A Non Calvinistic Exposition of Ephesians 1:1-6

 

A NON-CALVINISTIC EXPOSITION OF EPHESIANS 1:1-6

By Jonathan Perreault 

The epistle of Ephesians deals with the church as God’s masterpiece. In verses 1-6, the apostle Paul expounds on the spiritual blessings that the church has in Christ. The church’s standing is given in verses 1-2. Verse 3 is probably the key verse of the whole section, declaring the church’s position: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ.” Verses 4-6 expound on how the Father is involved in the church’s salvation: He chose us.

Now let’s consider the text itself. Ephesians 1:1-2 says, “Paul, an apostle of Christ Jesus by the will of God, to the saints who are at Ephesus, and who are faithful in Christ Jesus: Grace to you and peace from God our Father and the Lord Jesus Christ.”

Paul is said to be “an apostle”. An apostle is a messenger or ambassador, one who is “sent forth”.1 Who was Paul sent to? The text says, “to the saints who are at Ephesus” (Eph. 1:1). The Holy Spirit is using the apostle to address the Ephesians, but more broadly, Paul is addressing all church-age believers. This is all the more clearly seen when it is remembered that the words “who are at Ephesus” are not found in the best Greek manuscripts.2 It is believed that this epistle was intended to be a circular letter, read in the Ephesian church and then passed on to be read by other assemblies.3 Thus it is clear that this epistle has as much application to believers today as it did to the Ephesians of Paul’s time.

Saints (or as the NIV translates it: “God’s holy people”) are said to be “faithful in Christ Jesus” (Eph. 1:1b). This is a reassuring text, for in actual condition, saints are not always faithful. But God sees believers not in their condition, but in their position in the risen, glorified, and faithful Son of God (see Gal. 2:20; Eph. 1:20, 2:6; Col. 3:1-3; 1 Jn. 1:9).

The text continues, “Grace to you and peace” (Eph. 1:2). Before people can experience the peace of God, they must receive His grace. There can be no peace for those who must bear their sins for all eternity in Hell. Christians, on the other hand, can have peace knowing that Christ Himself bore their sins “in His body on the cross” (1 Pet. 2:24) and paid the full penalty there (Jn. 19:30; Acts 13:38-39; Heb. 10:12; 1 Jn. 1:7).

 This grace and peace originate “from God our Father and the Lord Jesus Christ (Eph. 1:2b). It is only by the second birth that believers can enter into this blessed relationship where God is their “Father” (cf. Jn. 1:12; Rom. 8:15-17). Jesus told Nicodemus that the second birth is a spiritual birth, entered into through faith (Jn. 3:6-8, 3:14-16). Grace and peace are also said to be from the “Lord Jesus Christ”.

The term “Lord” is the Greek word kurios, signifying power or authority.4 This Greek word can either refer to Christ’s deity or to His lordship (kurios would then be translated as “Master” or “Sir”).5

Jesus (or Joshua) was a common Hebrew name (Ex. 17:9; Lk. 3:29; Col. 4:11). It underscores the real humanity of Christ and shows His identification with His people. The name Jesus is a one-word summary of what He came to do (Lk. 19:10), for it means “Jehovah is salvation”.6 Although the name Jesus focuses on the humanity of Christ, it also portrays His deity, for Jesus is said to be “God with us” (Matt. 1:23).

The title of Christ is the Greek word Christos, meaning anointed one or Messiah.7 The term was applied to prophets, priests, and kings because these offices were entered into through anointing. Christ is called the Messiah because He is the ultimate Prophet (Deut. 18:15, 18:18; Acts 3:22), Priest (Psa. 110:4; Heb. 7:11-28), and King (2 Sam. 7:16; 1 Tim. 6:15; Rev. 1:5, 17:14, 19:16) to which all three of the anointed offices pointed. Grace and peace, then, are seen to be from God the Father and from the resurrected, exalted Son, Jesus Christ.  

