Fostering Ethical Integrity In Leadership In Ghana: Lessons From Solomon’s Reign


Ghana is confronted with numerous obstacles that have resulted in persistent leadership crises, despite the presence of high-calibre leaders throughout the nation’s history. The nation, which first exhibited promising progress following its attainment of independence, is currently grappling with a precarious state of existence as a result of a series of leadership crises. The nation, which in the past had the capacity to provide assistance to other nations, is currently burdened with significant levels of debt. According to my memory, Singapore is among the nations that have acquired knowledge on the utilisation of palm nuts for various products, afterward becoming a prominent global player in this field. What nation are leaders handing over to the next generation?

Solomon, the recipient of a superior nation or kingdom from his father David, unfortunately, bequeathed a virtually fragmented nation to his son due to his acts and behavior, despite his renowned wisdom. What are some of the leadership issues that Solomon encountered, that bear resemblance to those faced by Ghana? Ghana can derive valuable insights for enhancing its nation-building efforts from the lessons learned.


Solomon, a biblical giant, was known for his intelligence, wealth, and magnificence. His prosperous and magnificent reign is immortalised in religious and historical books. However, beneath Solomon’s magnificence, a tale of major mistakes and their far-reaching consequences develops, warning leaders of all times.

Solomon’s time is considered Israel’s “Golden Age.” The insight God gave him in response to his sincere appeal for discernment (1 Kings 3:5–14) became legendary. Solomon’s judgment in the case of two ladies claiming the same child shows his practical insight. His followers admired his ability to reconcile justice and compassion by dividing the baby to disclose the true mother (1 Kings 3:16-28).

However, even the most illustrious of reigns can falter when hubris and lapses in judgment creep in. Solomon’s journey, despite his divine wisdom, took a perilous turn. One of his most profound mistakes was the series of marriages he contracted with foreign women from nations steeped in idolatry (1 Kings 11:1–8). These unions initially intended to strengthen political alliances, soon steered Solomon off the path of righteousness. He allowed the idolatrous practices of his foreign wives to infiltrate the kingdom, culminating in the construction of high places for idol worship, a grave departure from his faith. This diversion from God’s commands carried dire consequences, including divine judgment and the eventual division of the kingdom (1 Kings 11:9–13).

Ironically, in the pages of history, King Solomon faced parallel challenges that threatened the integrity of his rule. His inability to navigate these challenges with wisdom and moral rectitude culminated in the loss of a significant portion of his kingdom. The profound irony lies in the fact that, as Ghana strives for effective leadership and governance, Solomon’s experiences offer invaluable insights into the importance of ethical leadership, accountability, and the unwavering commitment to the well-being of its people.


Fast forward to the modern era, and we encounter Ghana, often lauded as the “Gateway to West Africa.” Emerging from the shadows of colonial rule in 1957, Ghana embarked on a journey towards progress. The nation’s strides in politics, economics, and social development have ignited optimism for a brighter future. Yet, like many nations, Ghana grapples with a host of contemporary challenges on its path to effective leadership and governance.

These challenges, akin to the threads of a complex tapestry, encompass economic constraints, environmental dilemmas, corruption, political polarization, inequality, poverty, infrastructure gaps, and the persistent specter of youth unemployment. Their reverberations have cast a broad shadow, intricately weaving a web of consequences that touch nearly every facet of Ghanaian society.

John C. Maxwell asserts that “everything rises and falls on leadership.” In the Ghanaian context, many of the repercussions of these challenges can be traced back to leadership behaviors that have not been adequately addressed. These behaviors, whether stemming from a lack of accountability, ethical lapses, or misaligned priorities, have cast a pall over the nation’s progress.

But there is hope. The belief that God will visit the nation with transformative change underscores the enduring faith and resilience of Ghana’s people. A collective call for leadership rectification, grounded in moral rectitude and the unwavering commitment to the welfare of all citizens, forms the cornerstone of this hope.

The tapestry of King Solomon’s reign, interwoven with triumphs and errors, provides a poignant backdrop against which modern Ghana can assess its leadership and governance. Solomon’s journey from wisdom to folly serves as a poignant reminder that the consequences of leadership behaviors extend beyond individual actions, shaping the destiny of nations. As Ghana continues its journey toward effective governance, may the wisdom distilled from Solomon’s legacy illuminate its path toward a more prosperous and equitable future where the welfare of all citizens remains paramount.


As previously mentioned, Solomon’s legacy encompasses valuable teachings that have lasting relevance for both leaders and nations. However, there were several significant errors that he committed, which had a profound impact on his ability to lead. The life of Solomon is characterised by a disregard for the accumulation of wealth and indulgence for ethical principles, the consequences of political alliances, excessive opulence, a lack of ethical integrity, the neglect of marginalised voices and inclusivity, and the avoidance of divine guidance. These significant errors have profound and wide-ranging implications.


The tribute from nearby kingdoms and lucrative commerce gave King Solomon great wealth. The golden shields he made for his royal guard show his vast gold and silver collection (1 Kings 10:16–17). His court was lavished with ivory, apes, and peacocks from his commerce network (1 Kings 10:22). Solomon’s palace and the First Temple in Jerusalem awed the Queen of Sheba (1 Kings 10:4-5). In his reign, “silver was not considered anything” due to his wealth (1 Kings 10:21). A huge entourage of officials and extravagant feasts characterised Solomon’s court (1 Kings 4:22–23). His wealth and military might be shown by his many horses and chariots, often obtained from Egypt (1 Kings 4:26–28). Visitors and ambassadors from outside confirmed his rank as one of history’s wealthiest and wisest monarchs (1 Kings 10:1–13). However, his overwhelming wealth created a concentration on materialism and luxury that distracted him from his duties.


King Solomon, known for his wisdom and enlightenment, illustrates the conflict between great intellect and moral decay. God’s knowledge supported his reign and drew admirers from abroad. When personal impulses clashed with ethics, Solomon’s life went downhill. Initially married for political reasons, his marriages to foreign women led to his moral decline. These partnerships caused him to accept their pagan practices, a major departure from his faith. He built great idol-worship locations throughout his empire. His moral decline has far-reaching effects. Divine judgment fell on him, showing that even the wisest can err. A servant received part of the kingdom, which God divided (1 Kings 11:11–13). This had a major impact on Solomon’s united and flourishing Israel. This led to the kingdom’s partition.


Solomon, the clever king of Israel, used political marriages to form strategic partnerships that promised stability and wealth. These unions had unanticipated and significant effects. His marriages were planned political moves to achieve peace treaties and alliances with nearby countries and powerful kings. Such marriages were a typical diplomatic strategy for promoting international collaboration. These unions had hidden risks despite their immediate rewards. Solomon’s foreign brides brought royal ancestry, cultural differences, and theological beliefs, including the worship of other gods that conflicted with Israel’s monotheism. These foreign princesses brought their customs and religion to Solomon’s court. Solomon became drawn to these alien gods to please his wives and establish ties. His dedication to the God of Israel, who had given him wisdom and fortune, changed drastically. Solomon’s violation of “You shall have no other gods before me” (Exodus 20:3) by building high places for his foreign wives’ idols was his worst sin. The divine judgment followed Solomon’s compromises’ dire repercussions. God said the kingdom would be divided and a servant given a piece, indicating political and spiritual instability in Israel (1 Kings 11:9–13). This emphasises the need to stick to religious and ethical principles even when politically expedient. It reminds leaders that wisdom and wealth must be guided by morality. The nation’s morality suffered through these alliances.


