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74 Sermon Illustrations on Kingdom Of God

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The kingdom of God in Christian preaching represents God's sovereign reign and the eternal realm of His blessings, often contrasted with earthly values. Illustrations use images of treasured possessions, pleasant journeys, and childlike simplicity to emphasize the surpassing worth and joy of seeking heavenly rather than worldly rewards (Matthew 6:33; Luke 18:16-17).

Choosing the Kingdom

Matthew 5

Every January the president delivers his “State of the Union” address to the nation. He seeks to state his heart to the people. He reviews the past achievements as he sees them and projects his agenda and hopes for the year ahead and beyond.

Of course, not everyone sees things as he sees them. But he is the president, and he will be moving the country on to his agenda for the national and international directions he senses to be best. He does all of this in spite of his vocal detractors, especially those who themselves would like to be president.

Jesus often made what I call “state of the Kingdom of God” addresses to His disciples and any crowd that may have gathered. We see this in Matthew 5-7 (what we call the Sermon on the Mount) and Matthew 10. Really, He consistently spoke of “the Kingdom of God (heaven)” throughout His entire ministry. This was the Father's agenda for His rule in our world. Jesus always spoke with confidence and invited people to participate in it with Him.

When Jesus laid out the Father's agenda, not everyone agreed with Him either. Like the president, He had His critics and detractors but moved forward confidently. Ultimately, each disciple had to decide how to respond to Jesus as his leader. The future of their lives rested upon themselves. Jesus certainly knew what God wanted to do, but the disciples would participate only in accordance to their belief in Him and their obedience to Him.

This is still true for us today with our Lord as well as our president. All of the “visioning” of a president waits on the people's response over time. The possibilities are there, but the will of the people will determine through their participation the ultimate reality of it. Likewise, Jesus knows the Father but also knows that our experience of the Father, and all the Father has in mind, will depend on whether we believe Him, obey Him and participate with Him in the Father's agenda. It will not occur without hard work on our part, but if we commit ourselves, God Himself will assure it.

All of this is a CHOICE. A life choice! We will either participate in the rule of God as His Kingdom comes on earth and His will is done, or we will miss out on this incredible and certain experience with Him. It remains a choice of the heart and life.

from Baptist Press · Henry Blackaby via Kerux Sermon and Illustration Database

Evangelism & the Kingdom of God

Mark 1:14

While the Kingdom of God was the central theme of all preaching in the New Testament, it has been virtually ignored by modern-day evangelists. This absence of Kingdom-centered evangelism has had devastating effects on the Western church and has now reached critical mass. An anthropocentric gospel of American individualism, which traces its roots back no farther than to the American frontier, has replaced the God-centered “gospel of the kingdom.” The deficiency is so great that most evangelists and professors of evangelism would be hard-pressed even to define the “gospel of the kingdom” (Matthew 24:14; Mark 1:14). The result has been a watered-down message that has no power to change lives.

THE BASIS FOR PREACHING THE GOSPEL OF THE KINGDOM

When John the Baptist came preaching, “Repent, for the kingdom of God is at hand!” (Matthew 3:2), his hearers understood he was referring to the eschatological age foretold by Old Testament prophets, a time when God would send a promised messianic king to defeat Israel's enemies and usher in a new age of universal peace. John called people to break with the past as a requirement to enter the Kingdom and escape the coming judgment.

After John's arrest, “Jesus came preaching the gospel of the kingdom, and saying, 'The time is fulfilled, and the kingdom of God is at hand'“ (Mark 1:14- 15). Luke tells us that when Jesus stood in the synagogue and read a messianic passage from the prophet Isaiah, he concluded by saying, “Today this scripture is fulfilled in your hearing” (Luke 4:21). Later, when asked if he were the promised messiah, Jesus replied, “I am” (Mark 14:62). The waiting period was over. The Kingdom had arrived in Jesus. It was no longer a distant hope, but it now had a name and a face connected with it.

Soon after his synagogue discourse, Jesus told the crowds, “I must preach the kingdom of God to other cities also, because for this purpose I have been sent” (Luke 4:43). Everywhere He went He proclaimed the “glad tidings of the kingdom of God” (Luke 8:1). The 12 apostles traveled with Him.

Is it any wonder as He sent them out, He commissioned them “to preach the kingdom” (Luke 9:1-2)? Mark's parallel account of the event says, “So they went out and preached that people should repent” (Mark 6:12), showing the link between the Kingdom and the call to repentance. Jesus then appointed 70 others to “heal the sick there, and say to them, 'The kingdom of God has come near you'“ (Luke 10:1, 9).

Prior to His ascension, the resurrected Lord spent 40 days with the apostles “speaking of the things pertaining to the kingdom of God” (Acts 1:3). Thus, He ended His earthly ministry the way He began it -- declaring the Gospel of the Kingdom!

On the mount, after assuring His followers that there would be a future dimension to the Kingdom, He told them that in the interim they were to be His witnesses (Acts 1:8). Therefore, it is not surprising to find them preaching “the things concerning the kingdom of God and the name of Jesus” (Acts 8:12). The Apostle Paul, likewise, taught “concerning the things of the kingdom of God” (Acts 19:8). He reminded the elders at Ephesus that he spent three years “preaching the kingdom of God” (Acts 20:25, 31). While under house arrest in Rome, “Many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God” (Acts 28:23). The Book of Acts closes, significantly, with these words, “Then Paul dwelt two whole years in his own rented house and received all who came to him, preaching the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him” (Acts 28:30-31).

There can be little doubt that the Good News of the Kingdom was the central theme of first-century evangelistic preaching. Consequently, it should be our focus as well.

THE NATURE OF THE KINGDOM MESSAGE

The Gospel is not an invitation to “invite Christ into your heart,” although His Spirit indwells every believer. Neither does the Gospel center on the eternal bliss that awaits believers at death, although every follower of Christ will depart to be with the Lord. Few, if any, New Testament sermons deal with heaven. Rather they focus on the Kingdom and what it means to be part of it, now and in the future.

The New Testament kerygma announces what God has ultimately done in and through Jesus and invites the hearers to become part of God's great plan for history. It is primarily about God, not us.

Additionally, the authentic Gospel is an historical, not an ahistorical or existential message. Through the Old Testament prophets, God foretold a time when He would send a mighty deliverer to establish a new covenant with Israel and bring all things in subjection to Himself. All independent kingdoms to which people give their allegiance, both spiritual and material, will be destroyed. The incarnate Jesus announced that God's Kingdom had arrived, and then He called people to submit to His rule. On the cross He defeated Satan, offered His life as an atonement for sin, and regained dominion over God's creation which Adam had relinquished at the fall.

Calvary was God's death blow to Satan's rule, sin's power and death's victory and, hence, it became the “hinge of history.”

At His resurrection, Christ emerged from the cosmic battle victorious, proving that God, not the rebels, was in charge. After all, if Jesus could enter the heart of enemy territory and not be defeated, then their days are numbered!

>From His exalted position at God's right hand, Christ now rules from His throne until His enemies become his footstool (Acts 2:35; 1 Corinthians 15:23-24). The powers of evil may still function, but only under the authority of Christ (Colossians 2:15; 1:15-16; 1 Corinthians 2:6-8). As one theologian remarks, “All kingdoms are confronted with their rightful overlord.”

As sovereign Lord, Christ now directs the course of history toward its victorious completion, i.e. the future establishment of His Kingdom on earth and the judgment of all nations, which will take place at His coming.

Finally the Gospel is corporate in scope as well as individualistic. The Kingdom now finds root in the church. Becoming a citizen of the Kingdom cannot be done in a vacuum, any more than a foreigner can become a citizen of the United States without rubbing shoulders with other Americans. There is a corporate or community aspect to citizenship. It includes responsibility and privileges that cannot be found by living in isolation. Likewise, it is incoherent to say one can enter that reign of Christ and remain outside the church.

The church in turn, spreads the Gospel of the Kingdom to the entire world and summons humanity to submit to God's rule in Christ and align themselves with other believers in His Kingdom. Whenever and wherever the victory of Christ is proclaimed and obeyed, Satan must retreat. As God's rule expands, Satan's recedes.

When asked what would be the sign of His coming and the end of the age, Jesus replied, “And this gospel of the kingdom will be preached in all the world as a witness to all nations, and then the end will come” (Matthew 24:14).

As we implement the Empowering Kingdom Growth initiative, it is essential that we as Southern Baptists re-examine the message we proclaim. Is it the same “gospel of the kingdom” preached by Jesus and the apostles?

__________

R. Alan Streett is chairman and professor of evangelism at Criswell College in Dallas.

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The Kingdom of Heaven Part 1

Matthew 3:2

The kingdom of heaven.... the more I experience this life, the more I long to know about the "kingdom of heaven ". We will spend on average about 80 years living in this earthly kingdom. After 80 million million million years in the Kingdom of Heaven, we will not have moved one second closer to the end of eternity. Meditating on this reality produces a desire to know what God has revealed about His kingdom.

The "kingdom of heaven" leads me to a different set of thoughts than just the consideration of "heaven". When I think of "heaven", I think of what heaven will be like, what we will do, where we will live or how we will spend our time (which is great to think about!). When I think of the "kingdom of heaven", it invokes thoughts of who is included, how do you become a part of it, when does (did) it begin and how is it structured. This is a vague differentiation of the two ideas, and is more my own personal distinction than a Biblical one.

The phrase "kingdom of heaven" occurs 32 times in Matthew so what better place to study about it? It occurs in declarations, statements, sermons and parables.

Matthew 3:2 and saying, "Repent, for the kingdom of heaven is at hand!" (NKJV)

Whatever the "kingdom of heaven" may be, it shouldn't be ignored because it is staring each of us in the face. It is here, it is imminent, it is "at hand". So the convenience of procrastination or ignoring it is not an option. The time is now. There is only one proper response: repentance. Given the common response from mankind, we might have to thought that the verse should read:

· Form a committee, for the kingdom of heaven is at hand.

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· Conduct an opinion poll, for the kingdom of heaven is at hand.

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· Ask your friends what they think, for the kingdom of heaven is at hand.

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· Don't worry about it, you'll have plenty of time later, for the kingdom of God is at hand.

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· When you get some time you might consider that the kingdom of God is at hand.

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· Involve yourself in some religious activity and moral goodness, for the kingdom of God is at hand.

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· Do everything else you want first, for the kingdom of God is at hand.

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No, the proper response is clear and concise; it is definitive, narrow and intolerant. The condition of man's heart allows for only one response when faced with the kingdom of heaven: repentance. Admit that you are wrong, and God is right. Admit that YOU are wrong, and God is right.

There is only one proper response to the "kingdom of heaven":

Repent!

Pretty cut and dried, pretty easy to understand. Not very popular however especially in today's enlightened "spiritual" era where all roads supposedly lead to heaven. I would dare say that many of our churches would rapidly empty if so blunt, forceful and intolerant a message as "repent!" were preached unashamed and unabashed from the pulpit.

To call for repentance implies that there is something to repent of and while we are all willing to admit a "general" sinfulness in the heart of man, it becomes a much different proposition to examine and expose personal sinfulness in our own hearts. We are not called to generally repent of the common sinfulness of the human race, but to repent of personal sin, personal pride, personal rebellion and personal iniquity.

Matthew 4:17 From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand." (NKJV)

In chapter 3, verse 2 we find John the Baptist calling for repentance. John was announcing the imminent arrival of Jesus as well as the general call of repentance that God always presents to sinful man. Jesus begins his ministry with the same call as John.

Let's finish today with clear definition of repentance. It is not simply feeling sorry about your sin. It's not merely a general acknowledgement that God's way is right and our way is wrong. That is certainly part of repentance, but true repentance is much more intrusive than that.

True repentance is evidenced by change of heart:

sinfulness forsaken for Godliness.

There are three different words for "repent" in the New Testament and a cumulative meaning is:

· A change of mind or opinion concerning sin that produces regret and remorse (but not always a change of heart such as in the case of Judas, Matt 27.3)

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· A change of heart and purpose as the result of new knowledge or discovery of the sinful condition.

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· A tangible, demonstrable change of heart, intent and behavior; this is indicative of true repentance.

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· Followed by the Scriptural promise of eternal life for those who experience authentic repentance (Acts 11.18)

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Repent! For the kingdom of heaven is at hand. Change your purpose in life, for the kingdom of heaven is at hand. Change your motives and intentions, for the kingdom of heaven is at hand. Change your behavior and how you live, for the kingdom of heaven is at hand.

First and foremost, the kingdom of God is only for those who repent of their sin; not just a general sorrowful attitude about not being "perfect", but a genuine realization that we are sinful, lost and condemned without Christ... that His way is right and ours is wrong followed by a corresponding change of heart and behavior.

