A Theological Reflection on the Hamas Israeli War

A THEOLOGICAL REFLECTION ON THE HAMAS - ISRAELI WAR IN GAZA

By Ezekiel Kimosop

The Arab Israeli war currently epitomized by the war in Gaza is perhaps one of the leading global conflicts today. This war can be traced to the Hamas invasion of southern Israel on 7 October 2023 during which more than 1,400 Israelis were heinously butchered by Hamas terrorists while hundreds others were taken captive. Hundreds of southern Israel people have been displaced from their Kibbutzim or local community dwellings. It is estimated that more than 23,000 Palestinians have so far been killed and thousands more injured. Hundreds of thousands have been displaced. Sections of Gaza City have been reduced to rubble thanks to the exchange of rockets and missiles by Hamas and Israeli military. 

At the time of writing this article, the Hamas Israeli war had raged on for 100 days and there's no sign that the war is about to end soon. Worse even, sections of Arab militia groups backed by Iran such as Hezbollah of southern Lebanon and the Yemeni Houthis have been sucked into the war. 

America and other western powers are backing Israel and have stationed war ships on the Mediterranean sea to defend Israel. The Palestinians are supported by leading Arab nations led by Iran. Neighboring Arab nations such as Egypt, Saudi Arabia, Lebanon, and Djibouti have kept a low profile because of their close relationship with America and other western powers on the one hand and their vulnerability to Israeli precision air strikes. 

The war in Gaza has meanwhile spilled into the international waters along the Red Sea with the Yemeni Houthis indiscriminately firing missiles at commercial liner ships plying sections of the Red Sea. 

America and Great Britain last night led a joint strategic air bombing attack targeting sections of Yemen from where the Shia leaning Houthis are believed to fire rockets into the Red Sea. The regional and global ramifications of this move are yet to be felt. Political and security experts fear that the war might escalate into a regional military conflict and cause global trade disruptions and sharp rise in crude oil prices, hence impacting on global maritime trade and regional security. Pundits fear that this conflict may precipitate into a third world war if it is not contained. 

At the global political scene, South Africa, a sworn ally of Hamas and the PLO, has filed a case against Israel at the International Court of Justice at the Hague, alleging that Israel has committed ethnic genocide against the Palestinians. The case is currently being heard. Political observers believe that the case has little political consequences and is likely to be vetoed by Western powers. 

Is Israel justified in their massive bombardment of Gaza? Is she guilty of genocide against the Palestinians as alleged by its critics? 

The answers to these two critical questions depend on which side of the global political divide that the respondents stand. Hamas is classified in Western quarters as a radical terrorist group that is committed to the destruction of Israel! It rejects any claims to Israel's legitimacy in Palestine, arguing that the reconstitution of the State of Israel in 1948 was part of a Western conspiracy to defraud the Arabs of their land. 

Israel on its part claims historical right to its territory including sections currently occupied by Arabs such as the Temple Mount, East Jerusalem and the West Bank. It has refused to cede the Golan Heights to Syria since its capture in 1967.

Israel argues that it is fighting a difficult and unconventional war since Hamas uses civilians as human shields and fires rockets from hospitals, civilian locations and secret tunnels. Israel blames Hamas for the large numbers in Palestinian casualties. It also claims that Hamas has laid booby traps and often misfires rockets resulting in civilian deaths and injuries. Israel is determined to destroy Hamas and considerably weaken its military capacity. Besides, Israel has a strict military policy against terrorist groups. It aggressively avenges any Israeli lives killed by terrorists. 

CONCLUSION 

So who is fooling who in this conflict? My view is that it is difficult to tell the chaff from the wheat in a delicate war situation of this sort. Each side has their story and sets of arguments and its support base. 

Theologically speaking, Israel is sovereignly entitled to retaliate and to defend itself against the scale of the unprovoked heinous attacks of the kind witnessed on October 7. The Bible affirms Israel's historical claim to the promised land which, at the height of Israel's glory, stretched as far as the Euphrates in Persia [present day Iraq] and the Sinai peninsula to the west and the Red Sea to the south. Israel controlled the region currently claimed by the Palestinians until they went into Assyrian and Babylonian captivity in 722BC and 586BC, respectively.