Despite his reign’s wealth and prosperity, the poor were sometimes neglected. Solomon’s palatial palace and the First Temple in Jerusalem showed his grandeur. These buildings were decorated with expensive metals, excellent wood, and lavish embellishments to show off his wealth. These architectural marvels showed the kingdom’s prosperity but highlighted resource allocation concerns. International trade and profitable projects boosted the kingdom’s prosperity under Solomon. This economic prosperity did not always benefit all sectors of society. The poor, widows, orphans, and foreigners fought to benefit from the kingdom’s economic success. This broke God’s word to Moses which says, “For there will never cease to be poor in the land. Therefore, I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land’” (Deuteronomy 15:11).


The Bible shows Solomon’s justice and social welfare approach. The famous judgment between two women claiming to be the mother of the same kid (1 Kings 3:16-28) is an example. Solomon’s insight into this situation showed his commitment to justice for the weak. This was not always the case. One example that illustrates Solomon’s later disregard for the marginalised is found in 1 Kings 12, following his reign. After Solomon’s death, his son Rehoboam succeeded him as king. Rehoboam’s harsh and oppressive policies led to a rebellion among the northern tribes of Israel, resulting in the division of the kingdom into two: the northern Kingdom of Israel and the southern Kingdom of Judah. This division was partly a response to the grievances of the people, particularly those who felt marginalised and burdened by Solomon’s taxation and labour policies; clearly telling us what Solomon did to the marginalised. Solomon’s bureaucracy and administrative apparatus added red tape and inefficiencies that slowed marginalised issues’ resolution.


Solomon had great wisdom, but his human brain and judgments led to costly, far-reaching decisions. Solomon’s marriages to foreign women in 1 Kings 11 were a prime example of his lack of divine guidance. Solomon made this vital decision based on his own wishes and politics rather than God’s advice. He married ladies of non-Israelite nationalities. He ultimately compromised his commitment to the God of Israel and adopted his foreign wives’ pagan practices. Solomon’s disregard for God’s advice had dire consequences. God declared the monarchy would fall apart under Solomon’s son Rehoboam. For millennia, Israel was split into the northern Kingdom of Israel and the southern Kingdom of Judah.


The lessons derived from Solomon’s experiences in Ghana provide significant contributions to the understanding of good leadership, governance, and the process of nation-building. The following are the key insights derived from the teachings of Solomon that are applicable to the context of Ghana.


People in leadership positions must avoid a huge entourage of officials and extravagant spending sprees that have characterised their activities. They should know that “[t]rue wealth is not measured in money or status or power. It is measured in the legacy we leave behind for those we love and those we inspire.” They should think about the next generation rather than thinking more of themselves. Also, leaders must avoid corruption, public distrust, and progress-stifling riches and extravagance. They should not ‘grab’ anything since it fosters corruption. Corruption wastes resources and erodes trust in government, affecting society. Ghanaians should prioritise transparency, equitable resource allocation, social welfare, and ethical leadership to address these issues. They should fight corruption, involve the public, and seek international cooperation. They must allow the Ghana Integrity Initiative (GII), Commission on Human Rights and Administrative Justice (CHRAJ), Economic and Organised Crime Office (EOCO), Ghana Anti-Corruption Coalition (GACC), and Citizens’ Movement Against Corruption (CMAC) to operate without intimidation as long as they don’t break the law. The Office of the Special Prosecutor (OSP) must also be funded and empowered to operate independently from the government. Rigoberta Menchú believes that “without effective watchdog agencies, impunity underpins corruption regimes. If impunity remains, all efforts to combat corruption fail.”


Having ethical integrity means following morality, upholding the law, being transparent, being accountable for actions, promoting fairness and equity, fighting corruption, engaging with the public, setting long-term goals, and cooperating internationally to improve governance and development. The manifestation of honesty, principled conduct, and moral uprightness in the acts, decisions, and behaviors of individuals in leadership roles, particularly among Ghanaians, is not readily discernible. Leaders in Ghana should desist and avoid flirting around and should be faithful to their husbands and wives rather than destroying their marriages all in the name of political reasons as Solomon did which led to his moral decline. They should again avoid forming partnerships with some groups such as the LGBT+ to prevent them from hoisting their flag in the nation as Solomon did and built great idol-worship locations throughout his empire. Ghanaian leaders must prioritise personal and professional ethics to avoid Solomon’s ethical integrity challenges. Practicing ethical leadership will build a better future for Ghana and its people. Leaders must value morality and national prosperity. They must uphold morality and the law to gain public trust and promote long-term stability and prosperity.


Ghanaian leadership and administration require careful political alliances that balance the nation’s interests, values, and sovereignty. In contrast to Solomon, whose marriages were employed as a conventional diplomatic tactic to foster international cooperation but ultimately resulted in complications related to royal lineage, cultural disparities, and conflicting theological convictions, such as the veneration of deities that contradicted Israel’s monotheistic principles, it is imperative for leaders to exercise caution in their diplomatic alliances in order to safeguard the integrity of their nation’s values and autonomy. Leaders must always uphold democracy, morality, human rights, social fairness, and the rule of law when dealing with other nations and political entities. International collaboration is essential for economic progress, security, and addressing global issues, but Ghana’s leaders must never compromise the nation’s values. They must carefully weigh the pros and cons of any political coalition. The well-being of Ghana’s people and economy must be their top priority. Alliances that benefit Ghana while preserving its sovereignty and ideals are admirable. However, leaders must be cautious when making arrangements that suit outsider’s interests. The country is a pioneer in African independence and political resistance. Leaders should honour this legacy and protect Ghana’s hard-won sovereignty. Diplomacy which allows the nation to assert its interests, strengthen its position in regional and global affairs, and build positive relationships with other states must be used wisely in international policy.


