Vision of Satanic Oaths and Altars Making Sure Kenya Presidency Remains in Kikuyu
Vision of Satanic Oaths and Altars Making Sure Kenya Presidency Remains in Kikuyu

This is vision of satanic oaths and altars making sure Kenya presidency remains in Kikuyu as revealed to me in the early morning hours of 31st August 2016

Vision of Satanic Oaths and Altars Making Sure Kenya Presidency Remains in Kikuyu

I saw satanic oaths and rituals done in Kenya to make sure Kenya presidency remains in Kikuyu

I saw satanic altars raised in different places from Kisumu to Nyeri to inside state house

All making sure that Kenya presidency doesn’t move from Kikuyu’s

And a woman who does this satanism was presented unto me

She shone with a counterfeit light

She is powered by Satan

Kenya presidency cannot move from Kikuyu until there is a battle between Satan kingdom and heavenly kingdom – until the oaths, rituals, altars and the woman are destroyed

If you are not a Kikuyu, you cannot be Kenya president when this oaths rituals and altars are in work

Kenya pray

Negative tribalism (ethnicity), hate and looking down upon others which rules in Kenya is Satan ruling and he has being ruling Kenya for many years

Kenyans pray Jesus Christ to finish His Will and work in you fast

Jesus is Coming

Repent Repent Repent

Repent for the kingdom of heaven is at hand

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Founder & Teacher,

Something is amiss when Christians pray the way unbelievers pray. Of course, unbelievers do pray. They pray by the millions. Countless nominal Christians in all the nations of the world pray almost every day.

Just recently I read this about Latvia in Operation World: “Christianity is characterized by nominalism. . . . Although 60% belong to a Christian confession, only a small minority actually practice their faith.” With varying percentages, the same is true everywhere Christianity has spread. The wheat and the tares grow together. And both pray.

This was true in Jesus’s day, as in ours. The Pharisees loved God least, and prayed most. They “devour widows’ houses and for a pretense make long prayers” (Mark 12:40). “They love to stand and pray in the synagogues and at the street corners, that they may be seen by others” (Matthew 6:5). And not only the Pharisees, but the Gentiles pray as well: “Do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words” (Matthew 6:7).

It is possible that nominal Christians learn the language of true, Christ-exalting, God-centered, sin-confessing, Spirit-dependent, promise-trusting, holiness-pursuing prayer. But I have found that it is rare for those with little love to Christ to pray as though they love him and his kingdom.

What’s Better Than Good

How then do they pray? Generally, they do not ask God to do bad things. They ask him to do good things without asking him to do the best thing. They pray as though God were the giver but not the gift. They pray for protection, and shelter, and food, and clothing, and health, and peace, and prosperity, and social justice, and comfort, and happiness.

“True Christians do not pray for less than what nominal Christians pray for. They pray for more.”

All of these good things are things the world wants. You don’t have to be born again to want these or love these. And you don’t have to be a Christian to pray for them — for yourself or for others. Every religion prays for them, more or less. So do the non-religious, when things get scary enough.

So then, what is the difference? How should Christians pray? Do they not pray for these good things?

What Makes Prayer Christian

The difference is that Christians are people who have a new nature through the new birth. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit” (John 3:6).

  • This new nature is formed by the presence of the Holy Spirit whose mission is to glorify Christ (John 16:14).

  • The Spirit forms our inner being by a new dynamic of faith in the promises of God. “The life I now live in the flesh I live by faith in the Son of God” (Galatians 2:20).

  • At the heart of this faith is a new experience of valuing Jesus above all things. “I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord” (Philippians 3:8).

  • The new Christian heart longs for God to be seen as glorious in every event and every act and every affection. “Whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31).

  • The Christian heart is eager that “Christ will be honored” in everything — every answer to every prayer (Philippians 1:20).

True Christians do not pray for less than what nominal Christians pray for. They pray for more — infinitely more. The heartbeat is always that the supremely treasured Christ be supremely magnified in answer to every prayer.

Praying for Protection

For example, every prayer for protection (if miners are trapped underground, or soldiers are going into battle, or Christians are leaving on mission, or sons and daughters are heading for college, or police are in harm’s way, or hostages are threatened with death, or children are playing where bullets fly) — every Christian prayer for protection should be a prayer for the bestprotection, not the least.

“Temporal dangers are shadows of eternal dangers. And the eternal ones are far more destructive.”