That call for repentance is immediate. The time is now. We are not promised a future time to respond. God may grant more time, but it is never guaranteed. Repent now, repent genuinely, repent fully, repent willingly... repent and become a part of the kingdom of heaven. There's no other way, no other road, no other method. Repent....

Holy God, Reach deep into our hearts and show us our need to repent of our sin and change our lives to glorify your Son. In Jesus Name, Amen.

Contemplation: Do you ever experience true repentance or was that a one time deal when you were saved? Have you ever thought about what true repentance is? Is the phrase "repent, for the kingdom of heaven is at hand" only an evangelistic call, or does it apply to Believers as well?

Application: Repentance is sorrow and change when a realization of sin occurs. The kingdom of heaven is for those who have a repentant attitude about sin. "Repent!" marked John the Baptists ministry, and was the opening call of Jesus ministry. How important do you think it is in light of that?

James 1:22 - But be doers of the word, and not hearers only, deceiving yourselves. (NKJV)

1. What is the most obvious Bible truth you have learned today? What change in your life needs to be made concerning this truth?

2. What specific thing will you do today to begin that change?

from Source not recorded · Brent Riggs via Kerux Sermon and Illustration Database kingdom of god

Be Kingdom-Minded

Matthew 3:2

Matthew 3:2 and saying, “Repent, for the kingdom of heaven is at hand!” (NKJV)

The kingdom of heaven. Do you think about it more than you think about worldly things? Okay, maybe that's an unfair question. After all, we live in this physical earthly kingdom every day. We have to deal with life. We have to respond and react to the here and now. So let me ask you this... do you think about the kingdom of heaven at all? Once in a while? Every day?

At the risk of sounding harsh, it befuddles* me to think that a Christian could go an entire day, and be so absorbed in this world that God's kingdom doesn't cross their mind even once. The older I get and the more serious I become about serving Christ, the harder it is to keep my mind on this present world and NOT think about the Kingdom of God constantly. (*you might be a redneck if you know what “befuddles” means... it means puzzled or perplexed; it originally meant “to make stupid with alcohol”!)

Don't be so heavenly minded that you're no earthly good. HOG-WASH!

I know that cliché is thrown around a lot, but personally I think it is NONSENSE! The more heavenly minded we are, the more earthly good we can do for the Lord. The more Godly minded we are, the more good works we can accomplish on this earth. The more we long for and think about heaven and realize that our true home and family is the kingdom of God, the looser our grip will be on material and fleshly things. I wish we would change that saying to:

Be constantly, increasingly and enthusiastically heaven-minded

so that you can be the maximum earthly good!

Oh, it's not quite as clever as the original; and it doesn't roll off your tongue as easy, but it is the truth... while the old saying lulls people into thinking that being too “spiritual” makes you useless during this life. The kingdom of heaven... so far we have discovered:

The kingdom of God belongs to those who repent. True repentance is a compilation of sorrow, remorse and contrition concerning personal sin followed by a change of heart, purpose, motivation and intention. In short, it is the authentic exchange of my way for God's way after acknowledging that I have violated God's way. God is right; I am wrong (where I do not agree with and conform to God).

Scriptures that demonstrate how repentance manifests itself: Isa 45:22; Mt 6:19-21; Ac 14:15; 2Co 5:17; Col 3:2; 1Th 1:9; Heb 12:1,2

Moving on through the Gospel of Matthew, we find the next “kingdom of heaven” verse and it declares who the kingdom belongs to:

Matthew 5:3 “Blessed are the poor in spirit, For theirs is the kingdom of heaven. (NKJV)

The kingdom of heaven belongs to the admittedly helpless.

This is the opening verse of what is commonly called the “Beatitudes”. Jesus had gone up on a mountain to preach to the multitude from whence we get the phrase “Sermon on the Mount”. It is interesting and significant that Jesus opened up with this statement speaking of the “poor in spirit” and the “kingdom of heaven”.

The Lord started by declaring a “narrow way”, immediately proclaiming the exclusivity of the kingdom. In essence, if you don't comply with this verse, you don't need to bother continuing on... everything else won't apply to you, or be available to you.

Jesus opened with a bottle neck, a “narrow gate”; you must pass the requirement of “poor in spirit” or you cannot be a part of the kingdom.

Given that fact, it becomes crucial to understand exactly what “poor in spirit” means. It is generally taught that poor in spirit means to be humble and self-sacrificing; that being poor in spirit is just a characteristic of the personality of a Christian. While that is certainly part of it, this falls well short of the true meaning. We could venture into an in-depth Greek word study, but let me give you a word picture instead.

Imagine two guys on the side of the street begging for help. One guy is perfectly healthy and holds a “will work for food” sign. The other guy is a war veteran who lost both legs, an arm, his hearing and most of his eyesight in a war. He holds a “need food and shelter” sign.

The first guy is perfectly capable of helping himself, he's just looking for the opportunity. If someone comes along and has work, or gives him a handout, he will be able to improve himself, or “rescue” himself if you will, by his own effort.

The second guy is totally helpless and dependent on someone to rescue him without expecting or requiring anything in return. The “rescuer” realizes that his charity will never be repaid by this man, and so any help he provides is in no way merited by the war veteran. The war veteran is utterly dependent on an outsider to decide to rescue him. He is powerless to help himself because of his injuries.

To be “poor in spirit” is to realize that spiritually we are like the helpless war veteran. EVERY person needs to be rescued in reality; but only the “poor in spirit” realize and respond appropriately. The “poor in spirit” realize they are lost; realize that they are utterly incapable of helping themselves; and realize that only if someone else comes along to “save” them, can they have hope. Those who are not poor in spirit are still spiritually helpless, they just refuse to admit it or consider it.

Jesus turns the spiritual funnel upside down.

The world would have us to believe that the path to heaven is like a funnel, with the large opening pointing up. It's easy to enter the funnel and it eventually leads everyone to the same end. Jesus flips the funnel over, tip up, and tells us that first we must meet an exclusive, definitive and intolerant requirement in order to enter the kingdom. The tip of the funnel is one person wide, and you have to go through that tiny, narrow opening (the narrow gate, Jesus)... and then the rest of the kingdom opens up to you. As usual, God's way is exactly the opposite of what man devises.

Of course being poor in spirit stems directly from the command of Jesus and John the Baptist to “repent!”. See the design and logic in the Scripture? Everything in the Bible is supernaturally engineered and purposeful. Repentance is the foundation and seed of being poor in spirit.

To summarize, Jesus said the kingdom of heaven belongs to the poor in spirit who have answered the call of repentance realizing they are hopelessly lost, in need of rescue and utterly helpless to help themselves.

The kingdom belongs to the persecuted.

Matthew 5:10 Blessed are those who are persecuted for righteousness' sake, For theirs is the kingdom of heaven. (NKJV)

Jesus takes care of His own. When we suffer for Him, He rewards us eternally. Trading one penny for a million dollars is inconsequential compared to what the Lord gives us when we suffer persecution for His name. Evidently, very few people truly believe that today (compared to how many obviously do not believe it).

Notice though that this is not self-originating or self-serving persecution (in other words, its not suffering we bring on ourselves by our own personal decisions). The kingdom belongs to those who suffer for “righteousness sake”. This is completely selfless and Christ-glorifying suffering. It's suffering solely because you identify with and serve the Risen King.

Persecution is an identifying characteristic of those who are truly in the Kingdom of Heaven.

Do you go out looking for persecution? No, and believe me, you don't have to. If you have responded to the Lord's call to “repent!” and have reached a point where you have admitted your helplessness and need to be rescued (poor in spirit), you will stand out in this world. If you live an ongoing life of repentance (which involves turning from away from sin), persecution will come-a-lookin' for you.

The kingdom of heaven belongs to an exclusive group of people: those who repent, those who are poor in spirit, and those who are persecuted for righteousness sake. Given that criteria, are you part of the kingdom?

Holy God, Help us to realize that we are truly helpless and can in no way rescue ourselves. Help us to enter the narrow way through Jesus Christ and rejoice when we can suffer for His sake. In Jesus Name, Amen.

Contemplation: Have you ever been persecuted for Jesus sake? Are you different enough from the world that you stand out as “different”? Can a truly “poor in spirit” person not be noticeably different from those who aren't? Can a truly repentant person be unnoticeable against the backdrop of this wicked world?

Application: I have often said to others, and apply personally to myself, the realization that if you never suffer persecution, ridicule or hatred for the sake of Jesus Christ, you should seriously examine the authenticity of your repentance and salvation; at best your should evaluate your level of commitment and compliance to God's holiness. If the world hates Christ, they will hate those who look and act like Him. (John 15.18) I wish that weren't the case, but it is an inescapable conclusion of Scripture.

James 1:22 - But be doers of the word, and not hearers only, deceiving yourselves. (NKJV)

What is the most obvious Bible truth you have learned today? What change in your life needs to be made concerning this truth?

What specific thing will you do today to begin that change?

__________

(Previous devotionals in this series can be found at www.seriousfaith.com)

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from Source not recorded via Kerux Sermon and Illustration Database

His Name -- Our Passion

John 17:6

Am I a Kingdom person?

I think we would agree that it is a penetrating and challenging question that will help to ensure that we are focusing on those things that are on the heart of our Father.

As I have been studying the concept of the Kingdom of God in Scripture, I have isolated three primary issues that are at the heart of Kingdom thinking. God is looking for a people who will embody His name, embrace His mission to the nations, and obey His Word.

Specifically focusing on what it means to embody His name, Jesus declared in His great high priestly prayer: “I manifested Thy name to the men Thou gavest me out of the world; Thine they were, and Thou gavest them to Me, and they have kept Thy word” (John 17:6).

Jesus had conducted Himself in such a manner that when people saw Him, they would recognize His family resemblance. When Philip asked Jesus to show them the Father, He responded: “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how do you say, 'Show us the Father?'“

When I left for college, I was prepared for the “father-sending-his-son-to- college-speech” that most of us have heard or given at one time or another. I was expecting words of warning with a list of “do's” and “don'ts.”

My dad, however, made only one request: “Son, you bear my name. Don't take it anywhere I wouldn't take it and don't associate it with anything I wouldn't associate it with.”

That single piece of advice radically impacted my life. Whenever faced with a challenging situation, all I had to ask myself was, “How would my father respond?”

You can actually restate the “Am I a Kingdom person?” question in a slightly different manner. “Do my actions, words, deeds and interpersonal relationships reflect my Heavenly Father's character?” Before you respond in anger to the person who takes advantage of you, ask yourself if it is worth your Father's reputation.

To embody the Father's name means that we make a commitment to allow the Holy Spirit to produce the character of the Father through us. It is a commitment to personal holiness. This is precisely the point Jesus was making when He declared that Kingdom citizens are salt and light.

Salt refers to a holy lifestyle, and it is this holiness that gives credibility to our witness. When we have a consistent and godly lifestyle, it gives us greater confidence to give our testimony and declare our faith in the marketplace.

When we think of salt, we immediately think of a condiment that enriches the flavor of food, but salt had many uses in Jesus' day. Thus, the reference to Kingdom persons as salt may have triggered several different thoughts in the minds of those first-century hearers.

Before the day of refrigerators, salt was used as a preservative. We know about curing country ham in salt. Jesus was challenging His disciples to be a preservative in the midst of a decaying world. If you want to know why we are witnessing so much moral decay in our society, we must conclude that we don't have enough salt where it is needed. If you are concerned about moral decline in your local government or school, apply salt -- get involved!

Salt also was used as an antiseptic to purify or disinfect a wound. Perhaps you have waded into an ocean with an open wound. When salt is used as an antiseptic, it may well cause pain or discomfort as it fights the germs of infection. Indeed, the world may plead that we be more tolerant or understanding, but we cannot disinfect a dying world if we compromise with sin.

Salt also was used as a catalyst for fire. An outdoor Palestinian oven was called “earth” and a common fuel was dried dung. To make the ovens burn better, the bottom was lined with salt plates and the fuel was sprinkled with salt. The followers of Jesus are to live in such a manner that they ignite and accelerate spiritual fires at school, work or play.

We are most familiar with salt as a seasoning. Christians are to be the spice of life. Our Kingdom lifestyle should exude such flavor that it creates a hunger and thirst for the Gospel. Salty living means that we must embrace a lifestyle that is consistent with the character of our Father. Savorless Christianity is as useless as flavorless salt. We must embrace a Kingdom lifestyle to enforce the credibility of our witness.

When we talk about personal holiness, it means that we must allow God to manifest His character in us. That is the ministry of the Holy Spirit who manifests His fruit in the followers of Jesus. Holiness is not simply an issue of avoiding sinful behavior patterns; it also means that we practice righteousness. We must develop sensitivity to the voice of the Holy Spirit. The Holy Spirit convicts us of sin and of righteousness. As we learn to listen to the Holy Spirit, He will confirm those actions that reflect the Father's character. He also convicts us of sin, which, in turn, should prompt the sensitive Kingdom person to confess that sin and turn away from it. Our concern for our Father's name and the advance of His Kingdom mandates that we avoid sin and live in such a manner that people see our family connection.