It is imperative for Ghanaian leaders to place a high priority on promoting inclusivity and addressing the concerns of its citizens. This holds particular significance for individuals who are socioeconomically disadvantaged. The commitment to such a level of dedication is vital in the establishment of a fair and impartial society in which the government serves the entirety of the populace. In contrast to Solomon’s failure to acknowledge the marginalised members of society, such as the impoverished, widowed, orphaned, and foreign individuals who want to partake in the economic prosperity of his kingdom, it would be inaccurate to make a similar assertion about the leaders of Ghana. In the context of a vibrant democratic system such as that of Ghana, the imperative of inclusion assumes paramount significance. It is vital for leaders to refrain from stigmatising individuals within the population who express dissenting opinions on matters that are incongruous with their own perspectives, and to abstain from engaging in efforts to undermine or dismantle such individuals. It is imperative to ensure that political activists are held accountable for their actions, particularly when they engage in derogatory language and criticism against others under the guise of political expediency. Leaders must possess the understanding that despite our diverse tribal backgrounds, we are ultimately a unified collective. Consequently, it is imperative for leaders to foster inclusivity and unity, transcending any differences that may exist among individuals. It is imperative to dismantle the winner-takes-all mindset in order to provide opportunities for those possessing the necessary qualifications to assume national roles. The practice of granting contracts based on personal favouritism should be eliminated. The practice of favouring family and friends for positions of power, while excluding qualified individuals, should be actively resisted. The practice of inclusivity should be embraced from diverse perspectives.


Unlike Solomon who heavily taxed the people to the extent that the marginalised felt it and became overburdened to the extent of not listening to them, Ghanaian leaders should listen to the entire populace, especially on youth issues, for they form the greater percentage of the country’s population, and provide education, employment, and civic engagement possibilities. They must establish citizen interaction and feedback channels to hold leaders accountable. Leaders should give every citizen a voice, and they must be heard and seriously weighed in decision-making. They must avoid Solomon’s bureaucracy and administrative apparatus, which added red tape and inefficiencies that slowed marginalised issues’ resolution, and they must actively seek out and engage with citizens from different backgrounds to hear their plight. Ghana, like many nations, has socioeconomic inequities that hurt particular communities. Disparities emerge from historical injustices, unequal resource access, and systemic concerns. Leaders must address the unique challenges and vulnerabilities of these underprivileged communities. Leaders must promote economic and social fairness through their policies and activities. This requires programs to eliminate the wealth divide, provide equal education and healthcare, and create economic opportunity for everybody. Protecting social safety nets protects the most vulnerable. Ghana’s rural communities have infrastructure issues and restricted access to vital services. Leaders should invest in rural development, improve education and healthcare, and boost economic possibilities outside large cities to address these gaps. Given its young population, youth empowerment is crucial to Ghana’s development.


Ghanaian leaders have responsibilities beyond politics and government. They must also understand the relevance of heavenly direction and morality in decision-making. This approach emphasises humility and reliance on a higher moral authority, transcending individual interests and goals for the nation’s benefit. Ghanaian communities have a long history of seeking heavenly direction. Faith and morality are important to the nation’s spirituality. This tradition recognises that leaders are responsible for moral and ethical stewardship as well as political leadership. This strategy emphasises humility to keep leaders grounded and connected to their constituents. Arrogance can lead to impulsive and self-serving decisions, but acknowledging their limitations and fallibility avoids it. Humility opens the mind to learning from religious and spiritual leaders, elders, and the nation’s collective wisdom. Dependence on a higher moral authority protects against the temptations of power and personal gain in leadership. Leaders must recognise that their authority comes from the people and morality are less susceptible to corruption. They must recognise that their activities have moral and spiritual implications. Hence, they should seek heavenly guidance and follow moral principles which require talking to religious and spiritual leaders, praying and ritualising together, and consulting religious traditions’ ethical precepts. They follow a moral code that transcends political power and resonates with justice, compassion, and integrity. The acceptance of spiritual guidance and moral values in leadership will help them to build a better Ghana for posterity.


The legacy of Solomon provides insightful lessons for Ghana, shedding light on the convergence of historical and contemporary factors within the realm of leadership and governance. Solomon, widely acknowledged for his exceptional wisdom and remarkable affluence, nevertheless exemplifies a cautionary narrative illustrating the potential downfall of even the most distinguished reigns when leaders break from ethical precepts and commit significant errors. Ghana, in the process of transitioning from its colonial history and pursuing advancements, is confronted with present-day obstacles that necessitate proficient leadership and governance. By integrating the teachings derived from Solomon’s historical heritage, Ghana’s leadership and administration can potentially facilitate a more promising, affluent, and just future, wherein the well-being of every individual is of utmost importance. In the ongoing trajectory of Ghana, the insights derived from Solomon’s experiences assume a pivotal role in illuminating the path toward proficient leadership, principled government, and the attainment of national prosperity.

God bless our homeland Ghana, and make our nation great and strong.

Written by Pastor Emmanuel Foster Asamoah


The Sin Crouching At Our Doors: Exposing Iniquity Dressed With Comedy Skits On Social Media

The advent of social media has exposed patrons to many things – the good, the bad, and the ugly.

Through the world of social media, new relationships have been formed, networks built, businesses established, partnerships consolidated, avenues created for the preaching of the gospel, reaching the unreached, and disciplining converts.

Within the social media space, opportunities have been created for people to have fun, tell their stories, and enjoy themselves while relieving tension, depression, and aggression related to the real world.

However, the Spirit of God began to awaken me to a subtle yet looming danger creeping into our social media space, which relates to how iniquity is being packaged and presented in the form of comedy.

My instincts were corroborated by studies into content from the media entertainment perspective, which revealed three humor types: disparaging, slapstick, and coping humors.

Now, all these humor types seem to promote a certain kind of behavior that is anti-Christian and ungodly, raising red flags that should not be overlooked by Christian consumers of these contents.

For as much as the scripture encourages that a cheerful spirit is good medicine (Proverbs 17:22), we are also admonished to be mindful of the schemes of the enemy, bearing in mind that Satan continues to present evil and untruth in a manner that makes it harmless, weightless, and painless but leaves long-term devastating effects if not dealt with.

In Genesis 4:7, God warned Cain that sin was crouching at his door, desiring to have him, but he must rule over it.

Similarly, dearly beloved, the sin crouching at our doors are some of the comedy skits on the various social media platforms we access on our phones, tablets, and laptops.

These skits are packaged in various storytelling forms aimed at giving consumers entertaining gratification, considering how easily they are absorbed and deconstructed within minutes of access.

Unfortunately, a large portion of some of these skits, though creating laughter, are demystifying sin, promoting immorality, glorifying fraud, applauding promiscuity, endorsing nudity, and validating obscenity, thereby frustrating our communal living, staining our faith, tarnishing our sense of decency, and blinding our proper conduct as a Christian society.

In the light of this, the call is being made for believers to guard and guide against being thrown into this seemingly harmless but devastating trappings from the pit of hell.

For the kingdom of Heaven is not about eating and drinking but about righteousness, peace, and joy in the Holy Spirit.

With the understanding that there are three gates to a person’s soul – the eye gate, the ear gate, and the mouth gate, there is a need for a person to be wary of what one consumes on social media platforms in order not to be contaminated.

The Apostle Paul, mentoring the church in Corinth, called for a cleansing of all filthiness in the flesh and in the spirit, perfecting holiness in the fear of the Lord (2 Corinthians 7:1).

Dearly beloved, the danger is that some of these skits are eroding time-tested family value systems that promote honesty, hard work, integrity, tolerance, and instead painting a picture of the pursuit of money, licentious and lascivious behavior, and a get-rich-quick syndrome among the youth.

