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In the book of Philippians 2:5-8, the Apostle Paul admonished the church in Philippi to consciously have the mind of Christ Jesus, who, although God-man, did not consider it equal to God. In other words, although Jesus was fully God, He made Himself of no importance by assuming the position of a servant to serve the humans He created.

Jesus consistently referred to God as the Father while on earth. Throughout His life on earth, He never defied God. Jesus is part of the Triune God, alongside God the Father and God the Holy Spirit. The Bible states that they are One in essence and nature. Jesus is the Word spoken in Genesis during the creation process (Genesis 1:3). John 1:1-3 also provides more details about the persona of Christ Jesus, stating that He (the Word) was God, and all things were made through Him.

The writer of Hebrews also speaks about Jesus, saying, “In the past, God spoke to our ancestors through the prophets at many times and in various ways, but in these last days, He has spoken to us by His Son, whom He appointed heir of all things, and through whom He also made the universe. The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word. After providing purification for sins, He sat down at the right hand of the Majesty in heaven” (Hebrews 1:1-3). Thus, Jesus, the Son, sustains all things today and tomorrow. All these aspects reveal the true nature of Christ Jesus.

Considering all these qualifications and honours, Jesus should have been the proudest person on earth. His life was filled with signs and wonders. The Bible states, “Everywhere He went, He was doing good.” People flocked to Him to receive miracles. At one point, some Jews even wanted to make Him a king, but He escaped. The titles and praises of mankind could not distract Him from His focus and mission on earth.

Jesus remained humble among men. Little children could approach Him, sinners could join Him at the same table, the impure could touch Him, and the unschooled and social outcasts were His friends. He even washed the feet of those who were unworthy of touching His shoes, let alone unfastening them. He did all this to set an example for His followers to imitate. This was the God-man Jesus.

The Apostle Peter, taking a cue from his Master, also demonstrated humility in Acts 10:25-26. This occurred when he was given the opportunity to minister to the household of Cornelius, a Gentile from Caesarea. When Cornelius saw him, he fell at Peter’s feet and worshipped him, expressing deep respect for the revered man of God.

Peter’s response to Cornelius: “Stand up; I myself am also a man”, inspired me to write this piece. By saying this, Peter acknowledged his humanity, for He did not descend from the heavens. The privilege he had been given was as a man of God, but it was meant for service, not to be served. Therefore, he urged Cornelius not to be overwhelmed by his presence, for Peter was just a man like him.

How do you react when people direct praise to you in the name of God? Sometimes, we are quick to label a young man or woman insolent because they fail to bow or heap praise upon us for something we may have done for them.

No matter your accomplishments or the heights you reach, remember that you are merely a mortal human being. Apostle Peter learned from Jesus how not to take advantage of situations, even if it may be within your power to do so. Let us behave like Christ.

Written by Overseer Seth Frimpong (Jama District)

Amanda Rowett has defined unforgiveness as a state of emotional and mental distress that results from a delayed response in forgiving an offender. The delay may result from an inability to forgive or one’s unwillingness to forgive an offender. It is almost impossible to reside in this fallen world and relate to people without offending them at any time or vice versa. The Lord Jesus confirmed this assertion in Luke 17:1a when he said, “It is impossible that no offences should come….” Taking offence usually has little to do with right or wrong parties. So, one may be offended due to an obvious wrong done to their persons or pick offence unjustifiably per the matter at hand. It is, therefore, not the justification or lack thereof of an offence but its occurrence.

The offence becomes even more complex when a party expects the other to apologise for a yet-to-be-known and accepted wrong. As you read this article, you might have unknowingly offended your father, who may be struggling to forgive you. You may also struggle to come to terms with and forgive that child of yours who, in your estimation, betrayed you beyond imaginable limits. In most cases, both parties might have picked offence in varying degrees, expecting each other to show a certain level of remorse or apologise. Whichever direction and permutation an offence presents itself, the offended party is expected to let go and forgive the supposed offender. Indeed, only God can best judge the guilty party in any feud when both parties are offended. There are times when the guilty party, owing to their temperament and influence, tends to garner more supporters and instead appears more offended than the guiltless one. In 1 Kings 3:16-28, a story is told of King Solomon’s wise ruling when two prostitutes were at each other’s necks fighting over the ownership of a baby. After Solomon listened to the first lady, the other lady vehemently denied her argument and insisted that she was the rightful owner of the living child. The King finally ordered the dead baby and the one alive to be sawn into two and shared equally among them. At this, the first lady decided to let go and allow her baby to be given to the other if that would save the child’s life and bring peace. The other lady, however, insisted the King cut both babies into two with the sword as he had earlier ordered so that none of them gets anything good out of their litigation. It then became evident that the guiltless one was instead the one who wanted peace and an amicable settlement of the matter at hand. King Solomon ruled, “Give the living baby to the first woman. Do not kill him; she is his mother” (1 Kings 3:27). Therefore, those who instead insist they are so hurt they cannot forgive and quickly let go may even be the culprits who instead need to apologise. The inability or unwillingness for the act of unconditional forgiveness to proceed from the offended to the offender is what the Lord Jesus describes as unforgiveness.

