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For no word from God shall be void of power



No Rhema From God Is Void Of Power

“…For no word from God shall be void of power” (Luke 1:37 ASV).

When the Bible says “no word from God shall be void of power,” it’s actually referring to the rhema-word from God and not the logos. Logos is the revealed Word of God that expresses His thoughts, character, plans, purposes and personality. But rhema is the active word from God, to a specific person, for a specific purpose, at a specific time. So, put in the right context, the Scripture above denotes “No rhema from God shall be void of power.” In other words, every rhema-word you receive from God has power. When you need to effect changes at your work place, in your family, your finances or your physical body, the logos of God will not work; you need rhema. The rhema of God is the sword of the Spirit by which you prevail against the adversary. Until God’s Word becomes rhema to you, it will not change your situation. This is the reason some people wonder why they quote Scriptures in the face of adversity and nothing happens. Things don’t change because they fail to realize that it’s not just the quoting of Scripture that produces result. It’s receiving rhema from that Scripture you’re quoting that works. You make war by rhema. That’s what you use to cut the devil down and cause him to bow before you. So, when you’re facing challenges, begin to meditate on God’s Word that addresses your peculiar situation. Keep talking the Word until it becomes rhema to you. Remember, no rhema from God is void of power; and as a child of God, you can receive rhema. Jesus said, “He that is of God heareth God’s words:…” (John 8:47); in other words, he receives God’s rhema. Therefore, when you’re facing challenges, charge your spirit by speaking in other tongues and declaring God’s Word. That way, your spirit will be fine-tuned to God’s frequency and you’ll receive rhema.


Meditate For Rhema

“This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success” (Joshua 1:8).

Sometime in 1980, this Scripture came to me as rhema. I was sitting on a chair in a field, looking to heaven and talking to God. Then He spoke to me from this verse and I got a hold of it, and for many years from that time, it was my best portion of the Bible because it came to my spirit as rhema from God. The Hebrew word translated “meditate” in Joshua 1:8 is “hagah” and it means “to ruminate, to mutter, to speak of something under your voice.” This means you’re saying something over and over again to yourself. The idea of meditation we get from the Bible is completely different from what is taught in the world. If you want the Word to produce results for you, you can’t hold your Bible at arms length, leafing through it like a newspaper, with your glasses falling over your nose. Meditation, as taught in the Word of God, means taking a Scripture and ruminating over it, pondering upon it, and muttering it to yourself continuously. You may have seen those Jews standing by the wailing wall of Jerusalem, nodding their heads continuously as they mutter the Scriptures to themselves. What they’re doing is meditating. God expects us to do the same—meditate on the Scriptures. You sit somewhere all by yourself and continuously mutter Scriptures to yourself. God says you must do this continually if you want to see prosperity and success. You must talk the Word! When you act like the Bible says you should, yours won’t always be the cool, calm, quiet and passive Christianity. In fact, sometimes, some folks will think you’re out of your mind! God wants you to speak His Word and meditate on it because He knows that as you do, it will get into your spirit and become personal to you. It’ll become rhema to you, which is God’s specific Word to you, at a specific time, for a specific purpose, and it will accomplish the desired purpose in your life.


Let The Word of God Cleanse You

“And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Corinthians 6:11).

Sanctification simply is a separation from the world unto God, and it is a two-fold experience. It means to be separated from the world and separated unto God. This two-fold experience can be likened to what happens to someone who falls into a muddy pit. First he needs to be brought out of the pit. So we get him out of the mud. This is the first part of sanctification. Since a lot of the mud has rubbed on his body, he needs to be cleaned up. Now, we get the mud out of him. This is the second part of sanctification. Now the first part of sanctification, which is getting you out of the world, is instantaneous. This happens the moment you give your life to Christ. You’re immediately separated from the world unto God. Getting the world out of you, which is the second aspect of sanctification, is the renewing of your mind, and it is done progressively by the Word of God. The Word of God is the cleansing agent. Because you’ve been in the world, you relate with people and things in the world around you, you get a lot of stains on you through watching and listening to the wrong things. As a result, you may think the wrong thoughts and even act the wrong way at times. However, the Lord Jesus said, “Now ye are clean through the word which I have spoken unto you” (John 15:3). The Word of God continually washes you, cleanses you, and takes all that ‘mud’ out of your life. God wants you to be clean in your life. He’s already brought you out of the world, but He also wants to get the world out of you. In other words, He wants you to renew your mind so you don’t think and act like the rest of the world. God has already cleansed you of the mess you couldn’t otherwise take care of, but now He tells you, “Hey, you get rid of the wrong stuff in your life!” Apply His Word by studying and meditating on it. As you do this, God’s Word will affect your whole being. You can cleanse yourself through the Word and stay pure in Him today and always.