Genesis 15:18-21 says, "On the same day the Lord made a covenant with Abram, saying: “To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates— 19 the Kenites, the Kenezzites, the Kadmonites, 20 the Hittites, the Perizzites, the Rephaim, 21 the Amorites, the Canaanites, the Girgashites, and the Jebusites” (NKJV). 

The Centre for Middle East Studies at Harvard University estimates that Israel occupies a mere 8,355 square miles of this vast territory, and another 444 square miles on the Golan heights, thanks to historical Arab occupation stretching more than two millenniums. It is therefore difficult to historically corroborate the Arab claims to the land that they currently occupy. Besides, Palestinians were settled in the present Gaza City location under a UN convention resolution following the declaration of independence by Israel in 1948. The Arabs called this event the Nakhba, an Arab word that translates as calamity or horror. 

Four major Arab-Israeli wars were fought in 1948, 1956, 1967 and 1973 and Israel defeated the combined Arab forces under each battle. America and Western powers have historically backed Israel in each war. 

Israel's support by global Christianity is sharply divided. The common view held by Dispensationalism theology groups, especially Evangelical Christian traditions in America, is that Israel has a special place in God's eschatological calendar and that Israel's future is tied to Christ's messianic coming. The non Dispensationalism groups reject this view, insisting that ethnic Israel has no relationship with the church. They argue that God's redemption in Christ Jesus is not informed by racial distinctions. They insist that the church is the Israel of God, a term rejected by Dispensationalists.  

Some scholars have argued that the present Hamas-Israeli war is part of the eschatological sets of conflicts that will precipitate the war of Armageddon contemplated in Scripture and would pit the State of Israel against a constellation of Arab nations. This, in their view, will usher in the final global apocalypse ahead of Christ's coming. They consider the escalation of the Middle East conflict as a sign of the end-times. 

Notwithstanding which side of the theological divide that one subscribes to, these global conflicts should remind God's people about their pilgrim status on earth. They should cause us to evaluate our relationship with God. We should watch and pray and proclaim Christ to the lost world around us as we look forward to Christ's soon return (1 Thessalonians 4:13-17). 

Shalom 

© Ezekiel Kimosop 2024

Should Christians Engage in Gambling?

SHOULD CHRISTIANS ENGAGE IN GAMBLING? 

By Ezekiel Kimosop 

Gambling goes with several related acronyms and synonyms such as betting, gaming, lottery or wagering. My response to the above question is informed by two primary questions as follows:-

1. What is the primary objective that drives people to addictive gambling?

2. Who is the ultimate owner of the resources that addicted gamblers apply in gambling?

In my view, the answer to the first question is thus: the addicted gambler covets big money which they hope to make in a quick and easy way by sheer luck! They seek to strike it rich without any economic effort! 

Regarding the second question, my view is that since all resources at our disposal ultimately belong to God (Psalm 24:1-2; 50:10), we are merely stewards and custodians of any material resources that God has graciously provided to us, including our incomes and returns on our investments. We ought therefore to apply these resources in a manner that glorifies God. 

This then begs the next question: is gambling evidence of responsible stewardship in the eyes of God? Can a Bible believing Christian gamble from a clear conscience? 

My answer to these two questions is in the negative! 

I will back my view with the following relevant texts of Scripture which, in my opinion, should inform our moral prudence on this controversial issue: 

Exodus 20:17 proclaims "You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that is your neighbor’s" (NKJV). 

A covetous person is one that is driven by raw envy and consuming jealousy. They cannot imagine that the neighbor can surpass them in material prosperity and will expend all their energies in attempting to outwit them. 

A gambler cannot legitimately deny that they are seeking cheap and disingenuous means of getting rich! These quick jackpot riches must be drained from someone else, another source... 🙄. It is a plus and a minus, in simple arithmetics. 

What has the gambler done to earn a jackpot prize? What investment have they expended in the process? How can his material gain, if any, be explained? Who lost the millions that fell to him? 

Ecclesiastes 5:10 says "He who loves silver will not be satisfied with silver; Nor he who loves abundance, with increase. This also is vanity." (NKJV).

There is no end to the burning desire for the accumulation of millions of dollars in a person given to avarice and insatiable greed for material resources. When should a gambler stop playing lottery? Will they stop at a million dollar jackpot heist? Is there true satisfaction in gambling? 

1 Timothy 6:10 says "For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows." (NKJV)

Paul's statement in the above Scripture is a timely advisory to God's people to refrain from ungodly love for material riches.  