In Ephesians 1:3, the apostle Paul goes on to say, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ.” Pridham aptly comments, “the Apostle, after his brief but emphatic salutation of his fellow-saints, proceeds at once to open to them, as a helper of their joy, the rich abundance of that treasure which had been committed to him as a steward of the mysteries of God” (1 Cor. 4:1).8 The divine plan of salvation involves much more than just the forgiveness of sins (Eph. 1:7), although that too is most important. In God’s grace, He has blessed us “exceedingly abundantly beyond all that we ask or think” (Eph. 3:20). Such blessings include being predestined to be conformed to the image of Christ (Eph. 1:5, 1:11), obtaining an inheritance (Eph. 1:11, 1:14), being made alive (Eph. 2:1, 2:5), saved by grace (Eph. 2:1-10), brought near by the blood of Christ (Eph. 2:13), made fellow heirs (Eph. 3:6), made partakers of His promise in Christ by the gospel (Eph. 3:6), and made children of light (Eph. 5:8). “Contemplating what God has graciously done for hell-deserving sinners ought to encourage and thrill the soul of every blood-bought child of God!”9   

Now let’s consider Ephesians 1:4, which says, “just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him, in love”. Concerning this verse, Warren Wiersbe writes, “This is the marvelous doctrine of election . . . That salvation begins with God, and not with man, all Christians will agree.”10 Wiersbe immediately goes on to quote John 15:16, “Ye have not chosen Me, but I have chosen you.”11   

It’s interesting that the Scripture reference Wiersbe uses to support his statement is taken out of context. When John 15:16 is interpreted in light of it’s context, it becomes clear that this verse does not support the doctrine of unconditional election to salvation. In context, John chapter 15 takes place in the upper room during the Last Supper (Jn. 13:1). In John 15:16, Jesus is speaking to the eleven disciples (for Judas Iscariot had gone out into the night, Jn. 13:30), not all believers.12 The context is service, not salvation, for Jesus says, “I chose you, and appointed you, that you should go and bear fruit” (Jn. 15:16).13 When Jesus says to the eleven (cf. Jn. 13:5, 13:30), “I chose you, and appointed you, that you should go and bear fruit” (Jn. 15:16), He is referring to their previous appointment to the apostolate (cf. Lk. 6:13).14 In the upper room, Jesus is no doubt preparing His disciples for their apostolic ministry after He “returns to God” (Jn. 13:3, 14:1-3). This apostolic ministry is referred to in Acts 1:2 (“the apostles whom He had chosen”) and Acts 1:24-26 (“show which one of these two Thou hast chosen to occupy this ministry and apostleship from which Judas turned aside”). It’s clear that John 15:16 doesn’t support the idea of unconditional election to salvation, but in fact argues strongly against it.     

This is not to say that salvation begins with man. Clearly salvation begins with God. For only through the universal convicting work of the Holy Spirit are sinners able to see their true condition and need for a Savior (Gen. 6:3; Jn. 1:7-9, 12:32, 16:8-9; Acts 7:51).15 The word “convict” (Jn. 16:8) means to convict, confute, refute, or reprove.16 The Holy Spirit convicts in three areas: sin, righteousness, and judgment (Jn. 16:8). The Holy Spirit uses various means to convict the unsaved, such as: people (Lk. 3:19; Eph. 5:11; 1 Cor. 14:24), light (a synonym for truth, Jn. 1:5-7, 3:20; Eph. 5:13), conscience (Jn. 8:9), the preaching of the Word (2 Tim. 2:4), and sound doctrine (Titus 1:9).17 Conviction through the Holy Spirit can only occur subsequent to knowledge of God’s truth, for the Holy Spirit uses God’s truth to convict and convince. This is why Romans 10:14 and 10:17 say, “How then shall they call upon Him in whom they have not believed? And how shall they believe in Him whom they have not heard? So faith comes from hearing, and hearing by the word of Christ.” Similarly, Ephesians 1:13 states, “In Him, you also, after listening to the message of truth, the gospel of your salvation – having also believed, you were sealed in Him with the Holy Spirit of promise.” Sinners must first hear God’s Word before they will ever be convicted and trust Christ.     

