A Mission-driven Adventist Family
God’s Church: A Restorative Space
by: Alicia Valasse-Polius
“He heals the brokenhearted and binds up their wounds.”
Psalm 147:3
There’s a gathering where faces from different locales sit to meet with the Lord; the rape-victim moving through aisles of onlookers looking for a safe space, the mother who witnessed the stabbing of her son, the construction worker fighting for compensation in court after losing two fingers on a faulty miter saw, the professional who was psychologically traumatised by a gaslighter, the new convert bombarded by Ms. So and So’s breaking news from her sexual dossier, the unemployed father of four, the returning backslider, the member who is recovering from Church Hurt, the widower who is waiting for a Sabbath lunch invitation, the divorcee, the single mother working the night shift three times a week, the ex-convict trying to reintegrate, the student who is failing every course, the retiree who was forced to take a second mortgage, the marginalised teenage mother, the young wife recovering from a second miscarriage, the chronically-ill congregant who is tired of the monthly tests, the mother who lives with a gang member, the congregant who is deciding whether to stay, the spiritual leader who is oblivious to the needs of the congregation.
This is Church - a place for the ailing. There is ruin. There is melody. There is pain. There is happiness. There is praise. There is uncertainty. There is brokenness. There is surrender. There is loss. There is gratitude. There is trauma. There is joy. There is displacement. There are outcasts. There are people waiting to be loved… but there is a God, a tender God, a healer of the broken, one who cares for physical, psychological and spiritual wounds(Psalm 147:3). He is not a distant God; he is personal. He is “nigh unto them that are of a broken heart” (Psalm 34:18). Why? Because he knows and understands suffering, hurt and grief: “For we have not an high priest which cannot be touched with the feeling of our infirmities…” (Hebrews 4: 15).
God’s plan for his church, this place filled with infirmities, is to mirror the Gospel’s message of forgiveness, grace and healing. The body of Christ must be a restorative community.
Such a community encourages accountability in Love, bears the burdens of others and lovingly restores those who have faltered (Galatians 6: 1-2). Grace is encouraged over condemnation. Retaliatory behaviour is discouraged and forgiveness of others is promoted as a precondition for divine mercy (Matthew 6:14-15).
God’s church is patterned after Christ, replicating this loving character in every circumstance (1 John 4:8; 1 John 4:16). Like God, the church welcomes and loves the broken, the marginalised, the displaced, the backsliders, the grieving, the poor, the rich, the widows. Ultimately, the church loves because Christ loves. The church restores because Christ restores.
The restorative church community works to heal divisions, welcome backsliders and promote the repairing of relationships because this is the way of Love, and Love “keeps no records of wrongs”
(1 Corinthians 13:5).
Jesus
Builder ,Potter, Sculptor
Shepherd, Chief Cornerstone
Word, Rock ,True Vine
Dayspring
Head of a Restorative Community of Believers
Audit! Audit! Audit!
By: Alicia Valasse-Polius
“Let us search and try our ways, and turn again to the Lord.”
Lamentations 3:40
A timeless adage says this: “poetry is the spontaneous overflow of powerful feelings; it takes its origins from emotions recollected in tranquility”. Truer words were never portrayed - no less from a man of God in one of the most striking poems in the Old Testament -Lamentations. Arguably, Lamentations 3 curates some of the most difficult emotions for humans - abandonment, grief, bitterness…then faith and hope. It maps an expedition from spiritual rock bottom-ness to unwavering trust in God’s faithfulness.
Lamentations 1 and 2 present Jerusalem, a personification of a widow in profound grief. “She, that was great among the nations”, is now a “tributary slave”(Lamentations 1:1). She feels alone, abandoned by friends who have dealt “treacherously with her”. Why? “She dwelleth among the heathen” (Lamentations 1:3). Repeated spiritual adultery has brought divine judgement to her door and her acceptance is slow. She blames God for making her “desolate”, calling an assembly to crush young men” and causing her “strength to fail”. Then… an acceptance.
She acknowledges her rebellion: “Behold, O LORD; for I am in distress: for I have grievously rebelled…” (Lamentations 1:20).
Reflection. O the power it carries! The force that allows an honest
examination of self to say, “I have grievously rebelled. I have not been my best self. I have not carried the character of God everywhere I go. I have been spiritually adulterous.”
But here’s the thing, reader. Like ancient Israel, God wants us to audit every part of our lives - deliberately. Rather than “to and thro” spiritual drifting and embracing a “God-blaming” demeanour, “examine our ways”. Examine habits, demeanours and behaviours to see whether we are truly in the Lord, in the faith (2 Corinthians 13:5; 1 Corinthians 11:28).
