Fruitful Growth in the Faith: A Reflection Study on 2 Peter 1:5-11

 

FRUITFUL GROWTH IN THE FAITH: A REFLECTION STUDY ON 2 PETER 1:5-11
By Ezekiel Kimosop

TEXT
But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, 6 to knowledge self-control, to self-control perseverance, to perseverance godliness, 7 to godliness brotherly kindness, and to brotherly kindness love. 8 For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9 For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.
10 Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; 11 for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. [2 PETER 1:5-11, NKJV]

PASSAGE ANALYSIS

Faith is the foundational pillar in our relationship with Christ. Every child of God relates with our heavenly Father through faith in our Lord Jesus Christ, having been admitted and adopted into God's family as His child (John 1:12; 1 Corinthians 5:17; Ephesians 2:8-9]. Our faith should be built through the spiritual development process of sanctification as we walk with Christ and grow in the knowledge of Him. 

In the passage of 1 Peter 1:5-11, the writer identifies seven moral disciplines that should stand out in the life of a maturing believer. These spiritual ingredients are incrementally and sequentially added to our growth process as we walk the maturity path. Peter emphasizes on the incremental addition of one ingredient on the one that already stands out. Adam Clarke identifies the ancient Greek phrase “add to your faith” with the literal allusion of leading up hand in hand in the ancient Grecian dance where hands are locked up in celebration.[1] 

Faith is the foundational pillar of Christian growth. It is the anchor on which the rest of the disciplines are built. Peter underscores the significance of diligence as the believer navigates this godly process. The Holy Spirit guides each believer through this process, admonishing him in Christ. We shall examine the seven moral disciplines in turns below.

1. VIRTUE
Christian virtue is understood as behavior that demonstrates high moral standards. Matthew Hermon & John Sloat opine that virtue in the Greco Roman world philosophy was construed as excellence in the moral, intellectual, and physical realms.[2] Biblically speaking, virtue is founded on godly moral calibration. It is the ability to observe moral etiquette that is consistent with our calling in Christ. 

Galatians 5:22-23 identifies the fruit of the Spirit as "love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control." These bundles of the fruit of the Spirit are consistent with a life of virtue. Notice that some of the features conveyed by Peter are inextricably intertwined such that it is difficult to extricate one pillar from the rest. Virtue therefore stands out the believer as a distinct person whose conduct is consistent with the moral principles of God’s word. Are you a virtuous person?

2. KNOWLEDGE
Christian knowledge is founded on our regular and consistent commitment to the devotional study of Scripture and our regular submission to congregational exhortation as a corporate Christian community. Walter Bauer defines knowledge as “restraint of one’s emotions, impulses, or desires.”[3] Restraint is indeed a key component in virtue in a person who is deeply soaked in the word of God. Scripture informs their moral worldview. 

Ephesians 4:13-14 describes a maturing Christian community as one that has"...come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting" (NKJV). Knowledge steadies the believer in the tempests of this evil world and inspires hope and focus on their calling.  Paul was consumed by his pursuit of the knowledge of Christ (Philippians 3:8). 

The believer’s growth in the knowledge of Christ is the pivotal anchor that secures his footing in the slippery paths of this passing evil world. Notice that Jesus overcame Satan during His temptation because He stood on the revelation and authority of the word of God (Matthew 4:1-11). Three times, Jesus replied to Satan's deception, saying , "It is written." Elsewhere in Scripture, the word of God is metaphorically described as a lamp unto the feet and a light unto the path (Psalm 119:105). . It illuminates the believer’s journey of faith. 

3. SELF CONTROL
When is a believer considered to have sufficiently exercised self-control in their walk of faith? Self-control has been described as a virtue that involves controlling one's thoughts, words, actions and desires. Harmon and Sloat assert that self-control does not consist of the mastering of the self but rather submission to the Holy Spirit.[4] It is built through the wisdom of God, the capacity to hold ground under provocation or temptation. It is a mark of Christian maturity. 2 Timothy 1:7 says "For God has not given us a spirit of fear, but of power and of love and of a sound mind.". A self-controlled believer is emboldened in his resolve to abide by the moral compass of God’s word.