Let's try a few exercises. You have a choice piece of gossip about a certain individual. Someone in your hearing starts talking about this same person. What do you do? Do you share your gossip to win the favor of those participating in the conversation or do you speak a positive word on behalf of the person who can't defend himself?

You are at work. No one is watching. You need some typing paper at home, and you are in the workroom where there is a large volume of paper. You know that no one would ever be aware if you took a ream of paper. You could actually rationalize your behavior on the basis that you're not paid what you are worth and therefore you deserve the paper. What do you do? Does the Father's reputation enter into your thinking process?

Colleagues from work whom you have been trying to get to know invite you to attend a movie with them. You know from the previews that it is a movie that is clearly inappropriate for viewing by a Christian. What decision would best reflect your Father's character and advance His Kingdom?

What positive actions can you take that will influence lives and so advance the Father's Kingdom? Think about issues such as how you treat your family, how you respond to your critics, how you use your free time, and your involvement in your community.

How long has it been since someone asked you about your salty lifestyle? Can you imagine what would happen in our Southern Baptist Convention if each one of us made a commitment to embody our Father's character?

The Resurrection Is Defended In Debate

“Enormous forces in our culture are determined to deny that Jesus was raised from the dead,” N.T. Wright, an Anglican evangelical scholar, said.

“Over and over again, they use arguments that can be shown to be invalid and propose alternative scenarios which can be shown to be impossible.”

Wright and John Dominic Crossan, a member of the Jesus Seminar, voiced divergent views of the resurrection during the inaugural Greer-Heard Point-Counterpoint Forum at New Orleans Baptist Theological Seminary.

Wright, bishop of Durham, England, defended the literal, bodily resurrection of Jesus as the only tenable view, while Crossan, a professor emeritus at DePaul University, set forth a metaphorical interpretation of the resurrection.

To begin the forum, each speaker was given 20 minutes to explain his beliefs. During the following dialogue, both Crossan and Wright questioned each other and clarified their positions.

Wright began by examining some of the common attempts to explain away the resurrection. He said one argument proposes that ancient people did not understand the laws of nature and were, therefore, more inclined to accept unsophisticated answers.

“That is simply absurd,” Wright said. “The ancients knew perfectly well that dead people didn’t rise. We didn’t need modern science to tell us that.”

Others have pointed to Hellenistic and pagan stories featuring empty graves and visions of the dead as the reason the early church began to believe in the resurrection. But Wright said these stories are completely different from the biblical resurrection accounts.

The presence of resurrection beliefs in Judaism cannot account for the focus on Jesus’ resurrection in the early church either, Wright said, noting that resurrection was peripheral in Judaism, or not a foundational part of the Jewish beliefs. In Christianity, the resurrection of Jesus is central.

“I’ve shown conclusively that [the Apostle] Paul really did believe in the bodily resurrection despite generations of critics going back as far as the second century trying to make out that he didn’t,” Wright said.

The empty tomb and Jesus’ appearances caused the early church to believe in His bodily resurrection, Wright said, noting that the empty tomb and the resurrection appearances taken together constitute a sufficient condition for belief in the resurrection.

“Having examined as many of the alternative explanations I could find and having shown them all to be completely inadequate, the one we are left with, however unlikely, must press itself upon us as being true,” Wright said. “It is only with the bodily resurrection of Jesus, demonstrating that His death dealt a decisive blow to evil, that we could find the proper grounds for calling the kingdoms of earth to submit to the Kingdom of God.”

Crossan, on the other hand, said he believes the mode of the resurrection is secondary to the meaning of the resurrection. Though taking a metaphorical approach to the resurrection, Crossan maintained that, whether one believes in a literal or metaphorical resurrection, the implications of the resurrection should make a difference in the world today.

“We are talking about cosmic transformation from a world of injustice, impurity and violence into a world of justice and peace and purity and holiness,” he said.

Crossan denied that the empty tomb and the appearances of Jesus served as a sufficient cause for the rise of resurrection belief in the early church.

“That would get you to the exaltation,” Crossan said. “It would get you to the conclusion that Jesus has been exalted, maybe even to the right hand of God.... Something else is absolutely needed to make that leap of faith [to belief in a literal, bodily resurrection].”

Crossan said Jesus’ words about launching the Kingdom of God caused the early church to believe in the resurrection.

“If you want to debate what has to be taken literally and what has to be taken metaphorically, it is a perfectly valid debate,” Crossan said. “But there is something else -– the question of meaning.”

Crossan said he would like to hear someone who takes the resurrection literally share the implications of that belief, asking how that belief could change the world.

“Tell me that from your literal reading,” he said. “I will try, as one who takes it metaphorically, to spell out the implications from a metaphorical reading.”

Those who disagree over the mode of the resurrection, whether literal or metaphorical, will find common ground in the area of meaning, Crosson said.

During the dialogue time, Wright pressed Crossan on the use of “literal and metaphorical.” Wright argued for the use of the terms “concrete and abstract.”

“Often we use the terms literal and metaphorical when, actually, we mean concrete and abstract,” Wright said. “I do think it makes an enormous difference if you say that what happened on Easter day was not a concrete event.”

Wright also challenged Crossan to explain the changes that occurred as believers in Christ moved from Judaism and other cultures to Christianity.

“Something happened which caused all those Christians from very different backgrounds to transform the beliefs their cultures had given them into this remarkable new shape,” Wright said.

Crossan, however, spoke again of Jesus’ teaching on the Kingdom of God.

“I think for me it’s extraordinarily important that the historical Jesus, the Jesus of the Gospels, has already made an announcement,” he said. “It is not that the Kingdom is beginning. It is that the Kingdom has begun. When He sends people out, I think these people ... experienced part of the Kingdom.”

Crossan said he believes the early believers saw apparitions rather than the literal risen Jesus. The apparitions along with their experience with the Kingdom, Crossan said, caused the dramatic shift in their beliefs.

Wright responded, “I agree with you that Jesus’ proclamation of the Kingdom and their awareness of the power of God through the preaching of Jesus is one of the preconditions for the eventual interpretation at which they arrived.” But, he said, “I don’t think those by themselves would have been sufficient to generate anyone saying, ‘He has been raised from the dead.’”

New Orleans Seminary President Chuck Kelley described the dialogue, which was attended by about 1,000 people in Leavell Chapel, as “a great opportunity for our seminary family and many other guests to see how we can dialogue with the world and get the Gospel out there without sacrificing our convictions ... a great model for how to take a strongly held belief like we have in the resurrection and then share and defend that belief with those who don’t accept it.”

The Kingdom of Heaven

Luke 17:20

I had seen the photograph four or five times before I noticed there was anything amiss about it. The pleasing pastoral scene was tacked up on the wall of a Sunday School classroom and showed a castle situated on rolling green hills overlooking a placid pond. Only when I looked at it more closely did I realize the photo had been doctored. It was not a picture of a castle as I had supposed. The green hills were bare except for trees. But in the pond was the reflection of a beautiful castle, a reflection of something that wasn't, in fact, on the hill. I had fallen for the optical illusion without stopping to notice that the water reflected what wasn't actually there. The photo bore a caption (which I no longer remember) designed to make the viewer conscious that the kingdom of God is just as invisible, but very present.

The opening of Ridley Scott's new film KINGDOM OF HEAVEN once again draws attention to one of the darkest times of Christian history. I find the ambiguity and irony of the movie's title intriguing. The story takes place in the climate of the religious crusades of the 12th century. The title plays on the fact that both the crusaders and the Muslims involved are fighting for the same small piece of real estate for their holy kingdom. It also trades on the fact that volunteers for the crusades were lured with the false promise that participation in a crusade would cancel out their past sins, serving, essentially, as a ticket to heaven.

The phrase “kingdom of heaven” is found thirty-one times in Matthew's Gospel, used once by John the Baptist and once by the disciples. Every other mention of it comes from the mouth of Christ himself, and we can safely call it one of the dominant themes of his teaching. So many of his parables begin “The kingdom of heaven is like a....” We learn that the kingdom of heaven is not something that is obvious; it must be discovered (like a treasure in a field or a perfect pearl). It is not built like a building; it grows slowly and quietly like a tree or a rising loaf of bread. It is invisible, but its effects are visible. It belongs to little children and to those who are like them. It cannot be deserved or earned.

Since the early years of the church, Christians have struggled to understand the kingdom of heaven, and struggled with the temptation to build a visible kingdom in the name of Christ. It is almost as if, enamored by the reflection of that beautiful invisible castle, we determine to build the castle ourselves. But we cannot build the kingdom of God in bricks and mortar, nor can we advance it by conversions compelled at the point of a sword. “Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, 'The kingdom of God does not come with your careful observation, nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within you'“ (Luke 17:20-21).

The kingdom of heaven only advances as hearts are changed. This doesn't mean we shouldn't try to bring some sort of godly order to the chaos around us; even prisoners of war establish some system of order among themselves. But as we bring order to the camp, we mustn't delude ourselves that it is our kingdom. When the kingdom of heaven is no longer hinted at but realized, when it is no longer glimpsed only through reflections, no one in his right mind will be able to mistake it.

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Copyright © 2005 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

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The Kingdom-Focused Church

Acts 1:8

Some of our most profound events are the least expected. During the early days of my first full-time pastorate, I was standing outside the doors of the church under the drive-through portico. I had stationed myself there to open the car doors and welcome our people to church. My attention was soon drawn to a car a few cars back in the queue. It contained a young man about twelve years old and his dad.

As I watched them approach, it became obvious to me that they were having a very animated conversation -- one might have even called it an argument. I began to speculate to myself concerning the nature of their conversation. I had a few visual clues that helped. The young boy had on a suit that was too small, a shirt that was too tight in the collar, and a clip-on tie. I could tell the boy believed the shirt was too tight, because he was clawing at the collar as if he were about to suffocate. His dad, on the other hand, was quite relaxed in his open-collared, knit shirt and golf hat. I began to surmise that their “conversation” had to do with their various destinations. The boy was being dropped off at Sunday school while his dad was headed to the golf course.

When I opened the front door of the car, the little boy was turned toward his dad. I found I had been correct when I overheard the last three volleys of the conversation.

“Dad, do you promise you had to go to Sunday school and church when you were little?”

“Son, how many times do I have to tell you? I never missed a Sunday, so get out of the car and go on in.”

“I'm going, Dad, but I bet it won't do me any more good than it did you.”

That singular event caused me to ask several questions. While I didn't know what was going on at the boy's home, it was obvious that his father's behavior was not compatible with what the boy was learning at church. Why didn't church do this man any good? Why didn't it change his life? What was not happening at this church I had been called to pastor that had caused this young man to drop out? What is the church? Who does it belong to? What is its purpose?

We can actually answer all three questions with a single definition. The church is a covenant community of born-again believers accountable to Christ and designed for the fulfillment of the Great Commission. But how many of our churches function like they are accountable to Christ? How many have a passion to fulfill the Great Commission. I think we would all agree that a Kingdom-focused church should exhibit these characteristics, so let's look at the book of Acts to see if we can glean some guidelines for the Kingdom-focused church.

• The Kingdom-focused church proclaims the Gospel with boldness.

If you look at Acts 2:41 you will discover that the great Jerusalem church was birthed through the proclamation of the Gospel. The Holy Spirit doesn't want us to miss this point, and thus He has Luke virtually bracket the description of the church with the emphasis on bold proclamation. Listen to verse 47: Praising God and having favor with all the people. And every day the Lord added to them those who were being saved.

When Peter is brought before the mighty Sanhedrin, he sees his questioning as nothing more than a witnessing opportunity (4:10-13). When the early church was scattered by persecution, we are told they went on their way proclaiming the Gospel (8:4). If you look further at Acts 11:19-20, you will find that bold witness was consistently practiced by those early believers. We are not going to see baptismal statistics change until we allow the Spirit to fill us with boldness for witness. Every church should have some strategy for equipping and mobilizing all church members for sharing the Gospel.

• The Kingdom-focused Church has a global vision and cooperative mindset.

The Acts 1:8 challenge is the focal point and outline of the book of Acts. Strategically the local church is the hub of a global church planting movement. Believers from Jerusalem planted the church at Antioch (11:19-30), which, in turn, sent Barnabas and Saul of Tarsus into the neighboring regions (13:2-3). This characteristic means that the Kingdom-focused church values cooperation and seeks partnerships with other like-minded churches. No single church has the resources to reach its Jerusalem, much less the ends of the earth. Thus, when the church becomes serious about the Kingdom, rather than their own limited agenda, it will work with a cooperative mindset in Kingdom partnerships.

• The Kingdom-focused church shatters prejudices and unites people.