Unforgiveness in father-children relationships has shut down many otherwise lovely households today. Some marriages could have survived today but for the spirit of unforgiveness. Unforgiveness has equally torn apart business partnerships and musical bands in the entertainment industry and hasn’t spared some gospel singing groups either. Ironically, the canker of unforgiveness occasionally rears its ugly head among some para-church organisations and the body of Christ. This has led to rebellion and breakaways from some churches or fellowships.

The adverse effects of unforgiveness are one of the most treated and discussed topics in Christian literature because Jesus, the Master Himself, handled it with many illustrations that resonate with humankind. Unfortunately, it is one area that appears easy to understand but is very difficult when it comes to its application to our lives. It is, therefore, not unusual to see a preacher propagating forgiveness eloquently yet being an inmate in the prison of unforgiveness. Is it not strange to exhibit good understanding and even teach others to forgive when they struggle to forgive those who offend them? Do you think such individuals or groups are happy to find themselves in such embarrassing confinements, which could be best described as self-imposed imprisonment? I do not think so! This article discusses the merits of some biological or spiritual fathers’ reasons for their unwillingness or inability to forgive their children and vice versa. An effort will also be made to outline certain risk factors predisposing people to unforgiveness and proffer suggestions for breaking out of those self-inflicted chains.

A typical example of those who appear unable to let go of their offence and free themselves was Israel’s first King, chosen by God in the person of King Saul. This was a father-spiritual son relationship between Saul and David. After the shepherd boy David risked his life and faced Goliath and killed him in the valley of Elah, he was loved by many, and to climax their excitement and joy, some women in Israel launched an album for him and King Saul. Although the lyrics in the song were not offensive but complementary to both, King Saul took offence at the refrain. It read, “Saul has slain his thousands, and David his tens of thousands” (1 Samuel 18:7). Unfortunately, David had to bear the brunt of the king’s fury even though he was not the producer of the said hit song, meant for celebration in the whole of Israel. Saul was furious and said, “They have credited David with tens of thousands,” he thought, “but me with only thousands. What more can he get but the kingdom?” And from then on, Saul kept a close eye on David” (1 Samuel 18:8-9).

What Saul missed in the song’s lyrics was the possessive pronoun “his.” Unjustifiable in picking an offence on the part of King Saul as it may be, he had already fingered David as the offending party. Meanwhile, a critical analysis of that short but loaded song was a hundred per cent score for King Saul and David. The difference was the quantum of challenges they encountered independently of each other. Be it as it may, the obvious thing King Saul needed to do after winding down and taking a breather was to let go and forgive, even if he thought David had something to do with that song. The Bible, however, was evident in verse 8b that it was Saul’s thoughts and feelings that David had become a threat to his throne (1 Samuel 18:15). For four (4) good years that followed, Saul pursued David to kill him because he appeared so helpless; he just could not let go of his offence and move on.

King Saul made eight (8) attempts to kill David within the period beginning from 1 Samuel 19:8-17 up to 1 Samuel 26:1-8. After his first attempt on David’s life, Jonathan reasoned with his father to prove David’s innocence and why he should immediately cease the evil he had planned against him. Saul appeared to have forgiven David for the yet-to-ascertain wrong done when he replied to Jonathan, “As surely as the Lord lives, David will not be put to death” (1 Samuel 19:6). King Saul, however, found himself pursuing David again in the three verses that followed.

