reformation Day

reformation Day

It’s coming. It’s just over a month away. How will you remember it? Do you remember it? It’s what makes Protestants – Protestant! But how many Protestants even know why they are Protestant? Many Protestants probably spend more time protesting against people ‘judging’ them instead of protesting against the false gospel of the Roman Catholic church – the real reason for the Protestant reformation. The problem is, protestantism today is so full of that false gospel that we need to be looking at ourselves rather than at the Roman Catholics. For many, the gospel – justification by faith alone – is no longer the ‘article upon which the church stands or falls’ (Luther) or the ‘hinge (or better main axis) upon which religion turns’. For some protestants that article is now about having a big church, or having trendy music, or being health and wealthy, or speaking in tongues, or having baptism by emersion, or being part of a particular denomination, or being Pentecostal and charismatic, or a particular version of being ‘filled with the Spirit’…and so on and so on.

The heart of Luther and Calvin’s reformation is the heart of the apostle Paul’s gospel: a righteousness that is revealed from heaven from faith for faith (Rom 1:17). It is revealed from heaven because we are wicked, a wicked person cannot be righteous nor do righteous things. We are incapable of revealing any righteousness that is why it must come from heaven, from God. Often we are too stupid to see how filthy we are, too dumb to understand the gravity of our depravity, too proud to admit our spiritual leprosy, and too blind to see the ever nearing pit of hell.

We typically celebrate the reformation on the anniversary of when Luther was said to have nailed his Ninety-five thesis to the castle church door in Wittenberg Germany. But, I think it started earlier than that. I think the reformation started when Luther dethroned Aristotle from the lecture halls of the universities and theological training. Since the 13th century Aristotle had been a vital part of theological study. Aristotles’s views of ethics (i.e., that one can know they are just because they do just things) ended up being taught as the way for God to see whether we are just or not. So the church promoted Aristotle as good theology. Luther recognised this and stuck his boot into Aristotle and even said that Aristotle’s Ethics are the worst enemy of grace and that no one can do theology with Aristotle (this he said because a particular medieval theologian said one cannot do theology without Aristotle!!). Aristotle posited that we can reveal our own righteousness – by doing righteous deeds. Luther, Calvin and more importantly Paul, posited that our righteousness must come from heaven from God in Christ and we receive this by faith alone. This message is too important to get wrong. It is too important to forget. How will you celebrate it this year?

I am pondering walking around with the ‘trick or treaters’ selling indulgences this 31st of October. At least it is one way to remember…Maybe I can make some money. Maybe I can make enough to buy a new car having just sold my motorbike…yes, I am no longer Triumphant. But seriously, here are some videos that remind us of the reformation and what it stands for in the event we need to remember why we are Protestant:

And from Luther’s own pen, one that must be played at my funeral:

**No catholics were hurt during the making of the this post. In fact it is loving to tell them to flee from the wrath to come – their righteousness will not save them. Of course, it must be said that no indulgence sellers were hurt either…or at least that is the rumour. But I can’t guarantee they didn’t ride off into the sunset without a moustache.

31 responses to “reformation Day”

  1. According to 1 John 3:7 a righteous person is he who does what is right. Thus it is not Aristotle’s teaching as you claimed. Scripture also says that through Christ we are made righteous (Rom. 5:19) and the righteous shall go to eternal life (Mat. 25:46). We cannot become righteous by ourselves – our ability to do what is right that makes us righteous (1 John 3:7) comes from and is only possible by grace through Christ as apart from Him we can do nothing (John 15:5).


    • Thanks for your comment, yes that is correct. John in 1 John 3:7 is stating that we can know someone is righteous by the way they live as opposed to sinners (unbelievers) who continue to sin wilfully and happily. However, you must note the context on 1 John. John is talking about christians, we can know people are christians if they do not live in continual sin but live lives that are righteous. John is not discussing how one becomes a christian but how you can identify whether one is living consistently with their confession.