No wonder there are increases in crime rates, ritual murders, online fraud, and extreme wickedness in our societies.

With the great call by the church for moral vision and national development, it is humbly suggested that attention is given to the sanitization of the social media space through the investment and creation of counter skits that are clean, which promote godliness, shape character, and advance the kingdom.

Additionally, Christians are admonished to take responsibility for their soul’s health by drawing lines of resistance and clearly manning the borders of their spirit man, for in us is the Spirit of love, power, and self-control.

Like Daniel and Job, we ought to have a social media creed to see no evil, hear no evil, and say no evil within that space.

Moreover, parental control of children on social media should be stricter and stronger if moral discipline can be instilled in the next generation.

Additionally, attention should be given to the training and equipping of young and creative Christian content producers. Systems should be put in place to develop these skills so they can produce content that is edifying and life-transforming.

Christian business magnates could consider setting up creative and theater schools for training videographers, content creators, and skit producers to produce content to counteract what is being served on the social media market.

Christians on social media should see that space as a place for influence and not a waste of time. It is obvious one needs to control his or her use of social media, but we should not throw the baby and the bathwater away. Please, once you have created the page, be active on it. Share that video, post that thought, be open about your faith, and proudly share it – Freely we have received, and freely we should give, including sharing on social media.

Finally, there is a need to be watchful so our light is not darkness, bearing in mind that some things may be permissible for us, but not all things are beneficial.

Maranatha – Come, Lord Jesus.

Written by Pastor Kwasi Asante Annor (General Manager, PENT TV)

Spiritual Maturity & Soberness web

Spiritual Maturity & Soberness

This picture of my Chairman, Apostle Eric Nyamekye, has flooded my mind ever since we closed from the All Ministers Conference last weekend.

It brings to mind an extract from my yet-to-be-launched book on spiritual maturity where I explained, with various quotes from authorities in the field, that one trait of Spiritual Maturity is that SPIRITUAL MATURITY BRINGS SOBERNESS.

“One noticeable element in mature individuals is calmness. A mature individual is surrounded by an aura of dignified comportment, quietness, and calmness. The scripture, in many instances, exhorts believers to be sober. ‘So brace up your minds; be sober (circumspect, morally alert) …’ (1 Pet. 1: 13, AMP).

I must throw in a word of caution here that soberness is not the same as depression. Goldman (2019) writes, “Depression is a mood disorder that involves a persistent feeling of sadness and loss of interest. It is different from the mood fluctuations that people regularly experience as a part of life. Major life events, such as bereavement or the loss of a job, can lead to depression. However, doctors only consider feelings of grief to be part of depression if they persist.”

Depressed people lose focus and interest under difficult circumstances. They become restless and may even consider suicide as the best alternative in those difficult times. Such people need help!

Soberness, however, is related to watchfulness. Lee (1991) writes, “Soberness is related to watchfulness. To be sober is to be clear about the situation in which we are fighting. It is to have a proper understanding concerning where we are and where the enemy is. It is to see how the enemy is attacking and how we should fight back. If we are sober, we shall be clear about our direction. To be sober is to be clear about everything related to the battle. It is to be clear about where the enemy is, what the enemy is doing, and how the enemy is attacking. It is also to be clear about how to protect ourselves and how to fight back. Those who are sober are fully clear about their situation.”

Again, soberness is a direct outflow of responsibility. The heavier the responsibility, the greater the soberness that will be reflected. If anyone is in doubt, ask a man who has just lost his job and is faced with the prospect of taking care of a family without a guaranteed source of income.

A lack of soberness in an individual usually signals a lack of challenging responsibility or a reckless indifference to the consequence of neglecting one’s responsibility. Wherever one sees a Christian who does not manifest soberness in the faith, one is most probably observing a believer who does not appreciate the heavy responsibility placed upon the shoulder of every believer by heaven. It shows that notwithstanding the magnitude of the situation I am in, I think there will surely be a light at the end of the tunnel. I will not give up but will continue to press on to the end. The Lord says, “And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.” (Luke 9:23)

God placed the cross on the shoulder of every believer. That is a very heavy burden. What does the cross signify? The cross symbolizes curse, suffering, shame, and death. The statement “take up his cross” implies directly that every Christian has a cross, and carrying it “daily” implies that every believer must be prepared to daily encounter suffering, shame, and even death as a follower of Christ. The instruction is, “Follow Me,” and whoever wants to follow Him must deny himself and carry his cross daily.

Maltby Says, “Jesus promised his disciples three things – that they would be completely fearless, absurdly happy, and in constant trouble.”

Both of these conditions, (carrying the cross and denying self) are lacking in many believers in the church today, which is an indication that the majority of God’s people are still children; mature sons of God are few. By the way, when one carries the cross, where does one carry it to? A man cannot carry the cross and be going round in circles. Whoever carries the cross has only one destination – Golgotha (the Place of a Skull). Would a man have a sentence of death pronounced upon him and not be sober? Paul wrote in 1 Corinthians 15:13, “I die daily.”

The soberness of the cross is not reflected in the lives of many Christians. This may be the reason why most believers preoccupy themselves with worldly vanities and expect God to cater for such indulgence. Rather sadly, many ministries are booming and doing “good business” catering to such aberration in the household of God.

Written by Pastor Samuel Avornyo (An Extract from  his book “What Sort of A Son Are You?)

The Principal Role of Morality In National Development web

The Principal Role of Morality In National Development


National development is a multifaceted concept that encompasses economic growth, social progress, and the overall well-being of a nation’s citizens. While economic factors such as infrastructure, technology, and capital investment play crucial roles in development, the role of morality in national progress should not be underestimated.

Morality, often rooted in ethics and values, serves as the bedrock upon which sustainable and inclusive development can thrive. In this article, we will explore the principal role of morality in national development and its impact on society.


One of the fundamental contributions of morality to national development is the promotion of social cohesion and stability. A morally upright society is more likely to be cohesive, with its citizens respecting the rule of law, valuing diversity, and fostering a sense of community. In such an environment, social tensions, conflicts, and divisions are minimized, allowing for a more stable and harmonious society. Social stability is a prerequisite for any nation’s sustainable development as it creates an atmosphere conducive to progress.


Morality also plays a pivotal role in building trust and cooperation among individuals, communities, and institutions. In a society where people trust one another and cooperate for mutual benefit, economic activities thrive, investments flow more freely, and innovation flourishes. Trust is a key ingredient in business transactions, governance, and international relations, all of which are vital for a nation’s development.


Ethical governance is a cornerstone of any well-developed nation. Leaders who adhere to moral principles are more likely to make decisions that prioritize the common good over personal interests. They are accountable to their citizens, maintain transparency in their actions, and work towards reducing corruption. Ethical governance not only ensures that resources are allocated efficiently but also builds public confidence in the government’s ability to foster development.