In many instances, David had the opportunity to kill Saul and free himself from the needless trauma he had been subjected to. However, in all of them, he forgave and spared the king’s life. Another instance where David could have killed Saul but chose to spare him was when he told him, “I have not wronged you, but you are hunting me down to take my life.” Saul wept aloud, acknowledging, “You are more righteous than I. You have treated me well, but I have mistreated you… I know that you will surely be king, and the kingdom of Israel will be established in your hands” (1 Samuel 24:11-22). Yet, after a while, the king gathered three thousand troops to search for David again, this time in the desert of Ziph. David again had the opportunity to kill Saul when he fell asleep in the camp. But he forgave him and spared him once more, asking him, “Why is my Lord pursuing his servant? What wrong have I done, and what wrong am I guilty of?” (1 Samuel 26:18). King Saul replied to David, “I have sinned. Come back, my son. Because you considered my life precious today, I will not try to harm you again. Surely I have acted like a fool and have been terribly wrong” (1 Samuel 26:21).

From the three instances outlined, out of the several attempts made to kill David, one can safely conclude that King Saul wished he could easily forgive and let go of his offence against David. However, he appeared helpless and restless in managing that offence. In all these situations, time was running out for Saul to do deep soul-searching and reflection to let go of whatever was disturbing him. It can also be deduced from the above episodes that unforgiveness cannot be concealed, just as forgiveness cannot be faked. The strength to let go was probably not there, and he would not humble himself for Samuel to intervene and pray for him. King Saul, unfortunately, died a miserable death through suicide during a military campaign against the Philistines.

Although David did his best to forgive Saul, his inability may have been pardoned during the Old Testament period due to the inherent weaknesses associated with the Adamic fall. Until the era of Christ and His redemption of humankind through the power of His death and resurrection, it was not uncommon to see people struggling to lead godly lives or forgive each other when wronged. Unforgiveness, therefore, was the default makeup of all who derived their moral strength from the Old or Adamic nature. When Christ started His earthly ministry, He discussed the need for His followers to freely forgive each other to avoid the harmful effects of unforgiveness. He did this before His crucifixion, resurrection, and subsequent empowerment of the Holy Spirit as a precursor to the lifestyle expected of all who submit to His Lordship. Having been freed from all the weaknesses of the Old nature through accepting Jesus in one’s life, forgiveness becomes something within the believer’s power and will to freely express. Therefore, unforgiveness in our New Testament era qualifies to be defined as the unwillingness to forgive one another.

“Then Peter came to Jesus and asked, ‘Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?'” (Matthew 18:21). Peter’s question to Jesus came after His disciples had listened to His teachings on this topic for a period of time, which seemed entirely foreign to their emotions. Prior to this, the Lord mentioned it in Matthew 6:12 as He taught the disciples how to pray. Knowing the general mindset of humanity during His visitation to the world, He further explained that phrase in the prayer model in verses 14-15. Therefore, it was not insignificant that out of the six main topical lines He raised in Matthew 6:9-13, He took the time to explain the need to forgive each other when wronged. In addition to many other parables and illustrations to help His followers fully grasp the discussion on forgiveness, Jesus raised the issue again when He said in Matthew 18:15, “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over.”

At this point, you can trust Peter to voice out his slightest difficulty in comprehending Christ’s teachings on topics like forgiveness, which sounded good to hear but were uneasy to apply. He followed up with a question to Jesus, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” Peter possibly expected his colleagues and Jesus to commend him for exhibiting his understanding of Jesus after almost three (3) years of staying at His feet. He thought it was spectacular for someone who had been a disciple of “an eye for an eye, a tooth for a tooth” to graduate to ignoring and forgiving up to seven (7) times. However, Jesus answered him in verse 22, saying, “I do not say to you, up to seven times, but up to seventy times seven.” Wow! The expression “seventy times seven,” first encountered in Genesis 4:24, is widely accepted to indicate an uncertain, nearly indescribable amount. It amounts to 490 when taken literally, compared to Peter’s best at 7.

To help them fully appreciate the wickedness in the act of unforgiveness, Jesus followed His response to Peter with another illustration titled “The Parable of the Unmerciful Servant.” This parable vividly illustrates those unwilling to forgive and let go of other people’s wrongs. The parable begins with a servant squandering his master’s ten thousand bags of gold. When the servant falls on his knees, asking for forgiveness and time to pay back everything he owes, his master takes pity on him, cancels his debt, and lets him go. This also means that forgiveness is quite manageable when the offender comes forward to apologise to the offended party. However, people do not need to admit and apologise for their wrongs before receiving forgiveness.