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Belief and faith , The One True God



Belief and faith


There is the distinction between beliefs in a set of preposition and a faith which enables us to put our trust in them. Believing in the implicitly in the existence of God, the prospect of eternal damnation and the objective reality of purgatory, does not in any way connote faith.

In every history or civilization known to man, there have been some sorts of religion, beliefs and faith within that era. The Igbo’s prayed to Amadioha, Yoruba believed in Oludumare. The Greece’s believed in the gods of Olympus, the Roman’s made sacrifices to Mars the god of war, the Egyptians prayed to the hawk head god, made sacrifices to Anubis the keeper of the underworld and he that grants passage to the afterlife. The Lumeria made libation in honor of Tiki the ancestor of men, the Indians worshipped the Shiva the three faced god or the trinity god. The Vikings waged war in the name of the one eye god, Odin. Over millenniums and all civilization there have and will always be beings the human race puts faith on. What all these religions have in common was the polytheistic nature of all their gods.

In recent time religion, belief and faith has taken a new look. The look of the, one true God. The monotheistic nature, of the religion of the descendants of Abraham. The Jewish, Islam, and the Christian religion.

Everyday more people come out to challenge the existence of god. Science seems to have disposed of the creator God and biblical scholars have proved that Jesus had never claimed to be divine. With all these going on it would seem that god as an aberration, is something the human race had outgrown.

We know as children our ideas about god are formed and as we grow up we lose those childish innocence and we start to ask questions pertaining to the nature of god. I remember in one of my philosophy class, our lecturer asked us, who created you? The class chorused God, He asked again. Who created god? And we said no one, that god is the uncreated creator. He went on to ask us, then how did the uncreated creator come into existence? And no one had an answer to that. The class went quiet, he told us to go home and think about it. It’s been over nine years since that faithful day; I still don’t have an answer to that question. And it won’t be too much of a stretch if I say no one knew the answer to that question. And that had been an exam question. F9 would have been the order of the day. The reason had been that we were taught that, nothing can exist in a vacuum. So if God created us and all the beauties of the earth, then how did God come into be? This is where your faith comes into play. Believing in the unseen and having enough faith to not give up.

People with no peculiar religious background may find that their notion of God was formed at infancy. Since those days, we have put away childish things and have discarded the god of our first year. People in questions of faith believe that god had to be the simply projection of human needs and desires.

Faith deals with believing and trusting in the unseen, instead of waiting for God to descend from on high to prove his existence, you should deliberately create a sense of him for yourself.

There is no rational to define the existence of god, in a sense of reality no one is expected to experience god as an objective fact that could be discovered by the ordinary rational process.

Faith in things not seen, hope, and love are then three of the requisite manifestations of faith. It is faith in this sense, as the core of that comprehensive stance toward God to which God calls us.

One thing that over and over comes to the fore, when faith in God is spoken of, is the obedience required by faith. Apart from the actions of obedience there is no well-formed faith in God this in addition to the fact that the stance of faith itself marks an obedient response to God. “By faith Abraham obeyed the call.” (Heb. 11:8) In other passages what comes to the fore is that an expectant hope in God’s promises and actions is required for well-formed faith. “Faith gives substance to our hopes.” (Heb. 11:1) Frequently also there is emphasis on the faithfulness (fidelity, endurance) required of the one who fully trusts in God. And often what is in view when faith in God is spoken of is the belief required by well formed faith in particular, the acceptance of the words of God and of those who speak on his behalf. ( John 2:22: “And they believed the Scripture and the word which Jesus had spoken.”) Then, too, faith in God finds its manifestation in worship of God, in praise of him, in address (prayer) to him, and so on.

It may be added that some of the belief required for genuine, well formed faith is not only required by such faith but is required if there is to be faith in God at all, even malformed and underdeveloped faith. One cannot, for example, trust God if one does not even believe that God exists. No doubt it was this point that the writer of Hebrews had in mind when he said, almost by the way, that “whoever would draw near to God must believe that he exists and that he rewards those who seek him.

