UNLEASHED TO LIVE A LIFE WORTHY OF YOUR CALLING web

Unleashed To Live A Life Worthy Of Your Calling: A Reflection On Truth, Grace, And Judgement

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Introduction

Every believer is called to live a life that reflects their divine purpose. However, the way we respond to God’s call determines whether we fully walk in His grace or miss out on His intended blessings. As Proverbs 18:21 states, “Death and life are in the power of the tongue, and those who love it will eat its fruit.” Our responses shape our destiny, unlocking either divine favour or the consequences of our own choices. To truly live a life worthy of our calling, we must embrace truth, acknowledge God’s grace, and walk in spiritual discernment.

The Role of Prophets in Guiding Our Calling

God often sends His prophets as messengers to guide His people toward righteousness. Their words carry both promises and warnings, and the way we receive them shapes our spiritual journey. “The prophet is here with the messages and judgement; he is just waiting for your response to know which one to put down.” This echoes Deuteronomy 30:19, where God declares, “I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live.” When we respond to God’s message with faith and obedience, we step into the fullness of His calling for our lives.

Responding to Conviction: A Path to Transformation

Many assume that sin alone leads to separation from God, but Scripture teaches that it is our response to conviction that determines our fate. John 3:19-20 states, “This is the condemnation, that light has come into the world, and men loved darkness rather than light because their deeds were evil.” Those who reject divine truth hinder their own growth, while those who embrace conviction and transformation align themselves with God’s purpose. A life worthy of one’s calling requires humility and a willingness to walk in the light of God’s truth.

Embracing Grace: The Foundation of a Worthy Life

Despite human imperfections, God’s grace remains accessible to all who seek Him sincerely. As stated, “Be clear with your answer by telling God who you are and what you have done.” This aligns with 1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” To live fully in our calling, we must lean on His grace, knowing that it is His power and not our perfection that qualifies us for His work.

Walking in Humility: A Mark of Divine Calling

God does not call the perfect; He calls the humble. Luke 18:13-14 recounts the prayer of a tax collector who cried, “God, be merciful to me a sinner!” His humility led to justification before God, reminding us that living out our calling is not about outward success but an inner posture of surrender. Those who acknowledge their dependence on God are the ones truly empowered to fulfill their divine mandate.

The Power of Words and Actions in Living Our Calling

Every believer will one day give an account for how they lived in response to God’s call. Matthew 12:36 warns, “But I say to you that for every idle word men may speak, they will give account of it in the Day of Judgement.” Living a life worthy of our calling requires intentionality not only in what we say but also in how we conduct ourselves. Our words and deeds should align with the kingdom purpose God has placed upon us.

Conclusion

To be unleashed into the fullness of our divine calling, we must carefully guard our responses to God’s truth. By choosing obedience over resistance, embracing grace over guilt, and walking in humility over pride, we position ourselves to live a life that reflects His glory. The path to a worthy calling is not found in mere words but in a heart fully surrendered to God’s purpose. May we all respond to His call with faith, knowing that in Him, we find true fulfillment and eternal significance.

Written by Deacon Michael Tettey Asare, CoP-Abehenease District, Achimota Area

Revitalizing Fellowship In The Local Church Dealing With The “Judas Complex” web

Revitalizing Fellowship In The Local Church: Dealing With The “Judas Complex”

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Revitalizing fellowship in our local churches is a key objective of the 2025 theme of the Church of Pentecost, “Unleashed to live a life worthy of your calling.” This article focuses on one critical aspect of how to bring back life into the fellowship of our local churches by dealing with what I refer to as the “Judas Complex”.

The “Judas Complex” refers to the tendency of some individuals in our local churches to walk away from the fellowship, not because they were hurt by others, but because they are burdened by the shame and guilt of their own actions; and believing they are beyond forgiveness, they abandoned the fellowship altogether. Dealing with the Judas Complex, therefore, means taking deliberate steps to restore the straying back into the fold (Ezekiel 34:4 NKJV).

Fellowship Began with God

Fellowship did not begin with the church. It began with God. From eternity, the Father, Son, and Holy Spirit have lived in perfect fellowship with one another. This eternal communion was reflected in God’s creation of humanity. When God declared, “It is not good for the man to be alone” in the beginning, He did not only speak of marriage, but it was also about what it means to be human: the need to have edifying relationships with one another. As Solomon wrote, “Two are better than one, because they have a good return for their labor” (Ecclesiastes 4:9). We were made to walk together and flourish together with others. Fellowship with one another is a basic human need.

Fellowship In the Early Church

The early Church understood this well. Luke records that the believers “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.” (Acts 2:42). They didn’t just attend services together; they shared their lives: they ate together, prayed together, gave to each other, walked by each other and strengthened one another in faith. Fellowship in the early church was not just a part of what the church did; it was the church. Peter called the church the brotherhood (1 Pet. 2:17 NKJV).

Sacred, Yet Not Without Challenges

Yet even something as sacred as the fellowship of believers does not come without its own challenges. Ambition, misunderstandings, disappointments, and even betrayals do occur in fellowship. Jude warns of those who become “blemishes” at our love feasts (Jude 1:12 NKJV). Jesus stated it plainly that “it is impossible that no offences should come.” (Luke 17:1 NKJV)

These struggles within the fellowship are not signs of failure; they are a vital aspect of doing life together, even among believers. Unfortunately, many expect the church to be the one place where no one fails or hurts, forgetting that the church is made up of people who are being sanctified daily. Hence, when that expectation is broken, they leave the fellowship, wounded and disillusioned.

Leaving The Fellowship Through The Judas Complex

However, it is also inaccurate to assume that people always leave our local churches because they were mistreated by others. There are also those who walk away because of something they did. They were not pushed out of the fellowship; they pulled away from it, being overwhelmed by their own guilty conscience. This is what I call the “Judas Complex”, the quiet withdrawal of church members from the fellowship of the local church, driven by their own guilt, shame, and the belief that restoration is no longer possible.

The Case of Judas Iscariot

Judas Iscariot belonged to the greatest fellowship to have ever existed in the history of the church. He was one of the Twelve. He belonged to a fellowship in which Jesus himself was the leader. He walked with Jesus, was sent to minister for Jesus, and was entrusted with the group’s money. But at one point, he betrayed the Lord.

Scripture tells us that afterwards, “Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned by betraying innocent blood’. Then he threw down the pieces of silver in the temple and departed and went and hanged himself (Matthew 27:3-5 NKJV).