God’s gracious work of salvation is universal in scope and not limited to a select few (Jn. 1:7, 3:16, 5:40; Acts 10:43, 17:30; 1 Tim. 2:1, 2:4-6, 4:10; Titus 2:11; Heb. 2:9).18 Salvation available only to some and not the entire world (Greek kosmos, Jn. 3:16) would contradict the whole teaching of Scripture that God is not “wishing that any should perish but for all to come to repentance” (2 Pet. 3:9). Why is God not wishing that any should perish? The reason is clearly because God loves the whole world (Jn. 3:16) and salvation is available to all who believe (“whosoever,” Jn. 3:16; “everyone,” Acts 10:43, “to the ends of the earth,” Acts 13:47, “all everywhere,” Acts 17:30, and “whosoever will,” Rev. 22:17). Christ is the propitiation (satisfactory payment) for the sins “of the whole world” (1 Jn. 2:2), having actively laid on Christ “the iniquity of us all” (Isa. 53:6). The only reason the wicked are damned is because they choose to be, not because God foreordained them to damnation: “Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God” (Rom. 2:4-5, emphasis added).     

It is clear from the text what election is not, what then is election? Simply stated, election is God’s sovereign decree to choose those who choose to believe. God chooses to save those who choose to believe. God’s plan obviously precedes human action but God has chosen to incorporate human action into His plan.19 This is clear all throughout the New Testament. Jesus Himself said, “For this is the will of My Father, that everyone who beholds the Son and believes in Him, may have eternal life” (Jn. 6:40). Salvation is through simple faith in the person and work of Christ. Just as “Jesus knew from the beginning who they were who did not believe” (Jn. 6:64), He also knew from the beginning who would believe (Rom. 8:29, 11:2, 11:5; 1 Pet. 1:1-2). The word “foreknow” (Rom. 8:29, 11:2) is the Greek word proginosko, which simply means, “to know before” (pro meaning “before,” ginosko meaning “to know”). The English Bible scholar and theologian W. E. Vine states that foreknowledge means “to know before” (as the etymology of the term indicates).20 Vine also says, concerning believers, that “the foreknowledge of God is the basis of His foreordaining counsels”.21 God’s foreknowledge is the basis of His election, as the Bible declares in 1 Peter 1:1-2, Romans 8:29, and other passages. Vine’s definition of the word foreknow is in harmony with the Scriptures. The term “foreknowledge” (1 Pet. 1:2) is the Greek word prognosis, which means “a foreknowledge”.22 Concerning this, Vine states, “Foreknowledge is one aspect of omniscience; it is implied in God’s warnings, promises and predictions. See Acts 15:18. God’s foreknowledge involves His electing grace, but this does not preclude human will. He foreknows the exercise of faith which brings salvation”.23 Because of His foreknowledge, omniscience, and stated purpose (Jn. 6:40), God chooses to save those who choose to believe.     