Gambling is driven by unbridled greed for quick riches. Millions of gamblers have sold their family fortunes under their compulsive addiction to gambling and driven their families to economic and moral ruin. Is this truly what God desires of believers? 

Think again... 

Hebrews 13:5 says" Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you." (NKJV). 

What moral conduct or testimony does a Christian gambler project inside that dark gambling room where he spends hours trying his luck? Would one truly bear faithful witness to Christ when spinning that roulette wheel? Does gambling require a prayerful strategy? Is God in the picture? 

CONCLUSION 

I am deeply persuaded that it is immoral for a believer to employ their resources and time in gambling and wagering. We should earn our keep by legitimate and godly means. This is God's ordained method for raising a living for ourselves and our families. 

Let me now close with what I consider as a befitting exhortation and caution from Scripture that aptly speaks to this issue:

The Bible says "For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. 11 For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. 12 Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread." (2 Thessalonians 3:10-12, NKJV). 

The above Scripture passage promotes hard work and condemns laziness in the Christian community. Gambling belongs to the religion of Mammon where luck rather than skill and talent rules. Believers should refrain from the allure of gambling. We should be content with what we can, by God's enabling grace, achieve by meaningfully engaging our skills,  talents and abilities. 

There are no two ways about it, in my view. 

© Ezekiel Kimosop 2023

Nine Divine Truths About Jesus Christ - Lessons from Hebrews 1:5-14

NINE DIVINE TRUTHS ABOUT JESUS CHRIST - LESSONS FROM A DEVOTIONAL STUDY OF HEBREWS 1:5-14

By Ezekiel Kimosop 

The following divine truths about Jesus Christ can be distilled from a devotional study of the passage of Hebrews 1:1-14 in regard to His incarnation, redemption works and ascension to heaven:

A). Jesus Christ was begotten of the Father in His incarnation (v. 5; cf. Luke 1:35).

B). Jesus Christ voluntarily submitted Himself to God the Father in His incarnation (v. 5). He voluntarily forsook His divine glory in Heaven and came to offer Himself as God's sacrificial Lamb for our redemption (Philippians 2:1-11).

C). Jesus Christ was and is divine in every essence and is worthy of worship (v. 6, cf. Matthew 28:17; Revelation 5:8-10). He never lost a speck of His divine nature in His incarnation. 

D). Angels are not divine. They are ministering spirits in heaven that are subordinate to Jesus Christ (vv. 7, 14). 

E). Jesus Christ eternally reigns with full divine authority in heaven as God (v. 8; cf. John 10:30). He and God the Father are united in every conceivable divine essence. 

F). Jesus Christ was anointed and sanctified by God the Father with the oil of gladness (v.9). This confirms that Jesus deserved the divine authority vested in Him by God the Father after accomplishing His redemption works and upon His ascension to heaven. The triumphant Jesus took on His full divine glory in Heaven.

G). Jesus Christ is the creator God who in His divine essence and unity with God the Father created the heavens and the earth (v. 10; cf. Genesis 1:1-2; John 1:1-3). 

H). Jesus Christ is eternally omnipotent and immutable as God. He cannot change (vv. 11-12; cf. Hebrews 13:8; James 1:17). 

I). God the Father actively seeks to destroy the enemies of Jesus Christ and to enthrone Him as King over the earth. This speaks to His coming messianic reign (vv. 13-14; cf. Rev. 20:4-6). 

CONCLUSION

In conclusion, we can affirm from the revelation and authority of Scripture that Jesus is the Alpha and the Omega, the eternal God; the One who is and who was and who is to come, the Almighty (Rev. 1:8). He is Emmanuel, God with us (Matthew 1:23). He is the Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isaiah 9:6). 

He is the Bread of Life (John 6:35) and the Good shepherd (John 10:11-16); He is God, eternally immutable, the same yesterday, today and forever (Hebrews 13:8). He is the Living Stone (1 Peter 2:4-8); He is the Lion of Judah, the Root of David (Rev. 5:5), the Lamb of God who was slain for our redemption (John 1:29). He is the King of kings and the Lord of lords (Rev. 19:16). Hallelujah!!! 

Who can compare with Jesus? No matter what circumstances we face in life, let us remember that we are connected to the most powerful force that we can ever contemplate, our Lord Jesus Christ!