It is worth advising everyone to admit and sincerely apologise when convicted of a wrong rather than relying on the maturity of the offended party to forgive automatically. Remember, in Jesus’ illustration, those who admit their wrongs receive more than they bargained for—an outright cancellation of debt instead of the intended repayment or restructuring. The freed servant then encounters a fellow servant who owes him a hundred silver coins after being pardoned. He grabs and chokes him, saying, “Pay back what you owe me!” (verse 28). In today’s terms, what his master freely forgave him was worth 160,000 years of wages, while his colleague servant owed him an amount equivalent to 100 days’ wages. Jesus continues to narrate that this servant’s colleague also falls on his knees, begging for time to repay his debt. The servant refuses his friend’s request and imprisons him until he can pay the debt. When the other servants witness what happened, they are outraged and report the incident to their master. The master, angered by the matter, calls in the servant and says, “You wicked servant! I cancelled all that debt of yours because you begged me to. Shouldn’t you have mercy on your fellow servant just as I had on you?” Jesus concludes that the master has this wicked servant rearrested and jailed until he can repay all he owes. He says that is how His heavenly Father will treat all who refuse to forgive their neighbours from their hearts.

 In simple arithmetic, what the wicked servant’s colleague owed him could be approximated to zero, negligible, or nothing compared to what he owed his master and had been forgiven. Indeed, the percentage of what he claimed he would not forgive is almost 0.000002% of the debt he owed his master and was forgiven. It was, therefore, not surprising that Jesus called him a wicked servant. Similarly, when we compare our indebtedness to the devil and how much it costs God through His Son Jesus Christ to pay it for us to enjoy a total debt cancellation, there can be no justifiable reason to deny forgiveness to others who wrong us. It can only be an unwilling and wicked heart that refuses to let go of what others do against them, especially when the matter involves those who profess faith in Christ Jesus with the Holy Spirit dwelling in their hearts. C.S. Lewis once said, “To be a Christian means to forgive the inexcusable because God has forgiven the inexcusable in you.”

King Saul of the Old Testament could argue that he could not easily let go of the offence he picked up with David, his boy. However, the New Testament believer cannot justify their inability to forgive because of the freedom they enjoy from the servitude of sin. It, therefore, lies within the full ambit of a born-again Christian to forgive and let go of any wrong done to them if and only if they wish to do so. Unsurprisingly, Jesus was unequivocal that His Heavenly Father would not forgive the sins of those who refuse to forgive their neighbours. The tragic end of the Unmerciful Servant in Jesus’ parable indicates the destination of all who harbour other people’s wrongs and refuse to forgive them.

Even though some may insist they have forgiven their offenders, any of the following or a combination of some are still indicative of a lack of total forgiveness:

1. Sleepless nights thinking and replaying the supposed incident that caused hurt.
2. Anxiety disorders when encountering or thinking about the suspected offender.
3. Trying hard to explain one’s side of the story.
4. Seeking opportunities for repayment or revenge.
5. Withdrawing all previous courtesies enjoyed by the supposed offender.
6. Becoming petty, impulsive, and blaming others for one’s feelings.
7. Exhibiting bursts of anger at the slightest provocation.

Apart from imprisoning those you refuse to forgive, the symptoms listed above demonstrate that unforgiveness ultimately affects one’s physical, spiritual, and mental well-being (Mark 11:25; Hebrews 12:15). Withholding forgiveness is self-imposed imprisonment and self-sabotage, or as Nelson Mandela said, “Hating someone is drinking poison and expecting the other person to die from it.” In fact, you may even be the offender in the case where you probably picked offence. Only a sense of entitlement and self-righteousness would make one feel they are always right. Other risk factors for those predisposed to unforgiveness include pride, selfishness, wickedness, hypocrisy, prayerlessness, insensitivity to the Holy Spirit, hatred, bitterness, anger, and a lack of appreciation for God’s Word.

Jesus’ explicit instruction whenever someone wrongs you is to forgive. If you find it difficult to let go, follow the Lord’s prescription outlined in Matthew 18:15-17. The Lord expects that by the time any Spirit-filled person goes through that procedure, they will have been healed of all hurts and ready to forgive, let go, and move on with their lives. Believers looking forward to Christ’s second coming must, therefore, take a stand and declare the already procured freedom in Christ Jesus over sin and all its weaknesses, appropriating it in every situation they find themselves in. My dear born-again Christian fathers or children, it is not worth the effects of unforgiveness on your physical health and subsequently sharing hellfire with those for whom it has been prepared simply because of your unwillingness to forgive each other. Free yourself now from that self-imposed imprisonment because you are more than able to do so. Let me take this opportunity to wish all fathers a happy Father’s Day. May the gracious Lord continue to crown your every effort with success as you release all you have imprisoned, including your good self, due to unforgiveness. Stay blessed.