Rather than returning to seek refuge and forgiveness from the fellowship, he departed from it in shame, remorse and regret and, tragically, ended his life. Judas did not leave the fellowship because someone hurt him. He left because he could not live with the guilt and shame of what he had done. He did not believe there was a way back to the fold. That is the essence of the Judas Complex.

What If Someone Had Gone After Judas?

While we know that Judas did not return to the fellowship for forgiveness and restoration, we do not know if any of the members of the fellowship also made any attempt to seek him out.

What if, when the news of his remorse at the temple became known, someone from his fellowship – Peter, John, or James – had gone after him and confronted him with his sin while also reminding him of the mercies of God? We do not know how Judas’s story might have ended if one of the other disciples had gone to him, but we know how Peter’s story ended when Jesus himself sought him out.

The Case of Peter

Peter also experienced what we may call the Judas Complex. In the most critical moment of Jesus’ earthly ministry, when He was being tried and prepared for crucifixion, Peter denied Him. Not once, but three times, and with curses. Though he had once boldly declared his willingness to die for Christ, when the pressure came, fear overcame him, and he denied the Lord three times.

After his denial, Peter was also filled with remorse. Scripture tells us, “He went out and wept bitterly” (Matthew 26:75 NKJV). Like Judas, he was broken by the weight of his failure. And after Jesus’ crucifixion, Peter returned to his old life, saying, “I’m going out to fish” (John 21:3 NKJV), a sign that he may have seen no way forward in his walk with the Lord after what he had done.

But the story did not end there. When Jesus rose from the dead, the angel who sat at the tomb (Mark 16:5 NKJV) gave specific instructions to the women at the tomb: “Go, tell his disciples and Peter that he is going ahead of you into Galilee” (Mark 16:7 NKJV). The message was clear: Peter had not been cast off. His failure had not canceled his calling.

When Jesus later met Peter by the sea, He gently restored him, asking three times, “Do you love me?” (John 21:15-17 NKJV), allowing Peter to reaffirm his love and loyalty for every time he had denied Him. That moment of restoration transformed Peter. He went on to become one of the pillars of the early Church (Gal. 2:9 NKJV), a bold preacher of the gospel, and a faithful shepherd of God’s people.

Peter’s story is a testimony that the Judas Complex does not have to end in despair and destruction if we can reach out to the straying.

The Judas Complex in The Church

While Judas’s story fulfilled prophecy and we cannot reinterpret it so much, his pattern of guilt, isolation, and eventual destruction, even eternal destruction, can be a great lesson to us because it still plays out today in our churches.

A cursory scan through the fellowship in our local churches would reveal the sobering reality of many who once served faithfully in various roles within our churches but have since withdrawn from the fellowship after falling into some kind of sin

Though some, under the conviction of the Holy Spirit, have returned like prodigal sons and daughters to seek forgiveness and restoration and are now doing well, many others still choose to remain outside the fellowship, being weighed down by guilt, afraid of rejection, and overwhelmed by the belief that they no longer belong.

Tragically, this often opens the door to further spiritual decay. Some have drifted into recurring sin and addiction. Others have spiraled into bitterness or unbelief or even embraced atheistic or idolatrous ideologies.

What If We Sought Them Out?

Definitely, their stories might have been different. In most cases, many of those who have strayed from our fellowship due to the Judas Complex could be restored if someone cared about them enough and simply reached out to them as true friends, reminding them of God’s unfailing mercy, which is renewed every morning; walking alongside them, and patiently helping to restore them back into the fold. Otherwise, we leave them vulnerable to despair and destruction, even eternal destruction.

We cannot afford to write off our members who are suffering from the Judas complex. Their absence from the fellowship of the local church points to something greater than their sin against the fellowship; it points to their own shame that is pulling them away. And shame is not something to punish; it is something to heal.

Apostle Paul, on Restoring the Backslider

Paul understood this when he pleaded to the church in Corinth on behalf of a man who had fallen into sin, saying, “You should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. So, I beg you to reaffirm your love for him.” (2 Cor. 2:7-8 NKJV)

Again, to the Galatian Christians, Paul wrote, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens and so fulfill the law of Christ” (Galatians 6:1–2 NKJV).

We can therefore conclude that restoring those who have strayed from our fellowship is not a suggestion; it is a responsibility. It is part of what it means to be a member of the local church.

This then is our calling: to confront sin, but also to rescue the sinner in the Spirit of Christ. To uphold truth, but also to extend mercy and grace, reaffirming our love to those who think they have gone too far to be welcomed home.

Dealing With the Judas Complex in The Local Church

While we cannot change Judas’s story, we can choose how we respond to those around us who are quietly slipping away like Judas, being consumed by guilt, leading to isolation, then eventual destruction of their lives, and sometimes their souls. Here are a few suggestions for our consideration:

  1. We must learn to go after the lost. When someone leaves the fellowship, our first instinct must not always be to assume the worst. A phone call or a visit to find out their challenges might be the lifeline they need. We must understand that the command to “rescue the perishing and care for the dying” is not only towards unbelievers but also backsliders. We must seek them out, in love, offering them the same mercy we ourselves have received.
  • Let’s put on the heart of the Father and resist that of the elder brother: In the story of the prodigal son (Luke 15:11-31), we see that while the father was delighted to see his son return, his elder brother was disgusted by his return. Dealing with the Judas complex means appreciating the fact that while some prodigal sons, convicted by the Spirit of God, would like to come home on their own, with a longing for grace and knowing the heart of the Father, others would still hesitate, remaining at a distance not because they do not miss the “Father’s house”, but because they fear the judgement of the “elder brother” in the house. Let’s put on the heart of the Father and not only delight in the return of our brothers and sisters who have fallen into the Judas complex, but also run to meet them as they return.
  • Let’s build a culture of honesty and truth in our local churches. Many believers hide their struggles until they cannot bear them anymore because they fear being judged by fellow members within the fellowship. Our local churches must become places where we, without fear of condemnation, can confess our sins to one another and pray for one another, that we may be healed. Knowing that the prayer of a righteous person has great power, as it is working. (James 5:16 NKJV).
  • The concept of the true grace of God must be taught and modeled in the church. Though the grace of God must not be made a license for sin, it must also not be withheld from the sinner who is looking for avenues to return home. Though we do not make the grace of God a license for sin, we must also teach that it is greater than our greatest failure. It reaches to the highest mountain and flows to the lowest valley to redeem and restore the sinner.
  • Restoration must be the ultimate goal of church discipline. The local church must not only be a place where sin is confronted and condemned but also a place where sinners are compassionately sought out and restored in the Spirit of Christ. While our local churches should uphold church discipline to the latter without compromise, restoration of the backslider must always be the goal.
  • There are consequences for not seeking the lost. If we do not seek them out, the enemy will seize the opportunity to isolate and destroy them. Paul writes, “So I beg you to reaffirm your love for him… so that we would not be outwitted by Satan; for we are not ignorant of his designs.” (2 Cor. 2:8, 11 NKJV). Again, as the Lord rebuked the Old Testament Church for neglecting the straying, He will rebuke us also for not seeking the lost (Ezekiel 34:1-4). Moreover, it can affect the morale of the Church, making it feel that members of the fellowship are not really cared for, leading to a culture of individualism in the church, hence weakening the fellowship of the local church.
  • Let’s unleash the whole Church in pastoral care. Follow-up should not be limited to a few leaders or teams in the church. While this can be maintained, the whole church must be unleashed to care for one another and demand accountability from one another. This will ensure that all members are cared for and their spiritual needs identified and resolved as quickly as possible.