Now that we have seen what God’s choosing is, who does God choose? Ephesians 1:4 says God “chose us in Him”. Remember that the letter to the Ephesians concerns the corporate church and Ephesians chapter 1 portrays the church as Christ’s body: “And He [God the Father, Eph. 1:17] put all things in subjection under His [Christ’s] feet, and gave Him as head over all things to the church, which is His body, the fullness of Him who fills all in all” (Eph. 1:22-23, emphasis added). To be true to the text we must interpret the “us” in Ephesians 1:4 to mean “the church, which is His body” (Eph. 1:22-23).24 God’s choosing here in Ephesians 1:4 is seen to be corporate, not individual. God chose the church in Christ.25 How do individuals (here in Ephesians 1:1 and 1:15 they are referred to as “saints” because they had at some point previously entered into the corporate church through faith, Eph. 1:13, 1:15) become part of that corporate entity, the church? Acts 2:47b says, “And the Lord added to the church daily such as should be saved” (KJV, emphasis added). Individuals become part of “the church in Christ” (Eph. 1:4) by coming to Christ for salvation.26 Individuals enter into the church through salvation. How are people saved? People are saved through faith.27 Faith is the noun form of the verb believe. Every time the word believe is used in the context of salvation, it is always in the Greek active voice. This means that the subject does the acting. The subject produces the action. If belief were a gift bestowed upon people by God as some suppose, the word believe would be in the Greek passive voice (meaning that the person receives the action or is acted upon); however, this is never the case. Sinners convicted by the Holy Spirit (Jn. 16:8-9) through the Word of God (which may occur using any number of means or methods) must actively rely upon the person and work of Christ for salvation. Once individuals become saved, they are placed into the body of Christ (1 Cor. 12:13), thereby becoming part of the corporate church, “chosen in Him before the foundation of the world” (Eph. 1:4).     

Now let’s consider the time of God’s choosing. This will be brief, for we have already touched on this point. The psalmist declares: “Of old hast thou laid the foundation of the earth” (Psa. 103:25) – but it was even before this that God chose the church. Ephesians 1:4 says that the corporate church was chosen “before the foundation of the world”.     

For what purpose did God choose the church? The apostle Paul says: “that we should be holy and blameless before Him” (Eph. 1:4). Here in Ephesians 1:4, the text is not teaching that God chose us (meaning the church, Eph. 1:22-23) for salvation.28 Instead, the text is teaching that God chose the church to be “holy and blameless in His sight” (Eph. 1:4, NIV). In Colossians 3:12 Paul says, “And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience”. Individuals in the corporate church are seen by God as “holy and beloved” (Col. 3:12) because they are united to Christ, their Head. God sees not their sins and shortcomings; they are washed away in the blood of the Lamb, in whom they have trusted. He has taken their punishment and borne the penalty of their sins on the cross. In the book of Isaiah it is written: “Surely our griefs He Himself bore, and our sorrows He carried . . . He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed” (Isa. 53:4, 5). Similarly, 1 Peter 2:24 says, “and He Himself bore our sins in His own body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.” Salvation is the Great Transaction. Through faith, Christ takes our sins and we take His righteousness. Because of Calvary, God is free to “justify the ungodly” (Rom. 4:5). God sees believers in Christ as “holy and beloved” (Col. 3:12) but also knows our true condition and therefore calls us to be “holy and blameless” (Eph. 1:4).     

In Ephesians 1:5, Paul goes on to say: “He predestined us”. Our English word predestine (or predestinate) is the Greek word proorizo. W. E. Vine says that proorizo “denotes to mark out beforehand, to determine beforehand, foreordain.”29 Vine also states this concerning proorizo: “This verb is to be distinguished from proginosko, to foreknow; the latter has special reference to the persons foreknown by God; proorizo has special reference to that to which the subjects of His foreknowledge are predestinated.30   

What did the Father foreordain us to? Paul says, “to adoption as sons through Jesus Christ to Himself” (Eph. 1:5). The term adoption is the Greek word huiothesia (from huios, a son, and thesis, a placing). Adoption “signifies the place and condition of a son given to one to whom it does not naturally belong.”31 Biblically, adoption is not how individuals enter into the family of God. People are born into the family of God through regeneration, not adoption. W. E. Vine affirms, “God does not adopt believers as children; they are begotten as such by His Holy Spirit through faith. Adoption is a term involving the dignity of the relationship of believers as sons; it is not a putting into the family by spiritual birth, but a putting into the positions of sons.”32 From what we know of predestination and adoption then, Ephesians 1:5 can be translated, “He foreordained the church (of whom Paul and the Ephesians are a part of through personal faith in Christ) to the position of sons through Jesus Christ to Himself, according to the kind intention of His will.” The King James Version translates “kind intention” as “good pleasure”. The Father determined that through Christ the church would be placed into the privileged position of sons, and this was according to the good pleasure of His will.     