Shalom and Merry Christmas!

© Ezekiel Kimosop 2023

How Should Christians Resolve Conflicts?

 

HOW SHOULD CHRISTIANS RESOLVE CONFLICTS? 

By Ezekiel Kimosop 

Conflict resolution is a critical issue of concern for the body of Christ. Conflicts vary from leadership related to congregational or interpersonal conflicts. The Bible provides a number of exhortations and guidelines on conflict resolution. Matthew 18 outlines steps for the resolution of interpersonal offences within the Christian community. 

In Acts 15, a major conflict between the Jewish and Gentile churches was resolved under the historical Jerusalem Council. The two church communions came together to discuss and address issues that stood between the Jewish church and the Gentile church. 

Elsewhere in Scripture, we learn that Paul and Barnabas sharply disagreed over John Mark accompanying them in a missionary journey in view of his conduct in a previous missionary assignment and this saw the two temporarily splitting up (Acts 15:36-41). It appears that the two ministers subsequently reconciled because Barnabas and John Mark are later mentioned as being in the company of Paul (Galatians 2:9, 13; 4:10). We are not privy to how this conflict was resolved. 

1 Corinthians 5 reveals that moral conflicts involving believers should be mediated by the congregational leaders. The Corinthians were apparently unable to resolve this conflict and Paul was compelled to pronounce himself on the matter. The responsibility of church leadership in resolving congregational conflicts is also implied in 1 Timothy 5:19 that relates to accusations of sinful conduct touching on a Christian elder. The Bible provides a higher threshold of two or three witnesses in this context. This is perhaps intended to avoid malicious accusations against elders given the sensitivity of their roles. 

A conflict of opinion appears to be contemplated in the case involving two women leaders in the church of Philippi (Philippians 4:2-3). The issues behind the conflict are not disclosed in this context but Paul asks the unnamed Philippi elder or overseer to reconcile the two women. We can only conclude that the matter was brought to Paul's attention perhaps because of its gravity and the fact that it may have been overlooked by the leadership. 

The Corinthian church conflict was partly precipitated by divided loyalties in the congregation. Sections of the congregation were reportedly allied to Paul, Peter, and Apollos, respectively. Those allied to Peter perhaps consisted of radical Jews that questioned Paul's apostolic authority (cf. 2 Corinthians 11:5-33). Paul defended his apostolic authority on a number of occasions. He was commissioned by Jesus as an apostle to the Gentiles while Peter, John and James were in charge of the Jerusalem church. 

Apollos was a visiting evangelist who was instructed in the way of Christ by a faithful Jewish couple, Priscilla and Aquila in Ephesus (Acts 18:24-28). He later left Corinth in circumstances that appear to be linked to the Corinthian conflict. The fact that he was reluctant to return to Corinth despite Paul imploring him to do so is perhaps instructive of this (1 Corinthians 16:12). 

It took Paul's apostolic intervention to contain the Corinthian conflict. He wrote two New Testament Letters to the Corinthians. Paul reminded the Corinthians about the preeminence of Christ in the church and the fact that church ministers were merely stewards of God's grace (1 Corinthians 3:1-17; 4:1-2). This exhortation is amplified by Peter when addressing Christian elders (1 Peter 5:2-4).

Paul's second Letter to the Corinthians reveals that the conflict had yet to fully dissipate even though it had been considerably buttressed. Some emotional wounds were yet to heal. Paul was conciliatory in his tone and this could be evidence that his first Letter was fairly harsh (cf. 2 Corinthians 7:2-12). 

As regards doctrinal conflicts, Scripture reveals that they are to be resolved within the authority of Biblical doctrine. Christian doctrine should be exclusively developed from the revelation and authority of Scripture. No matter how finely they may be written, non Biblical writings cannot inform Christian doctrine. Similarly, no Christian leader can speak the mind of God outside the authority of Scripture.

Elsewhere in Scripture, we learn that Paul excommunicated two heretics in Ephesus in the hope that they would cease to blaspheme (1 Timothy 1:20). Other passages of Scripture reveal that heresy and apostasy would be a defining feature in the last days (2 Timothy 3:1-9; 4:1-5; Jude 1:1-19). Christian communities should therefore guard their doctrine and should refute false teaching at the earliest opportunity (Jude 1:3).