Conclusion

In Jesus’ parables about the lost sheep, the lost coin, and the lost son (Luke 15), one theme stood out: joy and celebration. They rejoiced and celebrated whenever the lost was found. Dealing with the Judas complex in our local churches evokes the same reaction.

It not only restores the backslider, but it also stirs joy and celebration in the church. It sparks honesty and commitment towards one another and mutual care for one another in the fellowship of the local church.

Remember that Jesus himself assured that “there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.” (Luke 15:7 NKJV). And so, let us be the kind of church that says to those weighed down by the Judas complex, being ashamed and straying, “You are not beyond grace. There is still a place for you here.” Knowing that in Christ, no one is beyond redemption, and no story has to end in despair.

Written by: Isaac Kwabena Tagoe (Nanton District Minister, Tamale Area)

THE UNSUNG HEROES IN OUR CONVENTIONS web

The Unsung Heroes In Our Conventions

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“So in Christ we, though many, form one body, and each member belongs to all the others. We have different gifts, according to the grace given to each of us…” – Romans 12:5–6 (NIV)

On the evening of Sunday, having successfully brought the 2025 Easter Convention to a close to the glory of God, I sat down to reflect on the entire journey—from the pre-convention preparations, through the start, to the final day when the curtain was drawn down. And these thoughts ran through my mind.

Just as the Apostle Paul puts it in the twelfth chapter of his epistle to the church in Rome, specifically verses 5 and 6, I was reminded of the various gifts and ministries that were at work during this year’s convention. I stood in awe of God and in appreciation of all the people who operated in these ministries.

Before the convention commenced, all the necessary arrangements were made—from cleaning and tidying up the auditorium and its surroundings, to erecting canopies, conducting sound checks, and more. Then at the start of the convention, after prayers had been offered and the congregation had been led in a powerful time of worship, I took the microphone and preached. This routine of prayer, choruses, worship, preaching, and altar call continued until the close of the convention on the Sunday.

My reflections led me to the conclusion that in the church, there are various ministries, which I categorise into two: the Pulpit Ministry and the Outside-the-Pulpit Ministry, often referred to as the Ministry of Helps.

THE PULPIT MINISTRY

I would also describe this as the Stage Ministry. Those who serve in this ministry are the ones always seen on stage, leading the congregation and guiding them through each phase of the service. They are often the ones who appear well-dressed and polished, as they are in the full view of the people.

Those who fill this ministry are usually eloquent, confident speakers, and skilled in their respective roles. Because of their visibility and direct interaction with the congregation, they tend to receive the most recognition and applause. Examples of those in the pulpit ministry include music ministers and instrumentalists, worship leaders, preachers, and the like. They are often celebrated as the “heroes” of our services and conventions. At the close of services, people often flock to them for handshakes or photo opportunities.

But there is also another class of people who are not given as much recognition—or in some cases, none at all. These are the ones who serve in what I call the Outside-the-Pulpit Ministry.

THE OUTSIDE-THE-PULPIT MINISTRY

As the name implies, this group functions outside the pulpit and offstage. Interestingly, in the course of their work, they sometimes appear untidy or less presentable than those on stage. They are often not eloquent or polished public speakers—though, when given the opportunity, some may very well be—but the roles they perform do not require such attributes.

Because they are not directly in touch with the congregation, they are often not well known and therefore receive little or no appreciation. However, they are like the foundation of a building—hidden from view but absolutely essential. A building may look neat, classy and structurally impressive, but it is the unseen foundation that sustains it. People admire the structure and pose for pictures beside it, yet the foundation goes unnoticed. And so it is with these ministers.

Examples of those who fill this ministry include:

  • the sanitation team who ensure that the washrooms and the entire environment are clean and presentable,
  • those who erect canopies and build platforms,
  • the sound engineer, often hidden in a corner booth,
  • those who count the offering and keep financial records,
  • and many others who work quietly in the background.

They may not be seen, but without them, where would the preacher stand to deliver the sermon, or the music minister sing those powerful songs?

Even in the ministry of Apostle Paul, we find individuals—some of them women—who played significant roles behind the scenes to support the success of the ministry. They are not necessarily well-known figures in Christian history, but their contribution was foundational.

Apostle Paul often took time to appreciate such individuals. In Romans 16:1–2, he wrote:

“I commend to you our sister Phoebe, a servant of the church in Cenchreae… She has been a benefactor of many people, including me.”

Phoebe is not a household name; she is seldom mentioned in sermons. Yet, she was a wealthy and influential woman who supported Paul and others materially. It is also widely accepted that she personally delivered Paul’s letter to the Roman church—a task of high trust and importance.

The same can be said of Priscilla and Aquila, Paul’s close friends and ministry partners. In Romans 16:3–5a, Paul writes:

“Greet Priscilla and Aquila, my co-workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. Greet also the church that meets at their house.”

Though they may not have occupied the stage, their ministry was foundational. They hosted churches in their home and worked closely with Paul to support the early Christian movement. Paul’s commendation of them is a reminder that what happens offstage can be just as vital as what happens in the spotlight.