Ephesians 1:6 reads, “to the praise of the glory of His grace, which He freely bestowed on us in the Beloved.” The goal of the church’s election is said to be “to the praise of the glory of His grace.” Paul makes a similar statement in Ephesians 2:6-7 when he says that God “raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus, in order that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus.” Paul says that God freely bestowed His grace upon us in the Beloved. The “Beloved” (Eph. 1:6) no doubt refers to Christ who is said to be God’s “beloved Son” in Colossians 1:13 (cf. Matt. 3:17).

   

Paul, in Ephesians 1:6, gives his audience a hint of the blessings that are bestowed on them as members of Christ’s body, the church. In Christ, the church is seen to be faithful (Eph. 1:1), blessed with every spiritual blessing in the heavenly places (Eph. 1:3), chosen before the foundation of the world (Eph. 1:4), predestined to adoption as sons (Eph. 1:5), and the recipient of divine grace (Eph. 1:6).     

The promises of Ephesians 1:1-6 are addressed to all church-age saints (Eph. 1:1). As members of Christ’s body the church, this includes all Christians! During times of discouragement and spiritual famine, let us remember that we are in Christ, seated far above all rule and authority and power and dominion, and every name that is named, and every circumstance that is imaginable, not only in this age, but also in the age to come (Eph. 1:21)!

 

ENDNOTES:

1 W. E. Vine, Vine’s Expository Dictionary, p. 55.

2 See Arno C. Gaebelein, God’s Masterpiece, p. 18, and John Walvoord and Roy B. Zuck, The Bible Knowledge Commentary, 2 Volumes, Vol. 2., p. 615. Kenneth Wuest explains, “The words ‘in Ephesus’ are within brackets in the Nestle and the Westcott and Hort texts. Tradition has it that this letter was sent to the local church in that city. But certain considerations have led recent expositors to believe that it was not sent to that church alone, but that it was an encyclical letter, sent to all the churches in Asia Minor. The oldest and best manuscripts, Aleph and B, do not contain the words ‘in Ephesus.’ Origen did not have them in his copy. Marcion called it the Epistle to the Laodiceans. Paul in Colossians 4:16 alludes to the letter from Laodicea. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some manuscripts with no name in the address. Paul was intimately acquainted with the members of the Ephesian church, but he makes no personal reference to any of them in the letter, nor does he send any word of greeting to any of them, as is his habit in other letters. From the above, it has been concluded that this letter was a general epistle to be circulated among the churches of the Roman province of Asia, and it is supposed that the name of the church was inserted in the space provided in each instance.” (Wuest, Ephesians and Colossians in the Greek New Testament, p. 18.)

3 Ibid.

4 See W. E. Vine, Vine’s Expository Dictionary, p. 688.

5 Ibid., also see Spiros Zodhiates, “kurios . . . might, power. Lord, master, owner. Also the NT Gr. equivalent for the OT Hebr. Jehovah.” (Zodhiates, The Complete Word Study Dictionary, p. 900.)