Admittedly, self-criticism can be tasking… difficult because, for some of us, it’s my way, not God’s way. Self-criticism forces us to be accountable, face the bad and the very bad. It compels us to ask, “was I too harsh?”, “was I disrespectful?”, “were my words encouraging?”, “was this a loving response?”, “is my behaviour towards my brother or sister indicative of one who knows Christ?”, “are my actions towards my brother redemptive?” And if your auditing of self has revealed movement from God, what will your response be? Blaming everyone but yourself? Weeping excessively over the discomforts of divine judgement like rebellious Israel? Or actively carving a path back to God?
God expects that we will take responsibility for our actions. “Examine ourselves” and come to him, reason with him because he can bring us back to alignment with His holy Word (Isaiah 1:18).
This is not a journey of shame. This is a redemptive one, recognising our rebellion and that “all have sinned and fallen short of the glory of God” (Romans 3: 23). It is a journey where we constantly ask ourselves: “is my spiritual direction pleasing God?”
MRI of the Sinful Self
by: Alicia Valasse-Polius
“Search me, O God, and know my heart ...know my thoughts...see if there be any wicked way in me...”
Psalm 139: 23-24KJV
March 14, 2025
Jane (a pseudonym) lies on a motorised table, sliding into a tunnel-shaped scanner, perfectly still, wireless earbuds, dulcet classical tunes. 50 minutes. Bach’s emotional resonance soothes but the anxiety kicks in. What will the scan find? Ligament tears? Ovarian cysts? Brain tumour? And what will be the response to the findings? Fight? Flight? Freeze? Flop?
The same can be said of the Christian Scanner that reveals whether our lifestyles fall short of God’s Holy Standard - The Ten Commandments. What will the scan find? Humility? Self-reliance? Remorse? Self-righteousness? And what will the response to the scan’s findings be? Repentance? Confession? Denial? Reliance on Grace? Deflection? Rationalisation? Legitimisation? Fawning?
Come with me reader to the Gospel of Luke where a tale of humility versus pharisaical complex is told. Set in the first century Judean society, two men of different social strata meet “in the temple to pray”; a pharisee and a publican (Luke 18: 9-14).
Using a self-celebratory prayer, the pharisee compares himself to others and declares himself superior. He notes his loyalty and compliance with the precepts in the Law of Moses, fasting and tithing. He proclaims himself ceremoniously pure and maintains belief in his goodness rather than God’s mercy and grace.
In contrast, the publican stands afar and acknowledges his unworthiness by keeping his gaze away from heaven. He strikes his chest, denoting sincere remorse for a life of sin. His sorrowful state is declared in his plea:
Let’s be frank reader. It is not easy to declare one’s sinful state because sin is dirty, messy, ugly. It is a parasitic force, creeping into every thought to corrupt attitudes and birth carnal desires. It has no regard for the Law of God (1 John 3:4). It can hide cleverly, manifesting itself in evil utterances, scheming, violence, sickness and death. It covers us with shame.
But often, like the pharisee we fail to see our true condition by using deflecting tactics. We compare perceived levels of sin forgetting Paul’s admonition that such behaviour is steeped in folly (2 Corinthians 10:12). We embrace a judgemental mindset, forgetting that all “sheep have gone astray” (Isaiah 53: 6). We assume the role of separator of sheep and goats, classifying the religiously pure and impure. We see our perceived goodness more than God’s grace, forgetting that “by grace we are saved through faith...not of” ourselves. “It is the gift of God: not of works, lest any man should boast” (Ephesians 2: 8-9).
Like the publican, we are called to allow the Word to be a diagnostic tool in our lives “for the Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12). This diagnostic tool should scan every secret chamber of unconfessed sins to obtain clear images of our true condition. Just perhaps, secret, sinful habits and seared consciences may be unveiled. The scan be uncomfortable, forcing us to face the truth about ourselves; our evil thoughts towards others, our unrepentant attitudes and our carnal habits. The scan may bring shame, perhaps inciting deflection, rationalisation or legitimisation because of its scarlet findings. But the sinner need not fear. The Lord desires us to recognise our sinful state. He wants us to come and reason with Him because “though” our “sins be as scarlet”, divine cleansing shall make them “white as snow; though they be red like crimson”, divine cleansing shall make them “as wool” (Isaiah 1:18).
In essence reader, trusting in our perceived goodness is not an antidote for sin because “there is none that doeth good” (Romans 3: 10-12; Psalm 14:3). Jesus Christ is the only solution to sin. So, won’t you surrender completely to him today? Won’t you invite his Word to scan every part of you:
“Search me O God, know my heart, see if there be any wicked way in me and lead me to the way everlasting” (Psalm 139: 23-24).
He is waiting.
“God be merciful to me a sinner!”
(Luke 18:13)
Anatomy of a Word
by: Alicia Valasse-Polius
"For You are my hope, O Lord God..."