I believe the Church today must learn from the Apostle Paul and begin to intentionally acknowledge and honour those who serve in the Outside-the-Pulpit Ministry.

One thing that struck me most happened at the close of this year’s Easter Convention. After everyone—including myself, the District Minister—had gone home, I returned to the convention grounds around 6 p.m. There, I saw these dedicated individuals still working: restoring order, sweeping, packing up equipment, and ensuring that plastic chairs borrowed from various local assemblies were returned.

Are these not the unsung heroes of our conventions? I believe they are—and they truly deserve our appreciation and recognition.

In conclusion, I would like to say to all who serve faithfully in the Ministry of Helps: you are deeply appreciated, and you hold a significant place in our hearts and in the work of the Kingdom. Do not allow the seeming lack of visibility or applause to discourage you. Your work may not be seen by men, but it is certainly seen and rewarded by God.

Do not grow weary or disheartened. Keep at your post with joy, knowing that your labour is not in vain. The Lord, who sees in secret, will reward you openly. You are part of the divine machinery that makes ministry impactful and life-transforming.

Faithful is He who has called you—and He will do it.

I leave you with this encouragement from 1 Corinthians 15:58 (NIV):

“Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labour in the Lord is not in vain.”

To all the unsung heroes—thank you, and may the Lord richly bless you.

Written by P/Overseer Lord Nkrumah Amponsah (Nkyenekyene District Minister)

A DOCTRINAL REVELATION FOR THE CONTINUATION OF GOD’S ETERNAL PURPOSE IN THE 21ST CENTURY web

‘Possessing The Nations’ Agenda: A Doctrinal Revelation For The Continuation Of God’s Eternal Purpose In The 21st Century

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Introduction 

God has a divine intention – an eternal purpose (Ephesians 3:10-11) – predicted at the fall of man (Genesis 3:15), promised to Abraham (Genesis 12:7), revealed in Christ Jesus (Galatians 3:16, 29), and destined for consummation at the second coming of Christ (1 John 3:2; Revelation 7:15-17). Between the ascension of Christ and the fulfillment of God’s eternal purpose at His second advent, the Holy Spirit introduces major doctrinal revelations that refresh, rejuvenate, reawaken, and sustain the spiritual fervor of the Universal Church. 

These doctrinal revelations emerge periodically within the Universal Church to avert spiritual stagnation and backsliding among the saints, safeguard against the loss of the first love for God’s Kingdom (Revelation 2:4), and prepare believers to attain the full stature of Christ (Ephesians 4:11-13). Since the sixteenth century, these revelations have periodically revitalized the Church as believers await Christ’s return. 

From the Protestant Reformation in the sixteenth century (1501–1600) to movements in the twentieth century (1901–2000), the Holy Spirit has imperceptibly stirred “the hearts of believers in various sections of the professing Church to study the Scriptures, and in so doing, found a flood of light gradually pouring into their minds.” This “flood of light” became impactful doctrinal revelations, propagated globally by specific groups and leaders chosen by the Holy Spirit. 

According to Bishop Orji, the Protestant Reformation revealed the doctrine of salvation by grace alone (Sola Gratia), through faith alone (Sola Fide), and in Christ alone (Solus Christus). In the seventeenth century, the Mystics promoted intimacy with God through holiness and personal devotion, also known as quietism. In the eighteenth century, the Moravian Brothers inspired aggressive missions, fervent corporate prayers, and Christ-centered lifestyles. The Plymouth Brethren in the nineteenth century introduced dispensationalism and pre-tribulation rapture. By the twentieth century, the Brethren of the Local Churches emphasized the Church as the one new man and the saints as the expression of Christ to the world, a teaching known as God’s Economy. 

What, then, is the major doctrinal revelation for the twenty-first century? According to Ferguson, understanding the present requires looking to the past experiences of those who sought to follow Christ. 

This paper argues that for the twenty-first century, The Church of Pentecost’s “Possessing the Nations Agenda” is the major doctrinal revelation. It aligns with God’s divine purpose and plan to refresh, revive, reawaken, re-equip, and unleash believers to transform their world with the values and principles of the Kingdom of God. 

Fulfilling the Eternal Purpose of God

The Lord God’s divine agenda – His eternal purpose – has been revealed in the Holy Scriptures. However, God’s entire plan for accomplishing His eternal purpose is not fully disclosed to mankind. As Jesus said in John 16:12, there were many things the disciples were not ready to receive. Jesus promised the Holy Spirit would reveal all that believers needed to know. 

In Eden, God revealed that the seed of the woman would bruise the serpent’s head. To Abraham, God revealed that through him, the entire world would be blessed. These promises became a foundation of God’s divine plan. In Galatians, Apostle Paul explained that the “seed of the woman” is the same as “Abraham’s seed,” referring to Christ Jesus. In Galatians 3:16 (and Hebrews 2:16), Paul identified Christ as the fulfillment of these promises. 

Christ defeated Satan on the cross, redeeming humanity from its fallen state and reconciling mankind with God, thus setting the stage for God’s ultimate purpose: raising fallen humanity to attain sonship – bearing the image, expression, and full stature of Christ. 

Attaining God’s sonship is the greatest blessing and the highest calling. Romans 8:29-30 and Ephesians 4:11-13 describe this as a process that continues “until we all reach unity in the faith and knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (NIV). This process underpins Christ gathering the saints to form the one new man – the Church (Ephesians 2:15). 

To prevent believers from losing focus or falling into spiritual slumber as they await His return, the Holy Spirit sustains the momentum of God’s purpose by granting doctrinal revelations throughout history. 

God’s Eternal Purpose, Divine Plan, and Doctrinal Revelations 

This paper emphasizes the undeniable correlation between God’s eternal purpose, His divine plan, and doctrinal revelations within the Universal Church. Pentecostal theologian Opoku Onyinah traced the Pentecostal Movement’s roots to the teachings of John Wesley and John Fletcher in the eighteenth century. Wesley’s theology was influenced by the Moravian Brothers, who were, in turn, inspired by Catholic Mystics of the seventeenth century. These Mystics’ pietism teachings and lifestyle reflected the Reformation doctrine restored in the sixteenth century. 

This paper agrees with the Spirit-led theologian’s assessment and asserts that the Holy Spirit has consistently introduced major doctrinal revelations since the Protestant Reformation to keep the Universal Church aligned with God’s purpose. 

