By Godwin Owusu Frimpong
Apostle Dr. Isaac Owusu-Bempah’s recent prophecy regarding John Dramani Mahama’s imminent victory in the general elections invites deeper theological reflection and scrutiny. The pastor, who has switched stances from declaring former president John Dramani Mahama as politically doomed to prophesying his triumph, raises questions about divine influence in human affairs and the authenticity of prophetic claims.
The prophetic claim is underpinned by Rev. Owusu-Bempah’s assertion of John Mahama’s “kind-heartedness,” which he connects directly to divine favor. His statement in Twi—”Because of your kind-heartedness God has handed over the country to you and nothing can change it”—implies a spiritual endorsement of Mahama’s candidacy that the church and its followers might perceive as an act of divine will.
Biblical support for such prophetic declarations can be found in several texts. For instance, in 1 Samuel 16:7, God reminds us through Samuel that “the Lord sees not as man sees; man looks on the outward appearance, but the Lord looks on the heart.” This verse suggests that divine favor is contingent upon the character and intent of an individual rather than merely their actions or past.
Moreover, Proverbs 21:1 states, “The king’s heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will.” This passage reinforces the belief that God has ultimate control over political leaders and their destinies, invoking the notion that human elections may be influenced or determined by divine intervention.
Despite these theological references, skepticism remains. The NDC group “Ashanti Crusaders For the NDC” questions the sudden change in Rev. Owusu-Bempah’s stance, suggesting it brings into question the credibility of his earlier proclamations that Mahama was unfit for the presidency due to alleged moral failings. Their inquiry about whether John Mahama has been “cleansed of blood” reflects a broader concern over the consistency and authenticity of spiritual leadership in politics.
Thus, as both believers and skeptics grapple with the implications of Rev. Owusu-Bempah’s latest prophecy, it compels a deeper examination of the intersection between faith, prophecy, and political responsibility, further questioning whether such declarations can be genuinely attributed to divine will or if they are influenced by earthly desires and contexts.
Godwin Owusu Frimpong
