Category: Matthew (page 1 of 20)

Divorce & Remarriage: Part Three

Part One: Divorce is Sin.
Part Two: The Church has Tried to Legislate this Sin through Law.

Marriage after divorce is not a sin. Divorce is the sin. Divorce — breaking a marriage covenant — hurts people and destroys the Gospel. Getting married — making a marriage covenant — blesses people and proclaims the Gospel.

“To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, let her remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.” ~1 Corinthians 7:10-11

The correct translation of the first sentence in verse 11 is “let her remain unmarried” and not “she must remain unmarried.” The original Greek word is menato – “let her remain.” Well, why does Paul want a divorced person to stay single? In 1 Corinthians, Paul wants everybody to be single. He truly believes that’s the best way to be a Christian. It’s the best way to serve God. He says it in verses 7, 26, 32, 34, and 40. Paul consistently emphasizes the benefits of being single; we’d be surprised to see anything different.

In verses 12-16, Paul talks about Christians who are married to non-Christians. His advice is to stay together in the marriage. Holiness is contagious. Don’t underestimate the power of God’s grace.

In verses 17-24, he gives the general counsel to stay as you are. He says it three times.

In verses 25-26, Paul talks to virgins and he tells them to stay single. He truly believes you can serve Christ better without the worries and responsibilities of marriage.

And now in verses 27-28, he says it’s not a sin for a divorced person to remarry:

“Are you married? Do not seek a divorce. Are you divorced? Do not look for a wife. But if you do marry, you have not sinned.”

Again, the original Greek language is important. “Are you married? Do not seek lysin (‘to be loosed’). Have you laylysin (‘been loosed’)? Do not look for a wife. But if you do marry, you have not sinned.” Paul says it’s not a sin for the divorced to remarry. The old NIV butchered this and the new NIV makes it worse. For some reason the NIV uses two different words to translate the same Greek word used twice in the same verse like it’s two separate things. But most every other translation since Paul wrote it uses the same word twice to mimic the Greek. Check the KJV, the New KJV, ASV, NASB, NEB, Alexander Campbell’s Living Oracles Bible from 1835, Webster’s translation from 1833, the Rheims translation from 1582 (older than the KJV), and the Revised Challoner-Rheims Version put out by the 1950s Catholic Church, perhaps the most conservative when it comes to divorce and remarriage. It’s not a sin for the divorced to remarry.

We cannot object to plain Scripture because we think Jesus said something different. Jesus is answering a specific question about a detail in the Law of Moses and, as Christians, we see the Law of Moses differently. Jesus tells the lepers to show themselves to the priests; nobody’s arguing for the sick to do that today. Jesus says to lay your gift at the altar; we don’t make animal sacrifices in our worship assemblies anymore and nobody’s saying we should.

But what our Lord says is very important. Do not read me as discounting the words of Jesus. In Matthew, Jesus reminds the people about the certificate of divorce. The certificate is what gave the divorced woman the right to remarry. Everybody who was listening to Jesus assumed that divorced people can remarry — that’s the whole point of the certificate! All of Jesus’ listeners assume divorce and remarriage are less than ideal; but they never conclude it’s impossible or that remarriage is a sin. It’s not prohibited anywhere in the Law of Moses. The right to remarry has always been an assumed result of every divorce.

Divorce is sin, not remarriage. It’s not a sin to remarry after a divorce. There’s no such thing as an adulterous marriage.

And I know God hates divorce. That’s what the Bible says. Yes, God hates divorce. The Bible also says God hates our worship assemblies when we don’t treat our neighbors with love. The Bible says God hates prideful eyes, lying tongues, hearts that devise wicked schemes, and people who stir up conflict in the community.

The Bible also tells us that Christ Jesus died to forgive us of those sins and to bring us into a righteous relationship with our God.

Divorce is not the end of the world. Divorce is not a death sentence. It’s not the unforgivable sin.