Since it is Christian faith that we especially have in mind, it seems appropriate to proceed by looking at how the sacred documents of Christianity — the writings of the New and Old Testament —understand faith rather than by exploring the ordinary use of the word “faith” and then defining the derivative phrase “Christian faith.” Various writers of the New Testament record Jesus as having urged his hearers to take up the stance of faith. Likewise, those and other New Testament writers urge their own readers to take up this same stance of faith. Indeed, they urge their readers to take up this stance toward Jesus himself. It is clear that when the writers urged this stance on their readers, and when Jesus urged it on his hearers; they and he saw themselves as doing so on behalf of God. God himself calls us to the stance of faith. Let us then look at what the New Testament writers called their readers to, and what Jesus called his hearers to, when they and he, speaking on behalf of God, called them to faith. Sometimes when the New Testament writers represent God as requiring faith of us, they are thinking of faith as one among other things that God requires of us. Faith is then one among other “virtues.” Paul, in 1 Corinthians 13, urges faith along with hope and love on his hearer.


The idea of god formed in one generation by one set of human beings could be meaningless in another. The poetry, art are all imagination of man. Had the notion of god not had its flexibility, it would not have survived to become one of the greatest human ideas. One when conception of god has ceased to have meaning or relevance, it been quietly discarded and replaced by a new theology. Realistically speaking there is no objective view of god; each generation has created the image of God that works for them.

According to Aquinas it is possible for us to have scientific knowledge of the existence and immateriality, unity, simplicity, and perfection of God. As Aquinas sees it, scientia is knowledge that is inferred from what is seen to be true:

Any science is possessed by virtue of principles known immediately and therefore seen. Whatever, then, is an object of science is in some sense seen.

Now Aquinas believes that human beings (even in our earthly condition here below) can have knowledge, scientific knowledge, of God’s existence, as well as knowledge that he has such attributes as simplicity, eternity, immateriality, immutability and the like. In Summa Theologiae Aquinas sets out his famous “Five Ways,” or five proofs of God’s existence: in Summa Contra Gentiles he sets out the proof from motion in much greater detail; and in each case he follows these alleged demonstrations with alleged demonstrations that God possesses the attributes just mentioned. So natural knowledge of, God is possible. But the vast majorities of those who believe in God, he thinks, do not have knowledge of God’s existence but must instead take it on faith. Only a few of us have the time, inclination, and ability to follow the theistic proofs; the rest of us take this truth on faith. And even though God’s existence is demonstrable, even though we are capable of knowing it, nevertheless it is appropriately proposed to human beings as an object of faith. The reason, in brief, is that our welfare demands that we believe the proposition in question, but knowledge of it is exceedingly hard to come by.

For the rational truth about God would have appeared to only a few, and even so after a long time and mixed with many errors; whereas on knowing this depends our whole welfare, which is in God.

From all this it is clear that, if it were necessary to use a strict demonstration as the only way to reach a knowledge of the things we must know about God, very few could ever construct such a demonstration and even these could do it only after a long time. From this it is evident that the provision of the way of faith, which gives all easy access to salvation at any time, is beneficial to man.

So most, of those who believe in God do so, on faith. Fundamentally, for Aquinas, to accept a proposition on faith is to accept it on God’s authority; faith is a matter of “believing God”. For that which is above reason we believe only because God has revealed it”. Now what about those who believe in God on faith even though they do not know that God exists?.

He does discuss a closely related question, however: the question whether those who believe (take on faith) what is “above reason” are irrational or foolish, or in his terms, “believe with undue levity”:

[Those who place their faith in this truth, however, “for which the human reason offers no experimental evidence,” do not believe foolishly, as though “following artificial fables” (II Peter 1:16). For these “secrets of divine Wisdom” (Job 11:6) the divine Wisdom itself, which knows all things to the full, has deigned to reveal to men. It reveals its own presence, as well as the truth of its teaching and inspiration, by fitting arguments; and in order to confirm those truths that exceed natural knowledge, it gives visible manifestation to works that surpass the ability of all nature. Thus, there are the wonderful cures of illnesses, there is the raising of the dead, and the wonderful immutation in the heavenly bodies; and what is more wonderful, there is the inspiration given to human minds, so that simple and untutored persons, filled with the gift of the Holy Spirit, come to possess instantaneously the highest wisdom and the readiest eloquence. In the midst of the tyranny of the persecutors, an innumerable throng of people, both simple and most learned, flocked to the Christian faith. In this faith there are truths preached that surpass every human intellect; the pleasures of the flesh are curbed; it is taught that the things of the world should be spurned. Now, for the minds of mortal men to assent to these things is the greatest of miracles, just as it is a manifest work of divine inspiration that, spurning visible things, men should seek only what is invisible. Now, that this has happened neither without preparation nor by chance, but as a result of the disposition of God, is clear from the fact that through many pronouncements of the ancient prophets God had foretold that He would do this. The books of these prophets are held in veneration among us Christians, since they give witness to our faith.