For the twenty-first century, “Possessing the Nations Agenda” stands as the major doctrinal revelation, continuing the Holy Spirit’s work in guiding the Church toward God’s eternal plan. 

A Tour into the Centuries since the Reformation (1501 to 2000 AD)

According to Titus Chu, a Chinese American missionary, the Lord has consistently instigated significant movements within the universal body of Christ through doctrinal revelations over the centuries, beginning with the Reformation. The Protestant Reformation was undoubtedly a monumental shift in the universal Church, and its impact continues to resonate globally today. Chu observes that, following the Reformation, equally profound moves by the Holy Spirit have emerged periodically within the Church through major doctrinal revelations. These revelations advance the Church and its members towards attaining the full stature of the Son of God.

Drawing from the assessments of Opoku Onyinah, Chu outlines the following major doctrinal revelations across the centuries:

The 1520s: The Reformation, led by Martin Luther, restored the central theme of the Gospel to Christendom.

The 1620s: The Mystics, led by Jeanne-Marie Bouvier de la Motte Guyon (commonly known as Madame Guyon), introduced the truths of quietism and pietism, emphasizing personal devotion and holiness.

The 1720s: Vicount Nicholaus Ludwig von Zinzendorf (commonly known as Vicount Zinzendorf), a German aristocrat, spearheaded the Moravian Brothers in propagating consecrated life unto the Lord. He also led one of the largest evangelical missions since the Apostolic era and instituted the famous 24/7 corporate global prayers that lasted for 100 years.

The 1820s: The Plymouth Brothers, led by John Nelson Darby, broke forth the doctrine of dispensationalism and pretribulation rapture based on 2 Thessalonians chapter 2. This doctrine, once controversial, has become a cornerstone of modern Christian theology, giving rise to the Scofield Study Bible and Darby Bible translations.

The 1920s: Watchman Nee, leading the Brethren of the Local Churches, presented the doctrine of God’s Recovery Work through God’s Economy. He taught that Christ pours Himself into believers, enabling them to manifest Christ physically wherever they go. Collectively, these believers express Christ as one new man – the Church – across all localities.

Chu observed a recurring pattern: the Holy Spirit raises servants with pivotal doctrines in the “twenties” of each century. He predicted that in the 2020s, the Lord would raise another group to break forth a significant doctrinal revelation for the universal Church. In 2005, Chu wrote, “It seems that the Lord raises up a group of servants every hundred years. According to this calculation, the Lord might raise another group of people up in another 20 or 25 years.”

This paper posits that the “Possessing the Nations Agenda” of The Church of Pentecost is the major doctrinal revelation the Holy Spirit has granted to the universal Church for the 21st century.

Conclusion

This paper affirms that God has an Eternal Purpose revealed in the Scriptures. However, His Divine Plan for achieving this Purpose remains partly concealed from humanity. As part of this plan, the Holy Spirit has consistently unveiled major doctrinal revelations since the Protestant Reformation to keep believers aligned with God’s Purpose and to prepare the Saints for Christ’s second advent. Building on the observations of Apostle Professor Opoku Onyinah and Titus Chu, this paper firmly asserts that the Holy Spirit has raised Christian groups and leaders to introduce vital doctrines from 1501 AD to 2000 AD. Moreover, it maintains that the “Possessing the Nations Agenda,” birthed in 2018 by The Church of Pentecost, represents the major doctrinal revelation for the universal Church in the 21st century.

The second part of this paper will analyze the revival brought about by the “Possessing the Nations Agenda” within global Christianity and establish how the Holy Spirit may use it to dismantle even greater strongholds in the 21st century.

References

Chu, Titus. Being One with the Ministry to Speak the Healthy Words. (Vol. 2). Illinois: Chicago Bibles & Books, 2005.

Ferguson, Everret. 2005. Church History Volume 1: From Christ to the Pre-Reformation. Zondervan Publishers

Franklin, B. The Founding Father of the USA greatly praised the

Moravians  www.ushistory.org

Ice, Thomas. “John Nelson Darby and the Rapture”. The Journal of Ministry and Theology 17(1), 2013. www.rapture-notes.com Accessed 29/03/2025

Lee, Witness. The Economy of God. Anaheim, CA: Living Stream Ministry, 1968.

Lee, Witness. The Mysteries in God’s New Testament Economy. Anaheim, CA: Living Stream Ministry, 1990.

Onyinah, Opoku. “Roots and History of the Pentecostal and Charismatic Movement“

Orji, F. (May 2017). SAVED BY GRACE ALONE, THROUGH FAITH ALONE, IN CHRIST ALONE. Pastoral Address, Fifth Annual Synod of the Anglican Diocese of CANA West, USA (Texas 2018)

Siemens, Leelore. Church History podcast www.youtube.com accessed on 2/4/2024

Turner, W.G. & W.S. Gelder. Brief Sketch of the Life and Labours of John Nelson Darby. London: Thomas Weston Publishers, 1901

Weremchuk, M. S. 2018. John Nelson Darby Research Papers www.researchgate.net Accessed 29/03/2025

Written by Pastor Daniel Essuman Koomson

Jesus Christ the Perfect Sacrifice for Sin web

Jesus Christ, The Perfect Sacrifice For Sin

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At the very heart of the Christian faith lies a profound and transformative truth: Jesus Christ is the perfect sacrifice for sin. Unlike any other offering made under the Old Covenant, His sacrifice was once and for all—eternal in effect and divine in origin. But what truly sets Jesus apart as the perfect sacrifice is His complete and total victory over all seven consequences of sin. Let’s take a closer look at each one:

1. Curse

A curse is a spiritual force that brings misfortune, limitation, or destruction. It is the opposite of a blessing and can affect individuals, families, or entire generations. In Genesis 9:25, we see the biblical concept of a curse expressed:

“Cursed be Canaan! The lowest of slaves will he be to his brothers.”

However, through Christ, this spiritual affliction is decisively broken.

“Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: ‘Cursed is everyone who is hung on a tree.'” — Galatians 3:13

On the cross, Jesus became a curse so that we could walk in the freedom of God’s blessing. His death is the only antidote to every curse—past, present, and future. In Him, we are no longer victims of hidden forces or generational afflictions, but victors in His name.

2. Shame and Disgrace

Jesus bore not only our sins but also our shame. The scenes leading up to His crucifixion were filled with acts of deep humiliation:

  • He was spat on (Mark 14:65; Matthew 27:30).
  • He was stripped of His clothing (Matthew 27:28, 35).
  • He was rejected by the crowd in favor of a criminal (Matthew 27:15–22).
  • He was mocked and insulted by passersby, religious leaders, and even the thieves crucified beside Him (Matthew 27:39–44).