Peace,

Allan

Divorce & Remarriage: Part Two

(This is part two of our sermon “Divorce: It’s Going to be OK” from this past Sunday at Central.)

Divorce is sin. And the Church has tried to legislate this sin through law.

Generally speaking — I’m using very broad and very general language in today’s post — the Church has historically taken a phrase or two from Jesus and a sentence or two from Paul and come up with complicated rules and strict laws and serious consequences for legislating divorce and remarriage.

We have said any divorce not based on fornication is an “unscriptural” divorce. In other words, divorce is only allowed by Scripture if one of the parties has had sex with somebody else. We’ve taken the words of Jesus in Matthew, his specific answer to a particular question about a detail in Deuteronomy 24, and we’ve built entire legal structures around it. You can’t divorce your wife except for marital unfaithfulness. We’ve called it the exception clause. Now, I’ll suggest that the reason Jesus’ words about divorce in Mark and Luke don’t contain this exception is because Mark and Luke are written to Gentile Christians who don’t know and don’t care much about the Law of Moses. Matthew is written to Jewish Christians who care a great deal about how Jesus might interpret that murky phrase in Deuteronomy 24. So Matthew puts it in.

Regardless of that, now we’ve got “scriptural” and “unscriptural” divorces based on who did and who didn’t have sex with somebody else and when they did it. So if a couple gets a divorce and there’s no fornication involved, we’ve said there’s no divorce. They’re still married in the eyes of God. It doesn’t matter how many trips they’ve made to the courthouse and how many divorce documents they’ve signed, we’ve said God is still recognizing the marriage. It can’t be undone without sexual infidelity. So if either one of them gets remarried, we’ve said they’ll be living in adultery. They will always be living in sin.

OK. What about a couple who marries and then divorces after three years? No kids. No fornication. No sexual sin. It’s just a bad match — irreconcilable differences — and they divorce. Both of these people wind up marrying again and these two second marriages are doing well. The guy has two kids with his second wife, the woman has three children with her second husband, and both families have re-committed themselves to Christ. And then fifteen years later these two run into each other at the mall. They haven’t seen each other or spoken in fifteen years. So they talk and they show each other pictures of their children and they sit down for coffee together as they’re getting caught up. Next thing you know, the coffee leads to dinner, and the dinner leads to these two having sex together that night in a hotel room. And the angels in heaven rejoice! Praise God! These two are finally obeying the will of the Lord!

We’ve also determined that if there are “scriptural” and “unscriptural” divorces based on fornication, then there must be guilty parties and innocent parties. The guilty party in a divorce can never remarry, but the innocent party can. Which means — follow me on this — we’re saying in God’s eyes the guilty person is still married to the innocent person but the innocent person is no longer married to the guilty person. I think that’s impossible. I don’t know if it’s physics or just math, but that’s impossible.

In a “scriptural” divorce in which somebody had sex outside the marriage, the innocent party can remarry because he or she has been released from the first marriage. But the guilty person is still bound? Is this about marriage or is it about punishment? We’ve made it so that in church you’re better off killing your husband than divorcing him. We’ll forgive you for murder. And then you can remarry.

We’ve made it so that in an “unscriptural” divorce, where nobody’s been unfaithful sexually, both parties are guilty. The man divorces his wife, he doesn’t get remarried, he’s not having sex with anybody else, and we say the wife cannot remarry. She’s waiting on the guy to have sex with somebody else first. She’s waiting on it! And the church is hoping for it! Somehow we’ve said this couple is still married in God’s eyes. On what grounds, I have no idea.

What about the couple that’s “unscripturally” divorced and remarried prior to baptism? Does their Christian conversion allow them to remain married? Some have said, “No, they’re living in adultery. They have to be divorced in order to be saved.” Wait. Do we tell married people to divorce in order to please God? Do we tell them they can live together but they can’t have sex? Is that the biblical model for marriage?

