The Kingdom of God Within

The Kingdom of God Within

 

I have come to realize that one major reason many Christians struggle in their faith, both in their experience and display of God, stems from a faulty understanding of Jesus Christ. One who doesn’t understand Christ cannot be a Christ-ian.

 

Naturally, one may think of Christ (in Jesus Christ) as a last name. Yet, “Christ” is a title (e.g.: Jn 20:31; Acts 18:5), which means “messiah” or “anointed one”. Jesus being the “anointed one” points to His kingship, that He is the King. Why? Because in the Old Testament, anointing typically takes place on kings, such as Saul (1 Sam 10) and David (1 Sam 16) or even the High Priest (Exo 29:8), who also functions as one having authority over the people.

 

With a king comes a kingdom,[1] in which a kingdom is ultimately about the king’s rule and reign—His sovereignty—explaining why Jesus came to preach the Kingdom of God being near (Matt 4:17; Mk 1:15).

 

Hence, the next question to ask is: what is God’s Kingdom? While this question cannot be fully explored here, an explicit and applicable statement answering this question is found in Luke 17:21, that “the Kingdom of God is within you.” In other words, the Kingdom of God is inside you.[2]

 

Jesus’ rule and reign is inside us, which means that a Christ-ian, a follower of Christ, is a follower of the king! This explains Romans 14:17, that the Kingdom of God is expressed in “righteousness and peace and joy in the Holy Spirit.” Righteousness, peace, and joy that comes from the Holy Spirit, are all internal qualities—qualities within a person. Just as heaven, a domain also characterized by the rule of God (e.g.: Isa 66:1), is 100% righteous and filled with the peace that comes with the whole of God’s presence (Rev 21), a believer will experience heaven when Jesus establishes His rule and reign inside one.  

 

This also explains John 14:15 (cf. Jn 14:21,23; 15:10; 1 Jn 5:3; 2 Jn 1:6), where Jesus says: “If you love me, you will keep my commandments.” Nowadays, “love” and “command(ment)” may not go hand-in-hand, but this passage makes sense when one rightly identifies Jesus—that He is Lord (master) and King. One who loves and adores a king would gladly keep (and is expressed by keeping) His commandments. The passage continues to write that Jesus will ask the Father to send the Holy Spirit (14:16), and He dwells with you and in you (14:17). Because God dwells in us, we will experience the reality of being in His reign, experiencing the Holy Spirit’s righteousness, peace, and joy. This reality exists amid the tribulations in the world (Jn 16:33).

 

Vicious Cycles

Therefore, one’s Christology (study and understanding of Christ) determines how Christ-ian that person is. People know about Jesus, even the demons do (Jas 2:19), but what matters is whether they submit to His kingship. If one does not consider Christ as Christ—that He is the King of kings and Lord of lords (Rev 19:16)—this person will not experience His reign within nor will one reap the life that comes with Christ being King.

 

What follows is a vicious cycle, where that person may see the power and change that comes in knowing God—which is eternal life (Jn 17:3)—through other believers’ testimonies, yet finding oneself not experiencing this at all. This will then produce a separation between realities: the reality that the “Christian” is experiencing versus that portrayed in Scripture (as experienced by true believers).  

 

I came from a Christian high school where the (former?) school chaplain stressed that 95+% of those in my school were believers. If that is the case, why is it that almost no one confesses Christ as Lord upon graduation (aside from how they live their lives)? My goal here is not to attack the students, but rather emphasize the possibility of a faulty understanding of Christ—His kingship—which affected their understanding of the Gospel.

 

The Gospel in Kingship terms

The Gospel (good news) of Christ is of the grace of God (Acts 24:20; Gal 1:6), and many would automatically juxtapose “Gospel” with “grace”. Yet, grace is not as explicitly emphasized in the gospels. In fact, the word “grace” doesn’t appear in the synoptic Gospels at all.[3] The gospels’ writers seemed to emphasize something else, and in order to accurately understand the Gospel, we need to appropriate grace.

 

Jesus’ proclamation of the Gospel is that the Kingdom of God is at hand (Mk 1:14-15; Lk 4:43). Again, the Gospel needs to be addressed with Kingdom—relating to Jesus’ kingship. The Gospel is good news because salvation (deliverance), from the kingdom opposed to God, has come through King Jesus. Yet, when Jesus imperatively proclaims: “repent (turn), for the Kingdom of God is at hand,” He is not indicating that we are of His Kingdom. Rather, we are against God’s Kingdom (cf. Matt 12:30; Lk 11:23) as His enemies (Rom 5:10).  

