A Mission-driven Adventist Family
​​by A. Valasse-Polius
Scriptural Focus: “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.”
Psalm 23:4KJV
How often do we recite Psalm 23, oblivious to the profound meaning beyond the lines? It is a Psalm of shepherding, pasturing, restoring, walking, comforting, valley-ing and most importantly …reassuring.
Arguably, no one is more qualified to speak on the subject of valley-ing than King David. He was anointed, waited for what seemed like an eternity for his coronation, lived like a nomad for years, hunted by a king who saw his identity in a throne, corrupted by lechery and brutalized by the sword in his house (1 Samuel 16:13; 1 Samuel 23:14-29; 2 Samuel 11; 2 Samuel 12:10). Let’s face it! The guy had it rough during his lifetime.
These types of experiences are often referred to as being in “the valley”. The bible presents two types of valleys. One is a topographical element, celebrating verdant landscapes and nature’s fertility; the Valleys of Rephaim, Jezreel, Elah and Siddim as examples (Joshua 15:8; Hosea 1:5; 1 Samuel 17; Genesis 14: 3, 10). The other is a symbolic element, capturing humanity’s vulnerability in the face of emotional turbulence, contentions with sin, loss, setbacks, trek to spiritual growth and restoration; the Valley of Dry Bones as example (Ezekiel 37). Some valleys represent both elements. They capture the vitality of a physical setting while highlighting a period of testing, questioning, collective responsibility and the assurance and hope in God’s promises; the Valleys of Eschol and Achor serve as illustrations (Numbers 13:33; Joshua 7).
In Psalm 23, David acknowledges a particular valley, denoted by the definite article “the”, indicating that the one interacting with the Psalm has prerequisite knowledge of the events that constitute his “valley experience”. Biblical scholars assert that the Psalm was written around 1000BC. Hence, David’s experiences after his anointing, including Saul’s relentless pursuit, are among the events that preceded the writing of this Psalm. This valley experience is not brief. It is defined by prolonged distress, testing, questioning, wondering …where is God?
In this context, one may understand David’s use of the anaphora to magnify the weight of his experience in this valley:
“How long wilt thou forget me, O Lord? Forever? How long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? How long shall mine enemy be exalted over me?
Psalm 13:1- 2
Truly, how long? Yet, in his questioning, he knows that God is with him, doing what only the Shepherd can do for his sheep...comfort. This comfort is the reassurance needed to appreciate that there is no need to fear evil – not even in “the valley”. This sentiment is also expressed as David concludes Psalm 13:
“But I have trusted in thy mercy; my heart shall rejoice in thy salvation”
Psalm 13:5
Somewhere in his valley-ing, the totality of his experiences with his God allows him to trust that something better is coming.
Here’s the thing about valleys reader: they rarely announce their arrival. They come when you least expect. Some are masked. Some are external and others are confined to the deep chambers of our minds. Some valleys we encounter as a collective. Some valleys we navigate alone with our God. Some valleys are marked by malaise, misery and death – evidence of a world ruined by sin (Romans 6:23). Valley-ing, for some, can be brief. For others, it is an odyssey.
But in every valley…there is God who guarantees that “all things work together for good to them that love God…to them who are the called according to his purpose” (Romans 8:28).
To the journeyer, the one who is valley-ing… seek the Lord for there is no better companion in a valley. Why? He is “a refuge for the oppressed, a refuge in times of trouble” (Psalm 9:9). How do I know? Simple... “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.” (2 Corinthians 4: 17-18).
Valley-ing
By: A. Valasse-Polius
Scriptural Focus: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”
Revelation 21:4KJV
One cold morning in London, not too long ago actually, we got off the bus on Edgware Road. The plan…take a leisurely walk to Central London Seventh-day Adventist Church. It was a busy morning in the city. Blaring horns from every direction startled commuters. Traffic backed up as emergency personnel hurried to put the gurneys in the waiting ambulances. On the streets, law enforcement officers were measuring skid marks and documenting the damage to bollards. Hmmm…another day in the city!
Minutes later, we walked through the doors of Central London – a place we’d grown to love over the years. It was mid-morning and congregants were waiting. Then, the pianist struck the first key and the choristers began:
“All the gates of pearl are made,
In the city four-square;
All the streets with gold are laid,
And there is no night there.
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God shall wipe away all tears;
There's no death, no pain, nor fears;
And they count not time by years,
For there is no night there.”
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And the chorus echoed in the middle of the earthly city; a resounding reminder that its noises and inconveniences are temporary.
This 1899 hymn by John Clements bespeaks the ultimate hope, rooted in a promise that a heavenly city is everything that an earthly city is not. The earthly cities are characterized by death, limited time, pain, rusty gates and pothole-filled, asphalt streets. Contrastingly, the heavenly city, enveloped by the presence of Christ, is a place of peace and light. Pain and death are foreign to it.
While the word for “city” occurs at least 1095 times in the bible, the concept is first introduced in Genesis. Some cities were places of worship and the nuclei of commerce; Zion and Hebron (2 Samuel 15:8; Psalm 102:21). Others represented rebellion against God in the form of idol worship, murder camps, debauchery and lewdness; Cities of the Plain, Babel, Calah, Biblical Athens, Enoch and Gibeah (Genesis 4: 17; Genesis 10; Genesis 13; Genesis 19; Judges 19; Acts 17:16). Regardless of their characteristics, these cities remained imperfect; plagued by the consequences of sin. They were temporary entities, disfigured by sin. Today, they remain disfigured.