CONCLUSION 

Scripture requires that Christian conflicts should be resolved for the sake of the unity of the body of Christ. We are to forgive one another and to mind one another's welfare. God reconciled us in Christ Jesus. He took the initiative in providing the atonement for our sin such that "while we were yet sinners, Christ died for us" (Romans 5:8). 

We too should seek to be reconciled to our brethren whenever we offend them and forgive those that offend us. In all circumstances, the authority of Scripture remains paramount in Christian conflict resolution.

Colossians 3:12-13 says "Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; 13 bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do (NKJV). 

Shalom 

© Ezekiel Kimosop 2023

Four Dimensions of the Gilgal Experience

FOUR DIMENSIONS OF THE GILGAL EXPERIENCE 

By Ezekiel Kimosop 

Gilgal is geographically located in the Jordan Valley not far from Bethel. It is a location that bears great historical significance to God's covenant people. This article seeks to outline a biblical reflection on four dimensions of Gilgal that can be distilled from the study of the relevant passages of Scripture. 

First, Gilgal is the place where the passover was first celebrated after God's people crossed the Jordan River into the promised land (Joshua 4). This celebration marked a significant historical phase since the redemption of Israel from Egyptian slavery. It brought to a resounding close their 40 year wilderness journey. The children of Israel were therefore ushered into a new dispensation of their covenant relationship with God in the promised land. 

Secondly, Gilgal is the location where the covenant renewal for Israel was done through ritual circumcision. This was done immediately God's people crossed the Jordan River (Joshua 5:2-9). The new generation of God's people was initiated through physical circumcision as a reminder of their covenant relationship with God that was first made with Abraham (Genesis 15, 17).

This physical rite symbolizes the admission of God's people into their Abrahamic covenant. It was punctuated by a powerful divine system. God proclaimed that He had rolled away the reproach of Egypt from His people (Joshua 5:9). The pain and shamed of sinful bondage is rolled away when we turn to Christ and abide in a covenant relationship with Him. 

On the flip side, this rite symbolizes our unmerited access to the bountufulnes of the covenant life in Christ Jesus through our admission to God's household (1 John 1:12; Ephesians 2). It is a reflection of our covenant maturity, where the believer matures to spiritual adulthood. It is equally symbolic of how the Gentile people who had been separated from God were crafted into God's covenant community through the atonement in Christ. It mirrors the transformative power of the gospel in the heart of a repentant sinner that turns to Christ upon conviction of sin (Romans 2:29; 2 Corinthians 5:17; Colossians 2:11). 

Thirdly, Gilgal is where God's supply of manna ceased and the people began to eat of the fruit of the promised land (Exodus 16:35; Joshua 5:10-12). Manna was provided to Israel to sustain them through the wilderness journey. It was a temporary provision whose divine purposes were served during the wilderness experience. 

The cessation of manna symbolizes our maturity in Christ, the point at which we wax strong in the faith and defy the cunningness of Satan (Ephesians 4:12-16). It marks our transition from the investiture of basic or elementary truths to the assimilation of core Christian doctrines; from milk to meat (1 Corinthians 3:3-4). 

Finally, Gilgal metaphorically represents the point in our Christian journey where we are compelled to look back to the milestones that we have achieved and where we glorify God for His covenant faithfulness. This is significant step for a covenant community before moving forward into the new dispensation. It is a commemorative moment that is informed by the alertness and prudence in our knowledge of Christ. 

Gilgal therefore reminds us of the greatness of God in the past even as we face the future with confidence and hope. We should never ever forget where God brought us from even during the most trying afflictions of life. 

Whenever we are reminded of the greatness of God, we are strengthened in our resolve to face every obstacle that stands in our way. His immeasurable grace abides with us. We should therefore never forget His great hand through the struggles and afflictions of life. 

Samuel placed a commemenrative stone between Shen and Mizpah in order to remind the generations of God's people about God's covenant faithfulness to Israel when the Philistines were resoundingly defeated (1 Samuel 7:12). Samuel's exhortation was informed by the Gilgal experience. He led Israel to the restoration and renewal of their covenant relationship with God (cf. 1 Samuel 7:12-14).

Psalm 20:7 proclaims that some trust in chariots, others in horses but we will remember the name of the LORD our God. 

Have you tested the Gilgal experience? 

© Ezekiel Kimosop 2023

A Biblical Reflection on Esther 2

 

A BIBLICAL REFLECTION ON ESTHER 2.