If a husband abandons his wife and leaves no forwarding address, can the wife remarry? Well, is the guy having sex with another woman? And what kind of proof do we need?

Does fornication after an “unscriptural” divorce retroactively make the divorce “scriptural?” In other words, the husband divorces his wife, there’s no fornication, so the divorce is “unscriptural.” If the husband remarries, now he’s committing adultery and the first wife can remarry. So in an “unscriptural” divorce, the first to remarry is a sinner and going to hell while the second to remarry is good and going to heaven.

What if a husband is beating his wife? She’s in danger of injury or maybe even death. Can she divorce? Can she remarry? Well, she can’t divorce him if he’s not cheating on her. So maybe the Church recommends a restraining order or a legal separation. Wait. The Church recommends she be relieved of her marital duties, but not her marriage? She’s not going to submit to her husband, she’s not going to serve her husband, she’s not going to give her body to her husband, she’s not going to live with her husband, but they’re still married? This is not God’s model for marriage. Is she really still his wife? Should she be? We’re setting up false and fictitious marriages for the sake of preserving a doctrine!

Jesus says, I desire mercy, not sacrifice.
Paul says the Gospel is about love, not law.

At best, we’ve developed rules and laws that are unmerciful.
At worst, we’ve punished people and monitored their salvation and sought our own salvation through legalistic works. Through law.

Peace,

Allan

Divorce & Remarriage: Part One

Preaching through this current series at Central on our family issues is giving our church a great opportunity to have difficult conversations about serious matters. We made promises a long time ago that Central will be a safe place to have hard conversations. And that continued with this past Sunday’s sermon on divorce and remarriage. We can’t ignore stuff like this. We have to talk about it.

It’s an important topic. If marriage is intended by God to reflect his holy love and faithfulness to the world — and it is — then anything that disrupts it or destroys it is serious. It’s also a relevant topic. Everybody in our church is impacted in some way by divorce. We’ve all been affected. This topic can also be controversial. For a lot of us, our background and our instinct is focused on having the “correct” position and being “doctrinally sound.” In other words, we’ve argued about this stuff. And it’s emotional. It’s hard to have strictly rational, logical, biblical, theological discussions about divorce because it’s so personal. And painful.

Sunday’s sermon at Central went like this: divorce is sin, we’ve tried to legislate that sin through laws, marriage after divorce is not a sin, God forgives sin through the cross. I’ll post the sermon here in this space over the next four days, according to those four main points.

Divorce is Sin – It’s not the unforgivable sin. But it is sin.

In Matthew 19:3, the Pharisees ask Jesus where he stands on Deuteronomy 24: “Is it lawful for a man to divorce his wife for any and every reason?” Deuteronomy 24 begins, “If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce…”

We know from ancient rabbinic writings that during Jesus’ day there were two schools of thought on Deuteronomy 24. Two very prominent rabbis at this time disagreed on what “indecent” means. Shammai taught that “indecent” means fornication or sexual unfaithfulness. Hillel taught that “indecent” means anything the husband doesn’t like — she burned the toast, she can’t parallel park, whatever. It’s a tough question. The Law is a bit ambiguous here. Where are you, Jesus? Can you divorce for any and every reason, or just for sexual infidelity?

“Haven’t you read,” Jesus replied, “that at the beginning the Creator made them male and female, and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh?’ Therefore, what God has joined together, let no one separate.”

“Why then,” they asked, “did Moses command that a man give his wife a certificate of divorce and send her away?”

Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. I tell you that anyone who divorces his wife, except for marital unfaithfulness, and marries another woman commits adultery.”

Jesus comes down on the conservative interpretation. He sides with Shammai that “indecency” means sexual infidelity. But he also points the Pharisees to the more important principles and foundational purposes of marriage for all time. God joins a married couple together. God unites a husband and wife and the two become one holy person. And it is a sin to tear that divine union apart.