The best protection is protection from Satan, unbelief, sin, and eternal perishing. The Christian sees the world as it really is. Temporal dangers are shadows of eternal dangers. And the eternal ones are far more destructive. To pray for temporal protection without caring and praying for the far greater protection sounds compassionate to the world — and to nominal Christians — but not to those who live in the light.

Pray for More, Not Less

So it is with every good gift that people need. Christians do not pray for less, but for more — infinitely more.

  • Lord grant them shelter, both for the body and the soul — a shelter from the heat and cold and rain, and from the greater heat of your wrath, and from the cold of hate, and from the flood of destruction that comes upon all unbelief. Show them the glory of your sheltering grace.

  • Grant them food, Lord, and the saving knowledge that there is a “food that perishes” and a “food that endures to eternal life” (John 6:27). Oh feed them, dear God, on both. Grant them to taste and see that you are all-satisfying.

  • Lord, provide the clothing that they need. Let them not go in rags, but be attired with dignity. Show them, O Lord, that there are “garments of salvation” and a “robe of righteousness” (Isaiah 61:10). Show them that these are free — bought with the costly blood of Jesus. O Lord, let them not be found clothed in the best finery of the world, but naked at the judgment. Grant them to love the shining of your all-encompassing presence.

  • Father, give them health. Grant that they would be made well. Rescue them from disease. Heal them. And forbid that they would be like the nine lepers who took their healing from Jesus and never turned to thank him or love him (Luke 17:17). Let their healing be full and eternal — to the glory of the healing God. Grant that it would go well with their physical health, and even more so with their souls (3 John 2).

  • Great God of peace, bring peace between the warring nations — tribes, ethnicities, families, children, gangs. Overcome the bitterness and rage and revenge and hostility. Reveal the Prince of Peace. Reveal the one who shed his blood so that in him the most implacable enemies might be reconciled to God and to each other (Ephesians 2:15–16). Open their hearts to Christ and make them peacemakers.

  • Lord, according to the infinite riches that you have as Creator and Redeemer, grant prosperity to those who lack what they require. Provide them with what is needful, lest they be full and deny you and say, “Who is the Lord?” or lest they be poor and steal and profane the name of God (Proverbs 30:8–9). Grant that every soul would know, O God, that it is you who gives power to prosper (Deuteronomy 8:18). Let them see this, and give you glory.

  • You know, O Lord, the plight of the oppressed. “Let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24). Let liberty be proclaimed to the captives, and freedom to those who are unjustly bound. Bring to nothing wicked powers of tyranny. Break the arms of unjust rulers who fail in their God-appointed vocation “to punish those who do evil and to praise those who do good” (1 Peter 2:14). And grant to both the strong and the weak to see that justice is of the Lord, and in the end, every wrong will be set right. Oh turn the hearts of oppressor and oppressed to seek mercy from the Judge of the universe while there is time (Acts 17:31).

  • Lord, you are “Father of mercies and God of all comfort” (2 Corinthians 1:3). We pray that you would show this comfort and mercy to those who have lost so much — the dearest earthly treasures of their lives. Leave them not, O God, hopeless in their grieving. Show them the greatness of what Christ came to do for those whose sorrows are overflowing (1 Thessalonians 4:13–18). May their sorrows be the wound that opens their hearts to the everlasting healing that you offer in Christ. Show them the surpassing worth of Jesus beyond all this world gives.

  • Finally, Father, grant happiness. We do not desire or pray for anyone’s lasting misery or sorrow or sadness. If the pain of surgery is needed for lasting healing, we trust you with that sting. But our heart is for the lasting joy of every living soul. We do not ask for what Moses repudiated as “the fleeting pleasures of sin” (Hebrews 11:25), or the “passions of the flesh that wage war against [the] soul” (1 Peter 2:11), or for the comfort of riches that turn the door of heaven into a needle’s eye (Matthew 19:24). But we ask, even for our enemies, fullness of joy at your right hand and pleasures forevermore in your presence (Psalm 16:11). Jesus died for this. May they see and receive.

Not Deterred by Nominal Critics

Nominal Christians do not usually pray this way. In fact, they will pull away from those who do. They will feel uncomfortable around such prayers. They have no real heartfelt affections for the beauty of such prayers. Such prayers feel alien.