Written by Pastor James Agyin

ABSTRACT

This abstract explores the concept of “Don’t Waste the Pain,” highlighting the importance of embracing and utilising one’s painful experiences as catalysts for personal development. It acknowledges the universal presence of pain and emphasises its transformative potential. Strategies for harnessing pain constructively include self-reflection, support, reframing, meaning, and resilience-building practices. It encourages individuals to embrace their pain as a catalyst for personal growth and resilience, ultimately leading to a more fulfilled and meaningful existence.

INTRODUCTION

“Don’t Waste the Pain” is an invitation to embrace pain as a catalyst for growth, transformation, and a deeper understanding of our purpose. Through biblical narratives and passages, we will learn how it can shape our faith, strengthen our character, and deepen our relationship with God. We will draw inspiration from some biblical figures: Jesus Christ of Nazareth, Job, Paul, Jeremiah, Joseph, David, Hannah and Esther, who weathered storms of pain and emerged as resilient vessels of hope and grace. The experience of pain involves a complex interplay between physical sensations, cognitive processes and emotional responses. It is important to note that pain is subjective, and it can vary from person to person. We will explore the promises of God’s comfort or solace, the power of prayer, and the shining examples of resilience.

UNDERSTANDING PAIN FROM A BIBLICAL PERSPECTIVE

Pain could be explained as an integral part of the human experience, and the Bible provides a rich narrative of its origin, presence, and response.

• THE ORIGIN OF PAIN

Pain is intertwined with the human condition, a reminder of the brokenness that sin introduced into the world.

• THE PRESENCE OF PAIN IN BIBLICAL STORIES

The Bible offers numerous accounts of pain and suffering in the lives of both ordinary individuals and revered figures such as Jesus Christ of Nazareth, Job, Paul, Jeremiah, Joseph, David, Hannah, and Esther, who experienced profound pain, yet remained steadfast in their faith in God.

The biblical reference in Luke 22:39-46 portrays Jesus’ profound pain and distress and his unwavering resilience and submission to God’s will in the face of imminent suffering. Job’s story also reminds us that pain does not discriminate and that even the righteous are not immune to its grasp. Joseph’s story illustrates the transformative power of pain as he emerged as a compassionate and forgiving leader.

The biblical reference in Luke 22:39-46 portrays Jesus’ profound pain and distress and His unwavering resilience and submission to God’s will in the face of imminent suffering. Job’s story also reminds us that pain does not discriminate and that even the righteous are not immune to its grasp. Joseph’s story illustrates the transformative power of pain as he emerged as a compassionate and forgiving leader.

Reading from Job 2:7-8: “So Satan went out from the presence of the Lord and struck Job with painful sores from the soles of his feet to the crown of his head. Then Job took a piece of broken pottery and scraped himself with it as he sat among the ashes.” Again, Job 3:24-26: says, “For sighing has become my daily food; my groans pour out like water. What I feared has come upon me; what I dreaded has happened to me. I have no peace, no quietness; I have no rest, but only turmoil.”

In Genesis 37:23-24, the Bible states: “So when Joseph came to his brothers, they stripped him of his robe—the ornate robe he was wearing—and took him and threw him into the cistern. The cistern was empty; there was no water in it.” It is recorded in Genesis 39:20 that “Joseph’s master took him and put him in prison, the place where the king’s prisoners were confined….”

For David, Psalm 22:1-2: says, “My God, my God, why have you forsaken me? Why are you so far from saving me, so far from my cries of anguish? My God, I cry out by day, but you do not answer; by night, but I find no rest.” He again says in Psalm 38:17-18: “For I am about to fall, and my pain is ever with me. I confess my iniquity; I am troubled by my sin.”

Hannah’s story in 1 Samuel 1:10 -11 is another positive example of a woman who did not allow pain and suffering to define her or break her spirit. Instead, she channelled her pain into prayer and turned to God for comfort and guidance. Hannah’s pain drove her to seek solace and strength in her faith, and she used her anguish as a catalyst for deep heartfelt prayer. God heard Hannah’s prayer, and she eventually conceived and gave birth to a son named Samuel. Her faith and perseverance ultimately led to a remarkable outcome and a significant impact on the nation of Israel.

The above passages highlight the experiences of Jesus Christ, Job, Joseph, Jeremiah, David, Esther and Hannah amid their personal sufferings and pains. They reflect their cries to God, their feelings of abandonment, and the enduring nature of their afflictions. These stories remind us of the reality of pain and the challenges individuals face in the Bible, demonstrating the human struggle and the need for faith and trust in difficult times.