Faith which does not speak out frankly, which deserts its own standpoint for the standpoint of unbelief. What use to unbelief is a faith which obviously knows different? And how shocking for unbelief is a faith which only pretends to take up with unbelief a common position. . . . This dilemma betrays the inner contradiction in every form of a “Christian” natural theology. It must really represent and affirm the standpoint of faith. Its true objective to which it really wants to lead unbelief is the knowability of the real God through Himself in his revelation. But as a “natural” theology, its initial aim is to disguise this and therefore to pretend to share in the life-endeavour of natural man. It therefore thinks that it should appear to engage in the dialectic of unbelief in the expectation that here at least a preliminary decision in regard to faith can and must be reached. Therefore, as a natural theology it speaks and acts improperly. . . . We cannot experiment with unbelief, even if we think we know and possess all sorts of interesting and very promising possibilities and recipes for it. We must treat unbelief seriously. Only one thing can be treated more seriously than unbelief; and that is faith itself or rather, the real God in whom faith believes. But faith itself—or rather, the real God in whom faith believes —must be taken so seriously that there is no place at all for even an apparent transposition to the standpoint of unbelief, for the pedagogic and playful self-lowering into the sphere of its possibilities.

We must try to penetrate a bit deeper into these objections to natural theology. That somehow it is improper or un-Christian or dishonest or impious to try to prove God’s existence; but how exactly? Dilemmas have horns; what are the horns of this one? The following, I think. In presenting a piece of natural theology, either the believer must adopt what Barth calls “the standpoint of unbelief or he must pretend to his unbelieving interlocutor to do so. If he does the former, he deserts his Christian standpoint; but if he does the latter, he is dishonest, in bad faith, professing to believe what in fact he does not believe. But what is the standpoint of unbelief and what is it to adopt it? And how could one fall into this standpoint just by working at natural theology, just by making a serious attempt to prove the existence of God?

‘’ Atheist say no one can prove the existence of God; and they are right. In the same light no one can disprove that God exists; I see God in everything; the sea waves, volcanic eruption, the life miracles we experience. I feel his presence everywhere… to me, I know that he exist. I belief and I have faith. The question now, Do you belief in GOD?

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Perfect God By Success Chichi



Perfect God By Success Chichi

Perfect God By Success Chichi

Europe based Nigerian Worship leader, Success Chichi is out with a brand new single titled “Perfect God”.

According to the singer, the inspiration behind the song came from the word of God in the book of Genesis 6:18, when God made a covenant with Noah and perfected the same at the appointed time. This shows that every promise of God no matter how delayed will surely come to perfection when the time comes.

Success is from the eastern part of Nigeria and is married. The song was produced, mixed, and mastered by Ejay.

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Aka Jehovah By FredRock | @iamfredrock



Aka Jehovah - Fredrock

Aka Jehovah By FredRock | @iamfredrock

Fast rising and award-winning gospel minister “FredRock”  is back with a banging new song and video titled “Aka Jehovah”
According to the singer, the song “Aka Jehovah” is an igbo language that translates as “The Hand Of God” and it’s simply a song of appreciation for what God is doing in his life, which cannot be ascribed to any human except God.

The Cross River State-born singer, songwriter, and music director has done a couple of songs with some notable gospel ministers like; Samsong, Solomon Lange, Moses Bliss, Prospa Ochimana, and many more. And has ministered alongside international Pst music ministers like Ron Kenoly, Marta Munizzi etc.

The now Lagos-based minister is already enjoying huge acceptance amongst, churches DJs.

Don’t be told, get this song via the links, and surely the testimonies that accompany the hand of God will surely follow you.

Download, listen and share.

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