A moral society recognizes the importance of social welfare and inclusivity. It strives to ensure that the benefits of development are accessible to all citizens, regardless of their socio-economic background. Morality compels a nation to address issues such as poverty, inequality, and discrimination, which can hinder progress. Inclusivity, in turn, fosters a workforce and citizenry that is better equipped to contribute to national development.


Environmental ethics are an integral part of moral considerations in national development. A nation that values the environment and takes steps to preserve it for future generations is more likely to achieve sustainable development. Morality drives policies and practices that promote responsible resource management, reduce pollution, and mitigate the impacts of climate change.


The moral standing of a nation on the global stage can significantly impact its development prospects. Nations that adhere to international norms and values are more likely to engage in productive diplomatic relations, trade agreements, and international cooperation. A strong global reputation can attract foreign investments, technology transfers, and collaborations that further a nation’s development goals.


In conclusion, morality plays a principal role in national development by fostering social cohesion, trust, ethical governance, social welfare, environmental sustainability, and global cooperation. While economic factors are undoubtedly crucial, a morally upright society provides the foundation upon which sustainable and inclusive development can thrive. It is imperative for nations to recognize the intrinsic value of morality in their pursuit of progress and well-being for their citizens. This was reechoed through the comminique issued  during the recently-held All Ministers Conference (AMC), an interdenominational conference for ministers organised by The Church of Pentecost as a follow-up to the National Development Conference (NADEC).

Now is the time for Ghana as a nation to unite and rally together towards this shared agenda, so as to change the fortunes of our beloved nation for ever.

HUM Ministers & Wives Undertake 5-Day Outreach web

HUM Ministers & Wives Undertake 5-Day Outreach

The ministers and wives of the Home and Urban Missions (HUM) of The Church of Pentecost are embarking on a five-day outreach as part of its vision to make Christ known to all people.

The outreach is scheduled to take place in the Tarkwa and Asankragwa Areas from Tuesday, September 26, to Saturday, September 30, 2023.

During an orientation and prayer session held at the Dunkwa-on-Offin Central Assembly church auditorium, the National HUM Coordinator, Apostle Emmanuel Agyei Kwafo, expressed his profound appreciation to the HUM ministers and wives as well as some volunteers who have joined the team for accepting to be part of the outreach.

Apostle Kwafo, in explaining the purpose for the exercise, mentioned that those who have not accepted Christ as Lord and Saviour live in danger and must be snatched from hellfire.

He added that one does not rescue people who are in comfort but instead those in danger, and that every rescuer’s life is in danger in every mission, but the power of God is always available to lead them.

He emphasised that believers are there to save the lost because they have been saved by God.

Apostle Kwafo, therefore, encouraged participants to use this opportunity to explain the HUM vision to the church populace.

“Though HUM is known by many, some still find it difficult to understand the concept and its duties, therefore, this mission is a way to practically teach the people how to do it and inject the passion of HUM into the people at the grassroots who will be well-discipled for the ministry,” he said.

Using Mark 16:15-20 in his exhortation, he highlighted that all believers have been called to go into all nations to proclaim the gospel of Jesus Christ, that is, the birth, life, ministry, death, resurrection, ascension, and the second coming of Christ.

He mentioned that all those who believe and are baptised will be saved.

He encouraged the participants to ensure that all those who believe the gospel must be baptised, adding that signs and wonders accompany all those who believe in the power of God.

The HUM Coordinator challenged the team members to activate their faith and lay their hands on the sick, and they will surely recover.

Concluding his message, Apostle Kwafo stressed that just as the Lord accompanied His message with signs and wonders when the disciples went into the world, in the same way, God will prove Himself when the Word is proclaimed to the lost.

The team then visited the Dunkwa Area Head, Apostle Dr. Onyinah Gyamfi, and his wife, Mrs. Martha Gyamfi, where he said a prayer for them and wished them well in the outreach.

Report by Pastor Prince Augustine Ababio

Morality, Politics, & National Development2 web

Morality, Politics, & National Development

As an election year fast approaches, there is a pressing need for the Ghanaian citizenry to reflect on our past political experiences and collectively chart a new course for our nation’s political future.

As Mahatma Gandhi wisely remarked, “Politics without principles, and principles without politics, are both useless.” This sentiment resonates strongly in the context of Ghana’s political landscape.

In the realm of government’s highest echelons, it becomes increasingly challenging to combat corruption effectively when individuals ascend to power through questionable means and unethical processes. Morality, therefore, stands as the linchpin in the battle against corruption in these influential spheres.

Thus, it is imperative that all political entities, whether it be the NPP, NDC, or independent candidates, come together to establish a consensus centered on a moral vision and a national development agenda. Failure to do so will result in ongoing challenges for our nation, including:

  • The unfortunate practice of successive governments abandoning projects initiated by their predecessors.
  • The neglect of essential infrastructure projects, such as roads, until election season approaches.
  • Continued vulnerability to the influence of neo-colonialists and imperialist international actors. Institutions like the Bretton Woods organizations impose unfavorable conditions to safeguard their interests, while foreign investors and donors prioritise the well-being of their home countries.
  • The perpetuation of divisive political discourse along tribal lines and party affiliations, which hinders participation and cooperation, fostering political polarisation.

The recent All Ministers’ Conference (AMC), which was a follow-up to the National Development Conference (NADEC) delivered a clear message, particularly to those with discerning hearts. It is time to heed this call.

For the well-being of our nation, it is crucial that values like contentment, simplicity, and propriety permeate the conduct of individuals in both government and opposition.

Public leadership must align with moral vision and national development goals. Those who aspire to serve the public should understand that practicing morality is an essential ingredient in the process of nation-building for national development.

Our current economic challenges cannot be solely attributed to external factors like the COVID-19 pandemic and the Russia-Ukraine conflict, although they have played a role. The compounding issues of corruption, indiscipline, and irresponsibility within private and public offices since gaining independence have significantly contributed to our woes.

To usher in meaningful change, we must accept responsibility for our actions and prioritise moral vision for national development. Incremental changes like practicing contentment, simplicity, truthfulness, diligence, and propriety will yield transformative results in Ghana’s political, socio-cultural, and economic landscape in the years to come.

We extend our gratitude to The Church of Pentecost and all faith communities for their tireless efforts in repositioning and refocusing political governance in Ghana on the principles of moral vision and national development.

May God bless our nation Ghana and make her great and strong nation.

Written by Elder Elijah Hayford (Kwesimintsim District, Takoradi Area)

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Writing In Pain: Apostle Ntumy Fulfils The Hope Of Pastor Mckeown


They arrived with hearts set ablaze to keep the fire of the Gospel burning, despite the unfriendly African climate that claimed many lives. These individuals are true heroes of the faith. They faced the challenging task of ministering the Christian evangel in a context that often resisted it, resulting in significant losses. Then, a tall Irish man emerged on the scene: Pastor James McKeown.

He preached the word far and wide, establishing a thriving church to the glory of our Christ. Among the many aspirations James McKeown held for The Church of Pentecost (CoP) and the broader Christian community was the utilization of various media, especially writing, to disseminate the Gospel and explain the intricacies of Pentecostal doctrine to CoP members, the larger Christian community, and society as a whole.