But the bible presents a city like no other. It is characterized by newness, purity and holiness. It does not harbor the elements of death, pain or anguish that so characterize the modern city, for they are “former things”. It does not know darkness for its maker is Light (1 John 1:5). This holy city is what awaits the faithful servants of our Lord, Jesus Christ; those who do not engage in works of the flesh and action that desecrates, or is labelled as an abomination or a lie” (Galations 5: 19-21; Revelation 21: 27).
This means, ultimately, that we must endeavor to be faithful servants of Christ, epitomizing His character in every stead. His character is Love. Those who fail to do just that, “shall by no means enter” The City Foursquare.
Jézi Kwi ka witounen touswit.
Reconciliation After a Poisoned Godliness
by Alicia Valasse-Polius
Originally published under the name “Alicia Valasse” by the Sabbath School and Personal Ministries Department of the General Conference of Seventh-day Adventists.
© General Conference Corporation of Seventh-day Adventists
Josh. 1:9; Jer. 5:26–31; 20:1–14; 23:14; Hosea 3; Rom. 5:3
The time spent in the polytheistic atmosphere of Egypt stained Israel’s godliness. For years, God’s people were openly exposed to Egypt’s warring ways and ardent religious falsehoods. Moses would come, but Egypt’s poison had settled amongst the people. Free as they were in the desert, Israel set out on a path of spiritual adultery—openly defying God and seeking to replace Him with golden effigies. God performed miracle after miracle, but many of His people had been marked by long exposure to polytheism. However, He would not abandon His seed even after their “brazen” prostitution (Ezek. 16:30, NKJV). He reached out to His people through His prophets—many of whom openly lamented Israel’s spiritual predicament. Such an important call was sometimes met with uncertainty, self-doubt, and external resistance. Open proclamation of wrongs is sometimes met with resistance even from leaders—spiritual and otherwise (Jer. 20:1, 2). In the face of such adversity, we are reminded that the Lord, who is light and salvation, will shield us (Ps. 27:1–3). Such assurance can surely pave the way for reconciliation after spiritual infidelity has occurred.
No Place for Spiritual Infidelity (Jer. 5:26–31; Ezek. 16:32; Hosea 3)
Our God is deserving of sincere praise and worship. In light of this, every effort should be made to eradicate religious fads and deviant doctrines that scorn God’s laws. The prophetic book of Jeremiah speaks of such practices among His people: “wicked men” who set traps; prophets who “prophesy falsely”; priests who “bear rule by their means”; and “houses full of deceit” (Jer. 5:26–31). Such behavior demonstrates spiritual infidelity and likens God’s people to harlots and adulterous wives (Ezek. 16:31, 32). God, however, loves His people with an everlasting love. Like Hosea in response to the unfaithful Gomer, He is always available to forgive and to welcome His repentant people home (Hosea 3). God does not seek to abandon His people in the midst of their sin. Instead, He seeks us out in our daily deliberations with other Christians, in our worship, and through prophetic messages in His Word. These messages are proclaimed by the major and minor prophets. In every instance, the message contains a concerted effort to highlight the sin in an effort to trigger repentance. The book of Jeremiah tells of the injury to the “marital” bond between God and Israel and calls for reconciliation of Creator and created.
Thrown in “the Stocks” of Life (Jer. 20:3)
While the prophetic call for reconciliation is deemed necessary for the salvation of souls, it is sometimes met with opposition. Like Jeremiah, we too may be “thrown in the stocks” for delivering truths about doctrinal malpractice. Our stocks may be the “self-indulgent” approach of some spiritual leaders, the lack of support from fellow church members, or persecution from both believers and unbelievers. Whatever “the stocks” may be, God is prepared to free us from our shackles, just as He did for Jeremiah (Jer. 20:3). With the freeing of our shackles, we are called to give of ourselves in service to Him (Matt. 28:19). Our confidence may dwindle when He calls us. We may be quick to turn to our lack of experience, to run away from our religious obligation to ministry like Jonah did. But Jeremiah presents a wonderful example of the use of youthfulness to proclaim the word. Let us not say we are but children unable to speak or that we are handicapped by fear (Jer. 1:7, 8). It is the Lord who speaks through us (verse 9). He enables our understanding, and He helps us in our contributions to the glory of His kingdom. As young adults, we are called to write, speak, tell, and sing of His glory and wonderful blessings to us—underserving though we are.
Spiritual Fire in the Bones and Heart (Jer. 20:7–14)
As we continue on our Christian journey with renewed enthusiasm, we must, like Jeremiah, develop a spiritual “fire in the bones” and, by extension, in the heart. In spite of the challenges we face, we should not surrender our desire for salvation. Trials and tribulations may surface, but Joshua urges us to be “strong and courageous” (Josh. 1:9, NIV), and Paul desires us to “glory in tribulations” (Rom. 5:3), for they help us to be patient, tolerant, and steadfast. The “fire in the bones” and heart will undoubtedly assist in our steadfastness during trials. Here are some ways in which we can solidify the presence of spiritual “fire of the bones” and heart: Study God’s Word daily. Daily engaging with the Bible is the greatest weapon against the snares of the devil. There is power in the Word. Ask for the guidance of the Holy Spirit. Having the Holy Spirit with us guarantees that we will be transformed and equipped for work in God’s kingdom.