The church at the center of much of the mission activity in the book of Acts is the church at Antioch. Luke gives us an interesting insight into this church. In Acts 11:23 he tells us that when Barnabas arrived from Jerusalem, he “saw the grace of God.” What did Barnabas see that convinced Him that God was at work in this community? If you read the entire text, you will discover that it was in Antioch that the early believers first witnessed to the Gentiles.

I think Barnabas saw Jews and Gentiles in fellowship with one another. This inner wall of partition that had existed for generations had been broken in an instant. What inner wall of partition does your church face? Some churches are divided over age distinctions, which often create problems related to styles of worship. The Kingdom-focused church will allow the Spirit to break down these walls for the sake of the Kingdom.

• The Kingdom-focused church teaches sound doctrine.

Acts 2:42 indicates that the early Christians were “devoted” to the apostles teaching. In Acts 11:26 we learn they taught new converts for an entire year before they were called Christians. If we are going to be obedient to the Great Commission, we must teach “them to observe everything I have commanded you.” Some church growth “gurus” argue that the church can't reach today's generation if you are strong on doctrine. This is neither true nor biblical. Every church must have a strategy for discipling believers. We cannot leave this to chance. The Kingdom-focused church needs to rediscover the impact of small-group Bible study. Pastors need to focus on biblical exposition from the pulpit.

• The Kingdom-focused church practices authentic fellowship.

According to Acts 2:42, the early Christians spent time together. We can't experience fellowship without spending time together. It is tragic to see the number of persons who give one hour a week, often on a somewhat irregular fashion, to attend a preaching service, and then complain that the church didn't provide fellowship. If the church is to function like extended family, it must prioritize spending time building family relationships. Furthermore, Acts 4:34 indicates that there was not a needy person among them. Fellowship is not simply a pat on the back and an occasional pot luck meal. The Kingdom-focused church is a family of faith that enjoys one another's company and meets one another's needs. Kingdom churches are generous churches, because they know everything belongs to the King.

• The Kingdom-focused church prioritizes worship.

True worship is active and life-changing. The idea of commissioning Barnabas and Saul was given by the Spirit as they were “ministering to the Lord” (13:2). The word translated “ministering” is the Greek word from which we get the English word “liturgy.” Have you ever viewed worship as “ministry to the Lord?” I sometimes hear people indicate that a certain style of worship “didn't minister to me.” Get a grip — worship is about God, not about you. We come together to minister to the Lord. Kingdom-focused people are passionate about ministering to the Lord, because they understand who He is and what He has done for them. Does your worship service reflect the desire to minister to the Lord? Or does it reflect the desire to appease a particular group of worshippers?

• The Kingdom-focused church experiences supernatural empowering through powerful prayer.

Acts 1:14 tells that the life of the early church began with continuous, united prayer. Prayer was the life and breath of the early church. After Peter and John were released from jail, they have a prayer meeting (Acts 4:31) — and some prayer meeting it was! The place was shaken, and the Holy Spirit gave them boldness for witness. We sometimes forget that the task to which we are called requires supernatural empowering. If the Son realized He could accomplish nothing apart from the Father, why would we be so bold as to believe we can do anything apart from prayer and the Holy Spirit? What priority is given to prayer in your church?

• The Kingdom-focused church practices generous stewardship.

We have already looked at the text that indicates the willingness of early believers to sell property and meet the needs of those who had less. When we read the story of the church at Antioch, we discover that they spontaneously took a love offering to meet the needs of the saints in Jerusalem. Paul challenged the churches in Macedonia and Achaia to join in this generous offering. Kingdom churches are marked by generosity. Perhaps it is because they have discovered that they own nothing, but the King whom they serve owns everything.

How is your church doing in these areas? I suspect most churches struggle in one or more of these areas. However, by God's grace, and through a commitment to becoming a Kingdom-focused church, every one of our churches can be transformed into bodies that reflect the heartbeat of God.

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Kenneth S. Hemphill is the Southern Baptist Convention’s national Empowering Kingdom Growth strategist.

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Leaders Must Stir Passion For God's Kingdom

Acts 1:8

At least 80 percent of evangelical American churches are plateaued or declining, Ken Hemphill said, noting that the only true church growth is occurring in Asia and Africa today, not in the United States or Western Europe.

“We have had 30 years of church growth emphasis and, based on statistical evidence, the church growth movement has failed,” Hemphill said during a leadership summit for the Louisiana Baptist Convention’s missions staff and a number of local church leaders in early June, focusing on the revitalization of the local church using Empowering Kingdom Growth principles.

“My dad was a pastor. He went to every [Southern Baptist] Convention. If the Sunday School Board sold it, he bought it,” Hemphill, national strategist for the SBC’s EKG emphasis, reminisced. Near the end of his life, Hemphill’s father asked what part of his library his son wanted. Hemphill selected the shelf with the little blue and gray study course books written by the pioneers of the Sunday School movement among Southern Baptists.

“Washburn, Burrows and Flake wrote nothing more than church growth books. But it was the laity that studied these books,” Hemphill noted.

“My generation focused on training pastors,” he continued, “but something was lost in communicating to the laity. We spent a lot of resources and energy with pastors’ seminars and the like, but somehow what the pastors learned didn’t translate to the laity.”

Hemphill said he began to study the dynamics of “change movements” in history and saw that the cultural movements that changed the heart of a nation and mobilized the people always had a great leader. “God uses leaders to advance His Kingdom on earth. God always begins a great work in the hearts of leaders.

“Look at the Old Testament pattern: From the patriarchs to Moses to Joshua to Nehemiah to Paul -- God always begins a great work in the heart of leaders.”

Great leaders all had passion -- and passion is contagious, Hemphill said; because of that passion, people wanted to join the leader’s cause no matter what it cost them.

In the 1950s, those study course books became the tools to ignite a passion in the hearts of people, Hemphill said, but the church growth movement of the 1970s-1990s, however, invested too much time and energy in the mechanics of church growth.

“The church growth movement went at it backwards,” Hemphill stated, focusing first on strategy, style or structure -- “cells or Sunday School classes; hymns or choruses; worship or small groups; words in a hymnal or on the screen.”

“But if you change structure without changing passion, you will split the church. The heartbeat of the church must be changed first.”

David E. Hankins, executive director of the Louisiana Baptist Convention, added, “I believe virtually all of our pastors have a heart for God. We want, first of all, to help them prepare their people to have a heart for God. Our second goal is to help them develop an Acts 1:8 strategy. Then we want to help our church leaders show their people how to be faithful stewards and how to be engaged in reaching the world for Christ through sacrificial missions involvement.”

“How do you change a church?” Hemphill asked. “We can’t. If we get the right Scriptures in the hearts of the right people, the Holy Spirit will do the rest.”

With one of the greatest needs for revitalization of Southern Baptist churches being Kingdom-centered leaders, Hemphill listed seven characteristics of such leaders:

1) Kingdom-centered leaders always point to the activity of the Lord.

God has been at work in every church at some time in their history, Hemphill said. Instead of taking credit for practicing the mechanics of church growth principles, or for some program that has some measure of success, Hemphill reminded pastors to give God the credit. The same God who worked in the past desires to do a great work today, he said.

2) Kingdom-centered leaders must learn to give ministry away.

Exodus 18 tells the story of Moses trying to do it all, Hemphill said, but Moses’ father-in-law, Jethro, counseled that he give his ministry away instead of being possessive. Sometimes pastors think that giving ministry away will lessen their authority, Hemphill said, but the bottom line is that the reverse is true.

3) Kingdom-centered leaders stand in the gap for their people.

While God was giving the law, the people were making an idol, despite God’s warning that He would wipe them out for doing so. Moses interceded to the point of laying his own life on the line before God. “Do I love my church people that much?” Hemphill asked. “I cannot imagine giving up my inheritance of ‘eternal life’ the way the Apostle Paul was willing to do,” he said, referencing Romans 9:11-13.

4) Kingdom-centered leaders provide for generational leadership.

Citing the Numbers 11 account of the Israelites’ complaining about their hardships, Hemphill asked, “What do you do when the people rebel?” He answered that the godly leader nevertheless must continue to cast the vision, pray for the people and train the next generation.

5) Kingdom-centered leaders serve the people and speak kindly to them.

In 1 Kings 12, Hemphill recounted, Reheboam rejected the counsel of his father’s advisers, who warned the young king that the people were tired. The advisers encouraged Reheboam to speak kindly to the people, but he refused the counsel. Too much of today’s preaching is not very kind, sometimes failing to communicate to people their value and their worth, Hemphill lamented, calling Baptists to rediscover who we are in Christ.

6) Kingdom-centered leaders model and mentor.

Citing the Matthew 10 account of Jesus sending the disciples out two by two, Hemphill inquired, “How many of our deacons have ever seen someone born again in a home they were visiting in with their pastor?” Leaders cannot just teach people what to do, Hemphill said. “We must demonstrate to them what to do.”

7) Kingdom-centered leaders find a ministry partner or coach.

Leaders recognize their limitations and seek partners, Hemphill said, then asked: How can a local church find better partners than a state convention or the Southern Baptist Convention to help them fulfill the Acts 1:8 mandate?

“God advances His Kingdom by revitalizing and multiplying local churches. All the work of associations, state conventions and the national convention is for the purpose of serving the local church. Planting local churches is the way God expands his Kingdom.

“Revitalization must begin with a heart transformation,” he continued. “You can’t make change without a DNA change in the heart of the church. Many people do not perceive change as ‘good’ unless their heart is changed. In far too many churches, the DNA of the church or the reason the church exists is to ‘make me happy.’”

A problem within many churches, Hemphill suggested, is that too many members think of the church as the “Love Boat” -– soft music and “bring me tea at the right hour and do not move my deck chair.”

“That is not what we are about. The ship of Zion is like a hospital ship. We are bringing in the wounded. The church is not the Love Boat to make me happy. It is designed to be the effective tool of God to advance the Kingdom in a dark world. We may move the deck chairs and the music will be generational to speak to the heart. The package will change but the message is the same. The message needs to be spoken in the language that people understand.”

The heart of the church must be changed to a biblical perspective, Hemphill continued. Then renewal of the mind is possible. “If we don’t capture this moment, we are in trouble,” he said. “God begins with a crisis to move us out of apathy.

“Will the church permeate our culture? Only if the heart and mind are changed to a biblical orientation,” he said, noting that the heart and the mind “are inseparably linked together.”

The EKG principles Hemphill set forth in his book and 40-day study, “EKG: The Heartbeat of God,” reach the heart, he said, while principles taught in Nate Adams’ similar resource, “The Acts 1:8 Challenge,” reach the mind.

Changes in the structure, strategy or style are possible when the heart and head are aligned with God’s Kingdom agenda revealed in the Word of God, Hemphill said. God works through the principles of Scripture to address spiritual problems that in turn provide lasting and meaningful solutions for churches and their members, he said.

Local churches must focus on the entire world if they are to be effective in reaching their own communities, Hemphill pointed out. If a church seeks only to reach its local area, or its Jerusalem in an Acts 1:8 perspective, the target likely is too small to hit, he said, noting, “We must challenge our pastors and churches to aim for the world and then they will hit Jerusalem.”

Hemphill added that “financial resources follow obedience and vision.” Most statistics confirm that Southern Baptists are at the lowest level ever in per capita giving. Hemphill noted research from George Barna that the most generous churches in America usually are liberal in theology. The same study found that the average layperson wants to know about stewardship.

Reflections of the Kingdom

Luke 11:35

“You are the light of the world,” said Jesus. But what on earth did he mean?

There is a certain quality within the mission of Jesus that he seems to expect his followers to duplicate. In the approach of Christ to the world, the implications of the Trinity are always at play. Where he says of himself, “those who have seen me have seen the Father,” he says similarly of his disciples; we are to love one another “so that the world may believe” (John 14:9, 17:21). “As you sent me into the world,” Jesus tells the Father, “So I have sent them into the world” (John 17:18). Evidently, conceding to the truth of Christ’s identity is never a static decision, a confession that can be made only in private; it is one that immediately moves the conceder into new realms. “Do you love me?” Jesus asked of Peter. “Lord, you know that I love you.” “Then feed my lambs” came the reply (cf. John 21:15-18).

Wherever claims are made of Christ, a community inherently follows. We are ushered into a kingdom with a vastly different order, with a vastly new authority. The private confession “Jesus is Lord” is simultaneously made into the communal confession -- both in the sense that upon confessing we join in the proclamations of a great cloud of witnesses, but also in the sense that we are ushered into a missional community by design: “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. And you also must testify” (John 15:26). In other words, the universal invitation to believe the gospel is simultaneously an invitation to enter into the missional community and confession of the Trinity.