Jesus was crucified at Golgotha, or Calvary, a prominent spot just outside Jerusalem’s city walls. Its location near a busy road ensured many people witnessed His execution, amplifying the shame and humiliation. Yet, by enduring this public disgrace, Jesus took away our shame, enabling us to live with honor as children of God.

3. Suffering

The physical and emotional suffering Jesus endured is almost beyond comprehension:

  • The crown of thorns, forced upon His head, mocked His kingship.
  • The scourging tore His back open with whips embedded with metal tips.
  • The cross—rough, heavy (estimated to weigh as much as two bags of cement)—bruised and tore His already wounded body as He carried it.
  • The nails pierced His hands and feet, fixing Him to a rugged wooden beam (John 20:27).

All this He endured not because He had sinned, but because we had. His suffering was our healing. His wounds are our peace.

4. Sicknesses

In Isaiah 53:3–5, the prophet vividly describes Jesus as the suffering servant who bore not only our sins but our sicknesses and infirmities:

“Surely he took up our infirmities and carried our sorrows… by his wounds we are healed.”

At the cross, Jesus took upon Himself both the spiritual and physical consequences of sin, opening the door for divine healing and wholeness.

5. Separation from God

Perhaps the most agonizing part of the crucifixion was the spiritual separation Jesus experienced. As He hung on the cross, bearing the full weight of the world’s sin, He cried out:

“My God, my God, why have you forsaken me?” — Matthew 27:46

This echoed the reality of Isaiah 59:2, which teaches that sin separates us from God. But Christ, in being forsaken, closed the gap sin had created. Now, through His blood:

“You who once were far away have been brought near.” — Ephesians 2:13

No more distance. No more silence. Through Jesus, we have access to the Father.

6. Dominion of Darkness (The Devil)

Sin brought mankind under the dominion of darkness, a kingdom ruled by Satan himself. But through His death and resurrection, Jesus overthrew the rule of the enemy:

“For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves…” — Colossians 1:13
“They overcame him by the blood of the Lamb and by the word of their testimony…” — Revelation 12:11
“I have given you authority… over all the power of the enemy…” — Luke 10:19

In Christ, we are not just delivered—we are empowered to walk in authority and victory over all forces of evil.

7. Death

The final enemy—death itself—was defeated by the perfect sacrifice of Jesus. His resurrection is the ultimate proof that He has conquered the grave:

“I am the Living One; I was dead, and now look, I am alive forever and ever! And I hold the keys of death and Hades.” — Revelation 1:18
“Everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.” — John 6:40

Because Jesus rose, we will rise too. Death no longer has the final word—eternal life does.

Conclusion

Jesus Christ is not just a sacrifice—He is the perfect sacrifice. He did not address some of sin’s consequences; He conquered them all. His death and resurrection offer a complete, all-encompassing redemption that no other could provide.

Let us live in the fullness of this victory, walking boldly as those who have been redeemed, healed, and restored by Jesus Christ, the Perfect Sacrifice for Sin.

By: Ovr. Joel Kwesi Baidoo

0207079250

(Kpandai New Town District)

CHRIST HAS MADE A PUBLIC SPECTACLE OF THE DEVIL web

Christ Has Made A Public Spectacle Of The Devil

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The apostle Paul, in Colossians 2:14–15, gives a vivid picture of how powers, principalities, and authorities were publicly disarmed and triumphed over by the cross of Christ. He extensively explains that, through the cancellation of our legal indebtedness, we have been victoriously set free and rescued from the dominion of darkness, and brought into the kingdom of the Son He loves—in whom we have redemption, salvation, victory, and the forgiveness of sins through the cross.

  • The cross symbolizes and represents the redemptive work of Christ—the suffering, agony, pain, and shame He endured to bring salvation and reconciliation through His death and resurrection.
  • The cross is the Christian’s weapon and tool of boasting in Christ’s sacrificial work on our behalf: offering Himself as an atoning sacrifice and propitiation for our sins.
  • The cross is a symbol and reflection of the unending, sacrificial love displayed by Christ.
  • The cross took away our shame, pain, curse, transgressions, and the penalty of our iniquities.
  • The cross is our symbol of authority and pride.
  • The cross is the center of our gospel; the totality of the gospel of Christ is centered on the cross (1 Corinthians 1:18).
  • The cross is where all our burdened sins were carried, and our debts were officially paid by the shed blood of Jesus our Lord.
  • The riches of God’s inheritance (both physical and spiritual) for the believer come through the cross.

To make a public spectacle is to showcase and display an event, occasion, or incident publicly. For Jesus Christ to deliver, save, and redeem us from the bondage of corruption and the captivity of sin, He had to shed His blood by dying on the cross (Hebrews 9:22). He did this by making a public spectacle of the devil, who had spiritually blinded, imprisoned, and enslaved the souls, hearts, and minds of many (2 Corinthians 4:4).

Through the cross, God demolished arguments and every pretension that sets itself up against His knowledge, and took captive every devilish thought to make it obedient to Christ.

Jesus overcame the devil by the cross, where His efficacious blood was shed (Revelation 12:11).

The power of sin, generational bondages, and ancestral curses were broken by the power of the cross and the power of the resurrection.

In Galatians 3:13–14, Paul explains that Christ redeemed us from the curse of the law by becoming a curse for us on the cross. He redeemed us so that the blessing given to Abraham might come to us through Christ Jesus, and that by faith we might receive the promise of the Spirit.

Arguably, Satan has been forever defeated through the authority, the perfect, and the finished work of Christ on the cross. God has eternally canceled the record of sin that contained the charges against us; He took it away and destroyed it by nailing it to Christ’s cross. In this way, God has also forever disarmed the evil rulers and authorities and has shamed them publicly by His victory over them on the cross of Christ.

Paul said, “Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns? No one. Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us” (Romans 8:33–34).

Hallelujah!

There is now no condemnation for those who belong to Christ Jesus, because the power of the life-giving Spirit has freed us through Christ Jesus from the power of sin and Satan that leads to death and corruption.

Glory to Jesus for the sacrificial work He did on the cross of Calvary for us.

To conclude, we must not be ignorant of the devil’s schemes, deceptions, and devices, lest he take advantage of us (2 Corinthians 2:11).