Thus, God’s grace comes to play when we understand that we deserve to be destroyed as rebels of God, His righteousness, and His Kingdom; yet, Christ offers a limited opportunity (our lifetime) to repent and turn from being His enemies to His ambassadors (cf. 2 Cor 5:11-21). Jesus’ kingship and divine authority serves as the basis of His grace, thence revealed in His first coming (Jn 1:14; 1:17-18).  

 

Last, the Gospel window also presents the coming judgment with the fullness of His kingdom. Just as the demons are casted out (e.g.: Matt 12:28) as fleeing, defeated soldiers—so the same will eventually apply to the unrighteous, that they will not inherit the Kingdom (1 Cor 6:9-10). Hence, the Gospel as “the Kingdom of God being near” serves as warning of the impending judgment at hand.

 

Conclusion:

When Jesus says: “The kingdom of God is not coming in ways that can be observed,” (Lk 17:20), it signifies that His rule is not seen externally, where one can say: “Look, here it is!” (17:21). Jesus means that His rule resides inside one. Thus, people see Jesus and His reign when they see a believer’s life and how it has been changed from the inside out through the power of the Holy Spirit. A person truly understands the Gospel when he/she yields from being the authority over his/her life and pledges allegiance in wholehearted submission to Christ as king.

 

 --Barnabas Kwok

 

 

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[1] Βασιλεια (kingdom) is characterized by βασιλευς (king).

[2] ἐντός, the same word translated as “within” in Luke 17:21, in translated Matt 23:26 as “inside”.

[3] The Greek word Χάρις (charis) appears in Luke, but it is not used theologically as in other New Testament writings such as Johannine and Pauline literature.

Faith in Political Unrest

Faith in Political Unrest

THIS IS NOT A POLITICAL POST. I have a stance regarding the sociopolitical unrest that has been taking place in Hong Kong, but this post is not about my views. This post is about what a believer—a child of God—is called to do and what role we are called to play when there is no peace and when all may seem lost.

Please note that this post is BY NO MEANS targeting non-believers and is therefore not condemnatory towards them. I may certainly disagree with some of the actions of those in both camps, but, as Paul wrote in 1 Corinthians 5:12: “what have I to do with judging outsiders?” I leave those to God (5:13). I care about those who are of Christ’s Body (5:12) and this post is ONLY targeting believers.

#1: Love (NOT hate) our “Enemies”

“But I say to you who hear, Love your enemies, do good to those who hate you." (Lk 6:27)

I find my current society characterized by hate. Some protestors hate the police and governing authorities. Some who support the police and government hate the protestors and those who have caused inconvenience to the society. Again, as mentioned in the introduction, I am not writing this against them. I have no business in commenting or judging or tell them how to live (1 Cor 5:12-13). In fact, I would probably hate the government too if I were not in Christ—if I had not known that a Sabbath rest remains for the people of God (Heb 4:9).

Yet, for those who have to come to know Christ—knowing that there is only one true enemy: the devil and his spiritual forces (Eph 6:11-12)—it is vitally important that we demonstrate to the lost world what it means that have this hope in God. We are not called to hate or spread hate or imply hatred but to love and demonstrate His love as Christ did.

How we are to demonstrate love to the likes of our enemies is explained in the next point.

 

From The Associated Press

#2: Bless and do not Curse

“Bless those who curse you, pray for those who abuse you.” (Lk 6:27)

“Bless those who persecute you; bless and DO NOT curse them.” (Rom 12:14)

Perhaps the most troubling thing that I observed these 2 months is the sheer amount of cursing that has taken place from believers, from those who say: “I follow Christ”. According to my understanding, Christ did not curse when He was nailed to the cross, nor did Stephen when he was wrongly stoned.

In fact, never had I appreciated Romans 12:14 more until now—“BLESS those who PERSECUTE YOU”. For those who side with the protestors (which is fine), bless the government and the police! For those who side against the protestors (which is fine), bless the protestors!

Jesus says: “And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same.” (Lk 6:33) In a world where everyone is cursing each other (almost every video I see online has some sorts of cursing), doing the same as everyone else is doing exactly what fails to distinguish us as believers.

So please, my brothers and sisters, bless and pray for the government, the police, the protestors (rioters or whatever you call them), the families involved, the gangs…(the list goes on). I have not done this perfectly but the least we can do is to pray that they would come to know God in this time of unrest and peace-less-ness.

#3: Make Peace (peacemakers)

“Blessed are the peacemakers, for they shall be called sons of God.” (Matt 5:9)

The Beatitudes (Matt 5:2-11) is not about works to obtain blessings, but characteristics of those who are blessed. Hence, in the passage above, Jesus is saying that those who are peacemakers are blessed because they shall be called sons of God. Whether or not a Christian desires to make peace in a time of no peace reflects what blessing he or she wants to obtain.