Apostle Michael Kwabena Ntumy is the embodiment of this particular hope of Pastor McKeown.


How can one adequately describe Apostle Ntumy? Does his life not exemplify that it doesn’t matter where one finds themselves, but rather, when the searchlight of God falls upon you, your light shines for the world to see?

From him, we learn that young people are essential for leading and building the Church. He exemplifies that a gentle and quiet spirit is not a weakness but a virtue to be cherished. When Jesus Christ taught, “If a brother sins against you, go to them” (Matthew 18:15-20), Apostle Ntumy heard and became a champion of Christian unity and religious tolerance. You could ask the Ghana Pentecostal Council (GPC), before it became the Ghana Pentecostal and Charismatic Council (GPCC). If it were possible, you could verify this from the late H. E. Aliu Mahama, a former Vice President of Ghana.

The echoes of their friendship still resonate today, so there’s no need to consult the deceased. In this era of Pentecostal spirituality and the growth of divine healing as a central theme of Pentecostal theology worldwide, a Pentecostal giant found himself incapacitated and confined to a wheelchair, suffering in agony. Remarkably, he did not raise his voice against the God whom it was said could “heal all your diseases” (Psalm 103:3).

Apostle Ntumy demonstrates a remarkable balance in Pentecostal beliefs regarding supernatural phenomena. He understands that misfortunes can have physical causes and stands tall as an exemplar of what it means to be a true Pentecostal. This is a man who bears the marks of Christ. Just like his master, when some thought that God had stricken him, he did not succumb to their allegations or accuse God.

While many consider him a man of sorrow, he rejoices in the Lord’s joy. Suffice it to say that he is a true servant of Christ. His response to ill-health sets a monument for Christians now and generations to come. He bears in his body the marks of Christ’s suffering, just as Apostle Paul did. He heard the call of his master amidst the sound of gunfire, beckoning him to “feed my lamb.”

Undoubtedly, the weight of the memoirs of Paul, detailing the suffering and struggles he endured as a minister of Christ, can be compared to that of Ntumy. Despite these hardships, he pursued his passion for writing, a gift bestowed upon him by the Lord. He has carved a niche for himself as an outstanding writer, significantly influencing writing within the CoP. The hope Pastor McKeown had regarding the use of books to convey the Gospel and the Pentecostal message has been realized through the writing ministry of Apostle Ntumy.


Pastor McKeown was not a strong advocate for preparing sermon notes, a view shared by many Pentecostals at the time. He believed one should pray until the word was laid on their heart, emphasizing that the word of God should register in the hearts of people as they listened. He once mentioned during a conference, “When I look at your faces, the words were registering. You were taking them in.”

From this perspective, it may seem that writing, in general, did not appeal to him much, but that’s not the case. He particularly believed that ministers of Christ and Christians should endeavor to articulate their thoughts on paper. Barely two years after his arrival in the Gold Coast (now Ghana), in January 1939, he wrote and published an article titled “Gathering Gold in the Gold Coast” in the influential magazine Herald of Grace.

He wrote another report for the same magazine in January 1941. He encouraged people to pour out the reflections of their hearts on paper, benefiting others near and far. In May 1986, during an interview when asked about the number of churches at the time and how evangelism was being carried out, Pastor McKeown emphasized the importance of radio broadcasting and writing in evangelism and discipleship.

He even expressed hope that someday, instead of just magazines, they would have actual books disseminating doctrine clearly to the people. At that time, the CoP had been publishing a magazine called Pentecost Fire, distributed free of charge throughout Ghana since March 6, 1965. These periodicals played a pivotal role in spreading the gospel during the early days of the CoP.

Today, the CoP utilizes both print and electronic media to reach out to the world. Apostle Ntumy’s tangible fulfillment of Pastor McKeown’s desire for “real books” is evident. His writing prowess shone even in the midst of paralysis. He became a true man of manuscripts.


Apostle Ntumy places great importance on education, creating opportunities for many people to pursue higher education. He further demonstrated the significance of writing, a disposition not commonly associated with Pentecostals. The Apostle’s writing acumen is one of the major aspects of his ministry that will leave an indelible mark in the annals of the CoP.

The institutionalization of Pastor McKeown’s hope can be seen in the Pentecost Literary Works of the CoP, with Apostle Ntumy serving as its director for almost a decade. In addition to personally publishing up to 16 books, he has co-edited over 20 others for the CoP in his role as the director of the Pentecost Literary Works. These books provide detailed explanations of the CoP’s annual themes and make Christian doctrine accessible to many.

Isn’t this what Pastor McKeown hoped for? The Apostle has trained numerous individuals in writing and has reviewed countless other books. To further his vision of transmitting godly knowledge through the written word, Apostle Ntumy established a public library in his hometown.


Dear Pastor McKeown, I am pleased to inform you that your hope has been realized in a grand fashion. What began as a mere droplet of water longing to quench the thirst of a vast, arid land has grown into an unending fountain, even in the driest seasons. Apostle Ntumy has answered your call with excellence, even in the face of pain. Apostle Ntumy is a man who deserves admiration from philosophers.

Theologians will find ample material for discussing how God works in the world through his life. Historians, both present and future, who write about the history of Christianity in Ghana must include the story of Apostle Ntumy; otherwise, they leave a significant gap in their narratives, rendering the history incomplete from their perspective. The various forms of art, including literature, poetry, and drama, must embrace the life of Apostle Ntumy, who has brought the Bible to life. Filmmakers should preach his life and teachings. A heartfelt salute to those who refer to him as “a Christian general.”

Written by Elder Dr. Stephen Ofotsu Ofoe


How My Childhood Sunday Teachers Changed My Life

My parents relocated to Awoshie when I was still a child. I found myself attending Sunday school alone as a child from my family. Later my other siblings joined in. My dad and my mum were not attending church, although, at the time, they claimed to be Anglicans. My dad would often drop us for Sunday school but come home to “chill” with my mum and their friends. This was the “religious context” at home, which God has now transformed to His glory.

I was very committed to Sunday school with the then Emmanuel Assembly which later became Emmanuel Worship Center and is now Pentecost International Worship Center (PIWC), Odorkor. I married in this same place while it was Emmanuel Worship Center with the then Overseer (now, Apostle) Samuel Gyau Obuobi (our current General Secretary) as our Resident Minister. The Sunday school teachers at the time took so much interest in me. They would visit me at home, to follow up on me and also to greet my parents. Among the teachers who touched my life are Teachers Ruth, Olivia, Adom, Ofosuhene, Lydia etc.

There were countless number of times that Sunday female teachers will pick me up especially on weekends to go round the homes of other Sunday school kids to visit them. One Teacher Ruth would buy biscuits and carry along as we went on visitation. In the homes of the kids, Teacher Ruth would share a word, ask how kids are doing, follow up on their parents, pray with us and then we move to another house. This built in me the desire to care for others and the drive for visitation in the local church.