The Bible says: “Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, because you know that the family of believers throughout the world is undergoing the same kind of sufferings” (1 Peter 5:8–9).

Let us be watchful and vigilant so the devil does not cunningly and deceitfully frustrate our walk with Christ—even after his defeat on the cross, which has brought us redemption and salvation.

May God help us to remain steadfast in Christ.

Written by Elder David Gyamfi (PENSA Ghana Prayer Secretary)

The Resurrection Historical Fact or Theological Fiction web

“The Resurrection: Historical Fact or Theological Fiction?”

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Elder Dr Bismark Owusu-Sekyere Adu

Coordinator for Research and Grants, Pentecost University

Introduction

The resurrection of Jesus Christ is the cornerstone of Christian faith. The declaration “He is risen!” (Matthew 28:6) is not merely a historical statement but a theological reality that has transformed the world. The resurrection validates Jesus’ claims, fulfills biblical prophecy, and offers hope to all who believe. This article explores the resurrection through biblical and academic perspectives, emphasizing its significance for faith, theology, and human destiny.

The Biblical Evidence for the Resurrection

The resurrection is central to the New Testament narrative. All four Gospels—Matthew, Mark, Luke, and John—record the event with varying details but a consistent core message: Jesus rose from the dead on the third day (Matthew 28:1-10; Mark 16:1-8; Luke 24:1-12; John 20:1-18). Paul, in his first letter to the Corinthians, affirms this reality, stating that Jesus “was buried, and that He was raised on the third day according to the Scriptures” (1 Corinthians 15:4, NIV).

The resurrection fulfills Old Testament prophecies, such as Psalm 16:10, where David declares, “You will not abandon me to the realm of the dead, nor will you let your faithful one see decay.” This prophecy finds its fulfillment in Jesus, as Peter explains in Acts 2:25-31. Isaiah 53:10-11 also foreshadows the Messiah’s victory over death, highlighting God’s plan for salvation.

Theological Significance of the Resurrection

The resurrection holds immense theological significance. First, it confirms Jesus’ divinity. Romans 1:4 states that Jesus “was declared to be the Son of God in power according to the Spirit of holiness by His resurrection from the dead.” The resurrection proves that Jesus was not merely a prophet or teacher but the divine Son of God.

Second, the resurrection guarantees believers’ justification. Paul declares in Romans 4:25 that Jesus “was delivered over to death for our sins and was raised to life for our justification.” The resurrection signifies that Christ’s atoning sacrifice was accepted by God, ensuring salvation for those who believe (Ephesians 2:8-9).

Third, the resurrection assures believers of their future resurrection. Paul emphasizes this in 1 Corinthians 15:20-22, stating that Christ is the “first fruits of those who have fallen asleep.” Just as Christ rose, so will all who belong to Him. This eschatological hope is foundational to Christian faith and provides assurance beyond this earthly life.

Historical and Academic Perspectives on the Resurrection

The resurrection is not merely a matter of faith; it has been a subject of scholarly investigation. N.T. Wright (2003), a leading New Testament scholar, argues in The Resurrection of the Son of God that the resurrection is the best explanation for the rapid growth of early Christianity. Wright points out that Jewish and Greco-Roman concepts of resurrection were different from the Christian claim that Jesus physically rose from the dead, making the disciples’ testimony unique and credible.

Similarly, Gary Habermas and Michael Licona (2004), in The Case for the Resurrection of Jesus present the “Minimal Facts” approach, which examines widely accepted historical facts, such as Jesus’ crucifixion, the empty tomb, the post-resurrection appearances, and the transformation of the disciples. These facts are acknowledged by most scholars, both Christian and secular, and collectively support the reality of the resurrection.

Critics, such as Bart Ehrman, challenge the resurrection’s historical reliability, proposing alternative theories like hallucinations or legendary development. However, the consistency of eyewitness testimony, the willingness of disciples to die for their belief, and the lack of a competing narrative from first-century Jewish or Roman sources strengthen the case for the resurrection.

The Transformational Power of the Resurrection

The resurrection has not only theological and historical significance but also a transformative impact on individuals and societies. The early church’s bold proclamation of the resurrection led to the rapid spread of Christianity despite persecution (Acts 4:33). The message of a risen Christ gave hope to oppressed people throughout history, from the Roman Empire to modern-day believers facing persecution.

Resurrection also empowers believers to live victorious lives. Paul exhorts in Philippians 3:10-11, “I want to know Christ—yes, to know the power of His resurrection and participation in His sufferings.” This resurrection power enables believers to overcome sin, endure suffering, and live with eternal purpose.

Conclusion

The declaration “He is risen!” is more than a religious phrase, it is a life-changing reality. The resurrection of Jesus Christ affirms His divinity, secures our salvation, and provides hope for eternal life. Both biblical testimony and academic scholarship reinforce its historicity and significance. For Christians, the resurrection is the ultimate victory over sin, death, and despair. As we celebrate this truth, may we live in the power of Christ’s resurrection, boldly proclaiming that He is indeed risen!

Reliving The Legendary Tales Of Easter Conventions The Teshie Zone Experience web

Reliving The Legendary Tales Of Easter Conventions: The Teshie Zone Experience

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For many Millennials in The Church of Pentecost, the stories of Easter conventions organised by our forebears in the 60s, 70s and 80s were legendary—almost mythical. We grew up hearing how our parents and older siblings would travel from far and near, often saving up for months, just to be part of these spiritual pilgrimages.

They spoke of multitudes gathered under palm-frond canopies, the air charged with prayer, praise, and the power of God. We watched low-resolution video recordings with admiration, wondering if we would ever witness such awe-inspiring moments ourselves.

But times have changed. Rising costs and logistical challenges have led many Areas to opt for smaller, localised conventions—often indoors, sometimes segmented into multiple services. While these gatherings remain impactful, the grandeur and collective experience of a mass convention have, in many places, become rare.

That’s why the 2025 Easter Convention held by the Teshie-Nungua Area of the Church, under the leadership of Apostle Nkrumah Agyemang, was nothing short of a revival—an intentional return to the spirit of conventions past.

I had the privilege of joining the General Secretary of The Church of Pentecost, Apostle Samuel Gyau Obuobi, and his wife, Mrs. Juliana Korkor Obuobi, at the Salem Park in Teshie for the Resurrection Sunday service to climax the Teshie Zone Convention. And what an experience it was.