Does one want the “blessing” of the world, perhaps the success of the political agenda that one aligns with? Or does one want the blessing of God, being an inheritor of the Kingdom and being called as His Child? Whether or not one acts as a peacemaker determines which kingdom the person is more caught up with.

Paul expands on the idea of being a peacemaker: “…If possible, so far it depends on you, live peaceably with all…never avenge yourselves but leave it to the wrath of God…if your enemy is hungry, feed him…” (Rom 12:16-20) We are called to make peace with all people if it is possible, and one aspect in doing so is not to avenge ourselves—leaving it to the justice and vengeance of God.

 

From South China Morning Post

#4: Uphold Justice, Mercy, and Humility

“He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness [or mercy or hesed--lovingkindness], and to walk humbly with your God?” (Micah 6:8)

I have not heard this passage being used (and abused) this much in all my life until today. This verse has somehow become the favorite passage of both camps. Sure, we are called to do justice and love kindness (mercy), but what does that mean?

Contextually speaking, God’s charge to His people (Israel) to do justice was in response to their injustice (Micah 2:1-2; 3:1-3; 6:11-12), in which they “hate the good and love the evil” (3:1). Justice is the upholding and acting in accordance with what’s right. This is more of a personal (not necessarily biblical) comment, but I think in many political cases it is rather hard to distinguish what is right because of the grey areas in politics and the hidden benefactors and stakeholders involved. Most political cases are not like the racist Nazi regime, in which I’d say there is a clear distinction between good and evil.

Nonetheless, the gist of this passage is the apposition between Justice, Mercy, and Humility. The passage is not only about upholding justice, in which justice oftentimes results in judgment—for good or bad—nor is it only about showing mercy. We are called to do justice, love mercy (or lovingkindness—hesed—which is God’s steadfast love) and walk humbly with God.

In the past 2 months, from my observations of the usage of this passage, it appears that this verse is used to support the upholding of justice—urging both sides to step out for what’s right. It is certainly biblical for us to uphold justice, but if one’s use of this passage is to bring out the point: “do justice”, then one has completely missed what God is saying! God is not telling us to solely do justice, but to love kindness and mercy and to walk humbly with God.

Ultimately, Micah 6:8 is telling us to act like God, because justice, mercy, and humility are all His characteristics. He is just (2 Thess 1:6; Deut 32:4), merciful (Exo 34:6; Deut 4:31; Lk 6:46; Jas 5:11 etc.), and demonstrated humility (Greek: Tapeinoo—being brought low) through Jesus (Phil 2:8). We are to demonstrate God through the whole package of justice, mercy, and humility, knowing that He gives grace to the humble and that mercy triumphs over judgment (Jas 2:13) as our Father has first shown us mercy (Lk 6:36).

So, instead of only pondering what is just in a situation full of unrest and turmoil, trying to win the argument, our priority is to firstly live out our duty as a son and daughter of God—demonstrating the Father to a fatherless generation.

#5: Give God the things due Him

“Therefore render to Caesar the things that are Caesar's, and to God the things that are God's.” (Matt 22:21)

By no means does this passage indicate that believers are not to engage in political affairs. The greater discourse of this passage (5:15-22) depicts Jesus dealing with a political topic—paying taxes.

While the Pharisees were expecting a binary answer, trying to destroy Him (12:14) with malicious intent (22:18), Jesus’s answer affirmed the reality of us being caught up in our earthly political world. We are called to give unto Caesar, our governing authorities, what is due him (cf. Rom 13:1-7). However, since we are in the world though not of it (Jn 17:15-16), we must also remember to render the things that are God’s!

We are not to forsake our relationship with God in order to participate in worldly things. We are ultimately not of the world (Jn 17:16) but called to engage the world as His ambassadors (2 Cor 5:20), reconciling the world to Him (5:18)—NOT the world to whatever political agenda we deem best.

Thus, we have failed to be His witnesses, living sacrifices, honorable vessels, holy nation, royal priesthood, if we do not render the things that are His with the goal of proclaiming His excellencies (1 Pet 2:9). We MUST render the things to God that are His in a time where everyone else is rendering to the governing authorities (both good and bad). It is imperative that the Body of Christ play the role as a beacon of light in darkness, attracting people to Him, the light of life (Jn 8:12). 

From Wikipedia

Conclusion:

It is totally fine to be affected—emotionally, mentally, physically, and spiritually—by ongoing socio-political turmoil. There is nothing wrong engaging with that which is affecting you and causing distress, hurt, pain, disunity, and inconvenience. However, regardless of whatever position you may lean towards or view that you might have in this issue (or some other ones), it is vitally important that as the Church and as sons and daughters of God, we prioritize our relationship with Him above everything as well as our utmost identity—people tasked to show the world who God is.