Therefore, nominal Christians will deflect the exposure of their spiritual emptiness by twisting such prayers inside out and saying things like, “All you care about is pie in the sky.” Or, “Empty bellies don’t care about religion.” Or, “What people need is love, not religion.” Or, “You can’t even pray people’s needs without a few pious platitudes.” And so on.

Of course, none of these arrows hit the mark. Except in the eyes of other nominal Christians — who do have a few million Twitter accounts.

But true Christians refuse to stop loving just because nominal Christians mock that we care about eternity. True Christians press on with Jesus in the conviction that we should care about all suffering, especially eternal suffering.

“True Christians refuse to stop loving just because nominal Christians mock that we care about eternity.”

Christians hold fast to the conviction that 85 years of protection, shelter, food, clothing, health, peace, prosperity, social justice, comfort, and happiness, followed by an eternity of misery, is not a good life. And we know that real love will not settle for such a tragic life. It prays for more.

So, I am pleading for all Christians to pray like real Christians. I am pleading that you never give into the criticism that it is more loving to ask God to give people his gifts but not himself. I am pleading that all prayer be Christ-exalting, God-centered, sin-confessing, Spirit-dependent, promise-trusting, holiness-pursuing prayer. In other words, I am pleading that we really love people when we pray for them.

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Message by John Piper Scripture: Ephesians 5:18 Topic: Sanctification & GrowthAnd do not get drunk with wine, for that is debauchery, but be filled with the Spirit.The apostle Paul commands in Ephesians 5:18 that we be filled with the Spirit. Therefore, I want to try to answer two questions today. What does it mean to be filled with the Spirit? And, how can we be filled with the Spirit? I think it might help you follow me if I tell you at the outset where I am going. So I’ll start with my conclusions and then give the biblical support. I think being filled with the Spirit means, basically, having great joy in God. And since the Bible teaches that “the joy of the Lord is our strength” (Nehemiah 8:10), it also means there will be power in this joy for overcoming besetting sins and for boldness in witness.

But, basically, it means radiant joy, because the Spirit who fills us is the Spirit of joy that flows between God the Father and God the Son because of the delight they have in each other. Therefore, to be filled with the Spirit means to be caught into the joy that flows among the Holy Trinity and to love God the Father and God the Son with the very love with which they love each other. And then, in answer to the second question, the way to be filled with the Spirit is by trusting that the God of hope really reigns—that not a sparrow falls to the ground apart from his will (Matthew 10:29)—and that he runs the world for you and for all who trust his word. In believing that, you will be filled with the Holy Spirit and with joy.

With the spread of Pentecostalism in this country and in the third world, there has been a lot of discussion about the New Testament phrases “filled with the Spirit” and “baptized with the Spirit.” I feel some obligation, therefore, today not merely to interpret Ephesians 5:18 in its immediate context, but also to orient what I say in the wider New Testament teaching.

What Does “Baptize in the Holy Spirit” Mean?

The phrase “baptize in (or with) the Holy Spirit” was apparently coined by John the Baptist. All four of our gospels record that he said, “I have baptized you with water, but he (i.e., Jesus) will baptize you with the Holy Spirit” (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33). The only two writers in the New Testament who refer elsewhere to the phrase “baptize with the Spirit” are Luke in the book of Acts, and Paul in 1 Corinthians. Luke refers to it twice, quoting John each time (Acts 1:5; 11:16), and Paul refers to it once (1 Corinthians 12:13). But I don’t think Paul and Luke use this phrase to refer to the same thing. For Paul, it is virtually identical to regeneration or new birth (conversion). For Luke, it is essentially the same as being filled with the Spirit and refers to that first introductory experience of this fullness.

I’ll try to show very briefly why I think this. First, we must never assume that a particular phrase means exactly the same thing every place it occurs in Scripture. Good interpretation lets a word or phrase mean whatever the immediate context demands. What really matters in Scripture is not that a phrase everywhere have the same meaning, but that the reality which a phrase describes does not contradict other descriptions of reality in the Bible. So Paul and Luke need not use the phrase “baptized with the Spirit” in the very same sense.

Paul uses the phrase only once. He says in 1 Corinthians 12:12, 13:

Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For by one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.According to this one reference, Paul conceived of Spirit-baptism as the act by which the Spirit made us members of Christ’s body. Once we were alienated from God, cut off from Christ (Ephesians 2:12), but then the Holy Spirit swept over us and brought us to life by uniting us to the living Christ and thus to his people in one body. This is a once-for-all event. It is never repeated, and nowhere does Paul (or Luke) ever admonish a Christian to be baptized by the Spirit.

