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Fruitful Living

Salvation and Benefits Thereof

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• Salvation comes from Him alone

He testifies to what he has seen and heard, but no one accepts his testimony. – John 3:13

But whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.” – John 4:14

INTRODUCTION

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John 3 and 4 include two important conversations Jesus had with two very different individuals – a Pharisee named Nicodemus and a Samaritan woman. Jesus’s conversation with Nicodemus sheds light on what is required to become a part of the kingdom of God, which takes place through a relationship with Jesus. At the heart of Jesus’s teaching is the concept of being ‘born again’, which speaks to the life-changing effect of the Holy Spirit in a person’s life. This change takes place as a person confesses that Jesus is the Son of God, who died to pay the price for his or her sins. That confession makes way for the forgiving power of God’s grace.

In John 4, Jesus described the new life available on Him as ‘living water’ in His conversation with the woman at the well. The idea of living water that forever satisfies a person’s thirst speaks to eternal life with God- one of the benefits of salvation from sin through Jesus. Both of these conversations give us insight into salvation and the benefits it brings, and both remind us that Jesus is central to salvation. Only a relationship with Him brings the spiritual satisfaction and fulfillment we desire.

JESUS TEACHES NICODEMUS – JOHN 3:1-36

Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.”

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Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!”

Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”

“How can this be?” Nicodemus asked. “You are Israel’s teacher,” Jesus said, “and do you not understand these things? Very truly I tell you, we speak of what we know, and we testify to what we have seen, but still you people do not accept our testimony. I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? No one has ever gone into heaven except the one who came from heaven—the Son of Man.  Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in Him.”

For God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life.  For God did not send His Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.

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JOHN TESTIFIES AGAIN ABOUT JESUS

After this, Jesus and His disciples went out into the Judean countryside, where He spent some time with them, and baptised. Now John also was baptising at Aenon near Salim, because there was plenty of water, and people were coming and being baptised. (This was before John was put in prison.) An argument developed between some of John’s disciples and a certain Jew over the matter of ceremonial washing.  They came to John and said to him, “Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, He is baptising, and everyone is going to Him.”

To this John replied, “A person can receive only what is given them from heaven. You yourselves can testify that I said, ‘I am not the Messiah but am sent ahead of Him.’ The bride belongs to the bridegroom. The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom’s voice. That joy is mine, and it is now complete. He must become greater; I must become less.”

The one who comes from above is above all; the one who is from the earth belongs to the earth, and speaks as one from the earth. The one who comes from heaven is above all. He testifies to what he has seen and heard, but no one accepts his testimony. Whoever has accepted it has certified that God is truthful. For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. The Father loves the Son and has placed everything in His hands. Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them.

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JESUS TALKS WITH A SAMARITAN WOMAN – JOHN 4:1-42

Now Jesus learned that the Pharisees had heard that He was gaining and baptising more disciples than John—  although in fact it was not Jesus who baptised, but His disciples. So He left Judea and went back once more to Galilee.

Now He had to go through Samaria. So He came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. Jacob’s well was there, and Jesus, tired as He was from the journey, sat by the well. It was about noon.

When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?” (His disciples had gone into the town to buy food.)

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The Samaritan woman said to Him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.)

 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked Him and He would have given you living water.”

“Sir,” the woman said, “you have nothing to draw with and the well is deep. Where can you get this living water? Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?”

 Jesus answered, “Everyone who drinks this water will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life.”

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The woman said to Him, “Sir, give me this water so that I won’t get thirsty and have to keep coming here to draw water.”

He told her, “Go, call your husband and come back.”  “I have no husband,” she replied. Jesus said to her, “You are right when you say you have no husband. The fact is, you have had five husbands, and the man you now have is not your husband. What you have just said is quite true.”

“Sir,” the woman said, “I can see that you are a prophet. Our ancestors worshipped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem.”

“Woman,” Jesus replied, “believe me, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshippers will worship the Father in the Spirit and in truth, for they are the kind of worshippers the Father seeks. God is spirit, and His worshippers must worship in the Spirit and in truth.”

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The woman said, “I know that Messiah” (called Christ) “is coming. When He comes, He will explain everything to us.” Then Jesus declared, “I, the one speaking to you—I am He.”

THE DISCIPLES REJOIN JESUS

Just then His disciples returned and were surprised to find Him talking with a woman. But no one asked, “What do you want?” or “Why are you talking with her?”

Then, leaving her water jar, the woman went back to the town and said to the people, “Come, see a man who told me everything I ever did. Could this be the Messiah?” They came out of the town and made their way toward Him.

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Meanwhile His disciples urged Him, “Rabbi, eat something.”

But He said to them, “I have food to eat that you know nothing about.” Then his disciples said to oneanother, “Could someone have brought him food?” “My food,” Jesus said, “is to do the will of him who sent me and to finish his work. Don’t you have a saying, ‘It’s still four months until harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. Even now the one who reaps draws a wage and harvests a crop for eternal life, so that the sower and the reaper may be glad together. Thus the saying ‘One sows and another reaps’ is true.  I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labour.”

MANY SAMARITANS BELIEVE

Many of the Samaritans from that town believed in Him because of the woman’s testimony, “He told me everything I ever did.” So when the Samaritans came to Him, they urged Him to stay with them, and he stayed two days. And because of His words many more became believers.

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 They said to the woman, “We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Saviour of the world.”

Culled from the Disciple Study Bible

Stay blessed!

Please continue to join us on Asempa 94.7 FM – Sunday 5.30 am., Sunny 88.7 FM – Tuesdays 5:30 am; and YFM 107.9 – Sundays 6.30am; for our Radio Bible Study as well as Sunny FM 88.7 FM every Sunday at 3:30 pm. for Hymn and their Stories.

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By Dr. Joyce Aryee, the author

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Fruitful Living

Light is meant to shine (final part)

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Jesus teaches, Neither do people light a lamp and put it under a basket, but on a stand, nor 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.

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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.

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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.

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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

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Fruitful Living

Conceptual framework: Human trafficking (AMP Model) Part 2

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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.

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MEANS (How it is done), which includes:

• Threats

• Coercion

• Deception

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• 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:

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• Sexual exploitation

• Forced labour

• Slavery

• Organ harvesting

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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

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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

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• 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.

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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:

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• 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:

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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:

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• Provides the AMP definition (Act–Means–Purpose)

• Emphasises the 3Ps framework: Prevention, protection, prosecution

• Recognises victim rights and state obligations

Analytical insight:

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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

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• 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

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• 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.

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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

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• 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

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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

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• 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

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By Imam Alhaji Saeed Abdulai, Kpone Katamanso Municipal Chief Imam, Certified
Counsellor and Governance Expert

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