6 W. E. Vine, Vine’s Expository Dictionary, p. 604.

7 Ibid.

8 Arthur Pridham, Notes and Reflections on the Epistle to the Ephesians, p. 4.

9 George Zeller, The Riches Of His Grace, p. 1.

10 Warren Wiersbe, Be Rich, p. 18.

11 Ibid.

12 All disciples are believers, but not all believers are disciples. The Scriptures give ample evidence of this truth. For example: A truly saved person is one who believes the gospel (Rom. 1:16, 6:17). A true disciple is one who continues in Christ’s Word (Jn. 8:31). In order to be a believer, a person must come to Christ crucified and claim the mercy of God (Lk. 18:13). To be a disciple, a person must sit at the feet of Christ and hear His Word with a meek and teachable heart (Lk. 10:39). Every saved person is a believer (1 Jn. 5:1), whereas only learners are disciples (the word “disciple” means “a learner, student, pupil, adherent”). A believer possesses Christ (1 Jn. 5:12), while a disciple forsakes possessions (Lk. 14:33). Being saved involves trusting (Eph. 1:13), being a disciple involves training (Matt. 28:19-20). Every believer measures up to the full demands of God’s righteousness in Christ (2 Cor. 5:21), but believers often do not measure up to the full demands of discipleship (Lk. 14:25-33). A saved person is a saint (1 Cor. 1:2), a disciple is a student (Matt. 11:29). These are only a few of the many differences between salvation and discipleship, between a believer and a disciple. Although at times there are slight overlaps, it is clear that the two are different and should not be equated by those seeking to be true to the Scriptures.

13 If it is true, as some Calvinists teach, that the choosing in John 15:16 refers to salvation, then to stay consistent with their theology, Judas Iscariot must have been saved – for Luke 6:13 states, “And when day came, He [Jesus] called His disciples to Him; and chose twelve of them, whom He also named as apostles” – one of the twelve was Judas Iscariot (Lk. 6:16; Jn. 13:18). However, the Bible clearly asserts that Judas Iscariot was never saved (see Jn. 6:64, 6:71, 13:10-11, 13:18, 17:12, 18:1-9).

14 The “you” in John 15:16 obviously refers to the eleven disciples/apostles that are present with Jesus at the Last Supper (Jn. 13:5, 13:30).

15 Notice John 16:8-9 states, “And He, when He comes, will convict the world concerning sin . . . concerning sin, because they do not believe in Me” (emphasis added).

16 W. E. Vine, Vine’s Expository Dictionary, p. 231.

17 Notice that after the Holy Spirit has convicted the heart, it is the unbeliever who “hates the light and does not come to the light” (Jn. 3:20). It is the sinner who walks away from Jesus (Jn. 8:9). God the Father is willing to save all who believe in His Son (Jn. 6:40), but there are many who love the darkness more than the light and so they remain unsaved, having never believed. God judges men not because they are sinners per se, but because they are sinners who have rejected the light (Jn. 3:19, 16:9). This light, used by the Holy Spirit to “expose” (Jn. 3:20) or convict sinners, is sufficient to save. John 1:7 says that John the Baptist “came for a witness, that he might bear witness of the light, that all might believe through him [referring to Jesus, Jn. 1:29-34].” The text goes on to say that whoever receives the Light (Jn. 1:9, 1:11), whoever believes in His name (Jn. 1:12), become children of God (Jn. 1:12).

18 Concerning John 3:16 and Acts 10:43, Richard Baxter once said, in substance, something like this: “If the Bible would say Richard Baxter should have everlasting life by believing in Jesus, I could not be certain that I was meant, since there might be others named Richard Baxter, but it declares ‘whosoever,’ and I know that means me!”

19 Does incorporating human freewill into His plan make God less sovereign? No, it actually makes God more sovereign, for He is great enough, omniscient enough, and sovereign enough to incorporate the freewill of man in the outworking of His purposes. His sovereign decree to allow His creatures freedom of choice will not be His downfall, will it? By no means! Some will say, then, that God’s plan is conditioned upon men. This must be answered in the negative, for God’s ultimate decrees will come to pass. He does, however, incorporate the free will of His creatures into His plan while still arriving at His desired outcome. He can do this because He is omniscient. If Satan chooses to rebel, God allows it. If people choose to reject Him, God allows it. The choices of His creatures don’t take God by surprise. He is all knowing and all-powerful and can easily accomplish His purposes while at the same time allowing men to exercise their freewill.