Well, if divorce is a sin, why does God allow it with a divorce certificate? That’s a really good question. And Jesus doesn’t shy away from it. He explains that divorce was never part of God’s plan, marriage has always been intended for life. But God knows that marriages are going to fail. We live in a fallen world, we are all broken people. God anticipates divorce. It’s not approved, but it’s regulated; it’s not ideal, but it’s permitted. Why? “Because your hearts were hard.” The old KJV says because of “the hardness of your hearts.”

Do we still have hard hearts today or has that changed? (Answer that silently. To yourself. About yourself. Not about your spouse.) Jesus isn’t saying hard-heartedness is over and we don’t need the provision for it anymore. He’s simply saying it’s a sin to terminate a marriage and, yes, it happens.

Also, in verse 9, when Jesus says, “commits adultery,” that’s a metaphor for covenant-breaking. Adultery in the Bible isn’t always about sex; it’s an approved figure of speech for not keeping the marriage promises. You find it in the Old Testament and the New Testament. Adultery means covenant breaking.

“But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress.” ~Matthew 5:32

How can the wife be an adulteress when she hasn’t had sex with anybody else or remarried? How can she be guilty of adultery just because her husband divorced her? Don’t overthink that. The only way that’s possible is if Jesus is using “adultery” as a metaphor for covenant breaking. The husband has made it impossible now for the wife to fulfill her marriage vows. She can’t keep her covenant promises because he’s divorced her. When you’re married, you’re not the only one impacted by your choices. The two have become one. He’s breaking the marriage vows and now she’s an adulteress. It doesn’t mean she’s had sex outside the marriage; it means the marriage is over for both of them.

And that’s the sin: ending the marriage covenant, breaking the marriage vows made before God. There could be any of a bunch of reasons for the divorce — sexual misconduct, neglect, abuse, addiction, boredom, whatever. But the net result is that the covenant is broken and that’s the sin of divorce. “What God has joined together let no one separate.” There may be different degrees of guilt on one side or the other, but the sin of divorce is breaking the union that God has commanded us not to break.

“To the married I give this command (not I, but the Lord): A wife must not separate from her husband. But if she does, let her remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.” ~1 Corinthians 7:10-11

Notice the Bible uses the terms “separate” and “divorce” interchangeably. “Separate” and “divorce” mean the same thing. Now, in the United States, you can get a separation and still be legally married. You and your spouse don’t have to live together, you can live in different states, you don’t even have to see each other at Christmas, and you’re still legally married in the eyes of the government. In the Bible, in God’s eyes, separation is divorce. You’re not united, you’re not together in body or spirit. The covenant relationship created by God to reflect to the world his matchless glory and his faithful love has been ripped apart. God says through his prophet Malachi that divorce is an act of violence.

Divorce is sin. It’s not an unforgivable sin. But it is sin.

Peace,

Allan

So, You’ve Ruined Your Kids…

(I didn’t get the last part of that sermon posted over the weekend. I tackled my storage shed in the backyard, replacing all the wood on the corners and around the door frame, and re-painting the whole thing. The paint color I carefully selected is “Elephant Gray,” but it looks really blue. I hate painting. Here’s the last part of the “Parenting: So, You’ve Ruined Your Kids…” sermon that concludes all the posts from last week.)

Some of you have kids who are already grown with children of their own. And they did not turn out the way you hoped. They didn’t turn out the way you planned and the way you prayed. They’re not in a good place. Maybe your children are not in a good place with their spouse and their own family, they’re not in a good place with their career or their health, they’re not in a good place with our Lord. And you know you did the very best you could. You tried as hard as you could to raise him right, you did everything possible to raise her right. But the more you look back, the more you see how you could have done things differently. You see where you should have done things differently. You realize your mistakes. You see where you messed some things up. And you have regrets. You feel guilt. And shame. How did she wind up like this? How did he turn out that way? Sometimes you feel like you must have been a terrible parent.

The Lord redeems all that. Our crucified and risen Lord Jesus takes care of all that.