      Aristotle was used in the medieval ages to say how one became righteous before God, i.e. we become righteous by doing righteous deeds. But Aristotle was really only talking about how in the eyes of man to man we can become just etc. The Church used him to say that that is how we also become righteous before God – for salvation. But if no one is righteous as Scripture teaches then we cannot prove ourselves righteous before God or merit anything for our salvation. Plus we are all sinners according to Paul (Rom 3:23). The verse in Romans 5:19 you quoted actually proves my point, ’19 For as through the one man’s disobedience the many were made sinners, so also through the obedience of the One the many will be made righteous.’ We became sinners through Adam…we become righteous through our obedience?! No! That’s not what Paul says, but through Christ’s obedience. How do we receive this righteousness? See back to Rom 1:17, we become righteous through faith, and faith alone.


      • 1 John 3:7 gives definition of a righteous person according to Scripture and it is not to prove whether a person is a Christian or not. While Scripture says that no one is righteous, at the same time it also refers Noah, Daniel and Job (Ezekiel 14:14), Joseph (Matthew 1:19), Eliabeth and Zechariah (Luke 1:6), Abel (Heb 11:4) and Lot (2 Peter 2:7) as righteous persons. The existence of righteous persons, without naming them is shown in Psalms 5:12, 34:15, Mat 5:45, 1 Peter 3:12 and many other verses.

        Scripture says the righteous shall go to eternal life (Mat 25:46). They are NOT counted as righteous by faith but they are righteous because what they did that meets definition given by 1 John 3:7.

        Rom 5:19 says we are made righteous but according to Reformers we are counted as righteous, i.e. we are righteous externally based on alien righteousness of Christ, accepted by faith alone, imputed on us but internally we remain unrighteous and sinner. Luther except this concept in Latin as “simul iustus et peccator” or justified and sinner at the same time. In contrast Scripture says in Ezekiel 33:12 that a righteous person cannot live by his righteousness when he sins. This flatly denies the teaching of Luther. Ezekiel 18:20 says the righteousness of the righteous person shall be upon himself, which denies imputation concept of the Reformers.


      • I am happy to see that you have some knowledge of what the reformers taught, although with a bit more reading you might come to understand them better. No Ezekiel does not contradict Luther, or at least what you think Luther’s view is. You assert that the righteous are not counted righteous by faith…on what Biblical grounds do you assert this? Don’t appeal to anything outside Scripture because the pope etc., has no authority here. Let me ask you this: was Abraham righteous because of what he did or because of faith? Answer: “Then he [Abraham] believed in the LORD; and He credited it to him as righteousness.” (Genesis 15:6 NAS20) So we have evidence that Abraham was justified by faith right at the beginning of Scripture, how can you assert that even those in 1 John do not represent the same thing? Either Scripture was wrong here with Abraham or people are sometimes justified by their works and sometimes by faith. Which one is it? Paul uses this example as well: “What then shall we say that Abraham, our forefather according to the flesh, has found? For if Abraham was justified by works, he has something to boast about; but not before God. For what does the Scripture say? “ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.””(Romans 4:1–3 NAS20) Again in Galatians: “in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we would receive the promise of the Spirit through faith.” (Galatians 3:14 NAS20) Justification by faith and receiving the Spirit by faith are pretty clear. We shouldn’t need to add the ‘alone’ because it is either faith or works – not both.

        I think you struggle with what James talks about. We are justified by faith, as our father Abraham was, but if that faith does not proceed to works, that faith is not a real faith. Those works done done through faith are not meritorious to our salvation as we are already saved. They just ‘justify’ ie. before man as wisdom is justified by her deeds. If I say I am a believer and yet continue to live in sin I prove my confession untrue. James picks this and says if we claim faith and yet do not obey Christ nor cease to wilfully sin then how can we claim a justification by faith when our deeds don’t justify us in the eyes of man. Note in James how justification is used. Both Paul and James, on the surface seem to say something opposite, but they are actually in full agreement. As the reformers said (and as Paul and James teach) we are justified by faith alone, but not by a faith that is alone (i.e. a faith that does not lead us to works is a dead faith). “But someone may well say, “You have faith and I have works; show me your faith without the works, and I will show you my faith by my works.” You believe that God is one. You do well; the demons also believe, and shudder. But are you willing to acknowledge, you foolish person, that faith without works is useless? Was our father Abraham not justified by works when he offered up his son Isaac on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected; and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS,” and he was called a friend of God. You see that a person is justified by works and not by faith alone. In the same way, was Rahab the prostitute not justified by works also when she received the messengers and sent them out by another way? For just as the body without the spirit is dead, so also faith without works is dead.” (James 2:18–26 NAS20)


      • I did lots (but not all) of reading of what Luther, Calvin, Turretin, Hodges, Berkhof, Sproul and others wrote in order not to caricature what you believe.