4. PERSEVERANCE
Christian perseverance connotes steadfastness under pressure and endurance in the face of trials and afflictions (James 1:2-4). It is the capacity to endure adversity in life. Job demonstrated this discipline by standing steadfast under horrifying afflictions. Job 1:22 sums up Job’s perseverance: “In all these this Job did not sin nor charge God with wrong. Job painfully endured the series of afflictions listed in Job 1:13-21. 

In the New Testament Scripture, Paul exemplifies utmost perseverance through harrowing afflictions in his missionary journeys that left him stronger in faith. He was thrice beaten with rods; was once stoned; suffered shipwreck three times; faced danger from robbers; endured sea perils and  persecutions from his Jewish countrymen and Gentiles, among other afflictions. Paul remained steadfast in perseverance and finally faced his martyrdom with compelling courage (2 Timothy 4:7-8). Are you steadfast in perseverance?

5. GODLINESS
Christian godliness has been described as the quality of being devoutly religious. It is the capacity to discern the mind of God in what informs our daily deportment in our Christian living. This discipline is closely related to the discipline of virtue. Scripture elsewhere proclaims that godliness with contentment is great gain (1 Timothy 6:6). It is informed by our consistency in our Christian convictions in an evil world where anything goes. 

The diligence of a godly person is elaborately described in Psalm 1. The psalmist projects the godly man with poetic finesse. He walks not in the counsel of the ungodly, nor stands in the path of sinners, nor sits in the seat of the scornful. Instead, he delights in the law of the LORD, and in His law he meditates day and night. He shall be like a tree planted by the rivers of water, that brings forth its fruit in its season (Psalm 1:1-3). 

6. BROTHERLY KINDNESS
Brotherly kindness is driven by love that promotes the welfare of fellow believers. It is the caring concern for fellow Christians, especially under circumstances of need. This discipline informs Christian hospitality. Paul identifies this virtue among the Thessalonians who stood out for their brethren in Macedonia who were in great need. 1 Thessalonians 4:9-10 says "But concerning brotherly love you have no need that I should write to you, for you yourselves are taught by God to love one another; 10 and indeed you do so toward all the brethren who are in all Macedonia. But we urge you, brethren, that you increase more and more." Brotherly kindness was perhaps most aptly demonstrated by Onesiphorus, an Ephesus Christian who served Paul in Ephesus and followed up on him to his prison cell in Rome. 

Notice Paul’s heartfelt commendation for this diligent brother in 2 Timothy 1:6-18: “The Lord grant mercy to the household of Onesiphorus, for he often refreshed me, and was not ashamed of my chains; 17 but when he arrived in Rome, he sought me out very zealously and found me. 18 The Lord grant to him that he may find mercy from the Lord in that Day – and you know very well how many ways he ministered to me at Ephesus” (NKJV).

7. LOVE
This is the sacrificial and selfless love that believers should appropriate towards others. This kind of love was demonstrated by Christ at the cross of Calvary. He died for undeserving sinners who were condemned by under Adam (John 3:16-17; Romans 5:8). We are to love even those that offend us because of Christ. Luke 6:27-28 says "But I say to you who hear: Love your enemies, do good to those who hate you, 28 bless those who curse you, and pray for those who spitefully use you." 

 Our sacrificial love should compellingly mirror Christ's sacrificial death on the cross for the redemption of undeserving sinners (Romans 5:8).  This love should cascade beyond the confines of our Christian communities. It should touch the lost and the dying and demonstrate God's selfless love towards us in Christ Jesus. 

CONCLUSION

2 Peter 1: 8-9 says “For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9 For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.”

The writer concludes his exhortation by underscoring the significance of these maturity pillars. They are evidence of fruitfulness in the life of the believer. Those who lack these fruits of maturity are allegorically described as shortsighted even to blindness. This is a state of spiritual darkness in which godly discernment is lost. This does not however suggest that believers should attain moral perfection in their maturity process but that Christian growth and sanctification should be evidenced by the progressive investiture of these disciplines. Peter conveys his concluding statement in vv. 10-11 by saying, “Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; 11 for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”

Notice the emphasis on diligence in the pursuit of the seven disciplines in this closing section, The writer had earlier mentioned the same in v. 5. The believer is reminded of this indispensable obligation. He should diligently observe the spiritual disciplines in order to remain steadfast in the faith.