It was through Teacher Ruth that I received baptism with the Holy Spirit with evidence in speaking in tongues. Anytime there was prayer session for baptism with the Holy Spirit, I would not receive and went back disappointed. After completing Junior Seconday School (JSS) and awaiting to enter Senior Secondary School (SSS), on one occassion, while on home visitation with Teacher Ruth, we were in the same area where our church building was so my teacher requested we go and pray in the church. No sooner had we started praying than I received the Holy Spirit baptism with evidence in speaking tongues; I received the gift there and then with my teacher alone; the Holy Spirit was there too.

I must add that, as a child in Sunday school without my parents, I sometimes felt very lonely because after church many of the adults would focus on checking up with children whose parents were known in the local church especially as leaders. I also wanted this interaction but hardly found it. However, some adults, aside my Sunday school teachers took notice of me and took interest in me to ensure that they showed me care and attention. Even into my youthful year, leaders such as Elder Ben Donkor (the former Area Deacon for Odorkor Area), Elder Emmanuel Eyison (current Area Deacon for Ablekuma), among others have continued to follow up on me, until today and supported me in sundry ways.

At one point as a Sunday school child, I did not go to church for two Sundays. Then, I found my Sunday school teachers in my house on visitation. They asked my reason for not coming to church. I told them. Few days earlier, a group of people in our neighbourhood who believe that “the Holy Spirit is just a force and not a person and that there is no such thing as speaking in tongues” had ambushed me and confused me. They had seen my zeal for the Lord and possibly wanted to win me over to their end. My teachers took time to open the bible verse by verse to clear my confusion. If not, I would be lost.

All this while, with my awareness of the love of God and His grace that brings salvation unto all, I was disturbed that my parents are not saved. I prayed for their salvation even as I entered my teenage years. At one time while on vacation from SSS, I went to preach the gospel to my Dad. He told me he can’t attend a church he is older than, at least within the community. He warned me not to share the gospel with him again. The interesting thing is that, he never opposed our going to church and would even drive us to church anytime and everytime. This rejection of my sharing the gospel with him really broke my heart.

Fast forward, I had gotten into the university. I loved to visit members of Pentecost Students and Associates ( PENSA) with some of my friends. If I did not see someone in church service, we would go and visit them. It was through one such visit that I met Seth Kwame Fianko-Larbi and the rest, it is said, is history. During these days in the university, we as PENSA were praying, preparing and planning to go for vacation time evangelistic outreach to a village. During the prayer times, I asked the Lord to touch my parents and save them through any means as He was also using me to go and save others. I had the Damascus encounter of Saul in mind as I prayed.

I came home from the “Village Crusade”, as we called it. When I attended my local church, many people were excited to meet me. Many of them were telling me, “I saw your Mum and Dad in church last Sunday.” I did not think they were talking about my biological parents. I thought they were referring to some of the adults in church, many of whom had become my “Mum and Dad” at the time. So I went home after church and asked my parents if they were in church last week. Here was the shocker!

Apparently on the next Saturday following the day I prayed to God to save my parents, my Dad said he felt a strong urge to go to church so he told my Mum who also agreed to go with him. They went to church and when the altar call was made, both of them came forward and that same day both of them were baptised in water. They have since remained steadfast in their faith the Lord Jesus Christ and their commitment to the local church.

The care I received from my childhood Sunday school teachers seems to have birthed in my heart the desire for children and teenage ministry. When we served as Missionaries in Seychelles, being pioneer missions work, I spent nearly all my Sundays in the entire 5 years running Sunday school for the children and training Sunday school leaders in order to allow parents space to join the adult service for discipleship. The story isn’t different in the Kenya missions where we established teenage ministry in Nairobi Metropolis on our arrival in late 2019; a ministry which is a key driver for our city church model.

I wish to pay glowing tribute to my Sunday school teachers and the many adults in my childhood local church – Emmanuel Assembly – now, PIWC Odorkor, who helped to shape my life with the Word of God, prayer and care even when my parents were neither saved nor part of the local church. I also want to encourage children who are currently in the state I found myself and their Sunday school teachers for their labor. I pray that their labor will never be in vain. It is working. God is up to something great. Hallelujah

Written by Dr. Theresah Fianko-Larbi (The Church of Pentecost, Kenya)


Repositioning Our Children In Prayer For Maximum Impact: The Role Of A Praying Parent

The apostle Paul had to point out Timothy’s spiritual legacy. It was a vital part of who he was. It helped shape him as a man, a Christ-follower, and an emerging apostle. Timothy’s actions prompted Paul to write, “I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also” (2 Tim. 1:5).

Young Timothy became the recipient of a trans-generational legacy. Two generations of praying women shaped him from the inside out. Timothy’s home life, created by the faith of his grandmother and mother, left an indelible mark on him. His grandma and mom were praying women, and their behavior shaped his. The stark reality is you cannot take someone where you’ve never been yourself. To raise praying children means that you must first have a measure of proficiency yourself. In the book “No Easy Road” by Dick Eastman, it says: “To learn prayer, we must pray. We only learn prayer’s deepest depths in prayer, not from books. We reach prayer’s highest heights in prayer, not from sermons.”

Eastman’s observation is not isolated. E. M. Bounds, the prolific author of numerous books on prayer, notes: “Prayer is a trade to be learned. We must be apprentices and serve our time at it. Painstaking care, much thought, practice, and labor are required to be a skillful tradesman in praying.” Would you attempt to teach your child to swim if you were uncomfortable in the water?

Susanna Wesley, the mother of John and Charles Wesley—founding brothers of the Methodist Church—had nineteen children. Seldom did she miss a daily hour of prayer. Even with the stress and time commitment of mothering, she made time to be with God. She had no private room or dedicated space in which to go and seek the Lord. Yet that didn’t stop her. This habit made it easy for her to model prayer to her kids. Eastman documents Susanna’s practice like this: “At her chosen time for spiritual exercise, she would take her apron and pull it over her face. Her children were instructed never to disturb ‘mother’ when she was praying in her apron.”

The sight of a praying parent leaves a huge impression on the soul of a child. It trumps any verbal instruction that you’ll ever give to your little one on prayer. This observation caused leading pastor and author Rick Warren to say: “A dad stands tallest when he kneels to pray with his children.”

Susanna Wesley taught each of her children the Lord’s Prayer (Matt. 6:9–12) as soon as they could speak. She made them recite it twice daily: when they woke and again at bedtime. As they got older, she added other elements to their prayer regimen. They would be taught to pray for their parents and some of the promises found in the Bible. This was all based on their stage of development and ability to memorize.

Admittedly, we’re living in a different era with different cultural norms and expectations. But as Christians, we should never veer from this parental target: “Train up a child in the way he should go, and when he is old, he will not depart from it” (Prov. 22:6).