        Scripture does say that faith is counted as righteousness but it nowhere says that Abraham was counted as righteous, if you read those verses slowly. Otherwise Paul contradicted himself in the same epistle as he wrote “through Christ we are made righteous”. To have faith in God or in Christ certainly belongs to (or one of) “to do what is right’ that makes us righteous as defined in 1 John 3:7. Thus Catholics understand that Abraham was made righteous by his faith, and so was the thief on the cross.

        The difference between the Reformers and the Catholic Church is on the meaning of the (Greek) verb “to justify”.

        According to the Reformers it means to declare one to be righteous based on alien righteousness of Christ imputed on that person while he remains unrighteous/sinner. From this you have the famous saying that you enter heaven based on Christ did on the cross, accepted by faith, and not based on anything you do.

        The Catholic Church, on the other hand, teaches that to justify means to make one righteous. Our righteousness does come from God through Christ as Scripture says through Him we are made righteous (Rom. 5:19). We enter heaven based on what Christ did on the cross, accepted by faith AND what He does in us, i.e. He transforms us from unrighteous state to righteous ones that entitles us to enter heaven as Scripture says the righteous shall go to eternal life. Salvation is therefore a process that starts that includes faith (Eph. 2:8) and sanctification (2 Thes 2:13). Only by grace from God through Christ we can do what is right that makes us righteous as part from Him we can do nothing (John 15:5)


      • On a personal note it is good to see that you are willing to read wider because caricatures are a real problem. Within our Protestant camp one caricature of Catholics is that they believe in salvation by works (alone)…but I am sure you would agree with me that that is not true. You acknowledge the grace of God but not to an extent that we are happy with. What do you think the difference is if we were to distinguish between Abraham’s faith and Abraham himself being justified by faith? Is there a difference, and if so what does it matter? Also I guess you understand that we think sanctification (being made righteous) comes after justification (being declared righteous – accounted by faith).


      • According to the Reformers, sanctification is separated from (faith alone) justification but these two must come together, i.e. there is no justification without sanctification.

        The Catholic Church, on the other hand, teaches that justification is a process because salvation is also a process that includes both faith and sanctification.

        The outcome of (faith alone) justification, according to the Reformers is we are counted as righteous based on alien righteousness of Christ. While according to the Catholic Church the outcome of (on-going) justification is we are made righteous through Christ.

        The difference of those two is according to the Reformers, our sanctification is never perfected before entering heaven. We will die while still being stained with sins but those sins will be accounted to Christ – the so-called double imputation or you get Christ’ righteousness while He got your sins. Certainly this does not mean that they encourage you to sin.
        According to the Catholic Church, our sanctification is completed before we enter heaven. 1 Thes 5:23 says God sanctifies us wholly. Therefore our sins must be blotted away before we can enter heaven as they make us lose our righteous state (Ezekiel 33:12) and he who sins belongs to the devil (1 John 3:8).


      • Yes you essentially teach that justification comes when we are sanctified (i.e. by good works albeit with the assistance of grace) and we believe the bible teaches we are justified by faith apart from works but we are saved/justified for good works as Paul tells in Ephesian 2. Getting back to my last question what is the difference between Abraham’s faith being credited to him as righteousness (yes the righteousness from the obedience of Christ in Rom 5, that ‘alien’ righteousness) and Abraham himself being declared righteous? Paul in Romans evidently thought that it was one and the same.

        In Galatians Paul writes: “Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith.” (Galatians 3:7–9 ESV) Paul says here that the Gentiles (their being) was justified by faith, not just that their faith was credited to them. I wonder where you get that distinction from and how it even helps your case? To have one’s faith counted as righteousness is to justify the person.