I’m not going to tell you, “No, come on, you were a great father!” because you would rationalize that I don’t know the full situation. And you’d be right. And I’m not going to say, “Your mistakes as a parent didn’t really matter to your kids,” because you wouldn’t believe me. And, frankly, our parenting mistakes do have an impact. No. What I’m really trying to do is point you to the cross. The Lord can redeem your parenting story by joining it to the forgiveness and restoration story of the cross. I don’t want to reassure you about your performance as a parent. I want to offer you something much better: a word of grace.

“Which of you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him?” ~Matthew 7:9-11

God redeems your failures at the cross. Whatever absence, whatever neglect, whatever harshness or abuse, whatever character traits you’ve passed on to your kids, whatever harmful habits or practices they picked up, whatever sins real or imagined — all of that is forgiven and dealt with at the cross. You don’t have to be taken down by guilt or paralyzed by regrets. In all your sins, in all your failures, in all your mistakes, you know what’s best for your kids. How much more does God know what you need and what your children need and how to give it to you in buckets?

Maybe you’ve got a prodigal son or a lost daughter. Maybe your family is intact and everybody loves each other, but you have this one child who hasn’t received the Christian faith. That’s so hard. Or maybe your grown child is outwardly and verbally resentful and hateful to you, maybe he or she is even involved in dangerous or destructive behavior. That’s agony for parents. It’s horrible. How did this happen? What did we do wrong?

Listen, you’re not just dealing with a prodigal child; God is dealing with a prodigal universe! Sin and rebellion against God is universal, it’s in the stream of the human race. Raising children is not the same as raising cattle or programming code into a computer. It’s not always cause and affect like that; it’s not always that black-and-white, input-and-output. People rebel against what they’ve been taught. Humans turn their backs on God and the people who love them. We can’t always know how or why things go foul.

Here’s what we DO know.

Our God is the perfect Father and he knows how you feel. He, too, agonizes over his rebellious children and his children who are not in a great place. He’s not distant from that. He suffers and dies on a cross for us. And with us. Our kids belong to the Lord, not to us. How much more…? There’s mercy in that.

John Stott used to talk about the great temples in Asia where he would see statues of Buddha: placid, remote-looking, arms crossed, eyes closed, softly smiling. In Stott’s mind and heart, he says he would have to turn away from that image and look instead to that “lonely, twisted, tortured figure on the cross, nails through his hands and feet, back lacerated and bleeding, limbs wrenched out of joint, brow pierced with thorns, mouth intolerably dry and thirsty, plunged in God-forsaken darkness.”

That’s our God. He is not distant from your pain. He’s crucified by it. In it. He’s crucified with it. And with you.

And we know that God’s Holy Spirit can convict anyone of sin and bring anyone to a saving faith in Christ, even after years and decades of running. The Spirit blows where he wills and we can’t track him. We can only watch the leaves flutter as he goes by.

God’s got this. Trust him to forgive you by his love and to take care of your child by his grace. Keep loving your grown children as best you can, keep all those connections open, so our prodigals know how to get home and that you’ll meet them on the road and throw a massive celebration feast when they do. God wants them saved and restored more than you do. Whatever mistakes you’ve made along the way are not going to stop God. How much more…? The crucified Christ bears your sins for you, he takes on the curse that we’ve brought on ourselves.

Our children, in our families and in our church, represent newness of life. They are the on-going providence of God. That’s why the powers of hell come after our children so hard, from Pharaoh and Herod to the sex-trafficking and abortion industries. The powers are after our kids. When we embrace children, when we love our kids, we’re sharing in the joy of the future. Children point us to the truth that the world has a future and God’s Church has a future.

Parenting is like the cross; unconditional love, sacrificial service, and pain. And unsurpassed glory. We bless our children by parenting by the cross. We don’t weigh them down with expectations we could never bear ourselves. We keep our promises as best we can. We forgive them, we forgive each other, and we forgive ourselves.