GOD’S RESPONSE TO PAIN

The Bible reveals a compassionate and loving God who responds to the cries of His people. Psalm 34:18 and Isaiah 41:10 speak of God’s comforting presence and desire to bring healing and restoration. Jesus Christ experienced pain firsthand during His earthly ministry, emphasising our pain and offering redemption and the promise of eternal life. Pain can be embraced as a path to spiritual growth by drawing lessons from biblical figures who experienced pain and emerged more robust in their faith.

EMBRACING PAIN AS A PATH TO SPIRITUAL GROWTH

Pain can lead to spiritual growth, inspiring us to explore the lessons learned from biblical figures who experienced it. Pain is seen as a refining fire capable of purifying and strengthening our faith. Proverbs 17:3 and 1 Peter 1:6-7 remind us that pain is not a sign of God’s absence or punishment but an instrument through which our faith is tested and refined. By embracing pain, we develop a deeper understanding of our dependence on God and the resilience of our faith.

LESSONS FROM BIBLICAL FIGURES

The lives of biblical figures offer powerful lessons on embracing pain as a catalyst for spiritual growth. Job, Joseph, and David offer insights into pain’s transformative nature. Job’s journey through pain transformed his perspective and deepened his understanding of God’s sovereignty. Joseph’s story reminds us that pain can be a vehicle for God’s providential plans, even when we cannot see the whole picture. David’s journey was not without hardship and suffering, but through it all, he developed perseverance, humility, and a steadfast trust in God.

DEVELOPING PERSEVERANCE AND CHARACTER

Pain has the unique ability to develop perseverance and character within us. Apostle James encourages believers to embrace the pain to cultivate endurance and maturity. The example of Apostle Paul further underscores the transformative power of pain, showing that it can be a catalyst for spiritual growth. Through his suffering, Paul experienced a profound intimacy with God and could minister to others from a place of authentic empathy and understanding.

TRANSFORMING PAIN THROUGH FAITH AND HOPE

Faith and hope can transform pain and suffering, drawing insights from biblical passages to offer assurance and encouragement. The following section will explore finding hope and renewal amid the pain:

• FINDING HOPE IN SUFFERING

The Bible provides hope and assurance for those enduring pain. Paul reminds us that the sufferings of this present time pale compared to the eternal glory and joy that awaits us in God’s presence. Psalm 34:17-18 assures us that God is attentive to our cries and intimately present in our pain. Apostle Peter encourages believers to cast their anxieties and pain upon God, knowing He cares for them.

• TRUSTING IN GOD’S PLAN

Trusting in God’s plan and surrendering to His sovereignty are essential to finding meaning and purpose amid the pain. Proverbs 3:5-6 encourages us to trust God’s wisdom and guidance, and Jeremiah 29:11 speaks to the assurance of God’s plans for His people. Jesus Himself set an example of trust and surrender in the face of excruciating pain, demonstrating the transformative power of trusting in God’s plan.

• THE REDEMPTIVE POWER OF PAIN

The story of Joseph serves as an example of how God can redeem and transform pain for His greater purposes. Joseph’s brothers sold him into slavery, leading to years of suffering and imprisonment, but in Genesis 50:20, Joseph acknowledges God’s redemptive hand in his pain. Through Joseph’s pain, God preserved the lives of many and ultimately fulfilled His divine plan.

OVERCOMING PAIN

In the final section of this book, we will explore how to overcome the fear of pain and navigate its challenges. Overcoming the fear of pain with biblical guidance is crucial since the Bible provides wisdom and guidance to overcome the fear of pain and embrace its transformative journey.

• GOD’S PROMISES OF COMFORT

God’s promises of comfort and presence in Psalm 34:18 and Isaiah 41:10 are potent reminders that we are not alone in our pain, providing the strength and support needed to navigate difficult circumstances.

• THE POWER OF PRAYER AND SEEKING GOD’S GUIDANCE

Prayer is a powerful tool that can help us overcome fear and pain. Through prayer, we can bring our FEARS, WORRIES, AND PAIN BEFORE GOD AND SEEK HIS GUIDANCE AND WISDOM.

SOME BIBLICAL EXAMPLES OF RESILIENCE

The Bible contains examples of individuals who displayed resilience and faith in the face of pain. Reading from Jeremiah 1:17-19, 20:7-9, 2 Corinthians 12:7-10 and Esther 4:1-4, it is evident that Jeremiah, Paul and Esther are three examples of individuals who demonstrated resilience and faith in the face of pain. Jeremiah’s conviction and passion for God’s word propelled him forward, while Paul’s words reflect a deep resilience and trust in God’s strength and faithfulness. Esther’s story also highlights women’s strength, resilience and bravery in adversity and continues to inspire people today.