In this community, even what Christ calls us to claim about ourselves is far more than most feel comfortable claiming as true or real -- or even possible: You are the light of the world. You are the salt of the earth. I am the vine and you are the branches. As the Father has sent me, I am sending you. Yet it is specifically these claims that Christ makes on our very identities which compel us to become these people, to receive his words, and to make real the promises of the God we profess. Confessing Christ, we have entered a kingdom marked by nothing short of the reign of God among us. Confessing Christ, we continue to be moved further into this good news even as we become representations of the very kingdom we proclaim.

This identity, though it is Christ who clothes us, is not always an easy one to wear. As light that shines and branches that extend from the vine of Christ, we are ourselves to be the signs of God’s reign on earth, working for peace and justice here and now, showing the world that the God of peace and justice is near and also coming. We are those who confess the reign of God is at hand and then work hands-on as a means of that confession. As one author notes, “By its very existence, then, the church brings what is hidden into view as a sign and into experience as a foretaste.”(1) This is how we are able to be the light of the world; we are millions of mirrors reflecting the God of light.

Such reflection means there will be times when we ourselves are the light in the darkness, the hands that must deliver the cup of cold water or invite inside the one who has been deemed an outsider. There will also be times when our reflection of God’s reign calls for something more of us: light that refuses to be hidden though it would be easier, hands that work in opposition to injustice, confessions that fall in opposition to the world, lives that challenge the very systems that foster oppression and counter the hope of God. The identity Christ has given us, like the identity of the kingdom he came to announce, precludes us from living as lone confessors, independent and unaffected by the cries of the world around us. Our mission to the world is our hope in action.

In a lecture on the nature of the church, given just a few years before he would stand in formal opposition to the Nazi influence on the church, Dietrich Bonhoeffer proclaimed: “No one can pray for the kingdom...who thinks up a kingdom for himself...who lives for his own worldview and knows a thousand programs and prescriptions by which he would like to cure the world...”(2) On the contrary, the kingdom we foster and for which we pray is one we profess with the whole of our lives because it is God who reigns within it. We are able to reflect the God of light amidst the troubling darkness of the world because the reign of God is real, because we could no sooner have invented this kingdom then we could have invented God Himself, and because we know of no other kingdom that is worth confessing. We are the light of the world because of this hope we are sure: The kingdom of God is near!

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1. George Hunsberger, “Called and Sent to represent the Reign of God,” in Darrell Guder, ed., MISSIONAL CHURCH: A VISION FOR THE SENDING OF THE CHURCH IN NORTH AMERICA (Grand Rapids: Eerdmans, 1998), 102.

2. Dietrich Bonhoeffer, “Thy Kingdom Come: The Prayer of the Church for the Kingdom of God on Earth,” in A TESTAMENT TO FREEDOM: THE ESSENTIAL WRITINGS OF DIETRICH BONHOEFFER (New York: Harper Collins, 1995), 34.

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Copyright © 2008 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

What Easter Is Really About

Mark 16:1

The resurrection stories in the four Gospels aren’t about going to heaven when you die, as many Evangelicals preach every Easter. In fact, there is almost nothing about “going to heaven when you die” in the whole New Testament. Being “citizens of heaven” (Philippians 3:20) doesn’t mean you’re supposed to end up there. Many of the Philippians were Roman citizens, but Rome didn’t want them back when they retired. Their job was to bring Roman culture to Philippi.

That’s the point which all the Gospels actually make, in their own ways. Jesus is risen, therefore God’s new world has begun. Jesus is risen, therefore Israel and the world have been redeemed. Jesus is risen, therefore his followers have a new job to do.

And what is that new job? To bring the life of heaven to birth in actual, physical, earthly reality. The bodily resurrection of Jesus is more than a proof that God performs miracles or that the Bible is true. It is more than the Christian’s knowing of Jesus in our own experience (that is the truth of Pentecost, not of Easter). It is much, much more than the assurance of heaven after death (Paul speaks of “going away and being with Christ”, but his main emphasis is on coming back again in a risen body, to live in God’s new-born creation).

Jesus’ resurrection is the beginning of God’s new project, not to snatch people away from earth to heaven, but to colonize earth with the life of heaven. That, after all, is what the Lord’s Prayer is about.

The resurrection is the foundation for a renewed way of life in and for the world. Many liberals want to “spiritualize” Easter – removing the miraculous while keeping the message of transformation. But to get that social, political and cultural result you really do need the bodily resurrection, not just a “spiritual” event that might have happened to Jesus or perhaps simply to the disciples.

When Paul wrote his great resurrection chapter, 1 Corinthians 15, he didn’t end by saying, “So let’s celebrate the great future life that awaits us.” He ended by saying, “So get on with your work, because you know that in the Lord it won’t go to waste.” When the final resurrection occurs, as the centerpiece of God’s new creation, we will discover that everything done in the present world in the power of Jesus’ own resurrection will be celebrated and included, appropriately transformed.

Easter is about new creation, a huge and stunning fresh gift of transforming grace, not about discovering that the old world has been misunderstood and needs simply to be allowed to be truly itself. Romans 6, 1 Corinthians 6 and Colossians 3 stand firmly in the way at this point.

With Easter, God’s new creation is launched upon a surprised world, pointing ahead to the renewal, the redemption, the rebirth of the entire creation. Every act of love, every deed done in Christ and by the Spirit, every work of true creativity – every time justice is done, peace is made, families are healed, temptation is resisted, true freedom is sought and won – this very earthly event takes its place within a long history of things which implement Jesus’ own resurrection and anticipate the final new creation, and act as signposts of hope, pointing back to the first and on to the second.

Sermon: the Other King Who Had A Dream

Daniel 2:1

Sermon in Daniel series, #2. Daniel 2:1-11

THE OTHER KING WHO HAD A DREAM

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I. Deadly dreams.

A. Do dreams have meaning?

B. God has a plan.

II. The dream of a king.

A. Nebuchadnezzar was an all-powerful tyrant.

B. His challenge to his advisors.

C. Daniel's golden opportunity.

III. The dream is a prophecy.

A. Even pagans can experience God's voice.

B. Violent images.

C. Symbolism explained.

IV. Nebuchadnezzar's dream is still unfolding.

A. The fifth kingdom is among us.

B. Jesus is the rock.

V. God still reveals his mysteries.

from Condensed sermon outline (handout) by Rev. David Holwick · Rev. David Holwick, Serm08f.pco via Kerux Sermon and Illustration Database second comingkingdom of god

Sermon: How Jesus Will Vote

Matthew 22:16

Sermon in series, "The Quest for the Real Jesus," #9. Matthew 22:16-22

HOW JESUS WILL VOTE

===================

I. Pundits and pulpits.

II. Jesus lived in a radical time.

A. Many other Jews were trying to start revolts against Rome.

B. In the end, all these movements were brutally crushed.

III. Jesus was not your typical radical.

A. He was not a revolutionary in the traditional sense.

B. Yet Jesus did not disavow the political angle.

IV. Jesus accepted the validity of the current political system.

A. His ingenious reply to his opponents.

B. Overall principle: two spheres of authority, sacred and secular.

C. Our government is not like Israel.

V. How political should Christians be?

A. We should have as much involvement as anyone else.

B. Shouldn't there be a wall of separation?

VI. No government can produce God's kingdom.

A. Only conversion can make God's citizens.

B. Christian spirit must be personally chosen, not legislated.

C. Who will Jesus vote for?

The Spirit and the Kingdom

Joel 2:28

Let’s look at the work of the Spirit and the advancement of the Kingdom.

A PRAYER AND A PROMISE

The ministry of the Spirit does not begin with the birth of the church. The triune God is eternal, and thus the Spirit has been at work on earth since the beginning of time. He is mentioned as early as Genesis 1:2 as He hovers over the chaotic waters bringing life and order. The Spirit was at work giving life, inspiration and power to man. We see His activity in the lives of judges, prophets and leaders.

When Moses was confronted with the awesome and burdensome task of caring for the complaints of all Israel, God instructed him to select 70 leaders from among the people. “I will take of the Spirit that is upon you and will put the same upon them; and they shall bear the burden of the people with you, that you may not bear it alone (Numbers 11:17, NASB here and throughout). There were two men, Eldad and Medad, who were absent when the Spirit was given but they, too, began to prophesy. This prompted a young man to report this activity to Moses. Joshua wanted to forbid them because he was zealous to undergird Moses’ leadership. Moses responds, “Oh, that all the Lord’s people were prophets and that the Lord would put His Spirit upon them!” (Numbers 11:29).

Joel promised that a day would come when God would pour out His Spirit on all flesh. “And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions” (Joel 2:28). Peter declared that this promise was fulfilled on the day of Pentecost (Acts 11:17).

JESUS, THE FIRST KINGDOM MAN

The Gospels present Jesus as one who is empowered by the Spirit. Mark tells us that the Spirit came upon Jesus at His baptism (1:9-11). It was the Spirit that enabled Jesus to defeat the “strong man” and thus offer deliverance to those who are in bondage. Throughout the Gospels, some of the onlookers want to attribute Jesus’ power to Satan. Jesus asserts that such a conclusion is absurd; that would be Satan casting out Satan. His supernatural power was the work of the Spirit and to attribute the work of the Spirit to Satan is to commit blasphemy against the Spirit (Mark 3:20-30).

A central truth concerning the Holy Spirit and the Kingdom in the Gospels is that Jesus has the authority to baptize with the Holy Spirit (Mark 1:8). The reception of the Spirit by Jesus and the subsequent ability to impart the Spirit to His followers is a key aspect of John the Baptist’s testimony as recorded by John. “And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit”” (John 1:32-33).

The Holy Spirit is the agent of a new beginning in regard to Kingdom activity on planet earth. The same Spirit who was at work in creation is now at work in the creation of a community of Kingdom agents on earth who will be empowered to continue and complete the Kingdom activity of the Son. Before His departure, Jesus comforted and reassured His disciples with the promise of the Spirit. He told them that it was to their advantage that He depart earth and return to His Father. “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you” (John 16:7).

ACTS & THE BIRTH OF THE KINGDOM COMMUNITY

The Book of Acts could rightly be titled “the acts of the Holy Spirit.” The account begins with a critical linking of the resurrection, the Spirit and the Kingdom. Luke tells us that Christ presented many infallible proofs concerning His resurrection and was speaking of the things pertaining to the Kingdom of God (Acts 1:3). They had been commanded not to depart from Jerusalem until the promise of the Father had been completed. “For John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now” (Acts 1:5).

The emphasis in the Book of Acts is that the Holy Spirit will provide the power necessary to complete the Great Commission. “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth” (1:8). We must interpret the Pentecost event with this prologue in mind. We can become so absorbed in trying to sort out the various signs (the wind, the tongues of fire and the miraculous languages) that we miss the central thrust of the passage. The message of the Kingdom is for all nations, and the church is empowered to accomplish this mission.

The emphasis on the Holy Spirit and the empowering for proclamation of the Gospel does not end with this spectacular event -- on the contrary, it only begins. We are surprised by the bold preaching of Peter who had recently denied the Lord three times. When Peter and John are taken before the Sanhedrin, we are specifically told that Peter’s powerful defense of the Gospel is the result of his being filled with the Holy Spirit (4:8). When the audience witnesses the boldness of Peter and John they recognize they had been with Jesus (4:13). Peter and John leave there and join their companions who were assembled in prayer. After the report is given they returned to prayer. “And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness” (4:31).

PAUL & THE EARLY CHURCH

Space will not allow us to take an in-depth look at the role of the Spirit in the life of the church. Suffice it to say that Paul’s letters are filled with the ministry of the Holy Spirit to and through the church. He speaks of His work in proclamation, salvation, justification and edification of the church, just to mention a few. However, a central role of the Spirit in the Pauline writing has to do with His ministry of producing His fruit and His gifts in the lives of believers.

It is important to notice that gifts and graces of the Spirit are uniquely bound together in the Pauline discussion of the early church. For example, the great love chapter of 1 Corinthians 13 provides the redefinition of the spiritual man and the controlling element for pursuing and using the gifts discussed in chapter 14. The discussion following the gift list in Romans 12:6-8 and the introduction to the gift discussion in Ephesians 4:1-6 point to the necessity of grace-empowered character for the proper functioning of gifts for the advance of the Kingdom.

In other words, the fruit of the Spirit enables uniquely gifted members to live in unity. It is this unity of the Spirit that provides the foundation for the effective Kingdom ministry of the church. The gifts of the Spirit are not given for our amusement or the amazement of our friends but to enable the church to fulfill the task of completing the Acts 1:8 imperative. This singular truth should put an end to every excuse offered by every believer and every church. The Holy Spirit has provided everything necessary for successful Kingdom activity.

I am challenged by Paul’s testimony that God raised Jesus from the dead, placed all things under His feet, and gave Him as head over all things for the church. Why, you ask? So that the church would be “the fullness of Him who fills all in all” (Ephesians 1:20-23). “Fullness” translates the same word that Paul uses in Philippians 1:19 to describe Christ as possessing the “fullness” of God. Have you ever wondered how the church is enabled to display the fullness of God in the world in which we live?