By Ezekiel Kimosop

Esther 1 captures the events leading to the dethronement of Queen Vashti following her defiance against the king’s command that she appears before his royal guests. The circumstances leading to the removal of Vashti were perhaps triggered by the king’s drunken stupor during the royal banquet hosted in celebration of his vast royal achievements. 

In Esther 2, the reader of Scripture is introduced to a new scene. A long period of time appears to have elapsed since the occurrence of the incidents described in Esther 1. There is evidence from Esther 2:16 that a four-year span separates the events described in Esther 1 and Esther 2. This is a pretty long period of time for a heathen royal to live without a royal consort. Bible scholars suggest that king Ahasuerus had by this time made an unsuccessful attempt to capture Greece and had returned to Persia humiliated and perhaps sought to cheer his heart through sensual diversions.[1] The king had perhaps realized that he had been carried away by the haste of irrational judgment during is banishment of Queen Vashti.  

Vashti was gone and with her departure came a dark void in the king’s life. The king began to remember Vashti not in the context of the royal vacuum that she left but perhaps for the companionship that he now badly missed. The king’s attendants noticed his predisposition and quickly crafted a solution. They proposed to the king that a replacement for Vashti should be sought among beautiful virgins. The proposal received the king’s nod (vv. 2-4). Josephus, an ancient Jewish historian supposes that about 400 women were chosen in the pageant and kept in the king’s harem. 

The writer of Scripture pens a brief description of Esther and her heritage in vv. 5-8. It is instructive that Mordecai is first introduced because his pivotal role will stand out through the succeeding events. He was a Benjamite from the family of Kish, a clan that is reputed for raising Saul, the first king of Israel. Mordecai’s father carried the clan’s name. The fact that his father, Kish, was carried away from Judah by Nebuchadnezzar, along with King Jeconiah suggests that he was possibly part of the senior royal officials that served in the royal courts of Judah before the fall of Jerusalem in 586 BC. It was common for Middle Eastern societies to use members of the Jewish royal captives in the administration of their royal courts. Notice that Daniel and his three friends were recruited into the imperial courts of Babylon on the same score (Daniel 1:3-7).  

Esther is described as an orphan, the daughter of Mordecai’s uncle. Mordecai adopted her following her father’s death. She had also lost the mother. The circumstances of their demise are not disclosed. Scholars say that Esther and Mordecai were part of the remnant Jewish community who chose to stay on after the Ezra group returned to Judah (Ezra 1). Mordecai was perhaps a senior court official in Persia and his strategic position may have been instrumental and timely. He was able to introduce Esther into the beauty pageant and linked her to senior court officials in charge of the king’s harem. Esther’s Jewish name is revealed as Hadassah which means “myrtle”, a tree that would replace the briars and thorns of the desert. Some consider this name to bear some prophetic significance given Esther’s subsequent influence in the royal courts of Persia.

Esther gains the favour of Hegai, the custodian of the women (vv. 8-9). It is tempting for the reader to be carried away by the mere beauty of this Jewish lady. Her success was however informed more by God’s divine favour than her physical complexion. God opened the corridors of power for Esther to ascend to the second highest office in Persia. 

Notice that Hegai is earlier described as a eunuch (v.2). He was perhaps a close acquaintance of Mordecai within the royal courts. Joyce Balwin observes that Hegai is mentioned by Greek historian Herodotus as being an officer of king Ahasuerus.[2] This perhaps lends credence to the view that Hegai held a highly influential position and affirms the historical validity of the royal events described in the Book of Esther.

The fact that Esther was instructed by Mordecai not to reveal her Jewish identity is perhaps instructive of the racial tensions in the Persian society. The Jews may have been victims of state sponsored racial discrimination in the Persian empire. The reader will come to discover in Esther 3 that there were powerful people in the Persian imperial corridors who were sworn enemies of the Jewish people and who sought their decimation.

The lengthy preparations for the beauty contest are consistent with the culture of the Persians, given the climatic conditions of the region (vv.12-13). Matthew Poole notes that the oils and perfumes were necessary because “the bodies of men and women in those hot countries did of themselves yield very ill scents, if not corrected and qualified by art.”[3]

Esther demonstrates modesty and simplicity in her dealings with the eunuchs. The choice of Esther as queen was finally settled and the king sets the crown on her head, making her queen in the place of Vashti who had been deposed (vv.15-18). This is the divine moment for Esther and the Jewish people in Persian captivity.

