jews. Uncircumcised Gentiles were not permitted to enter the Jewish synagogue. We learn from Acts 16:1-5 that Paul was compelled to circumcise Timothy so that he could be effective in reaching out to the Jewish community because he was of Greek heritage, a society that never practiced circumcision.  Those called the Circumcision in v. 11 were the radical Jewish group in Ephesus that insisted that Gentile believers must be circumcised. This divisive issue was not unique to Ephesus. Paul emotively confronted the circumcision issue in his address to the Galatians where radical Jews insisted that circumcision was a means to justification for a believer (cf. Galatians 3:1-9). Scripture however teachers that circumcision or the lack of it is immaterial to the Christian faith. It does not earn anyone God’s favour. Obedience to Christ is all that counts.

In the Ephesian context, we learn that for three months, Paul had unsuccessfully attempted to engage the Jews in a theological discourse in the synagogue at Ephesus (Acts 19:8-9). He finally gave up and founded an independent theological school known as the school of Tyrannus (Acts 19:9-10). It is possible that the Gentile believers in Ephesus were shunned by radical Jewish Christians. This sorry state of affairs may have continued for a number of years. Paul was therefore compelled to address this simmering conflict in his Epistle to the Ephesians. Bob Utley observes that the use of the perfect passive participle in v.12 for “excluded” (NASB, NJB) or “being aliens” (NKJV, NRSV) or “foreigners” (TEV) is evidence that the Gentiles “have been and continued to be excluded” from God without Christ.[1] They were previously alienated from the commonwealth of Israel under the old covenant and from a holy and righteous God under Adam.  In v. 13, the reference to Gentiles being brought near to God by the blood of Christ is evidence of the impact of the atonement on sinners who were previously alienated from God in Adam.

A second theological observation that can be drawn from this passage relates to the distinction between the new covenant in Christ and the Old Covenant under Moses from which radical Jews drew their religious inspiration. The Mosaic covenant excluded and alienated Gentiles while the New Covenant in Christ brought Gentiles into the fold of God’s household. The former is therefore a unifying covenant that obliterates the racial prejudices that kept the two societies apart. It is instructive that Jews and Gentiles were all alienated from God and that the Old Covenant was unable to break the curse in Adam until Christ.

Reflection point: Can you point out some of the ethnic or religious prejudices that separate Christians communities today? Sometimes ethnic language is deliberately used in an urban church to technically keep out Christians from certain/other communities from joining the church. Have you come across religious groups that insist on some ritual initiation process that is not commanded in Scripture? In some contemporary societies, the sophistication and nobility of the influential social class is asserted in a Christian community to separate the affluent from the materially disadvantaged members of the society. This practice is ungodly in our Christian context and is expressly condemned in Scripture (James 2:1-13).

Paul speaks of the experience of Gentile believers in the past, saying that they were isolated from God’s covenant people until Christ (v.12). Jesus bridged the racial divide through His atonement that placed Gentiles and Jews on one divine platform – the unified church (v.13). Elsewhere in Scripture, Paul confronts the racial divide that separated Jewish and Gentile believers. The Gentile believers should therefore not suffer from an inferiority complex. They should pride in their heritage in Christ.

Galatians 3:26-29 says, “²⁶ For you are all sons of God through faith in Christ Jesus. ²⁷ For as many of you as were baptized into Christ have put on Christ. ²⁸ There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. ²⁹ And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” (NKJV).

SECTION B

Christ Our Peace – Ephesians 2:14-18

¹⁴ For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, ¹⁵ having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, ¹⁶ and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. ¹⁷ And He came and preached peace to you who were afar off and to those who were near. ¹⁸ For through Him we both have access by one Spirit to the Father. (NKJV).

Christ is revealed as a peacemaker who reconciled peoples and nations that were historically separated by racial and religious distinctions. The middle wall of separation is an allegorical reference to the deep racial divide that kept the two societies apart. Christ abolished the law of commandments in ordinances by His incarnate coming so that He could create a new, universal religious order though his atoning death. The gospel was meant for those afar off (Gentiles) and those near (Jews) so that the two diametrically opposed societies were ultimately united in Christ. Notice that the reference to the law of commandments contained in ordinances (v. 15) is illustrative of the negative impact of religious legalism in keeping the two societies apart. Christ abolished this on the cross. A “new man” [a symbolic reference to the church of Christ] was ultimately created by the fusion of the two distinct societies so that neither should pride in or be constrained by those cultural and religious obstacles again.

Three dimensions of peace can be deduced from v.14 – peace between God and mankind (Colossians 1:20); peace with God through Christ (John 14:27; Philippians 4:7) and peace between peoples and nations (Ephesians 2:11; 3:13). The text of vv. 16-18 is a rephrase of what has already been taught in vv.14-15. It serves as a theological emphasis in this context.

Believers are therefore primarily Christians before they are members of an ethnic or racial community. This is not to suggest that ethnic identity is irrelevant and offensive per se. Offensive and prejudicial cultural exigencies or practices should not be embraced or accommodated in a cosmopolitan Christian society. They should be discarded in our engagement under the newfound relationship with Christ and with fellow believers.

Reflection Point: There are Christian sects that place inordinate emphasis on certain divisive practices or doctrines informed by their traditions but which contradict the fundamental truths of Scripture. These include:

i)                   Overemphasis on particular sets of Christian liturgy or patterns of worship.

ii)                 Insisting that a certain day of the week is more appropriate for worship.

iii)               Venerating church leaders to divinity.

iv)               Observing dietary laws that are not commanded in Scripture.

v)                  Over shepherding their flock – exerting too much control on believers or followers.    

SECTION C

Christ Our Cornerstone – Ephesians 2:19-22

19 Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit. (NKJV)

Paul concludes the passage of Ephesians 2 by exhorting Gentile believers in Ephesus [and us] not to consider themselves strangers but fellow citizens and members of God’s household of faith founded on Christ and the apostolic tradition which is distinct from Judaism. The cornerstone of Judaism was the Mosaic tradition and the law. The unified church is metaphorically depicted as God’s holy temple in Christ that grows (v.21). This leaves no doubt that racial prejudices under Judaism should be a thing of the past. Those who are in Christ are a new community of God’s people.

CONCLUSION

The passage of Ephesians 2:11-22 reveals that our Christian faith is complete in Christ and no additional ritual is required from believers. It confirms that racial or ethnic prejudice is ungodly and should not be embraced in a Bible-centered Christian community. All believers irrespective of their racial or ethnic distinctions are one in Christ. Believers have been drawn into reconciliation and communion with God by the blood of Jesus Christ which broke the walls that previously separated them. God has therefore reconciled all men in Christ. Jesus is the cornerstone of our faith, the foundation on which the church is built and by which she grows (1 Corinthians 3:5-17). 

 

© Ezekiel Kimosop 2024

 

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[1] Bob Utley, Ephesians 2 in Bible.org., https://bible.org/seriespage/ephesians-2-0 accessed 17 September 2024.