Psalm 71: 5NKJV
In every word, there is a beginning – that place where meaning becomes so significant that generations return there for a revealing. You see reader, a word is more than the structured linguistic components that give it a voice. It is meaning.
Meet a word:
The word “Tikvah”, from the root “qavah”, first appears in the bible as an object used by Rahab to save her family.
Consider Joshua 2 verse 18(NKJV):
“…when we come into the land, you bind this line of scarlet cord in the window through which you let us down…”
A simple cord hanging through a window, some may say…but was it?
This account, “Of Spies and Harlots”, doubters and optimists, is steeped in imagery. Bible scholars assert that the physical cord represented more than a lifeline to the Israelites. It was a measure of grace to Rahab and her family, a symbol of hope.
To fully understand the concept of “hope”, we need to return to the source because the meaning of “hope” in Modern English is quite different from the meaning captured in Hebrew. The concept of “hope” is presented in Modern English as a feeling (abstract) that denotes optimism based on an expectation. There is waiting, but it is passive. This is worldly hope.
Often, when concepts or ideas are translated from one language to another, meanings may be altered. In the case of Hebrew and English, the essence of meanings is lost because the semantic, cultural and syntactic frameworks of these languages are not compatible. Significantly, the languages belong to different families; English to the Germanic Languages and Hebrew to Semitic Languages. Additionally, Hebrew idioms, steeped in Jewish tradition, may sound nonsensical when translated in Modern English. In essence reader, in order to understand and apply the concept of “hope” one must go back to the beginning: qavah.
Qavah, the root for “Tikvah”, often denotes expecting, looking forward to, waiting for, binding or twisting together like the action seen in creating a cord. This waiting is not defined by idleness. It is active and often used in the context of waiting for God’s intervention in different circumstances. We are all too familiar with the concepts of “waiting” or “expecting” but consider the biblical image of qavah, the cord, captured in Isaiah 40:31(KJV):
“But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”
This action of “waiting upon the Lord” signifies intentional and patient waiting, at times in the midst of adversity. It is a waiting that requires the believer to “bind” himself or herself to God in such a way that this bond becomes an anchor in every type of storm. The type of waiting captured here is similar to the ancient artform of weaving which describes the interlacing of two distinct sets of thread or yarn - the believer’s life intertwined with God’s character, a state of total surrender, recognition of necessary reliance on God - and him alone. Essentially, “they that wait (intertwine their lives with God’s character) shall renew their strength…”. They shall be resilient. This is Godly hope.
Qavah is presented in other biblical contexts where there is a metaphorical roping of our hope to God. In Psalms 27:14, this is captured by encouraging resolute reliance on God when waiting:
“Wait on the Lord;
Be of good courage,
And He shall strengthen your heart;
Wait, I say, on the Lord!”
Psalm 71 Verse 5 is an affirmation of God as anchor, cord.
“You are my hope, O Lord…”
Lamentations 3: 25-26 speaks to a prevailing, active and confident waiting:
“The Lord is good to those who wait for Him,
To the soul who seeks Him.
It is good that one should hope and wait quietly
For the salvation of the Lord.”
But in what circumstances are we waiting? This is the “war and rumours of wars” era. Earthquakes, pestilences, signs and false prophets are in every sphere. It is the Age of Moral Decadence and Spiritual Lethargy. It’s the time when egos flourish, consciences sleep and love of God dwindles. It is the Age of Unforgiveness, Lewdness, Indiscipline, Treachery and “Forms of Godliness” (Matthew 24; 2 Timothy 3: 1-4). Not a walk in the park for a follower of Christ, is it?
What’s the way out of this seemingly hopeless situation? Is it the emergence of a new government, the replacement of human effort with Artificial Intelligence, the reprogramming of the human mind or the rewiring of the human conscience? Make them love again?
Scripture is clear. No human effort can remedy this state of affairs because a spiritual dilemma requires a divine solution. Hope (qavah) and subsequent peace. The Messianic Kingdom is peace (Isaiah 9: 6-7; Isaiah 11: 6 – 9). He, the world’s Hope, its anchor, its power cord, will usher in the peace we so desire (Hebrews 6:19; 1 Timothy 1:1). Until that time: qavah!
Tikvah
IPA Transcription: /'tɪkvɑː/
Language: Hebrew
Hebrew Root: qavah (active verb)
Word Class: noun (singular, feminine)
Voice: Active Voice
English Cognate: Hope
When battles overwhelm – qavah!
When faith shakes incessantly – qavah!
When crying no longer helps – qavah!
When solitude is a sanctuary – qavah!
When the Savior seems far away – qavah!
When death’s sting troubles you – qavah!
When faith shakes incessantly – qavah!
In every waking moment – qavah!
Qavah!