The incident recorded in vv.19-23 is perhaps both an anticlimax and a divine opportunity rolled together. While it appears to soil the captivating narrative touching on Esther’s ascension to the coveted position of queen of Persia, it offered her cousin, Mordecai, an opportunity to have his name recorded in the royal archives. Mordecai foiled the assassination plot targeting the king and reported it to Esther who then informed the king with a credit to Mordecai. This royal record will be instrumental in Mordecai’s elevation to one of the highest offices in Persia in Esther 6-7. 

The threat of assassination was real. Historians say that Ahasuerus was later assassinated by one of his senior officials who facilitated the ascension of Artaxerxes 1 to the throne.  The two doorkeepers, Bigthan and Beresh are found guilty and executed on the gallows (vv. 23). Historians say that this method of execution was extremely cruel and was intended to result in a slow and painful death. It was reserved for the king’s enemies. The execution of the two doorkeepers closes the writer’s account of Esther 2. It also heralds the beginning of a major conspiracy that will be encountered in Esther 3.

MORAL LESSONS FROM ESTHER 2 

1. God works in mysterious ways to fulfil His divine purposes for His covenant people no matter where they are found in life. He uses ordinary people and state agents in the corridors of power to achieve His purposes. We should never shy away from such opportunities when they come. God is able to do exceedingly abundantly above all that we ask or think (Ephesians 3:20). 

2.  God is not a respecter of persons. He can lift the most disadvantaged or lowly people in society for His glory. He picked out Esther, an orphan and a member of a minority people in captivity for elevation to the highest position in Persia. He can reach out to anyone irrespective of their position or class in society. He answered the prayer of Jabez, an insignificant person whose story is captured in only two verses (1 Chronicles 4:9-10). 

3. Racial and ethnic tags may matter to men but they are irrelevant in the eyes of God. He breaks such barriers in raising people for His divine purposes. 

4. Young people should seek and heed the counsel of their parents, guardians and godly elders, as appropriate, in order to succeed in life. Esther's success is closely tied to her obedience and submission to her godly cousin, Mordecai, who raised her up. Proverbs 6:20 says “My son, keep your father’s command, and do not forsake the law of your mother. Bind them continually upon your heart; tie them around your neck” (Proverbs 6:20-21). 

5. God honors those who lift others in life. Mordecai was instrumental in not only adopting Esther but in seeking opportunities for elevating her in society. God later elevated Mordecai in the royal corridors of Persia during Esther's reign (Esther 6-7). God will never forget your acts of kindness to those who are needy. 

6. The quality of advisors in the corridors of power is significant for the stability of the nation or organization. A kingdom is established under wise counsel and destroyed by foolish advisors. Scripture proclaims that wisdom strengthens the wise more than ten rulers of a city (Eccl. 7:19; cf. 12:12, Prov. 1:7, 2:7).  

7. Never despise people based on their present circumstances of life. You never know where you will meet them in future. Remember that Joseph was lifted from an Egyptian dungeon to the second highest office in the land (Genesis 41). Potiphar who was once his master and accuser would now salute him in reverence if he was still serving in the royal courts!

 

© Ezekiel Kimosop 2023

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               [1] David Guzik, “Study Guide for Ether 2” in Blue Letter Bible Ministry, https://www.blueletterbible.org/comm/guzik_david/study-guide/esther/esther-2.cfm accessed on 31 October 2023 at 0800 GMT.

               [2] Joyce G. Baldwin, "Esther: An Introduction and Commentary" in Tyndale Old Testament Commentaries Vol. 13 (Nottingham, England: InterVarsity Press, 1984)

                [3] Matthew Poole, A Commentary on the Holy Bible, Volume 1 (Genesis-Job) (London: Banner of Truth Trust, 1968)

Was Matthias or Paul the Twelfth Apostle of Jesus Christ?

WAS MATTHIAS OR PAUL THE TWELFTH APOSTLE OF JESUS CHRIST? 

