Fruitful Living
Letters from God: be faithful unto death (Part 2)
With such a fertile ground for prosperity, none of the inhabitants of Smyrna should have been poor. The people were no doubt business-minded and should have benefitted from their fair share of foreign investment in their economy.
And many did. But sadly, the church members in Smyrna were poor. And that was not even the only problem they had.
As described in the letter to them by the “One who sees and knows all,” they were also afflicted in other ways. Their Christian business practices stood out against the capitalism and materialism that characterised the commercial transactions of the town.
The simplicity of the church contrasted sharply with the extravagance of the dance theatres and fashion houses. And their godliness was a silent rebuke to the worldliness evident on the streets, in homes, classrooms, business, political, and religious centres.
As a result, they incurred derision, wrath, malice, and jealousy in good measure. Their best intentions were given the worst interpretation, and their comportment, speech, and conduct were subject to sanctions and harsh sentencing.
Everywhere they went, they were sorely afflicted by their neighbours, unbelieving relatives, city council officials, business partners, customers, and even strangers.
They were also slandered and maligned by those who should have been the ones to receive and protect them – the Jews – the ones to whom the charge had first been given: “go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” – Matthew 28:19.
They were the ones who should have defended them. But no! Instead, these Jews were their chief slanderers and persecutors.
At the time of sending this letter, the accurate description of how Christians talked, walked, dressed, what they ate, believed, and preached had spread far and wide. It had led to the conversion of many, as well as to the affliction of many.
The church in Smyrna had an unfair amount of the latter than the former, and the God who knows all things sent this message to them: “I know your afflictions and your poverty – yet you are rich! I know about the slander of those who say they are Jews and are not, but are a synagogue of Satan.” – verse 9
THE CHURCH IN SMYRNA
As much as the church in Smyrna loved the Lord, and as much as they had tried to obey Him faithfully and lovingly in all their ways, they had been afflicted by the viruses of persecution, poverty, and slander.
The Master Physician knew that without His divine touch, it was only a matter of time before they would succumb to the ravaging effect of these virulent viruses and give up their faith.
Earlier, when Jesus walked on earth, He had taught the multitude on the mountain top: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” – Matthew 5:3. He knew that after His death, the spirit of many believers would be crushed.
Surrounded by prosperity and plenty, Jesus knew that many would be impoverished by being ostracised. He knew that the faith of many would be sorely tried and they would be at risk of giving up.
But the Alpha and Omega has already made provision for the eternal reward of those thus afflicted. And so, He gave the assurance to the church in Smyrna: “I know…”
God who sees everything, assured them that their sickness was not due to any fault of theirs. It was the result of external forces because of their faith in Him.
God doesn’t just see our sufferings, but He experiences them with us. Hence, He knows exactly what we are going through and those who are responsible for it.
And just as He described the pain the Smyrna church was experiencing to them with the introduction “I know” and those who were behind their pain, so He sees and knows all that we go through today.
He knows those tormenting us and invites us to take His prescription to soothe our pain.
While waiting to share the rest of the article with you, I invite you to meditate on the beautiful hymn entitled “The Church’s One Foundation Is Jesus Christ her Lord” authored by Samuel John Stone – (1839 – 1900).
1. The Church’s one foundation
Is Jesus Christ her Lord?
She is His new creation
By water and the word:
From heaven He came and sought her
To be His holy bride:
With His own blood He bought her,
And for her life He died.
2. Elect from every nation,
Yet one o’er all the earth,
Her charter of salvation
One Lord, one faith, one birth,
One holy name she blesses,
Partakes one holy food,
And to one hope she presses,
With every grace endued.
5. Yet she on earth hath union
With God the Three in One,
And mystic sweet communion
With those whose rest is won.
O happy ones and holy!
Lord, give us grace that we,
Like them, the meek and lowly,
On high may dwell with Thee.
For further inquiries please contact us on Tel Nos. 0243588467 or 0268130615
Email: saltnlightministries@gmail. com
Website: saltandlightministriesgh.org
By Dr. Joyce Aryee, the author
The internationally accepted definition (from the UN Palermo Protocol, 2000) identifies three elements:
ACT (What is done), which includes:
• Recruitment, transportation, transfer harbouring, or receipt of persons. How it is Applied:
In Ghana, traffickers recruit children from rural areas under false promises of education or employment.
MEANS (How it is done), which includes:
• Threats
• Coercion
• Deception
• Abuse of vulnerability
How it is applied:
Parents may be deceived into releasing children, or victims may be threatened into silence.
PURPOSE (Why it is done), which includes:
• Sexual exploitation
• Forced labour
• Slavery
• Organ harvesting
Key Insight:
Even if a victim appears to “consent,” such consent is legally irrelevant if coercion or deception is involved.
Islamic legal principles align with this framework by prohibiting exploitation (ẓulm) and unjust enrichment, rendering trafficking morally and legally impermissible (Bawono & Huda, 2025).
Forms and impacts of human trafficking
Human trafficking manifests in several forms:
• Child trafficking → educational deprivation, psychological trauma
• Forced labour → economic exploitation, health risks
• Sexual exploitation → severe physical and emotional harm
• Organ trafficking → life-threatening and ethically egregious
Human trafficking manifests in diverse and interconnected forms. Child trafficking leads to loss of education, long-term psychological trauma, and entrenched poverty.
Forced labour subjects victims to severe economic exploitation and hazardous working conditions, often resulting in deteriorating health. Sexual exploitation inflicts profound physical abuse and emotional damage, alongside social stigma.
Organ trafficking poses life-threatening risks and represents a grave ethical violation. Collectively, these practices undermine human capital, weaken social structures, and hinder sustainable development. These forms collectively erode human capital and social stability.