20 W. E. Vine, Vine’s Expository Dictionary, p. 449.

21 Ibid.

22 Ibid.

23 Ibid. That God foreknows a person’s faith more than the person himself is easily seen. Romans 11:5 declares that “there has also come to be at the present time a remnant according to God’s gracious choice”. How did God “graciously choose” a remnant? The answer is in Romans 11:2 which says, “God has not rejected His people whom He foreknew.” God’s choice was according to His foreknowledge. Notice God chose the Israelite faithful remnant of Paul’s day in the same way (Rom. 11:5) as the 7,000 faithful prophets in Elijah’s time. How did God choose the 7,000 prophets in Elijah’s day? God chose them according to His foreknowledge (“God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah?” Rom. 11:2), knowing what they would do before they did it, knowing that they would be true to Him and not worship Baal. As has been previously shown, God’s choosing based upon His foreknowledge is attested to elsewhere in Scriptures (1 Pet. 1:1-2, etc.). Notice that although Romans 11:4 mentions “men” (“I have kept for Myself seven thousand men who have not bowed the knee to Baal”), the people are not the main focus of God’s foreknowledge, their actions are the focus. This is seen even ore clearly when the original account is read from 1 Kings 19:18. Here the text reads, “Yet I will leave 7,000 in Israel, all the knees that have not bowed to Baal and every mouth that has not kissed him.” Notice in this sentence there is no mention of the subject – the person, only the verb – the action. What makes these men special is not who they are, but what they did. It is what they did that made them the object of God’s grace and the reason He chose them according to His foreknowledge (“whom He foreknew”). The critic will inevitably point out that the text does say, as I have quoted, “whom He foreknew” meaning that God does foreknow the person. I do not dispute this. In order for an action to be taken, a person must act. Action is impossible without someone there to do it. My point though is that the person is not the point, but the person’s action is. As seen from the text, what makes these people special is not who they are (they are all Israelites – that doesn’t make the faithful any different from the unfaithful) but what they did – that’s what makes them different (they trusted God)!

24 This is consistent with the Scriptures, for 1 Corinthians 12:27 says, “Now you are Christ’s body, and individually members of it” (cf. Romans 12:4-5 and Ephesians 4:12-13 which equates “the body of Christ” with “we,” referring obviously to “saints,” Eph. 1:1).

25 Oliver B. Green states, “The church as a body, a complete body without spot or wrinkle, was chosen by God in Christ before God created Adam.” (Green, The Epistle of Paul the Apostle to the Ephesians, p. 32.).

26 Ibid., p. 32. Green comments, “Individuals receive or reject Jesus according to their own free will. God did not create man as a puppet or as a mechanical thing . . . an electronic brain that operates when God pushes the switch. Man is created in the image of God. Man is created with a will to choose or to reject the way of righteousness.”

 