 

© Ezekiel Kimosop 2025

  

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[1] Adam Clarke, Clarke's Commentary: The Holy Bible Containing the Old and New Testaments with a Commentary and Critical Notes. Volume 6 (Romans-Revelation) (New York: Eaton and Mains, 1832)

[2] Matthew Harmon and John Sloat, Theological Dictionary of the New Testament, 1:458–60; New International Dictionary of New Testament Theology, 3:925–26.

[3] Walter Bauer, Greek English Lexicon of the New Testament and Other Early Christian Literature, 3^rd Edition, Edited by Frederick William Danker, University of Chicago Press, 1957.

[4] Matthew Harmon and John Sloat, TDNT, NIDNTT, Ibid.

What did Jesus mean by Saying "All that the Father gives Me will come to Me"?

WHAT DID JESUS MEAN BY SAYING "ALL THAT THE FATHER GIVES ME WILL COME TO ME"?

By Dr Brian H Wagner 

Does Jesus' statement in John 6:37 imply that God had determined before the foundation of the world the number and identity of sinners that would be given to Jesus? Does this text support the doctrine of double predestination held by determistic soteriology groups? 

John 6:37 speaks of the Father giving (present tense) to Christ. Therefore it would be calling Jesus a deceiver to suggest that all had already been given to Christ at that point, unless, of course, Jesus did not know the determinist doctrine very well.

If determinism was true, Jesus would have known it and He would have said – “All the Father already gave to me will come to me.” The context of John 6 clearly indicates what kind of people the Father was actively giving to the Son… They were those who were looking to the Son and believing in Him (6:40). There is nothing in this chapter about pre-creation decrees or individual election. The determinist forces those ideas into these verses because he wants to see them there.

The response of freewill is a condition that God sovereignly made part of the "giving" requirements to be met before the coming. No-one is given to Christ before creation. Remember the word "gives" in John 6:37 is in the present tense which clearly contradicts the determinist idea of some being eternally immutably given before creation.

The context points to drawing, looking at, believing in, and other things that are in the process and responses of whom the Father gives. Jesus is explaining these things to unbelievers because He wants them to keep seeking Him, but not just for food that perishes.

If you can't see that Jesus is being used by the Father in this context to draw people to a decision to trust Jesus for everlasting food, everlasting life... I certainly can't share the context any more clearly than Jesus has.

[Dr Brian H Wagner is a professor of Biblical Studies at South Florida Bible College & Seminary. He holds a Ph.D. in Biblical Studies from Piedmont Baptist Graduate School].

Do Humans Truly Have Free Will?

DO HUMANS TRULY HAVE FREE WILL? 

By Ezekiel Kimosop 

This question sounds philosophical at a glance. Some deterministic philosophers have argued that a creature cannot exercise libertarian free will that is independent of the parameters set by its creator. They view the creature in a robotic sense. This question is however raised in the context of God's relationship with the sinner as outlined in Scripture. Do human beings have a free will choice for the decisions they make in life? If the context of this question concerns 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. God warned Adam that the day he eats from the forbidden tree, he will surely die. Genesis 3:1-6 confirms that the woman exercised her free will choice in eating the forbidden fruit. Of course Satan tempted her using the serpent 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. No sinner is beyond rescue if Christ shall tarry. 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. Besides, the justification for God's judgment in Revelation 20:11-15 would be open to doubt. 

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 was justified or chosen in Christ outside the works of the cross, either in eternity past or in the world to come. No person can blame God for the consequences of their free will decisions. This is gospel truth. 

© Ezekiel Kimosop 2025

[This article was originally posted as an answer article on e-bible.com in response to the question: Do Humans Truly Have Free Will? 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 claims 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 us 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 sealed and proclaimed as the inspired 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 revelation and authority of Scripture for God's covenant people. 

We should therefore not be deceived by the heresy of ferocious, 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 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