LIFE APPLICATION

God’s strength is made perfect in our weakness, and He equips us to endure and overcome pain. However, we should trust God’s plan and find hope and growth through faith.

CONCLUSION

Beloved, let pain catalyse transformation, growth, and a deeper intimacy with God. Embrace it and trust God’s faithfulness to find hope, healing, and purpose amid trials. Romans 8:18 reminds us that suffering is temporary, but the glory that awaits us is eternal. Never allow pain to consume you or bring you down; instead, take an opportunity of pain for growth and self-improvement. Do not despair when you face complex problems that seem to have no solutions. Jesus Christ has already paid the price to provide you with a solution to every problem you will ever meet. Rise with determination, faith, faithfulness, perseverance, diligence, and absolute reliability of God’s promises, and he will bring you safely through all adversities. You are more than a conqueror. Don’t waste the pain!

Written by Pastor Manasseh Mintah (Atimatim District, Old Tafo Area)

According to the Oxford Dictionary, language is the primary method of human communication, involving structured and conventional words conveyed through speech, writing, or gesture. With around 7,000 languages worldwide, Africa is estimated to have 1,500-2,000. Among the most widely spoken languages are English, Chinese, French, and Spanish, to name a few. The Bible was written in three languages: Aramaic, Hebrew, and Greek. In Ghana, English and Akan are the two most common languages.

In the account of Genesis 11:1, 5, the entire world spoke a single language until God intervened and confused their speech, as mentioned in Genesis 11:7b. This confusion resulted from their disobedience and excessive desire for fame. However, all glory belongs to the Lord. Instead of dispersing as instructed in Genesis 1:28, they gathered to build a tower for their prize. God responded with immediate judgment, confusing their language and causing them to scatter. This incident resulted in the diversification and evolution of languages.

Nevertheless, just as a good parent seeks to restore their wayward child, God had the plan to restore humanity to Himself through His only begotten Son, Jesus Christ (John 3:16). As part of God’s restoration agenda, a new language was given to the community of believers known as “The Kingdom of God” (John 3:5). This language served to identify and endorse their unique identity and, more importantly, as a means of communication by the Spirit. It is worth noting that language serves as an identity for groups with common ancestry. In advance, the Lord announced through the prophet Zephaniah that a day would come when He would purify the speech of humanity to enable them to speak together (Zephaniah 3:9). This prophecy was fulfilled on the day of Pentecost following Christ’s ascension, as described by the prophet Joel in Joel 2:28. Theological debates have arisen. Still, one undeniable fact remains: a NEW LANGUAGE was spoken on the day of Pentecost. This language, known as the language of the Spirit or “tongues speaking” in the New Testament, was added to the existing languages.

The manifestation of the Spirit language accompanied the arrival of the Holy Spirit. To dispel any doubts or discontinuity regarding this gift, the author of the book of Acts extensively described how early Christians received and spoke in the language of the Spirit (Acts 2:1-4, 37-39, 10:45-46, 19:6). This paradigm shift carries various theological implications. Firstly, it fulfils God’s promise to restore humanity to Himself. God gave this language as a means of communication within His Kingdom. As a gift to those who believe in Jesus (Acts 2:38). Therefore, every born-again Christian has the potential to speak this new language, provided they believe in it.

The language of the Spirit serves as a sign to both unbelievers and believers, indicating the presence of the Holy Spirit in a believer’s life. It is called baptism in the Holy Spirit, and Jesus Himself is the agent of this baptism (Matthew 3:12). Speaking in the language of the Spirit is evidence of the fulfilment of God’s promise in a believer’s life (Mark 16:17).

Praying in the language of the Spirit grants the believer the ability to speak mysteries (1 Corinthians 14:2). The human mind and spirit have limited understanding, unable to know the future. The natural mind tends to be self-centred and makes mistakes when asking God to supply their needs. However, the pure spirit and mind pray according to the will of God (Romans 8:26). For instance, intercessory prayer is a priority for the sanctified reason (1 Timothy 2:1-4). As you pray in the Spirit, the Spirit of God searches and knows every aspect of your life, appropriating your words spoken through His language. Moreover, speaking in tongues allows the believer to encrypt their requests from the devil and human understanding.