To understand the scale, picture this: 22,000 chairs were arranged—and still, many stood. That’s nearly the full capacity of the Accra Sports Stadium. The worship centres zone—comprising PIWCs such as Graceland and Sakumono—held theirs separately at the PIWC Sakumono auditorium. But the remaining 23 districts all converged at the Salem Park.

The atmosphere was electrifying. Singing, prayer, the Word—it all felt magnified in the presence of that crowd. There’s a unique spiritual energy that only a large gathering can generate. It moves the heart, stirs the spirit, and reminds us of the strength and unity within the body of Christ.

Yes, it must have cost a fortune. But ask anyone who was there—it was worth every cedi. For some of us, this was the closest we’ve come to experiencing the legendary conventions of old.

Perhaps this grand convention was also Apostle Nkrumah Agyemang’s heartfelt parting gift to the Area as he approaches retirement—a memorable signature of his final Easter Convention in full-time ministry. If so, it was a masterstroke. And more than that, it was a call to action.

What if every Area of the church committed to organizing at least one massive gathering of this nature each year? What if we intentionally curated these shared spiritual experiences—not just for nostalgia, but to inspire, to energize, and to build collective memory?

We have the numbers. Let’s make them count.

Large-scale conventions do more than just fill seats—they create unforgettable spiritual landmarks. They inspire stories. They strengthen identity. And they pass on a culture of worship and unity to the next generation.

This year’s Teshie Zone Convention has set a powerful precedent. Those who were there are already looking forward to the next one. And the rest of us? We’re reminded that sometimes, to move forward, we must look back—and rediscover the power of gathering.

Let’s keep the fire of Easter burning. Let’s create legendary tales of Easter Conventions for posterity!

Written by Prince Kojo Asare

THE GLORIOUS EXCHANGE web

The Glorious Exchange: He Felt The Pain, We Enjoyed The Gain

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Easter is a foundational pillar of our salvation and faith. It brings us many benefits and reminds us of the agony of a man who did all to give all to humanity.

Easter is not just a festival of change but a great start to a glorious exchange. Isaiah 53:1-10 highlights the gravity of His suffering, pain, and shame – all these to bring about a newness of life. Here are some glorious exchanges that transpired through the perfect sacrifice made on the cross:

  1. He took our shame and gave us His fame

Isaiah 53:2-3: “For He shall grow up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him. [3] He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we esteemed Him not.”

Jesus went through all these to restore us to our original level in Him, giving us a new name and new hope.

  • He became cursed so we could become blessed

Galatians 3:13-14: “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: [14] That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.”

  1. He became poor so we could walk in His glorious riches

2 Corinthians 8:9: “For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.”

  1. He was made sin to grant us the power to be right with God

“For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him.” – 2 Corinthians 5:21:

As believers, walking through scriptures and seeing this great exchange and work done on the cross, we ought not to trivialize this season for any reason. Rather, it should call for a great reflection on the sacrifices made, appreciation of Jesus and His work, and the application of His dictates and commandments by living our lives for Him as Apostle Paul said in Romans 14:8: “For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.”

May this season not be observed merely as a holiday period. Instead, let us observe it with meaning and purpose. May the sacrifice made by Christ never be in vain in our lives.

His pain, our gain.

Written by Elder Emmanuel Baidoo Madugu (Michel Camp District)

WONIM RED web

Wonim Red? The Significance Of The Blood Of Jesus

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Introduction
The blood of Jesus Christ is one of the most powerful and sacred themes in Christianity. It represents the ultimate sacrifice, divine love, and the means by which humanity is reconciled to God. From the Old Testament prophecies to the New Testament fulfillment, the blood of Jesus carries deep spiritual meaning, offering redemption, cleansing, and eternal life to all who believe.

The Blood of Jesus as the Ultimate Sacrifice
In the Old Testament, blood sacrifices were for the atonement of sins. The book of Leviticus (17:11) states, “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls.” However, animal sacrifices were temporary and had to be repeated. Jesus, the perfect Lamb of God (John 1:29), shed His blood once and for all, ending the need for further sacrifices. Hebrews 9:12-14 explains that Christ’s blood secured “eternal redemption” and cleanses our consciences from dead works to serve the living God.

The Blood Brings Forgiveness and Cleansing
Sin separates humanity from God, but the blood of Jesus bridges that gap. “Without shedding of blood, there is no remission of sin” (Hebrews 9:22). When Jesus died on the cross, His blood was poured out for the forgiveness of sins (Matthew 26:28). First John 1:7 assures believers: “The blood of Jesus Christ His Son cleanses us from all sin.” This cleansing is not based on our efforts but on God’s grace through Christ’s sacrifice.

Justification and Right Standing with God
Because of sin, we are declared righteous before God. Romans 5:9 says, “Having now been justified by His blood, we shall be saved from wrath through Him.” This justification is a legal act—God no longer sees our sin but Christ’s righteousness covering us.

Access to God’s Presence
In the Old Testament, only the high priest could enter the Holy of Holies once a year with sacrificial blood. But when Jesus died, the temple veil tore (Matthew 27:51), symbolizing that His blood opened a new way to God. Ephesians 2:13 declares, “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” Every believer can approach God boldly (Hebrews 10:19-22).

Victory Over Satan and Spiritual Warfare
The devil seeks to accuse and condemn believers, but the blood of Jesus is our defense. Revelation 12:11 says, “They overcame him by the blood of the Lamb and by the word of their testimony.” By pleading the blood of Jesus in prayer, believers can resist temptation, break strongholds, and walk in authority over demonic oppression.

The New Covenant Sealed by Blood
At the Last Supper, Jesus took the cup and said, “This is My blood of the new covenant, which is shed for many for the remission of sins”(Matthew 26:28). This fulfilled Jeremiah 31:31-34, where God promised a new covenant not based on laws but on a personal relationship with Him.

Conclusion
The blood of Jesus is not a mere symbol—it is the foundation of salvation. It redeems, cleanses, justifies, and empowers believers. As we reflect on its significance, we must live in gratitude, walking in the freedom and victory that His blood provides.
“Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!” (Revelation 5:12).

May we never take for granted the priceless gift of Jesus’ blood, which has secured our eternal salvation. If you don’t have your share of this great treasure, call on the name of Jesus and believe in Him. He will save you.

Written by El Kwofie, Grace Worship Centre-Koforidua