You are the answer! You are God’s gift to the church, enabling it to accomplish its Kingdom work and display His fullness. In Ephesians 4:7-11, Paul links the ascension of Christ to His present activity of filling all things which He accomplishes by presenting gifted persons to the church. You are gifted by the Spirit and thus vital to your church’s Kingdom effectiveness.

Jonathan Edwards and The Call To Prayer

Ezra 8:23

Nobel laureate and Holocaust survivor Elie Weisel observed that the opposite of love is not hate, it’s indifference. Hopelessness, like so many of us feel amidst this perfect storm of pandemics, injustice, political unrest, and rioting, can lead us to indifference. After all, what can the typical person do about any of the crazy stuff going on these days? [Written during the COVID-19 lockdown]

Christians cannot succumb to hopelessness. We are never allowed to retreat into indifference. To love is the first and greatest commandment, first God and then others. We are, Peter wrote, “born again to a living hope through the resurrection of Jesus Christ from the dead.” (1 Peter 1:3) We may not feel like this is true, but it is.

The great Jonathan Edwards, a leading theologian and perhaps America’s greatest Christian philosopher, served in pastoral ministry in the 18th century, during the height of the Enlightenment. In an essay entitled “A Call to United, Extraordinary Prayer: An Humble Attempt,” (how’s that for a title?), Edwards argued that for the Christian to maintain this love for God and others, defined by hope while avoiding despair, regular prayer was essential.

However, Edwards was clear that prayer does not bring hope to believers by guaranteeing that God will line up with our requests. Rather, prayer aligns the believers, and our requests, to the Kingdom of God in at least three ways.

First, prayer teaches our hearts and minds to long for God’s power and glory. Here’s Edwards:

“There is much in what we have seen of the glorious works of God’s power and grace, to put us in mind of the yet greater things of this nature that he has spoken of in his word, and to excite our longings, and our hopes of their approach.” The “experience of His presence” that is, knowing and believing the one true God of the universe, is meant to excite us towards greater prayer for the “continuance, increase, and greater extent of such blessings.”

Second, prayer is the principal means by which Christ’s kingdom advances. Again, quoting Edwards, “so [it] is God’s will, through His wonderful grace, that the prayers of his saints should be one great and principal means of carrying on the designs of Christ’s kingdom in the world.” That’s an astounding thought. So often, we ask “but other than pray, what can we do” as if praying isn’t doing something. But it is. It is effectual, says St. James in his epistle.

Finally, our prayers are not merely that God would save our nation, but that He would pour out His Spirit on it through the church. “ ... but that God would appear for His church,” Edwards wrote, “and in mercy to miserable men, carry on his work in the land, and in the world, and fulfill the things he has spoken of in his word, that his church has been so long wishing, and hoping, and waiting for.”

This restoration we long for is not for some past “good old days” as a country, but rather a restoration to God’s purposes. We pray for God to heal our nation and revive the church even as we long for and await the day when the Lord will return, restoring creation (Revelation 21) and making all things new.

Jonathan Edwards wrote: “When God has something very great to accomplish for his church, it is His will that there should precede it the extraordinary prayers of his people.” Amen.

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Copyright (c) 2020 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · John Stonestreet & Roberto Rivera via Kerux Sermon and Illustration Database

Reflections of the Kingdom

Luke 11:35

“You are the light of the world,” said Jesus. But what on earth did he mean?

There is a certain quality within the mission of Jesus that he seems to expect his followers to duplicate. In the approach of Christ to the world, the implications of the Trinity are always at play. Where he says of himself, “those who have seen me have seen the Father,” he says similarly of his disciples; we are to love one another “so that the world may believe” (John 14:9, 17:21). “As you sent me into the world,” Jesus tells the Father, “So I have sent them into the world” (John 17:18). Evidently, conceding to the truth of Christ’s identity is never a static decision, a confession that can be made only in private; it is one that immediately moves the conceder into new realms. “Do you love me?” Jesus asked of Peter. “Lord, you know that I love you.” “Then feed my lambs” came the reply (cf. John 21:15-18).

Wherever claims are made of Christ, a community inherently follows. We are ushered into a kingdom with a vastly different order, with a vastly new authority. The private confession “Jesus is Lord” is simultaneously made into the communal confession -- both in the sense that upon confessing we join in the proclamations of a great cloud of witnesses, but also in the sense that we are ushered into a missional community by design: “When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. And you also must testify” (John 15:26). In other words, the universal invitation to believe the gospel is simultaneously an invitation to enter into the missional community and confession of the Trinity.

In this community, even what Christ calls us to claim about ourselves is far more than most feel comfortable claiming as true or real -- or even possible: You are the light of the world. You are the salt of the earth. I am the vine and you are the branches. As the Father has sent me, I am sending you. Yet it is specifically these claims that Christ makes on our very identities which compel us to become these people, to receive his words, and to make real the promises of the God we profess. Confessing Christ, we have entered a kingdom marked by nothing short of the reign of God among us. Confessing Christ, we continue to be moved further into this good news even as we become representations of the very kingdom we proclaim.

This identity, though it is Christ who clothes us, is not always an easy one to wear. As light that shines and branches that extend from the vine of Christ, we are ourselves to be the signs of God’s reign on earth, working for peace and justice here and now, showing the world that the God of peace and justice is near and also coming. We are those who confess the reign of God is at hand and then work hands-on as a means of that confession. As one author notes, “By its very existence, then, the church brings what is hidden into view as a sign and into experience as a foretaste.”(1) This is how we are able to be the light of the world; we are millions of mirrors reflecting the God of light.

Such reflection means there will be times when we ourselves are the light in the darkness, the hands that must deliver the cup of cold water or invite inside the one who has been deemed an outsider. There will also be times when our reflection of God’s reign calls for something more of us: light that refuses to be hidden though it would be easier, hands that work in opposition to injustice, confessions that fall in opposition to the world, lives that challenge the very systems that foster oppression and counter the hope of God. The identity Christ has given us, like the identity of the kingdom he came to announce, precludes us from living as lone confessors, independent and unaffected by the cries of the world around us. Our mission to the world is our hope in action.

In a lecture on the nature of the church, given just a few years before he would stand in formal opposition to the Nazi influence on the church, Dietrich Bonhoeffer proclaimed: “No one can pray for the kingdom...who thinks up a kingdom for himself...who lives for his own worldview and knows a thousand programs and prescriptions by which he would like to cure the world...”(2) On the contrary, the kingdom we foster and for which we pray is one we profess with the whole of our lives because it is God who reigns within it. We are able to reflect the God of light amidst the troubling darkness of the world because the reign of God is real, because we could no sooner have invented this kingdom then we could have invented God Himself, and because we know of no other kingdom that is worth confessing. We are the light of the world because of this hope we are sure: The kingdom of God is near!

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1. George Hunsberger, “Called and Sent to represent the Reign of God,” in Darrell Guder, ed., MISSIONAL CHURCH: A VISION FOR THE SENDING OF THE CHURCH IN NORTH AMERICA (Grand Rapids: Eerdmans, 1998), 102.

2. Dietrich Bonhoeffer, “Thy Kingdom Come: The Prayer of the Church for the Kingdom of God on Earth,” in A TESTAMENT TO FREEDOM: THE ESSENTIAL WRITINGS OF DIETRICH BONHOEFFER (New York: Harper Collins, 1995), 34.

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Copyright © 2008 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

Missionary Prayer

A prayer poem calls for worldwide gospel spread and God’s kingdom triumph.

The late Joseph Cook is the author of this prayer in verse for the spread and triumph of God’s kingdom:

One field the wheeling world, Vast furrows open lie; Broadcast let seed be hurled By us before we die. Winds, east or west, Let no tares fall; Wide waft the best; God winnow all.

Heaven hath a single sun, All gates swing open wide; All lands at last are one, And seas no more divide. In every zone, Arise and shine; Earth’s only throne, Our God, be Thine.

On every desert rain, Make green earth’s flintiest sands; Above the land and main Reveal Thy pierced hands. Thy cross heaven wins; Lift it on high; And in his sins Let no man die.

from Cyclopedia of Illustrations for Public Speakers · Robert Scott and William C. Stiles prayerkingdom of god

The Kingdom of Heaven Part 1

Matthew 3:2

The kingdom of heaven.... the more I experience this life, the more I long to know about the "kingdom of heaven ". We will spend on average about 80 years living in this earthly kingdom. After 80 million million million years in the Kingdom of Heaven, we will not have moved one second closer to the end of eternity. Meditating on this reality produces a desire to know what God has revealed about His kingdom.

The "kingdom of heaven" leads me to a different set of thoughts than just the consideration of "heaven". When I think of "heaven", I think of what heaven will be like, what we will do, where we will live or how we will spend our time (which is great to think about!). When I think of the "kingdom of heaven", it invokes thoughts of who is included, how do you become a part of it, when does (did) it begin and how is it structured. This is a vague differentiation of the two ideas, and is more my own personal distinction than a Biblical one.

The phrase "kingdom of heaven" occurs 32 times in Matthew so what better place to study about it? It occurs in declarations, statements, sermons and parables.

Matthew 3:2 and saying, "Repent, for the kingdom of heaven is at hand!" (NKJV)

Whatever the "kingdom of heaven" may be, it shouldn't be ignored because it is staring each of us in the face. It is here, it is imminent, it is "at hand". So the convenience of procrastination or ignoring it is not an option. The time is now. There is only one proper response: repentance. Given the common response from mankind, we might have to thought that the verse should read:

· Form a committee, for the kingdom of heaven is at hand.

·

· Conduct an opinion poll, for the kingdom of heaven is at hand.

·

· Ask your friends what they think, for the kingdom of heaven is at hand.

·

· Don't worry about it, you'll have plenty of time later, for the kingdom of God is at hand.

·

· When you get some time you might consider that the kingdom of God is at hand.

·

· Involve yourself in some religious activity and moral goodness, for the kingdom of God is at hand.

·

· Do everything else you want first, for the kingdom of God is at hand.

·

No, the proper response is clear and concise; it is definitive, narrow and intolerant. The condition of man's heart allows for only one response when faced with the kingdom of heaven: repentance. Admit that you are wrong, and God is right. Admit that YOU are wrong, and God is right.

There is only one proper response to the "kingdom of heaven":

Repent!

Pretty cut and dried, pretty easy to understand. Not very popular however especially in today's enlightened "spiritual" era where all roads supposedly lead to heaven. I would dare say that many of our churches would rapidly empty if so blunt, forceful and intolerant a message as "repent!" were preached unashamed and unabashed from the pulpit.

To call for repentance implies that there is something to repent of and while we are all willing to admit a "general" sinfulness in the heart of man, it becomes a much different proposition to examine and expose personal sinfulness in our own hearts. We are not called to generally repent of the common sinfulness of the human race, but to repent of personal sin, personal pride, personal rebellion and personal iniquity.

Matthew 4:17 From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand." (NKJV)

In chapter 3, verse 2 we find John the Baptist calling for repentance. John was announcing the imminent arrival of Jesus as well as the general call of repentance that God always presents to sinful man. Jesus begins his ministry with the same call as John.

Let's finish today with clear definition of repentance. It is not simply feeling sorry about your sin. It's not merely a general acknowledgement that God's way is right and our way is wrong. That is certainly part of repentance, but true repentance is much more intrusive than that.

True repentance is evidenced by change of heart:

sinfulness forsaken for Godliness.

There are three different words for "repent" in the New Testament and a cumulative meaning is:

· A change of mind or opinion concerning sin that produces regret and remorse (but not always a change of heart such as in the case of Judas, Matt 27.3)

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· A change of heart and purpose as the result of new knowledge or discovery of the sinful condition.

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· A tangible, demonstrable change of heart, intent and behavior; this is indicative of true repentance.

·

· Followed by the Scriptural promise of eternal life for those who experience authentic repentance (Acts 11.18)

·

Repent! For the kingdom of heaven is at hand. Change your purpose in life, for the kingdom of heaven is at hand. Change your motives and intentions, for the kingdom of heaven is at hand. Change your behavior and how you live, for the kingdom of heaven is at hand.

First and foremost, the kingdom of God is only for those who repent of their sin; not just a general sorrowful attitude about not being "perfect", but a genuine realization that we are sinful, lost and condemned without Christ... that His way is right and ours is wrong followed by a corresponding change of heart and behavior.

That call for repentance is immediate. The time is now. We are not promised a future time to respond. God may grant more time, but it is never guaranteed. Repent now, repent genuinely, repent fully, repent willingly... repent and become a part of the kingdom of heaven. There's no other way, no other road, no other method. Repent....