The language of the Spirit serves as the foundation for the operation of the gifts of the Spirit. Only when the baptism of the Holy Spirit was received on the day of Pentecost (Acts 2:1-4) did advantage-sifts of the Spirit manifest widely among believers. Speaking in tongues complements vocal gifts such as prophecy, speaking in diverse tongues, and interpreting tongues. Essentially, the language of the Spirit provides a gateway for other spiritual gifts to operate because as you pray in tongues, your requests are synchronised with God’s will. Therefore, God intends and desires every believer to work in the gifts of the Holy Spirit (Joel 2:28, Luke 24:49).

The language of the Spirit enables fervent and earnest prayer. After receiving the baptism of the Holy Spirit, with the initial evidence of speaking in tongues, prayer became a way of life for the apostles and disciples in the early church (Acts 2:42, 6:6). No one can pray more than they are anointed to pray. Our ability to pray fervently relies on the assistance of the Holy Spirit (Romans 8:26). Furthermore, speaking in tongues allows you to pray and praise with your human spirit (1 Corinthians 14:14, 15). The human mind cannot comprehend the power of speaking the language of the Spirit. It is important to note that, like any language, consistently praying in tongues helps fully explore its potential.

In conclusion, God expects believers in the New Covenant through Christ to operate in the supernatural. The accounts in Acts 2, particularly the day of Pentecost, describe the magical atmosphere that should be associated with the church. The activities transcend the natural mind. Approaching the Bible with common sense alone would be a grave error. The baptism in the Holy Spirit, accompanied by signs and wonders, including speaking in tongues, is a God-ordained path divinely orchestrated for the church to manifest until the second coming of Christ. Believe in God’s promises and act in faith to receive the baptism in the Holy Spirit and begin speaking in tongues, unleashing your full potential as a child of God. On the day of Pentecost, during the church’s inauguration, God, through Christ, gave the church a new language: the language of the Spirit, empowering believers to do great things.

Written by Pastor George Osei Bonsu (Assin Akrofuom District)

Something happened two weeks ago, and I believe it’s a lesson that will bless many young people.

I needed money urgently for a transaction, so I went into my Standard Chartered Ghana bank app and transferred some money into my Mobile Money (MoMo) wallet. It usually takes three to five seconds to receive the transfer in my MoMo wallet, but somewhat unusually, the transfer delayed.

After about 30 minutes, I called the StanChart helpline to register my complaint, but the agent told me they were having challenges, so I should wait 24 hours for the transaction to be reversed. As I contemplated what to do next, I saw that my MoMo wallet had been credited in about an hour, so I thought the issue had been resolved.

Two hours later, I got an alert from StanChart indicating that my transaction was unsuccessful and had been reversed. Indeed, I checked my balance, and the transaction had been reversed. Meanwhile, the amount in my MoMo wallet, too, was intact – The “accounts people” will say double credit.

I waited for some days to check if it would be corrected, and when it wasn’t being corrected, I called the helpline again to let them know the mistake. Meanwhile, I needed money to sort some things out, so that extra GHS 2,000.00 credited to my StanChart account would have been a “cool chop” for me.

A day later, after I called to let them know what had happened, I got a call from a lady from StanChart who was very nice. I explained what had happened, and I could tell she was quite surprised, so I told her, “Please, I’m doing this for integrity purposes just to clear my conscience that I’ve not cheated the bank.” She told me the Digital team would resolve it and get back to me.

Now this is the crux of this testimony. After I told the lady about the issue, I felt so happy in my spirit. I was happy I had done the right thing. I mean felt unspeakable joy within. I walked around the house with a feeling of accomplishment. I had promised myself that GHS 2,000.00 belongs to StanChart, and nothing would make me spend it even if I am broke to the last pesewa until it is resolved.

Now hear me, young man and woman, how much integrity do you carry in you? Sometimes people mistakenly send into our MoMo account, and some of us are happy to withdraw and spend the money which doesn’t belong to us. Are you a person of integrity?

Integrity is being able to stand before men and God in secret to account for the minutest of issues. Some of us claim to be Christians, yet when we find people’s missing items, we keep them and say God has given us a gift. God is not a thief, and He doesn’t encourage thievery.

I want this thing that happened to me to teach young people a lesson. I could have kept the money without reporting it; perhaps no one would have noticed it, including the bank. Maybe they would have recorded it as a loss at the end of the year, but God would have realised that this guy couldn’t be trusted.

Dear Reader, God loves honest people. I pray that you will be a man and woman of integrity. Do the right thing even if it will cost you, and God will honour you.

Written by Pastor Emmanuel Kyei Boate (Pentecost International Worship Centre, Bolga)