But Luke seems to mean something different by the phrase, namely, something essentially the same as being filled with the Spirit, which is not a once-for-all event (for Luke and for Paul) but an ongoing or repeated occurrence. The evidence for this comes from the book of Acts. In Acts 1:4, 5 Luke reports that Jesus, just before he ascended to the Father, told his apostles to stay in Jerusalem and wait for the promise of the Father which “you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit.” This was a clear reference to Pentecost. But when Pentecost comes in chapter 2, listen to how Luke describes it:

When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.Jesus promises in chapter 1 that they will be baptized by the Spirit, and Luke describes the fulfillment of that promise in chapter 2 in terms of the filling of the Holy Spirit. Yet we know from Acts 11:15–17 that Luke does see Pentecost as a baptism with the Spirit. He reports there how Peter described his preaching to the Gentiles, in Cornelius’ house:

As I began to speak, the Holy Spirit fell on them just as on us at the beginning. And I remembered the word of the Lord, how he said, “John baptized with water, but you shall be baptized with the Holy Spirit.” If then God gave the same gift to them as he gave to us who believed in the Lord Jesus Christ, who was I that I could withstand God?So this later outpouring of the Spirit on the Gentiles (in Acts 10:44ff.) is equated with the first Pentecostal outpouring, and both are explained as a baptism with the Spirit. Therefore, Luke sees what happened at Pentecost as both a baptism with the Spirit and a filling with the Spirit. Since Luke refers later on to the disciples being filled again (Acts 4:8, 31; 13:4), but never refers to them as being baptized again with the Spirit, it seems to me that for Luke “baptism with the Spirit” refers to that initial filling by the Spirit after a person trusts in Christ. I don’t think Luke equates “baptism by the Spirit” with regeneration like Paul does. That would mean that all the apostles, who, with God’s help, had confessed Jesus to be the Christ (Luke 9:20; Matthew 16:17) and had seen him alive after his resurrection and had their minds opened by him to understand the Scriptures (Luke 24:45), were in fact dead in trespasses and sins and enslaved to the flesh during all their time with Jesus and up till Pentecost morning.

If we asked Luke, “Is that what you mean?” I think he would say, “O no, they had already been born of the Spirit, just like all the great saints of the Old Testament, but they hadn’t yet experienced to the full what God could do through them by his Spirit. But now that Christ has come and through his death and resurrection purchased all the blessings of God, it is God’s purpose to call all his people to experience the fullness of the Holy Spirit.” When a person first experiences this fullness of the Spirit, that is what Luke means by being baptized with the Spirit. And that is different from Paul who, I think, uses the phrase to refer to regeneration (new birth or moment of conversion).

Interacting with Pentecostal Theology

Now we are right at the heart of the charismatic controversy, and I want to try to sort out some things and let you know where I stand and why I think this stance is biblical. What is clear so far is at least this: if anyone ever asks you, “Have you been baptized with the Holy Spirit?” your first response should be to say, “What do you mean by baptism with the Holy Spirit?” So many of our arguments could be avoided if we just started off defining our terms. Suppose the definition they gave was this: “Baptism with the Holy Spirit is an experience you have with God after conversion in which the Holy Spirit falls upon you in such a way that your heart bursts forth in the utterance of tongues (some ecstatic speech or unknown language).”

What would our answer be, then? Some of us would say, “Yes, I have experienced that.” Others would say, “No, I never have spoken in tongues.” But both of us should then say, “But, you know, that definition of baptism with the Spirit is not a biblical one.” There is no way to argue rightly from the book of Acts that God intends for baptism with the Spirit always to be accompanied by speaking in tongues. And Paul teaches plainly in 1 Corinthians 12:10 that God does not give the gift of tongues to everyone. Being baptized with the Holy Spirit may or may not result in glossalalia (tongues-speaking) and, therefore, speaking in tongues is not a necessary part of either Luke’s or Paul’s definition of baptism with the Spirit.