Holy God, Reach deep into our hearts and show us our need to repent of our sin and change our lives to glorify your Son. In Jesus Name, Amen.

Contemplation: Do you ever experience true repentance or was that a one time deal when you were saved? Have you ever thought about what true repentance is? Is the phrase "repent, for the kingdom of heaven is at hand" only an evangelistic call, or does it apply to Believers as well?

Application: Repentance is sorrow and change when a realization of sin occurs. The kingdom of heaven is for those who have a repentant attitude about sin. "Repent!" marked John the Baptists ministry, and was the opening call of Jesus ministry. How important do you think it is in light of that?

James 1:22 - But be doers of the word, and not hearers only, deceiving yourselves. (NKJV)

1. What is the most obvious Bible truth you have learned today? What change in your life needs to be made concerning this truth?

2. What specific thing will you do today to begin that change?

from Source not recorded · Brent Riggs via Kerux Sermon and Illustration Database kingdom of god

The Resurrection Is Defended In Debate

“Enormous forces in our culture are determined to deny that Jesus was raised from the dead,” N.T. Wright, an Anglican evangelical scholar, said.

“Over and over again, they use arguments that can be shown to be invalid and propose alternative scenarios which can be shown to be impossible.”

Wright and John Dominic Crossan, a member of the Jesus Seminar, voiced divergent views of the resurrection during the inaugural Greer-Heard Point-Counterpoint Forum at New Orleans Baptist Theological Seminary.

Wright, bishop of Durham, England, defended the literal, bodily resurrection of Jesus as the only tenable view, while Crossan, a professor emeritus at DePaul University, set forth a metaphorical interpretation of the resurrection.

To begin the forum, each speaker was given 20 minutes to explain his beliefs. During the following dialogue, both Crossan and Wright questioned each other and clarified their positions.

Wright began by examining some of the common attempts to explain away the resurrection. He said one argument proposes that ancient people did not understand the laws of nature and were, therefore, more inclined to accept unsophisticated answers.

“That is simply absurd,” Wright said. “The ancients knew perfectly well that dead people didn’t rise. We didn’t need modern science to tell us that.”

Others have pointed to Hellenistic and pagan stories featuring empty graves and visions of the dead as the reason the early church began to believe in the resurrection. But Wright said these stories are completely different from the biblical resurrection accounts.

The presence of resurrection beliefs in Judaism cannot account for the focus on Jesus’ resurrection in the early church either, Wright said, noting that resurrection was peripheral in Judaism, or not a foundational part of the Jewish beliefs. In Christianity, the resurrection of Jesus is central.

“I’ve shown conclusively that [the Apostle] Paul really did believe in the bodily resurrection despite generations of critics going back as far as the second century trying to make out that he didn’t,” Wright said.

The empty tomb and Jesus’ appearances caused the early church to believe in His bodily resurrection, Wright said, noting that the empty tomb and the resurrection appearances taken together constitute a sufficient condition for belief in the resurrection.

“Having examined as many of the alternative explanations I could find and having shown them all to be completely inadequate, the one we are left with, however unlikely, must press itself upon us as being true,” Wright said. “It is only with the bodily resurrection of Jesus, demonstrating that His death dealt a decisive blow to evil, that we could find the proper grounds for calling the kingdoms of earth to submit to the Kingdom of God.”

Crossan, on the other hand, said he believes the mode of the resurrection is secondary to the meaning of the resurrection. Though taking a metaphorical approach to the resurrection, Crossan maintained that, whether one believes in a literal or metaphorical resurrection, the implications of the resurrection should make a difference in the world today.

“We are talking about cosmic transformation from a world of injustice, impurity and violence into a world of justice and peace and purity and holiness,” he said.

Crossan denied that the empty tomb and the appearances of Jesus served as a sufficient cause for the rise of resurrection belief in the early church.

“That would get you to the exaltation,” Crossan said. “It would get you to the conclusion that Jesus has been exalted, maybe even to the right hand of God.... Something else is absolutely needed to make that leap of faith [to belief in a literal, bodily resurrection].”

Crossan said Jesus’ words about launching the Kingdom of God caused the early church to believe in the resurrection.

“If you want to debate what has to be taken literally and what has to be taken metaphorically, it is a perfectly valid debate,” Crossan said. “But there is something else -– the question of meaning.”

Crossan said he would like to hear someone who takes the resurrection literally share the implications of that belief, asking how that belief could change the world.

“Tell me that from your literal reading,” he said. “I will try, as one who takes it metaphorically, to spell out the implications from a metaphorical reading.”

Those who disagree over the mode of the resurrection, whether literal or metaphorical, will find common ground in the area of meaning, Crosson said.

During the dialogue time, Wright pressed Crossan on the use of “literal and metaphorical.” Wright argued for the use of the terms “concrete and abstract.”

“Often we use the terms literal and metaphorical when, actually, we mean concrete and abstract,” Wright said. “I do think it makes an enormous difference if you say that what happened on Easter day was not a concrete event.”

Wright also challenged Crossan to explain the changes that occurred as believers in Christ moved from Judaism and other cultures to Christianity.

“Something happened which caused all those Christians from very different backgrounds to transform the beliefs their cultures had given them into this remarkable new shape,” Wright said.

Crossan, however, spoke again of Jesus’ teaching on the Kingdom of God.

“I think for me it’s extraordinarily important that the historical Jesus, the Jesus of the Gospels, has already made an announcement,” he said. “It is not that the Kingdom is beginning. It is that the Kingdom has begun. When He sends people out, I think these people ... experienced part of the Kingdom.”

Crossan said he believes the early believers saw apparitions rather than the literal risen Jesus. The apparitions along with their experience with the Kingdom, Crossan said, caused the dramatic shift in their beliefs.

Wright responded, “I agree with you that Jesus’ proclamation of the Kingdom and their awareness of the power of God through the preaching of Jesus is one of the preconditions for the eventual interpretation at which they arrived.” But, he said, “I don’t think those by themselves would have been sufficient to generate anyone saying, ‘He has been raised from the dead.’”

New Orleans Seminary President Chuck Kelley described the dialogue, which was attended by about 1,000 people in Leavell Chapel, as “a great opportunity for our seminary family and many other guests to see how we can dialogue with the world and get the Gospel out there without sacrificing our convictions ... a great model for how to take a strongly held belief like we have in the resurrection and then share and defend that belief with those who don’t accept it.”

Five Commitments Central To Empowering Kingdom Growth

Mark 2:1

In his latest book, "The State of the Church 2002," researcher George Barna reports three small but statistically significant increases in religious activities among adults in the past seven years.

Church attendance, Sunday School attendance and Bible reading have increased slightly, but these increases generally represent returns to the figures of the late 1980s and early 1990s. The 10 religious beliefs and attitudes tracked annually by the Barna organization have remained stable.

While we can be glad for any gains, however small, the reality is that if we are content to hold our own in religious activities and convictions, we will not impact this world for Jesus Christ.

I am grateful for a new vision cast by Southern Baptist Convention leaders called Empowering Kingdom Growth. While it has been initiated by Southern Baptists, the five commitments it calls on us to make can be adopted by other individuals and groups as well.

These commitments are: 1) to make the kingdom of God the priority of our own personal lives; 2) to dedicate the energies and resources of the ministries we lead to seeking first the King and his kingdom; 3) to cooperate with each other and the family of Southern Baptists as we pursue kingdom principles and practices; 4) to give ourselves to servant leadership that will assist and enable local churches in their ministry; and 5) to pray that a new passion for Jesus breaks out among our people, our families and our churches from which God can forge a spiritual movement marked by holy living, sacrificial service and global witness.

In nations around the world, more Christians today are being persecuted for their faith than ever before. These Christians are driven by their faith in Jesus Christ to tell others, despite the cost. Church-planting movements are breaking out in some of the poorest countries in the world among believers whose commitment to tell others about Jesus makes up for what they lack in tangible resources.

Claude Thomas, pastor of First Baptist Church, Euless, Texas, recently preached on the kingdom that will not fail, the kingdom of God. He said: "We have an invitation to what people need and want most in life. They want love. They want forgiveness. They want peace. They want joy. They want security. They want contentment. They want hope. You don't find those things in the kingdoms of man. You find those in the kingdom of God."

We have what the world needs. We have a mandate from the Christ we serve to take it to every corner of our nation and the world. Will you make the kingdom of God the priority of your life? Will you pray for a passion that will not be quenched by threats and even persecution? Will you lead in serving others in Christ's name? Will you cooperate with others to pursue kingdom principles and practices? Will you go next door, to the next community, to another state or a far corner of the world?

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Leaders Must Stir Passion For God's Kingdom

Acts 1:8

At least 80 percent of evangelical American churches are plateaued or declining, Ken Hemphill said, noting that the only true church growth is occurring in Asia and Africa today, not in the United States or Western Europe.

“We have had 30 years of church growth emphasis and, based on statistical evidence, the church growth movement has failed,” Hemphill said during a leadership summit for the Louisiana Baptist Convention’s missions staff and a number of local church leaders in early June, focusing on the revitalization of the local church using Empowering Kingdom Growth principles.

“My dad was a pastor. He went to every [Southern Baptist] Convention. If the Sunday School Board sold it, he bought it,” Hemphill, national strategist for the SBC’s EKG emphasis, reminisced. Near the end of his life, Hemphill’s father asked what part of his library his son wanted. Hemphill selected the shelf with the little blue and gray study course books written by the pioneers of the Sunday School movement among Southern Baptists.

“Washburn, Burrows and Flake wrote nothing more than church growth books. But it was the laity that studied these books,” Hemphill noted.

“My generation focused on training pastors,” he continued, “but something was lost in communicating to the laity. We spent a lot of resources and energy with pastors’ seminars and the like, but somehow what the pastors learned didn’t translate to the laity.”

Hemphill said he began to study the dynamics of “change movements” in history and saw that the cultural movements that changed the heart of a nation and mobilized the people always had a great leader. “God uses leaders to advance His Kingdom on earth. God always begins a great work in the hearts of leaders.

“Look at the Old Testament pattern: From the patriarchs to Moses to Joshua to Nehemiah to Paul -- God always begins a great work in the heart of leaders.”

Great leaders all had passion -- and passion is contagious, Hemphill said; because of that passion, people wanted to join the leader’s cause no matter what it cost them.

In the 1950s, those study course books became the tools to ignite a passion in the hearts of people, Hemphill said, but the church growth movement of the 1970s-1990s, however, invested too much time and energy in the mechanics of church growth.

“The church growth movement went at it backwards,” Hemphill stated, focusing first on strategy, style or structure -- “cells or Sunday School classes; hymns or choruses; worship or small groups; words in a hymnal or on the screen.”

“But if you change structure without changing passion, you will split the church. The heartbeat of the church must be changed first.”

David E. Hankins, executive director of the Louisiana Baptist Convention, added, “I believe virtually all of our pastors have a heart for God. We want, first of all, to help them prepare their people to have a heart for God. Our second goal is to help them develop an Acts 1:8 strategy. Then we want to help our church leaders show their people how to be faithful stewards and how to be engaged in reaching the world for Christ through sacrificial missions involvement.”

“How do you change a church?” Hemphill asked. “We can’t. If we get the right Scriptures in the hearts of the right people, the Holy Spirit will do the rest.”

With one of the greatest needs for revitalization of Southern Baptist churches being Kingdom-centered leaders, Hemphill listed seven characteristics of such leaders:

1) Kingdom-centered leaders always point to the activity of the Lord.

God has been at work in every church at some time in their history, Hemphill said. Instead of taking credit for practicing the mechanics of church growth principles, or for some program that has some measure of success, Hemphill reminded pastors to give God the credit. The same God who worked in the past desires to do a great work today, he said.

2) Kingdom-centered leaders must learn to give ministry away.

Exodus 18 tells the story of Moses trying to do it all, Hemphill said, but Moses’ father-in-law, Jethro, counseled that he give his ministry away instead of being possessive. Sometimes pastors think that giving ministry away will lessen their authority, Hemphill said, but the bottom line is that the reverse is true.

3) Kingdom-centered leaders stand in the gap for their people.

While God was giving the law, the people were making an idol, despite God’s warning that He would wipe them out for doing so. Moses interceded to the point of laying his own life on the line before God. “Do I love my church people that much?” Hemphill asked. “I cannot imagine giving up my inheritance of ‘eternal life’ the way the Apostle Paul was willing to do,” he said, referencing Romans 9:11-13.

4) Kingdom-centered leaders provide for generational leadership.

Citing the Numbers 11 account of the Israelites’ complaining about their hardships, Hemphill asked, “What do you do when the people rebel?” He answered that the godly leader nevertheless must continue to cast the vision, pray for the people and train the next generation.

5) Kingdom-centered leaders serve the people and speak kindly to them.