We — all of us together — have a future and a hope, one that is wrapped up in the life, death, and resurrection of Jesus. Our plans may evaporate, our dreams may get crushed. You’re not as consistent with the discipline or as committed to the priorities as you’d like. Sometimes you’re too harsh and sometimes you’re too lenient. Yeah, me, too. But our God’s love and grace for his people never ever stops. God’s mercies never cease and his promises never fail. So we can have babies and parent our children and unflinchingly trust our God.

Peace,

Allan

Kingdom > Church (part 2)

The Hebrew Scriptures promised of a time when God would truly rule in people’s lives. He created and saved and called his people to be a Kingdom of priests for the whole world. But the Law and the Prophets talked about this Kingdom, not in terms of the religious rituals or the trappings of the establishment, but in terms of cooperating with God in fulfilling his ultimate mission. It was never intended to be about the institution. It was always meant to be about joining God in taking care of the orphans, the widows, and the strangers in the gate. Being a light to the Gentiles. Living your life in a way that reveals God and saves the world.

In Jeremiah 7, the old prophet’s preaching at the gates of the beautiful temple, the very symbol of the religion, and he says it’s not about this building or what goes on in here during corporate worship:

“Hear the Word of the Lord, all you people of Judah who come through these gates to worship the Lord. This is what the Lord Almighty, the God of Israel, says: ‘…Do not trust in deceptive words and say, ‘This is the temple of the Lord, the temple of the Lord, the temple of the Lord!… Look, you are trusting in deceptive words that are worthless.'”

Later in the same chapter, Jeremiah says when you focus on what happens in here, you’re going backwards.

As Israel failed to live up to God’s vision for his people to protect the defenseless and feed the hungry and clothe the naked and house the poor; as Israel just couldn’t or wouldn’t keep it up; God’s prophets began to speak of a time that God himself would bring his everlasting Kingdom to earth. The Lord would reign supreme from sea to sea. Peace would come to all nations and the rule of God would transcend geography and politics and even religion. All of that is in the Old Testament.

The New Testament tells us that Jesus is the fulfillment of all those Kingdom hopes and promises.

Jesus preaches the Kingdom: “Repent! The Kingdom of God is near!” And what does he do? He frees the prisoner, heals the blind, rescues the oppressed. Those are the signs of the Kingdom. That’s the proof. When John the Baptist asks if Jesus is truly the Messiah, Jesus sends word back, “Look, you know the signs of the Kingdom. The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the Good News is preached to the poor.”

That’s the Kingdom.

Jesus, show us the Kingdom. What’s the Kingdom of God, Lord?

Never once did the Son of God ever say, “The Kingdom of God is that group over there that meets on Sundays for Bible class and worship.” “The Kingdom is identified by those who take communion once a week on the Lord’s Day and sing acappella.” “You’ll know the Kingdom when you get two songs and a prayer with announcements at the beginning and the end!”

No. Jesus says, here’s the Kingdom: it’s hurting people being comforted. It’s distressed people being encouraged. It’s cold people being warmed. It’s the outcasts being brought into a family. That’s the Kingdom of God.

When we talk about the Kingdom of God in terms of church and the institution, the rules and the order, when that’s our whole idea of Kingdom, we quickly lose sight of the very things that make the Kingdom of God what it is: when and where God graciously rules in people’s lives.

In Matthew 12, Jesus’ critics are claiming he’s driving out demons by the power of Satan. But he says, no, I’m driving out demons by the Spirit of God. “And if I drive out demons by the Spirit of God, the Kingdom of God has come to you.” In other words, when and where you see people being delivered from evil, that’s the Kingdom. And then he explains it:

“How can anyone enter a strong man’s house and carry off his possessions unless he first ties up the strong man? Then he can rob his house.” ~Matthew 12:29

Jesus is sent here by God to invade Satan’s house. Jesus rams the gates and busts through the doors of Satan’s domain. He ransacks all the rooms and breaks open the safe. He tears apart the pantry and goes into the attic and the basement. And he snatches away every man, woman, and child held in bondage by the power of the devil. They are rescued! They are all saved! That’s the Kingdom of God.