      • If Paul intended to teach that through faith we are declared as righteous based on alien righteousness of Christ, then he would not write that through Him we are amend righteous (Rom. 5:19). There is significant distinction between those two.

        Again Scripture says that faith is counted or credited as righteousness (which is line with 1 John 3:7). It does not say Abraham was declared righteous by his faith.

        The phrase “justified by faith” appears four times in NT (Rom. 3:28, 5:1, Gal. 2:16 and 3:24). NT was written in Greek and the one in Rom. 3:28 is written in passive present tense while the rest are in passive aorist tense. Both tenses do not indicate a completed justification by faith (alone). If Scripture does teach justification by faith alone then the Holy Spirit would inspire Paul to write those phrases in passive perfect tense. That is the tense that precisely described justification was done by faith (in the past) and the person remains justified ever since to the present.


      • Can you please explain this difference in your understanding? You state there is a difference but haven’t explained how it makes any difference. Can one’s faith be counted as righteous and yet not have righteousness in God’s sight? Or is that righteousness temporary?


      • According to the Reformers we are counted as righteous based on righteousness of Christ imputed on us. When God looks at us, He will see the perfect righteousness of Christ instead of our unrighteousness or our sinfulness. Based on that He will let you enter heaven. It is not temporary righteousness but it is external, i.e. like wearing a white robe (free gift from Christ) that covers your dirty body and clothes. On the other hand, Catholics believe that through Christ we are made righteous (Rom. 5:19), i.e. Christ will transform our dirty body and clothes into clean ones.

        Hope you can see the difference.


      • Yes that external righteousness is the righteousness from heaven in Romans 1. We actually believe in both, 1) that God declares us just on the basis of the person and work of Christ alone by faith, and 2) that once saved, we are made like Christ through a progressive sanctification. i.e. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”
        (Ephesians 2:8–10 ESV)

        But the question remains what does it mean for Abraham that his faith was counted as righteousness? Did it save him? Did it add to the merit of his works until he had enough merit to be saved?


      • To answer your question: Abraham’s faith was counted as righteousness as to have faith belongs (or is one of) to do what is right, that makes us righteous as defined in 1 John 3:7. Just like thief on the cross, his faith also made him righteous and as he died shortly after, he will go to heaven as he had no chance to commit any sin that made him lose his righteousness (Ezekiel 33:12).

        Salvation is a process that includes both faith (Eph 2:8) and sanctification (2 Thes. 2:13). In your understanding of sanctification, following the Reformers, your sanctification is NOT (or cannot be) perfected in your life, i.e. you will die still stained with sins. But those sins will not jeopardize your salvation as they will be covered by perfect righteousness of Christ under imputation concept.

        Following Reformers, you do not need to become righteous to enter heaven (compare that with Mat. 25:46). In fact, you are told that it is impossible to be righteous as you always fall short and the only solution is to rely on external righteousness of Christ imputed on you. In contrast Scripture says God sanctifies us wholly (1 Thes 5:23) and through Christ we are made righteous (Rom. 5:19).

        When we talk about merit you need to understand how Catholics understand merit. When you work you merit your salary. Your salary is not a gift from your employer but something you deserve. Your employer need you to do the work and you need your salary to pay your bills. In contrast, in Catholic teaching, our relation with God is NOT like employer-employee relation. Unlike our employer God does not need us to do anything for Him as He is self sufficient and can do everything by Himself. However God graciously let us participate in His saving work, for example when we work as missionary. God does not need our good works but He requires us to be righteous to enter heaven (Mat. 25:46), i.e. to do what is right as defined in 1 John 3:7. He even provides grace through Christ (John 15:5) that enables us to do what is right. Scripture says that God rewards our good works with eternal life (John 5:29, Rom 2:6-7). It is a gift from God or it is grace. Thus when Catholics say merits, those merits are gift from God. Do not equate it with meriting your salary through your work. Because it is a gift, it does NOT depend on the amount of good works we do. It neither depends on the amount of sins we commit. Read Ezekiel 18:21-24 and Ezekiel 33:18-19 to know what God demands from us.