I want to stress here, though, that I do not reject the validity of the gift of tongues for our own day. It is wrong to insist that they are a necessary part of the baptism of the Spirit; it is not wrong to insist that they are a possible part of that experience today. When I was in high school, I listened to Mr. DeHaan on the radio. I was standing in my bedroom one morning, listening to him try to argue from the New Testament that the so-called sign gifts, like tongues and miracles and healing, were intended by God to come to an end at the close of the apostolic age, so that they are no longer valid today. And I can remember even in those early years saying to myself, “Mr. DeHaan, those arguments are not valid. All you are able to show is that if there are no tongues today, you can see some possible reasons for it. But nothing that you have said proves that God intends for these gifts to end before this age closes.” And now after 20 years of Bible study and friendships with charismatic believers I will say with even more assurance: Let us not reject or despise any of God’s gifts, including tongues.

But now back to the person who is asking if you have been baptized with the Spirit. If he uses Paul’s definition and means, “Have you been united to Christ by the Spirit so that you are part of His body (1 Corinthians 12:12)?”—then the answer of all believers should be, “Yes, I have indeed been baptized with the Spirit.” If he uses Luke’s definition and means, “Have you ever once been so filled by the Holy Spirit that you overflowed with joy, had victory over besetting sins, and were made bold to witness?”—then the answer should be and could be, “Yes,” for all Christians, but probably won’t be. The apostle Paul taught that there is such a thing as a babe in Christ, and he contrasted with the babe in Christ the person who is spiritual (1 Corinthians 3:1). Now, both Luke and Paul would have agreed that what this new, faltering babe in Christ needs is a great outpouring of the Holy Spirit into his life. Paul would have called this experience “being filled” with the Spirit. And Luke would have agreed, but then would have also called this first experience of the Spirit’s fullness the “baptism of the Holy Spirit.” So while the phrase “baptized with the Spirit” is used differently by Paul and Luke, they view man’s need and God’s action as basically the same.

Perhaps one other clarification of some Pentecostal teaching should be mentioned. We are sometimes urged to seek a “second blessing” or second experience of the Spirit after our initial conversion experience. Two things need to be said. First: the blessing of the fullness (or baptism) of the Holy Spirit may occur at the moment of conversion and leave nothing to be sought but its preservation and growth or repetition. Second: even if one does not experience the fullness of the Spirit at conversion, the thing to be sought is not “the second blessing,” as if that experience would be the end of our spiritual quest. What we should seek (and this applies to all Christians) is that God pour his Spirit out upon us so completely that we are filled with joy, victorious over sin, and bold to witness. And the ways he brings us to that fullness are probably as varied as people are. It may come in a tumultuous experience of ecstasy and tongues. It may come through a tumultuous experience of ecstasy and no tongues. It may come through a crisis of suffering when you abandon yourself totally to God. Or it may come gradually through a steady diet of God’s Word and prayer and fellowship and worship and service. However it comes, our first experience of the fullness of the Spirit is only the beginning of a life-long battle to stay filled with the Spirit.

Don’t Turn to Alcohol, Turn to the Spirit

And that brings us to Ephesians 5:18 where the present tense of the verb in Greek means just that: “Keep on being filled with the Spirit.” Let’s look at the context to see more specifically what this means (5:15–18).

Look carefully how you walk, not as unwise but as wise, redeeming the time because the days are evil. Therefore, do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father.The contrast with drunkenness is the key here. What do people go to alcohol for? For a happy hour. We all want to be happy, but there is a problem: “The days are evil.” Notice the logic of verses 16–18:

The days are evil. Therefore, do not be foolish, but understand what the will of the Lord is. And do not get drunk . . . but be filled with the Spirit.Where do you turn when the days are evil, when you are frightened or discouraged or depressed or anxious? Paul pleads with us: “Don’t turn to alcohol; turn to the Spirit. Anything of value that alcohol can bring you, God the Holy Spirit can bring more.”

There are people who can’t begin to whistle a happy tune or sing a song at work because they are so tense and anxious about life. But later in the evening at the tavern with a few drinks under their belt they can put their arms around each other and sing and laugh. All of us long to be carefree, uninhibited, happy. And the mounting tragedy of our own day, as in Paul’s, is that increasing numbers of people (even Christians) believe that the only way they can find this child-like freedom is by drugging themselves with alcohol or other mind-benders. Such behavior dishonors God, and so Paul says: There is a better way to cope with the evil days—be filled with the Spirit, stay filled with the Spirit. And you will know unmatched joy that sings and makes melody to the Lord.