27 Faith is not “the gift of God” as some advocate. It is true that salvation is a gift of God, but faith is not. Those who teach that faith is the gift of God confuse the gift with the reception of the gift. Salvation is the gift of God brought to man by grace and received by personal faith in Christ. George Zeller correctly states, “If faith in Christ is itself God’s gift, then how do I receive this faith? Instead of asking, ‘What must I do to be saved?’, I must now focus on the question ‘What must I do to believe?’ If faith is God’s gift, then how do I get this gift? Do I pray to God and ask for the gift of faith? Do I sit back and do nothing and hope that I am one of the chosen ones who will be given this gift? How do I get the gift of saving faith? It is all very confusing and it takes away from where the focus of the sinner ought to be, which is upon Jesus Christ and Him crucified”. (Zeller, What is the “Gift of God”?, p. 4.) Ephesians 2:8 (“For by grace you have been saved through faith; and this not of yourselves, it is the gift of God”) is a major proof text for those who would say faith is the gift of God. Some argue that the pronoun “this” (“and this not of yourselves”) refers to “faith”. However, the correct rule that Greek grammar demands to be followed is this: PRONOUNS AGREE WITH THEIR ANTECEDENT IN GENDER AND NUMBER. THEIR CASE IS DETERMINED BY THEIR USE IN THEIR OWN CLAUSE. Zeller comments, “This rule argues forcefully against the identification of ‘faith’ as the antecedent because ‘faith’ does not agree with the pronoun in gender. The pronoun ‘this’ (verse 8) is NEUTER, and the noun 'faith" (verse 8) is FEMININE. If Paul wanted his readers to understand the pronoun as referring to ‘faith,’ then there is no reason why he could not have used the feminine form of the pronoun . . . This would have settled it. If Paul had used the feminine pronoun then it would be very clear and obvious that FAITH is the gift of God. Paul did not use the feminine pronoun”. (Ibid., p. 5.) Instead of referring to “faith”, the neuter antecedent “this” refers to the idea contained in the main verb “saved;” the idea of salvation. Zeller quotes D. L. Moody: “Some say that faith is the gift of God. So is the air, but you have to breathe it; so is bread, but you have to eat it; so is water, but you have to drink it. Some are wanting some miraculous kind of feeling. That is not faith. ‘Faith cometh by hearing and hearing by the Word of God.’ It is not for me to sit down and wait for faith to come stealing over me . . . it is for me to take God at His Word”. (Ibid., p. 13.) The Scriptures are clear, God must do the saving, man must do the believing. Zeller quotes William Hendriksen (who believes that faith is the gift of God in Ephesians 2:8), who affirms that “both the responsibility of believing and also its activity are ours, for God does not believe for us”. (Ibid., p. 12.) An illustration of this is found in the Bible in the book of Numbers, chapter 21. Here it can be seen that indeed Israel played a part in their deliverance from the deadly snakes. Their part was to look; God’s part was to heal. The apostle John uses this passage as an illustration of our own salvation when he says, “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whoever believes may in Him have eternal life” (Jn. 3:14-15). As Zeller so aptly states, “SALVATION IS WHOLLY THE WORK OF GOD; FAITH IS WHOLLY THE RESPONSIBILITY OF MAN”. (Ibid., p. 12.)

28 The corporate church doesn’t need salvation; salvation is how individuals enter into the corporate church (Acts 2:47), thereby becoming chosen because they have entered into the chosen entity of the church, Christ’s body (1 Cor. 12:13). Entering into, or being spiritually baptized into Christ’s body (1 Cor. 12:13) is synonymous with being baptized into Christ. This occurs at salvation (Rom. 8:9; Gal. 3:27).

29 W. E. Vine, Vine’s Expository Dictionary, p. 297.

30 Ibid., p. 897.

31 Ibid., p. 24.

32 Ibid., p. 24.

BIBLIOGRAPHY

Baker, Charles F. A Dispensational Theology. Grand Rapids: Grace Bible College Publications, 1971.

Greene, Oliver B. The Epistle of Paul the Apostle to the Ephesians. Greenville: The Gospel Hour, Inc., 1973.

McGee, J. Vernon. Ephesians. Nashville: Thomas Nelson Publishers, 1991.

Pridham, Arthur. Notes and Reflections on the Epistle To The Ephesians. London: William Yapp.

Vine, W. E. Vine’s Expository Dictionary. Nashville: Thomas Nelson Publishers, 1997.

Walvoord, John F. and Roy B. Zuck. The Bible Knowledge Commentary on the New Testament. Ontario: Chariot Victor Publishing, 1983.

Wiersbe Warren W. Be Rich. Wheaton: Victor Books, 1984.

Wuest, Kenneth S. Ephesians And Colossians in the Greek New Testament. Grand Rapids: Eerdmans Publishing Co., 1953.

Zeller, George. What is the “Gift of God”?. Middletown: The Middletown Bible Church, 1998.

Zodhiates, Spiros. The Complete Word Study Dictionary. Chattanooga: AMG Publishers, 1992.

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

  

---

[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