By Ezekiel Kimosop 

The only mention of Apostle Matthias in Scripture is found in Acts 1:15 where he was chosen by the Jerusalem church to replace Judas Iscariot as the twelfth apostle. No other reference or mention of him is subsequently made by Luke or by any other writer of New Testament Scripture. Some have argued that the decision by the Jerusalem church to choose one among them to replace Judas was informed by the exigency of numbers rather than the calling of God. They insist that at this point in time, the disciples had not received the Holy Spirit and that there was no express mandate from Jesus on the replacement of Judas Iscariot. 

Jesus had commanded them to wait for the coming of the Holy Spirit so that they may be endued with power from on high for the gospel witness (Luke 24:49). Did this command imply that that the status quo should have been maintained in the apostolic structure? Did the Jerusalem church err in their decision to seek a replacement for Judas? The answer to this question would perhaps depend on one's perspective on the role of the New Testament apostles after the ascension of Christ. 

We notice from Scripture that Paul was shortly thereafter called by Jesus Christ as an apostle and assigned the Gentile ministry (Acts 9:13-16). Ananias, a disciple of Jesus based in Damascus was notified of Paul's apostolic calling. This was perhaps significant given the tensions and conflicts that Paul's commissioning to apostolic ministry precipitated among the Jewish communities in Jerusalem and in Gentile cities such as Antioch where the presence of Jewish people and synagogue worship was established (cf. Galatians 2: 1-10). On this score, some have argued that Paul was God's authentic choice for the replacement of Judas even though he was not numbered among the Jerusalem twelve. 

When Apostle James was martyred by Nero (Acts 12:1-2), the number of Jerusalem apostles reduced to eleven for the second time. No other apostle was subsequently appointed by Jesus or by the Jerusalem church to replace James. Was this development informed by divine prudence or inadvertence?

Paul consistently distinguished himself from the Jerusalem twelve. This is evident from a number of occasions, especially where he defended himself against his theological critics. 

1 Corinthians 15:1-8 is perhaps one of the most explicit accounts of Scripture that confirms the distinction between Paul and the Jerusalem apostles. Paul outlines the order in which Jesus appeared to the disciples after His resurrection. In Paul's own words, Jesus first appeared to the Jerusalem twelve before he finally appeared to Paul. By this admission, Paul acknowledges that the twelve apostles were historically distinct from him both in their calling and apostolic mandates. 

Little is known about the apostolic assignments associated with a number of the Jerusalem apostles beside their mention in Scripture. The most prominent among them were Peter, James and John. 

It is therefore difficult to tell if Matthias was separately used by God under circumstances that Scripture bears no record or that he remained in obscurity, having never accessed a notable ministry opportunity. His election by the Jerusalem church cannot of itself be a basis for doubting his apostolic authority. It can be argued that the eleven disciples participated in the choosing after seeking God's leading. Scripture reveals that they prayed before casting lots. Notice also that Peter was instrumental in driving the replacement agenda (Acts 1:15-22). He backed this decision with the authority of Scripture (Acts 1:20). Peter's exhortation received the overwhelming support of the Jerusalem church. 

CONCLUSION 

In conclusion, it may be safe to assume or suppose as follows:

1. Even though Matthias was not directly chosen by Christ in person, his election was divinely endorsed by God through the disciples. The disciples sought divine guidance during the process and reasoned from the Scriptures.  

2. Nothing in Scripture suggests that the original twelve number could not be exceeded. The indirect addition of Paul to the twelve was intended to serve God's purposes. The martyrdom of apostle James in Acts 12:1-2 did not necessitate a replacement. 

3. Not all the twelve apostles wrote Scripture. Some of the Scripture writers such as Luke, James, and Jude were not listed among the original apostles. It can also be considered that some of the prominent missionary leaders who served with Paul, such as Timothy, Titus, Sylvanus were instrumental in the apostolic ministry of Paul and may have contributed to the writing of Scripture. Notice the joint salutation in some of the Scriptures Letters (cf. Philippians 1:1; 1 Thessalonians 1:1; 2 Thessalonians 1:1). 

It is therefore difficult to tell if Matthias or Paul was divinely contemplated as the twelfth apostle. Both were legitimately appointed into apostolic ministry, one by God through the Jerusalem church and the other by Jesus Christ in person. The numerical arithmetic may not count in this context. Neither was divinely superior to the other. 

My view is that the final tally of New Testament apostles including Judas Iscariot, Matthias and Paul, stood at fourteen rather than twelve. 

Shalom

© Ezekiel Kimosop 2023