In 1 Kings 12, Hemphill recounted, Reheboam rejected the counsel of his father’s advisers, who warned the young king that the people were tired. The advisers encouraged Reheboam to speak kindly to the people, but he refused the counsel. Too much of today’s preaching is not very kind, sometimes failing to communicate to people their value and their worth, Hemphill lamented, calling Baptists to rediscover who we are in Christ.

6) Kingdom-centered leaders model and mentor.

Citing the Matthew 10 account of Jesus sending the disciples out two by two, Hemphill inquired, “How many of our deacons have ever seen someone born again in a home they were visiting in with their pastor?” Leaders cannot just teach people what to do, Hemphill said. “We must demonstrate to them what to do.”

7) Kingdom-centered leaders find a ministry partner or coach.

Leaders recognize their limitations and seek partners, Hemphill said, then asked: How can a local church find better partners than a state convention or the Southern Baptist Convention to help them fulfill the Acts 1:8 mandate?

“God advances His Kingdom by revitalizing and multiplying local churches. All the work of associations, state conventions and the national convention is for the purpose of serving the local church. Planting local churches is the way God expands his Kingdom.

“Revitalization must begin with a heart transformation,” he continued. “You can’t make change without a DNA change in the heart of the church. Many people do not perceive change as ‘good’ unless their heart is changed. In far too many churches, the DNA of the church or the reason the church exists is to ‘make me happy.’”

A problem within many churches, Hemphill suggested, is that too many members think of the church as the “Love Boat” -– soft music and “bring me tea at the right hour and do not move my deck chair.”

“That is not what we are about. The ship of Zion is like a hospital ship. We are bringing in the wounded. The church is not the Love Boat to make me happy. It is designed to be the effective tool of God to advance the Kingdom in a dark world. We may move the deck chairs and the music will be generational to speak to the heart. The package will change but the message is the same. The message needs to be spoken in the language that people understand.”

The heart of the church must be changed to a biblical perspective, Hemphill continued. Then renewal of the mind is possible. “If we don’t capture this moment, we are in trouble,” he said. “God begins with a crisis to move us out of apathy.

“Will the church permeate our culture? Only if the heart and mind are changed to a biblical orientation,” he said, noting that the heart and the mind “are inseparably linked together.”

The EKG principles Hemphill set forth in his book and 40-day study, “EKG: The Heartbeat of God,” reach the heart, he said, while principles taught in Nate Adams’ similar resource, “The Acts 1:8 Challenge,” reach the mind.

Changes in the structure, strategy or style are possible when the heart and head are aligned with God’s Kingdom agenda revealed in the Word of God, Hemphill said. God works through the principles of Scripture to address spiritual problems that in turn provide lasting and meaningful solutions for churches and their members, he said.

Local churches must focus on the entire world if they are to be effective in reaching their own communities, Hemphill pointed out. If a church seeks only to reach its local area, or its Jerusalem in an Acts 1:8 perspective, the target likely is too small to hit, he said, noting, “We must challenge our pastors and churches to aim for the world and then they will hit Jerusalem.”

Hemphill added that “financial resources follow obedience and vision.” Most statistics confirm that Southern Baptists are at the lowest level ever in per capita giving. Hemphill noted research from George Barna that the most generous churches in America usually are liberal in theology. The same study found that the average layperson wants to know about stewardship.

What Easter Is Really About

Mark 16:1

The resurrection stories in the four Gospels aren’t about going to heaven when you die, as many Evangelicals preach every Easter. In fact, there is almost nothing about “going to heaven when you die” in the whole New Testament. Being “citizens of heaven” (Philippians 3:20) doesn’t mean you’re supposed to end up there. Many of the Philippians were Roman citizens, but Rome didn’t want them back when they retired. Their job was to bring Roman culture to Philippi.

That’s the point which all the Gospels actually make, in their own ways. Jesus is risen, therefore God’s new world has begun. Jesus is risen, therefore Israel and the world have been redeemed. Jesus is risen, therefore his followers have a new job to do.

And what is that new job? To bring the life of heaven to birth in actual, physical, earthly reality. The bodily resurrection of Jesus is more than a proof that God performs miracles or that the Bible is true. It is more than the Christian’s knowing of Jesus in our own experience (that is the truth of Pentecost, not of Easter). It is much, much more than the assurance of heaven after death (Paul speaks of “going away and being with Christ”, but his main emphasis is on coming back again in a risen body, to live in God’s new-born creation).

Jesus’ resurrection is the beginning of God’s new project, not to snatch people away from earth to heaven, but to colonize earth with the life of heaven. That, after all, is what the Lord’s Prayer is about.

The resurrection is the foundation for a renewed way of life in and for the world. Many liberals want to “spiritualize” Easter – removing the miraculous while keeping the message of transformation. But to get that social, political and cultural result you really do need the bodily resurrection, not just a “spiritual” event that might have happened to Jesus or perhaps simply to the disciples.

When Paul wrote his great resurrection chapter, 1 Corinthians 15, he didn’t end by saying, “So let’s celebrate the great future life that awaits us.” He ended by saying, “So get on with your work, because you know that in the Lord it won’t go to waste.” When the final resurrection occurs, as the centerpiece of God’s new creation, we will discover that everything done in the present world in the power of Jesus’ own resurrection will be celebrated and included, appropriately transformed.

Easter is about new creation, a huge and stunning fresh gift of transforming grace, not about discovering that the old world has been misunderstood and needs simply to be allowed to be truly itself. Romans 6, 1 Corinthians 6 and Colossians 3 stand firmly in the way at this point.

With Easter, God’s new creation is launched upon a surprised world, pointing ahead to the renewal, the redemption, the rebirth of the entire creation. Every act of love, every deed done in Christ and by the Spirit, every work of true creativity – every time justice is done, peace is made, families are healed, temptation is resisted, true freedom is sought and won – this very earthly event takes its place within a long history of things which implement Jesus’ own resurrection and anticipate the final new creation, and act as signposts of hope, pointing back to the first and on to the second.

The Spirit and the Kingdom

Joel 2:28

Let’s look at the work of the Spirit and the advancement of the Kingdom.

A PRAYER AND A PROMISE

The ministry of the Spirit does not begin with the birth of the church. The triune God is eternal, and thus the Spirit has been at work on earth since the beginning of time. He is mentioned as early as Genesis 1:2 as He hovers over the chaotic waters bringing life and order. The Spirit was at work giving life, inspiration and power to man. We see His activity in the lives of judges, prophets and leaders.

When Moses was confronted with the awesome and burdensome task of caring for the complaints of all Israel, God instructed him to select 70 leaders from among the people. “I will take of the Spirit that is upon you and will put the same upon them; and they shall bear the burden of the people with you, that you may not bear it alone (Numbers 11:17, NASB here and throughout). There were two men, Eldad and Medad, who were absent when the Spirit was given but they, too, began to prophesy. This prompted a young man to report this activity to Moses. Joshua wanted to forbid them because he was zealous to undergird Moses’ leadership. Moses responds, “Oh, that all the Lord’s people were prophets and that the Lord would put His Spirit upon them!” (Numbers 11:29).

Joel promised that a day would come when God would pour out His Spirit on all flesh. “And it shall come to pass afterward that I will pour out My Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions” (Joel 2:28). Peter declared that this promise was fulfilled on the day of Pentecost (Acts 11:17).

JESUS, THE FIRST KINGDOM MAN

The Gospels present Jesus as one who is empowered by the Spirit. Mark tells us that the Spirit came upon Jesus at His baptism (1:9-11). It was the Spirit that enabled Jesus to defeat the “strong man” and thus offer deliverance to those who are in bondage. Throughout the Gospels, some of the onlookers want to attribute Jesus’ power to Satan. Jesus asserts that such a conclusion is absurd; that would be Satan casting out Satan. His supernatural power was the work of the Spirit and to attribute the work of the Spirit to Satan is to commit blasphemy against the Spirit (Mark 3:20-30).

A central truth concerning the Holy Spirit and the Kingdom in the Gospels is that Jesus has the authority to baptize with the Holy Spirit (Mark 1:8). The reception of the Spirit by Jesus and the subsequent ability to impart the Spirit to His followers is a key aspect of John the Baptist’s testimony as recorded by John. “And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit”” (John 1:32-33).

The Holy Spirit is the agent of a new beginning in regard to Kingdom activity on planet earth. The same Spirit who was at work in creation is now at work in the creation of a community of Kingdom agents on earth who will be empowered to continue and complete the Kingdom activity of the Son. Before His departure, Jesus comforted and reassured His disciples with the promise of the Spirit. He told them that it was to their advantage that He depart earth and return to His Father. “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you” (John 16:7).

ACTS & THE BIRTH OF THE KINGDOM COMMUNITY

The Book of Acts could rightly be titled “the acts of the Holy Spirit.” The account begins with a critical linking of the resurrection, the Spirit and the Kingdom. Luke tells us that Christ presented many infallible proofs concerning His resurrection and was speaking of the things pertaining to the Kingdom of God (Acts 1:3). They had been commanded not to depart from Jerusalem until the promise of the Father had been completed. “For John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now” (Acts 1:5).

The emphasis in the Book of Acts is that the Holy Spirit will provide the power necessary to complete the Great Commission. “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth” (1:8). We must interpret the Pentecost event with this prologue in mind. We can become so absorbed in trying to sort out the various signs (the wind, the tongues of fire and the miraculous languages) that we miss the central thrust of the passage. The message of the Kingdom is for all nations, and the church is empowered to accomplish this mission.

The emphasis on the Holy Spirit and the empowering for proclamation of the Gospel does not end with this spectacular event -- on the contrary, it only begins. We are surprised by the bold preaching of Peter who had recently denied the Lord three times. When Peter and John are taken before the Sanhedrin, we are specifically told that Peter’s powerful defense of the Gospel is the result of his being filled with the Holy Spirit (4:8). When the audience witnesses the boldness of Peter and John they recognize they had been with Jesus (4:13). Peter and John leave there and join their companions who were assembled in prayer. After the report is given they returned to prayer. “And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness” (4:31).

PAUL & THE EARLY CHURCH

Space will not allow us to take an in-depth look at the role of the Spirit in the life of the church. Suffice it to say that Paul’s letters are filled with the ministry of the Holy Spirit to and through the church. He speaks of His work in proclamation, salvation, justification and edification of the church, just to mention a few. However, a central role of the Spirit in the Pauline writing has to do with His ministry of producing His fruit and His gifts in the lives of believers.

It is important to notice that gifts and graces of the Spirit are uniquely bound together in the Pauline discussion of the early church. For example, the great love chapter of 1 Corinthians 13 provides the redefinition of the spiritual man and the controlling element for pursuing and using the gifts discussed in chapter 14. The discussion following the gift list in Romans 12:6-8 and the introduction to the gift discussion in Ephesians 4:1-6 point to the necessity of grace-empowered character for the proper functioning of gifts for the advance of the Kingdom.

In other words, the fruit of the Spirit enables uniquely gifted members to live in unity. It is this unity of the Spirit that provides the foundation for the effective Kingdom ministry of the church. The gifts of the Spirit are not given for our amusement or the amazement of our friends but to enable the church to fulfill the task of completing the Acts 1:8 imperative. This singular truth should put an end to every excuse offered by every believer and every church. The Holy Spirit has provided everything necessary for successful Kingdom activity.

I am challenged by Paul’s testimony that God raised Jesus from the dead, placed all things under His feet, and gave Him as head over all things for the church. Why, you ask? So that the church would be “the fullness of Him who fills all in all” (Ephesians 1:20-23). “Fullness” translates the same word that Paul uses in Philippians 1:19 to describe Christ as possessing the “fullness” of God. Have you ever wondered how the church is enabled to display the fullness of God in the world in which we live?

You are the answer! You are God’s gift to the church, enabling it to accomplish its Kingdom work and display His fullness. In Ephesians 4:7-11, Paul links the ascension of Christ to His present activity of filling all things which He accomplishes by presenting gifted persons to the church. You are gifted by the Spirit and thus vital to your church’s Kingdom effectiveness.

Sermon: the Other King Who Had A Dream

Daniel 2:1

Sermon in Daniel series, #2. Daniel 2:1-11

THE OTHER KING WHO HAD A DREAM

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I. Deadly dreams.

A. Do dreams have meaning?

B. God has a plan.

II. The dream of a king.

A. Nebuchadnezzar was an all-powerful tyrant.

B. His challenge to his advisors.

C. Daniel's golden opportunity.

III. The dream is a prophecy.

A. Even pagans can experience God's voice.

B. Violent images.

C. Symbolism explained.

IV. Nebuchadnezzar's dream is still unfolding.

A. The fifth kingdom is among us.

B. Jesus is the rock.

V. God still reveals his mysteries.

from Condensed sermon outline (handout) by Rev. David Holwick · Rev. David Holwick, Serm08f.pco via Kerux Sermon and Illustration Database second comingkingdom of god

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