      • So the fact being that Abraham’s faith was credited to him as righteousness is only one way to become righteous? I feel sorry for you that you cannot know if you are going to heaven. Unless you are convinced that Christ’s righteousness is your only righteousness you cannot have any confidence you are righteous–unless of course you are blind and so full of arrogance that you think you have stopped sinning. This is why we still need the Reformation!


      • I never stated that I can stop sinning after having faith. Do not put your words in my mouth! If you read my earlier responses you should note that I wrote, following Scripture (Ezekiel 33:12), that one loses righteousness after sinning. Scripture does not teach that you can be both righteous (externally) and sinner at the same time. That is why Christ gave the authority to forgive sin, which the Reformers turned blind eye.

        I also wrote we CANNOT become righteous by ourselves. Our righteousness comes from God through Christ (Rom. 5:19). By grace through Christ we can have faith and do what is right, both makes us righteous as defined in 1 John 3:7. The concept of imputed righteousness is nowhere taught in Scripture and id denied in Ezekiel 18:20.

        Scripture says our salvation is a process through faith (Eph 2:8) and through sanctification (2 Thes 2:13).

        If you consider Scripture as your final authority, then you should follow what Scripture says.


      • So what does it actually mean for Abraham’s faith to be credited to him as righteousness? Was that righteousness that was credited to him enough to save him or not? I am not interested in what you think we teach, I am interested in what you believe.


      • I already answered that question. By faith Abraham was made righteous because faith is counted as righteousness.

        Salvation, according to Scripture, is NOT one time event but includes both faith (Eph. 2:8) and sanctification (2 Thes. 2:13). If salvation is a process then so is justification. Your problem is you still think justification as one time event and is by faith alone. I already pointed out that based on Greek tenses, the phrase “justified by faith” does NOT indicate a completed justification by faith.


      • OK, so the righteousness that was counted to Abraham because of faith–if he died in Genesis 15–would that be enough righteousness to save him or would he have to do more? i.e. add works to faith?


      • If he died after having faith, just like one of the thieves on the cross, he will go to heaven. The reason is his faith makes him righteous and the righteous shall go to eternal life (Mat. 25:46). Righteousness delivers from death (Proverbs. 10:2)


      • “And he believed the LORD, and he counted it to him as righteousness.” This was before Abraham sinned in taking matters into his own hands (ch. 16) by having a child with his maid. Was Abraham’s actions not sin? Did Abraham never sin again? Either he was still righteous through faith or he lost and gained his salvation time and time again before he died. The Hebrew verb for ‘counted’ (וַיַּחְשְׁבֶ֥הָ) does not imply a making righteous but considering, reckoning, thinking, imputing. What of Paul who loves to reference this passage? It would undermine Paul’s argument in Romans if indeed Abraham lost his righteousness having trusted in the Lord at that time.


      • Scripture says in Ezekiel 33:12 that a righteous person cannot live by his righteousness when he sins. Do you accept this verse as inspired or not? How to gain back righteousness is through repenting and turning away from sin.

        Salvation is a process as stated in Scripture through faith (Eph 2:8) AND sanctification (2 Thes 2:13). In any process you know the result at the end.


      • We can address the exegesis later–and no my problem is not that I think salvation is by faith alone, because Scripture does to. That is a problem you have in that you think you can contribute to your salvation even if you guise it under the delusion that it is still God’s work you are getting your ill-defined merit from. Yes Trent still curses me because of that conviction but I am content in Christ and in His Word. I am simply trying to draw out from your thinking what it means–actually means–to have faith credited as righteousness given it is crucial to Paul’s theology in Romans, Galatians, Philippians etc etc. We do believe that progressive sanctification is part of the salvation process, however I am saved, or justified, as Scripture says by faith and then progressively sanctified until I die. At death I am made complete, whole and perfect…not before…as even John himself tells us. So you need to distinguish the point of justification which leads to sanctification as part of the whole process of salvation. However, once justified, it doesn’t matter how long I have left on this earth to be sanctified, I will be in my saviour’s arms on the basis of His righteousness–as it was for the thief on the cross. How can I know this? Because the just shall live by faith.(Hab 2; Rom 2; Gal 3; and Heb 10 etc.)


      • Scripture says Giod saves us through faith (Eph 2:8) AND through sanctification (2 Thes 2:13). Do you accept what Scripture says or not?