The Message puts it this way: “Point your kids in the right direction—when they’re old, they won’t be lost.” We cannot cave in to popular culture that suggests that we leave our children to form their own opinions about God, about faith, or about prayer. God demands us to take on the role of a teacher—a teacher of prayer. We come full circle to my point: to raise a child who prays, you must be a “pray-er”!

In fact, author and teacher Mark Batterson writes: “Prayer turns ordinary parents into prophets who shape the destinies of their children, grandchildren, and every generation that follows.” You don’t have to be a perfect parent, but be a praying parent! God’s involvement with the rearing of your child will fill in the parenting gaps that you were unable to perform.


Before there was a cross, there was a cradle. Jesus did not skip steps on the way to the cross. He had to progress through all of the ordinary, yet necessary, stages of human development. Scholars use the terms “very God” and “very man” to describe the unique nature of Jesus. He was totally God while at the same time totally man. His humanity did not take away from His divinity. His divinity did not suppress or deny His humanity. In fact, being human enabled Jesus to sympathize with our weaknesses, as our High Priest (Heb. 4:15). He accurately and compassionately brings our suffering before God’s throne of grace.

Jesus’s prayer life had a starting point, just like yours, mine, and our children’s. Jesus was a baby, a preteen, a teenager, and a young adult before He made His mark on the world as an adult. The Bible gives us little bits and pieces of His life prior to adulthood. We have enough to form this conclusion: God does not wait until you’re an adult to respond to your prayers.

  • Jesus, the Twelve-Year-Old Prayer Warrior

At the age of twelve, Jesus understood the importance and value of prayer. He participated in prayer—His Father’s business—and other spiritual matters. Jesus made that point very clear to His earthly parents. Unbeknownst to Mary and Joseph, on their return trip home from the annual Feast of the Passover, Jesus stayed behind. Like all parents, when they realized He was not in the caravan with any of the other families, they returned to Jerusalem in search of their little boy. When they found Him, Jesus respectfully said: “Why were you searching for me? . . . Didn’t you know I had to be in my Father’s house?” (Luke 2:49, NIV).

What did Jesus mean by this? What was this twelve-year-old doing? The answer is found when we understand what occurs in the temple. Years later, as an adult, Jesus said: “My house shall be called a house of prayer for all nations” (Mark 11:17, emphasis added). Jesus used the terms “My house” and “My Father’s house” (John 2:16) interchangeably. Both terms reference the temple as a place of prayer, among other religious activities. Without reading anything into the text, we can easily see that Jesus prayed as a child. If the Father valued, respected, and answered Jesus’s prayers while a child, God also values the prayers of your children.

  • The influence of Mary and Joseph

As parents, Mary and Joseph created a certain home environment, family culture, and expectation about Jesus. Even if their influence on Him was limited, flawed, or partial, they still played a role in His spiritual development. Joseph was a carpenter (Matt. 13:55). Jesus became a carpenter (Mark 6:3). Jewish boys, in those days, went into the same line of business as their father. Becoming a carpenter was no accident. We know that parental influence was at work in Jesus’s life. It didn’t stop at His vocational choice. It extended into the whole, of His life.

The religious practices of Mary and Joseph are without question. When Jesus was eight days old, like any good Jewish parents, they had Him named and circumcised (Luke 2:21). At the appropriate time, they traveled to Jerusalem to dedicate Him to God, in accordance with the Law of Moses (Luke 2:22). Every year, Mary and Joseph faithfully went to Jerusalem to celebrate the Feast of the Passover (Luke 2:41). It was during one of these annual visits that Jesus, at twelve years old, remained behind to pray and attend to His “Father’s house.”

The Bible doesn’t detail all the things Jesus learned from the godliness of His parents. Even in their limited knowledge, imperfect lifestyle, and inadequacies in raising the Savior, they still played a critical part. Your role in the spiritual development of your child is invaluable. You cannot deflect it back to God. You cannot claim that your inadequacies disqualify you. Even if they do, you still cannot abdicate your role as an influencer. You can’t even say: “My parents didn’t teach me how to pray. Therefore, I lack the tools to teach my child.” None of these excuses hold water even if they are true.

Your home is the number one influence in the life of your child. The average church has a child one percent (%) of his time, and the school for sixteen percent (16%), but the home for eighty-three percent (83%) of his time. This reality does not eliminate or reduce the need for churches or Christian schools to serve as positive spiritual training centers for your child, but it establishes the fact that your home dominates your child’s world, and you have an opportunity to maximize that benefit. You must, therefore, take your role seriously!

Written by Elder Johnson Nyormah (Pentecost University)


Train Up A Child In The Way He Should Go: Guidance For Meaningful Parenting


Parenting is both a challenging and rewarding journey. There is an ancient biblical proverb that states, “Train up a child in the way he should go, and when he is old, he will not depart from it” (Proverbs 22:6). In this article, we will explore the meaning of this proverb and how we can apply it to parenting, providing children with solid guidance in their physical, emotional, and spiritual development.

1. Understanding Each Child:

In parenting, it is essential to understand that each child is unique and has individual needs. The biblical proverb urges us to “train up a child in the way he should go.” This means that parents should recognize the talents, interests, and special characteristics of each child and adapt their educational approach accordingly. By deeply understanding our children, we can provide personalized parenting and align it with their unique development and potential.

2. Modeling Appropriate Behavior:

Children learn through observation and imitation, so it is crucial for parents and caregivers to model appropriate behavior. If we want to guide our children in the right direction, we must be an example of the values and virtues we wish to instill in them. This involves practicing patience, kindness, respect, and honesty in our own lives. By living according to these principles, we demonstrate to our children how to behave and how to face life’s challenges.

3. Teaching Solid Principles and Values:

Educating our children should go beyond academic knowledge. It is also vital to teach them solid principles and values that will serve as a foundation for making ethical decisions in life. This involves imparting teachings such as love for others, responsibility, honesty, compassion, and humility. The Bible offers valuable guidance in terms of principles and values, and we can draw from its teachings to convey these messages to our children.

4. Effective Communication:

To educate our children effectively, establishing open and honest communication is crucial. We should encourage an environment where our children feel safe and comfortable expressing their thoughts, emotions, and concerns. Actively listening to our children, showing understanding, and providing guidance in challenging situations will help them develop healthy communication skills, strengthen trust, and foster a close parent-child relationship.

5. Fostering Autonomy and Decision-Making:

While it is important to guide our children, it is also essential to allow them to develop autonomy and learn to make informed decisions. As they grow, we should offer them opportunities to learn from their own mistakes and experiences. This will help them develop problem-solving skills, make responsible decisions, and take accountability for their actions. In doing so, we are preparing them to face life’s challenges independently and consciously.


Parenting is a unique and meaningful journey. By training our children in the way they should go, we provide them with a solid foundation for their physical, emotional, and spiritual development. By understanding each child, modeling appropriate behavior, teaching solid principles and values, fostering effective communication, and promoting autonomy, we are preparing our children to become confident, loving, and ethical individuals.

Written by Deacon Silas Aboagye (Somanya Okornya District, Agormanya Area)