The fundamental meaning of being filled with the Spirit is being filled with joy that comes from God and overflows in song. And Luke would agree with that, too, because he says in Acts 13:52, “The disciples were filled with joy and with the Holy Spirit.” To be sure, one of the marks of a person filled with the Spirit is that he is made strong to witness in the face of opposition (Acts 4:8, 31; 7:55; 13:9). But the reason for this is that “the joy of the Lord is your strength” (Nehemiah 8:10). When you are happy in God, you are a strong and brave witness to his grace. So I repeat, whatever joy or peace you find in alcohol, the Spirit of God can give you more. Even the psalmist of the Old Testament had experienced this. He says in Psalm 4:7– 8:

You (O Lord) have put more joy in my heart than they have when their grain and wine abound. In peace I will both lie down and sleep; for you alone, O Lord, make me dwell in safety.How to Do What Can Only Be Done for Us

And that psalm leads us now to our final, all-important question of how we can obey this command to be filled with the Spirit. We are in the same predicament we were in last week. We are commanded to be full, and yet we are not the filler; the Spirit is. The answer to this predicament in the New Testament is that God has ordained to move into our lives with fullness through faith. The pathway that the Spirit cuts through the jungle of our anxieties into the clearing of joy is the pathway of faith. Luke says of Stephen in Acts 6:5, that he was “a man full of faith and of the Holy Spirit,” and he says of Barnabas in Acts 11:24 that he was “a good man full of the Holy Spirit and of faith,” The two go together. If a person is filled with faith, he will be filled with the Spirit, the Spirit of joy and peace.

The most important text in Paul’s writings to show this is Romans 15:13, “May the God of hope fill you with all joy and peace in believing, that by the power of the Holy Spirit you may abound in hope.” Notice that it is in or by believing that we are filled with joy and peace. And it is by the Spirit that we abound in hope. When we put those two halves of the verse together, what we see is that through our faith (our believing) the Spirit fills us with his hope and thus with his joy and peace. And, of course since hope is such an essential part of being filled with joy by the Spirit, what we have to believe is that God is, as Paul says, the God of hope. We have to rivet our faith on all that he has done and said to give us hope.

Nobody stays full of the Spirit all the time—no one is always totally joyful and submissive to God and empowered for service. But this should still be our aim, our goal, our great longing. “As a hart pants for the flowing streams, so my soul pants for you, O God. My soul thirsts for God, for the living God” (Psalm 42:1, 2). But in order to slake that thirst, we must fight the fight of faith. We must preach to our souls a sermon of hope:

Why are you downcast, O my soul, and why are you disquieted within me? Hope in God. For I shall again praise him. He is my help and my God. (Psalm 42:5, 11; 43:5)We must set before our own soul the banquet of promises that God has made to us and feed our faith to the full. Then it may be said of us as it was of Stephen and Barnabas: “They were filled with faith and with the Holy Spirit.”

John Piper (@JohnPiper) is founder and teacher of and chancellor of Bethlehem College & Seminary. For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. He is author of more than 50 books, including A Peculiar Glory.

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prelude – 

when unbelievers get blessed they think their blessings come from the good things they have done or the bad things they have not done .you see every human has a moral compass of right and wrong . the ten commandments made that clear . but it was NOT enough . why ? it was designed so man could think man could save himself by himself . man could get blessings if man was good or get curses if man was bad and had sinned . who sinned they asked this man or his parents that he was born blind . Jesus answered Neither . The Jews were still of the opinion that the blind man must have sinned in the womb or before the womb else they would have asked who sinned his parents or grandparents , this is why we are awash today with stories of generational curses and all sorts 

but lets ask ourselves why are some people especially unbelievers blessed and others seemingly cursed even Christians ? 

this in itself is true as there are laws that govern those who do not believe in Jesus as they have not heard of Jesus

but unbelievers who believe in god but have heard about Jesus and rejected him as saviour their good deeds are like filthy rags they may get blessed by the good they do their fellow man but sadly they will reside in hell for eternity .

What indeed is the True Blessing . A Lesson from this is to ask yourself . Where is your Treasure ? On Earth or in Heaven of the Riches of His Glory . IS your Faith a Faith for Material Earthly Things or For Heavely Glory The Love of GOD Himself .

Read On and Be of an openly Berean Mind .

Frank Adeche

Whatever Is Not from Faith


Is Sin — Really?