Legal and Institutional Frameworks
International Legal Instruments
Universal Declaration of Human Rights (UDHR, 1948)
The UDHR provides the normative foundation for global human rights law:
• Article 1: Affirms equality and freedom of all humans
• Article 4: Explicitly prohibits slavery and servitude
• Article 5: Prohibits torture and degrading treatment
Analytical Insight:
Human trafficking violates all three provisions simultaneously. Victims are deprived of freedom (Article 1), subjected to forced labour (Article 4), and exposed to degrading conditions (Article 5).
These align closely with Islamic prohibitions against oppression and injustice.
Palermo Protocol (2000)
This is the primary international legal instrument addressing trafficking:
• Provides the AMP definition (Act–Means–Purpose)
• Emphasises the 3Ps framework: Prevention, protection, prosecution
• Recognises victim rights and state obligations
Analytical insight:
The Protocol’s emphasis on protection and dignity parallels Islamic legal objectives, particularly the preservation of life and honour. Comparative studies show strong convergence between Islamic law and international anti-trafficking norms (Jamal, 2025).
Regional framework
African charter on human and peoples’ rights
• Article 5: Protects human dignity and prohibits exploitation
• Article 15: Guarantees equitable working conditions
Analytical insight:
The Charter contextualises human rights within African socio-cultural realities, reinforcing communal responsibility an idea that resonates with Islamic communal ethics (ummah).
National framework: Ghana 1992 Constitution of Ghana
• Article 15: Guarantees the dignity of all persons and prohibits torture or degrading treatment
• Article 16: Explicitly prohibits slavery, servitude, and forced labour
• Article 21: Guarantees fundamental human rights and freedoms, including personal liberty, freedom of movement, and constitutional safeguard against human trafficking. In particular, Article 21 affirms the right of individuals to move freely, make autonomous decisions, and live without coercion.
Human trafficking directly contravenes these rights by restricting victims’ movement, subjecting them to confinement, and denying their personal liberty through deception and force. Victims are often transported against their will and held in exploitative conditions, thereby violating their constitutional freedoms.
Consequently, trafficking not only breaches specific prohibitions under Articles 15 and 16 but also fundamentally undermines the broader human rights guarantees freedom from arbitrary restraint.
Human Trafficking Act (Act 694, as amended)
• Criminalises all forms of human trafficking, including recruitment, transportation, harbouring, and exploitation
• Provides for victim protection, rehabilitation, and reintegration through state-supported mechanisms
• Establishes institutional frameworks for investigation, prosecution, and inter-agency collaboration
Critical and normative insight:
The Act reflects Ghana’s commitment to safeguarding human dignity and aligns with international standards. However, enforcement challenges persist due to limited funding, weak institutional coordination, and low public awareness, which hinder effective implementation.
From an Islamic perspective, the provisions of Act 694 resonate strongly with core Sharīʿah principles. Islam unequivocally prohibits all forms of exploitation (ẓulm), coercion, and the commodification of human beings. Human trafficking violates the divinely ordained dignity (karāmah) of individuals, undermines justice (‘adl), and disrupts social balance. By criminalising trafficking and promoting victim protection, the Act indirectly advances the higher objectives of
Islamic law (Maqāṣid al-Sharīʿah), particularly the preservation of life, dignity, and wealth. Thus, both Islamic teachings and Ghanaian law converge in condemning trafficking as a grave moral and legal injustice.
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Children’s Act (Act 560)
• Protects children from exploitative labour and harmful practices
• Promotes access to education, welfare, and holistic development
Domestic Violence Act (Act 732)
• Addresses physical, emotional, and psychological abuse often associated with trafficking
• Provides legal remedies, protection orders, and support systems for victims
By Imam Alhaji Saeed Abdulai, Kpone
Katamanso Municipal Chief Imam, Certified
Counsellor and Governance Expert
Jesus teaches, “Neither do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.”
Light is not meant to be hidden. In Ephesians 5:8, the Bible says, “For you were once darkness, but now you are light in the Lord. Walk as children of light.”
This means our faith should be visible in the way we live. Not in a loud or forceful way, but in a consistent and genuine way.
When we choose honesty, kindness, patience, and love, we are shining our light. People may not always listen to what we say, but they will see how we live.
Your Life Should Point Others to God
Jesus says, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.”
This is the purpose of being salt and light. It is not about drawing attention to ourselves, but about pointing people to God.
In 1 Peter 2:12, we are encouraged to live such good lives that others may see our actions and glorify God.
Our lives become a testimony. The way we treat people, the way we handle challenges, and the way we walk in love all speak loudly.Through us, others can begin to see the goodness and grace of God.
6. Being Salt and Light Requires a Living Relationship with God
We cannot live this life in our own strength.
In John 15:5, Jesus says, “Without me you can do nothing.” This reminds us that our ability to influence the world comes from our connection with Him.
As we spend time in prayer, study His Word, and walk in obedience, our lives are transformed. From that place, we begin to reflect Him naturally.
It is not about striving. It is about abiding in Him.
A Simple Reflection
To be salt and light means:
² To influence the world with Godly character
² To live differently according to God’s Word
² To shine through your daily actions
² To point others to Christ
² To remain connected to Him at all times
Conclusion
Jesus has already declared who you are. You are the salt of the earth. You are the light of the world. The question is whether you are living out that identity.
The world needs your influence. The world needs your light. In your home, your workplace, your church, and your community, God has placed you there for a reason.
As you walk with Him, your life will naturally make an impact. Shine your light,
stay true to His Word and let your life bring glory to God.
By Rev. Dr Joyce Aryee