        Catholics do not believe and I never wrote that we contribute in our salvation. Our ability to do what is right, i.e. to have faith, to obey commandments, to repent etc. comes from and is only possible by grace from God through Christ as Scripture says through Him we are made righteous (Rom. 5:19). The Greek verb “sunergo” means “to work together” appears in NT.

        I already explained to you a number of times that based on Greek verb tenses the phrase “justified by faith” (Rom. 3:28, 5:1, Gal 2:16, 3:24) does NOT indicate a completed justification by faith alone. Justification, like salvation is a process. You still deny that you still hold firmly to what you are taught that we are justified by faith alone and it is followed by progressive sanctification, which is NEVER perfectly completed.

        My question for you: Do you think the late Ravi Zacharias, assuming all the allegations are true (his widow is still defending him) is in heaven or hell?


      • It’s a bit odd a Roman Catholic asking a protestant whether I believe Scripture. You guys didn’t want people reading Scripture 500 years ago. You even killed people for having a bible in your own language…..What you are really suggesting is that if I don’t agree with your interpretation I do not believe Scripture. (By the way most people who call themselves Protestants today have more in common with RC theology not truly Protestant in terms of their doctrine of salvation, authority of Scripture etc,). I hope you stop and thank God for Martin Luther as he is the reason you are quoting your bible in your own language today….


      • What you rote is common myths. The Church never forbade reading of Scripture. You should realize that before Gutenberg invented printing machine in 1455 that made possible mass production of Bible and hence cheaper price, most people cannot afford to buy Scripture. European languages are spoken, not written languages – they do not have scripts and therefore must borrow Latin.script. Most people then did not have education, and those who were educated were able to read Latin and can read Scripture in Latin (Vulgate).

        You don’t have to agree with my or anybody interpretation of Scripture and vice versa. What you need to realize that Catholics have scriptural reason NOT to believe in what the Reformers taught. You cannot argue to all points I raised based on only Scripture against your belief. You may continue believing in what you are taught – it is your business.


      • Common myths? Jan Huss? It is easy to wipe the persecution and inquisitions as common myths…and yes I don’t mean the priests couldn’t read Scripture–those who knew latin last least. I mean the common man was not encouraged to read it in there own language and translating it into the common tongue was punished….that is not a myth. If you don’t believe it maybe you should look at the history of your own church.


      • You changed the topic to illiterate and corrupt priests. There were, are and will be corrupt priests – it is not myth. The same applies to your church. A good example is the late Ravi Zacharias who was NOT illiterate and was a learned scholar.

        You cannot defend your belief system using Scripture and now you try to deflect the discussion to other things, which have NOTHING to do with the article you wrote in order to conceal your failure.


      • Yeah absolutely, just google how the RC church treated those who translated the Bible into their own tongue…and why they did it (don’t take my word for it go and look yourself). I agree, as I have previously said many Protestants are no longer protestants because they do not understand what and why they believe. Like in every age, people move away from justification by grace through faith in order to add works and self-righteousness to it so that they ultimately have something to boast about. We need the reformation and the preaching of the true gospel as much today as we did at the reformation. You have also proved the point that we need the reformation to continue because there would be many within Protestantism that would share your view. Pelagius(or his little brother semi-pelagianism) is making a comeback…

        As for Ravi, I don’t think you have a point to make there, I don’t know his heart. If what is reported is true I suspect that he was never converted given the ongoing nature of his sins. King David repented, I don’t know if Ravi ever did.

        Well my friend, it has been good and challenging engaging with you. I will be thinking of you when I preach this reformation Sunday on Rom. 1:17: ‘the Just shall live by faith.’ I see that in the final analysis, we are not going to agree on what that powerful phrase means no matter how much back and fro we do on the keyboard. Just remember, the old aorist/pluperfect argument is a furphy, I am sure there are plenty of RC Greek scholars that agree (even if they don’t agree with what I am saying)…in the final analysis, by your reckoning, if you are right and I stand before God on the sole basis of his righteousness He will still let me. If I am right, that we solely need the righteousness of God, none of your works and righteousness will count–you won’t be let in. I will trust Jesus and live by faith–God does not lie. All the best.


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