The Walk
by A. Valasse-Polius
“…so walk ye in Him.”
Colossians 2: 6 KJV
Greece - a predominant Orthodox space where the modern hyper-paced lifestyle exists among the relics of Hellenism. Once-upon-a-summer-getaway, we stepped off the plane onto the tarmac, shouldered luggage bouncing against my back.
Nice day in Athens. Temperature over 100 degrees Fahrenheit.
This was a journey through history - not deserving of the mere view from a taxi ride, really. So, a promenade began on the worn-out Pentelic marble near ancient Areopagus. The crowd, mostly filled with vacationers and history enthusiasts, was vast – not like in the days of Paul. Gone were the Areopagus Council and the Epicurean and Stoic philosophers (Acts 17: 15-19KJV).
More than 2 millennia later, the iconic, sun-bleached marble plinth continued to define The Great Walk of Athens. Soon, blistered feet forced me to seek help at a nearby healthcare facility after prolonged moseying in my thin-soled, rigid, flat sandals. No doubt, vacationer’s naivety. Wrong shoes for this terrain.
Walking can be leisurely, purposeful, unsteady or limping. For some walks, we saunter, hike, tiptoe or march. The terrain for certain walks will cause blistering, limping or stumbling. There are physical walks, ideological or philosophical walks and Spiritual Walks. Some walks will require resting but others demand slogging.
Paul, “an apostle not of men, prisoner of Jesus Christ, separated unto the Gospel of God” walked through difficult physical and philosophical terrain (Galatians 1:1; Philemon 1:1; Romans 1:1). The terrain near the Areopagus was challenging and the Greeks were renowned for the supremacy of their philosophical system. But there he settled and preached in a “city wholly given to idolatry” (Acts 17:16KJV).
The topography near the Areopagus was undoubtedly physically challenging. Located in an area with no shade, the walker had to maneuver ancient stone steps carved in a crag of slippery limestone. Bible scholars assert Paul would have likely climbed a summit of nearly 115 meters to reach his audience, eager to let them know about this “new doctrine” he spoke of (Acts 17: 19KJV).
This terrain was also defined by its embracement of polytheism. The Greek gods were the centre of worship and life in Ancient Greece. In fact, Areopagus was a symbol of Greek religion and justice. While it was much like the Jewish Sanhedrin, the Areopagus celebrated the Greek gods and defended their honour in the Ancient Supreme Court. It was, in this philosophical context, he brought the “Unknown God” to the Athenians (Acts 17:23KJV).
Areopagus was not his only difficult walk. Extreme weather, high-risk, perilous routes and physical suffering defined his combined 10 000 miles of journeying by water and land. These were walks of sacrifice, perseverance and adaptability. Note here reader, he did not portray these walks as tranquil journeys, nor did he present trips classified by long static periods.
In his trekking, he walked “worthy of the calling” by walking in Love, walking circumspectly, walking in the Spirit, walking by faith and walking in the newness of life (Ephesians 4:1; Ephesians 5:2; Ephesians 5:15; Galatians 5:16; 2 Corinthians 5:7; Romans 6:4). This is, essentially, the Walk of the Christian. A trek – not necessarily on a paved path. This walk may take place in extreme dry, dusty or wet conditions. It may include periods of persecution, bruised egos and mental tugs of war. It may result in Spiritual blisters, sunburns and the occasional fracture.
Importantly, the right shoes must be used for trekking on The Christian Walk. Shoes made from worldly, synthetic materials will not provide the right support. Create the right shoes by injecting the Word of God into the rubber sole to ensure that it grips every slippery terrain. Spray the high-quality leather with Christ’s righteousness and do not forget your laces of perseverance. Tie them tightly.
Here’s the thing! Christians need not care for these perceived bouts of inconvenience because they can do “all things through Christ” who gives strength (Philippians 4: 13KJV). Ultimately, it’s about intimacy with God, the kind that makes tears okay, the kind that makes every terrain bearable and the kind that is achieved through ceaseless prayer – an incessant dialogue with God (1 Thessalonians 5:17KJV). This is the quality of intimacy that births total reliance on God, even allowing for melodies in a dungeon (Acts 16KJV).
What’s your walking like? Are there days defined mostly by joy or are they generally sunny with days of discomfort? Are there days when the burdens of the mental battlefield outweigh the fleshly scars of any prolonged physical walking? If you look close enough reader, Jesus is there in every walking demeanor. He is in the joyous walk. He is in every walk defined by periods of illness and death. He is Lord over the Dungeon Walk and the King who conquers the barrenness of the Spiritual Desert.
Think for a moment reader…Is he the centre of your walking?
His metaphorical portrayal of “walking” was a daily, dynamic, progressive trek of obedience because those who love the Lord keep his commandments (John 14:15KJV).
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.
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.”
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.