Article by 

Founder & Teacher,

People from the time of John Chrysostom (347–407) have tried to limit the meaning of Paul’s words in Romans 14:23, “Whatever does not proceed from faith is sin.” Chrysostom cautions, “Now all these things have been spoken by Paul of the subject in hand, not of everything.”

Leon Morris follows this limitation and says,

Whatever be the truth of actions done before one becomes a believer, Paul is not discussing them here. His concern is with the believer who sometimes does things that are not motivated by faith. (The Epistle to the Romans, 493)

But Richard Lenski says, No!

Is this to be restricted to the Christian alone and to the matter of theadiaphora alone, namely to faith in this domain? No; it covers this domain only because it is a part of one that is much larger. (The Interpretation of St. Paul’s Epistle to the Romans, 854)

What do you think?

Here’s the context to help you get oriented (Romans 14:21–23):

It is good not to eat meat or drink wine or do anything that causes your brother to stumble. The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves. But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin.

Augustine, in his Lectures on the Gospel according to St. John, cites Romans 14:23as a universal statement covering all human conditions:

“This is why Augustine said that even the virtues of unbelievers are sin.”

Not that you may say, “Before I believed I was already doing good works, and therefore was I chosen.” For what good work can be prior to faith, when the apostle says, “Whatsoever is not of faith is sin”? (Nicene and Post-Nicene Fathers, Vol. 8, 353)

Thomas Schreiner sides with Augustine and points out that Paul easily could have made a more limited point by stopping with the first part of verse 23 (“But whoever has doubts is condemned if he eats, because the eating is not from faith”). Point made. End of argument. But no. Now he adds the unqualified maxim, “For whatever does not proceed from faith is sin” (Romans, 739).

Universal Support for a Specific Point

It’s true, of course, as Morris says, that Paul is not discussing the actions of unbelievers in Romans 14. But that’s not a compelling argument. We regularly support specific points with general points.

For example, we might say, “The long hands of the grandfather clocks in this shop sweep 360 degrees every hour. For the long hands of all clocks that have circular faces sweep 360 degrees every hour.” Nobody would think us reasonable if we said, “From these two sentences all we can learn is that the only clocks whose long hands sweep 360 degrees each hour are the grandfather clocks in this shop, because those are the ones we are talking about.” No. We brought in a universal point to support the specific one.

That’s what Paul has done. “Whatever is not from faith is sin” is a universal point. There are numerous supports for this outside Romans 14:23. For example:

  1. Paul’s point in Romans 4:20 is that faith glorifies God: “Abraham grew strong in his faith as he gave glory to God.” The reason faithless acts are sin is that they don’t glorify God as trustworthy.

  2. In 1 Corinthians 10:31, Paul said, “Whatever you do, do all to the glory of God.” But you can’t glorify God if you are dishonoring him by not trusting him. So where there is no faith, 1 Corinthians 10:31 is being disobeyed in every action (no matter how neutral in itself).

  3. Hebrews 11:6 says, “Without faith it is impossible to please him.” Therefore, where there is no faith, all acts displease God.

When Virtue Is Sin

This is why Augustine said that even the virtues of unbelievers are sin. An example might make this radical indictment of faithless human “goodness” clearer.

Suppose you’re the father of a teenage son. You remind him to wash the car before he uses it to take his friends to the basketball game tonight. He had earlier agreed to do that.

“Our depravity is a condition in relation to God primarily, and only secondarily in relation to man.”

He gets angry and says he doesn’t want to. You gently but firmly remind him of his promise, and say that’s what you expect. He resists. You say, “Well, if you are going to use the car tonight, that’s what you agreed to do.” He storms out of the room angry. Later you see him washing the car.

But he is not doing it out of love for you or out of a Christ-honoring desire to obey Scripture. He wants to go to the game with his friends. That is what compels his “obedience.” I put “obedience” in quotes because it is only external. His heart is wrong. This is what I mean when I say that all human “virtue” is depraved if it is not from a heart of love to the heavenly Father — even if the behavior conforms to biblical norms.

Primarily unto God

The terrible condition of man’s heart will never be recognized by people who assess it only in relation to other people. Your son will drive his friends to the ballgame. That is a “kindness.” They will receive it as a “benefit.” So the evil of our actions can never be measured merely by the good or the harm they do to other humans.

Romans 14:23 makes plain that our depravity is a condition in relation to God primarily, and only secondarily in relation to man. This is the great awakening that needs to happen for people to see the extent of their sin and the greatness of the Savior.

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