Peace,

Allan

Kingdom > Church

“Kingdom” is not a word we typically use in our everyday American English. When we say the word, it has an other-culture, if not a counter-culture, kind of feel. But “Kingdom” is a very important word for Christians. We use it all the time, mainly in church and church settings.

We’re citizens of the Kingdom. We do Kingdom work. We’re all about Kingdom business. We seek first the Kingdom of God. Sometimes we think the preacher’s going to preach ’til Kingdom come.

We use the word “Kingdom” to talk about things that are Christian as opposed to things of the world. But a lot of people use it to talk about church. Growing up, it seemed the words “Kingdom” and “church” were interchangeable, they were synonyms. Both the “Kingdom” and the “church” — same thing — were established on the Day of Pentecost in Acts 2. I remember hearing several preachers in my youth declare that the Kingdom of God was the church! Some of us were told we should not pray the Lord’s Prayer because the Kingdom had already come — the church! And I remember looking around at my church and the people in it and thinking, “This is it?” No offense, but if this is all there is to the Kingdom of God, then I’d rather not.

Here’s my definition: The Kingdom of God is the time and place of God’s gracious rule in people’s lives. The Kingdom of God is where and when our God reigns. It’s when and where Christ is Lord and everything wrong is made right and everything that’s broken in you and the people around you is fixed. And it is right here and right now.

It has come; praise God. And it is still coming; Lord, come on.

God reigns on his throne in all power over all things right now; Amen. But someday… oh, man… every knee, every tongue, to the glory of God the Father.

The Kingdom of God — all its complexities and fullness, all of its here and now and there and later — is best expressed and experienced and revealed in Jesus. He brought it. He shows us what it is.

Jesus grieved over the heart-breaking, gut-wrenching reality of a world taken over by evil. “Woe to the world,” he says, “because of the things that cause people to sin” (Matthew 18:7). It pained him. He felt strong compassion for this broken world. “How often I have longed to gather your children together, as a hen gathers her chicks under her wings. But you are not willing” (Luke 13:34). It tore at him. It killed him.

Jesus witnesses this broken condition of men and women and he jumps right into the middle of it. God intends to redeem and restore what’s broken. The Father is bent on reconciling all of creation back to himself and he does it through Jesus. Everything Jesus came to do — his birth, life, teachings, ministry, healings, miracles, suffering, death, resurrection — is about fixing our shattered lives, mending ruined relationships, and repairing this broken world.

Jesus, the Son of God, began to work with broken people and he saw the Kingdom of God. He started to sacrifice and serve people and he saw the Kingdom. He saw the major changes that were taking place. He says at the beginning of his ministry, “The Kingdom of God is near!” He saw it. He knew it. That’s what he preached: The Kingdom of God.

In Luke 4, Jesus is healing crowds of people. Laying his hands “on each one, he healed them,” it says. He was driving out demons by the dozens. And then Jesus says, “I must preach the Good News of the Kingdom of God because that is why I was sent” (Luke 4:43).

In Luke 9, Jesus sends his apostles to cast out demons and cure diseases, to “preach the Kingdom of God and to heal the sick” (Luke 9:2). The Bible says they “went from village to village, preaching the Gospel and healing people everywhere” (Luke 9:6). When they came back to report to Jesus all they had done, “He spoke to them about the Kingdom of God and healed those who needed healing” (Luke 9:11).

The Kingdom of God is about healing people. Healing people and the Kingdom of God are joined at the hip. They are inseparable. Eternally connected. The Kingdom of God is healing and fixing and making things right; making things right and fixing and healing people is the Kingdom of God! And it’s happening right here and right now. And it’s a whole lot bigger than church.

Peace,

Allan

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