Fruitful Living
Kingdom of God (Part 1)
But seek first the kingdom of God and his righteousness, and all these things will be added to you. (Matthew 6:33)
INTRODUCTION
The concept of the Kingdom of God, also known as the Kingdom of Heaven, is a central theme in Christianity. It refers to the reign or rule of God over all creation, both in the present and in the future. The Kingdom of God is not limited to a specific physical location or realm, but rather encompasses the spiritual and moral realms where God’s will is acknowledged and followed.
OLD TESTAMENT
God rules sovereignly over all His works as King. He desires His rule to be acknowledged in a bond or relationship of love, loyalty, spirit, and trust. Not surprisingly, then, one of the central themes of the Old Testament is kingdom through covenant.
This theme is revealed on the first page of Scripture, when God creates man in His own image. According to the grammar of the original text, ruling over the creatures in verse 26b is a result of creating man in the divine image. Then God said, “Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals.”
The fact that mankind is male and female prepares us for the command to be fruitful, and the fact that mankind is the divine image prepares us for the command to rule over the creatures.
The fact that mankind is male and female in and of itself has nothing to do with the divine image. Instead, we should understand the divine image according to the background of the ancient Near East, where the setting up of the king’s statue was the equivalent of the proclamation of his dominion over the area in which the statue was erected. Accordingly, man is set in the midst of creation as God’s statue. He is evidence that God is the Lord of creation. Man exerts his rule not in arbitrary despotism but as a responsible agent, as God’s steward. His rule and His duty to rule are not autonomous; they are copies. Hence, the concept of the kingdom of God is found on the first page of the Bible. Adam begins to rule the world under God by naming everything created on the earth, just as God ruled by naming everything created in the heavens.
Careful attention must be paid to the language of the promises given to Abraham in Genesis 12 that are later incorporated into the covenant made in Genesis 15. The first promise that God gives to Abram is that He will make him a great nation. The last promise is that in Abram, all the clans or families of the earth will be blessed. God speaks of Abram as becoming a great nation through three considerations:
1. The term “nation” emphasises a people as a political entity defined by cultural, ethnic, geographical, or social factors.
2. In 12:3, the nations of the world are not called “nations” but rather “clans” or “families”. The term family emphasises a people with no real political structure and in which no system of final governmental headship or rule operates.
3. The background to Genesis 12 is chapter 11. There we have the history of Babel, where we see complete confidence and naive optimism about human achievement and effort. Man is at the centre of his world, and he can achieve anything. This philosophy comes under divine judgement. By contrast, Genesis 12 presents us with a political structure brought into being by God, with God at the centre and God as the governmental head and ruler of that system.
In other words, we have the kingdom of God brought into being by the promises to and covenant with Abraham.
When Abram’s family does become a nation, God initiates with them the Sinai covenant or law of Moses as a means for the people to be rightly related to God, to each other as God’s true humanity, and to the creation as His stewards. Therefore, the covenant is the means for establishing His Kingdom. The book of Judges proves that although each person did what was right in his own eyes, nonetheless, the Lord ruled over His people as King. Later, God rose up a king after His own heart and made a special covenant with David. The Davidic Covenant was God’s king seeking to bring the people of God, and indeed all the nations, under this rule made explicit in the covenant. Thus, the king was the mediator of the covenant and the means of extending God’s rule.
When the people failed to abide by the covenant, the prophets and the wise men were sent by God to call the people back to the covenant, the terms of God’s rule. Zephaniah, for example, based his warnings on the covenant as found in Deuteronomy.
Zephaniah 1:2: “I will sweep away everything from the face of the earth,” says the Lord, and Deuteronomy 32:22: My anger blazes forth like fire and burns to the depths of the grave. It devours the earth and all its crops, and it ignites the foundations of the mountains.
Moreover, the literacy structure of Zephaniah is chiastic, with chapter 2:11 as the centre of the book: “The nations on every shore will worship Him, everyone in its own land.” Zephaniah’s theology, then, can be summed up by the theme, kingdom through covenant.
Although the prophets sought to bring the people back to the covenant, the Sinai Covenant (the law of Moses) failed to achieve the goal of establishing God’s kingdom because it did not and, in fact, could not guarantee the obedience of the people of God. Hence, the prophets begin to speak of a new covenant in which God’s rule is guaranteed by an obedient people. As the failure of the Davidic line of kings became evident in history, the hope for a future king came more and more to the fore, along with the promise of a new creation—new humanity in a new heaven and a new earth.
The Old Testament ends (in the Hebrew Canon) with Chronicles, a book that focuses on good kings as the ideal of the future Messiah, in whom Yahweh will be truly Lord over His people and over all His creation. So the last words of the Old Testament call for a temple builder from among the people to make this hope a reality—likely the Messiah Himself.
“This is what King Cyrus of Persia says: “The Lord, the God of heaven, has given me all the kingdoms of the earth. He has appointed me to build him a Temple in Jerusalem, which is in Judah. Any of you who are his people may go there for this task. And may the Lord your God be with you!” (2 Chronicles 36:23)
STAY BLESSED!
By Dr. Joyce Aryee, the author
For further inquiries, please contact us on Tel. Nos. 0243588467 or 0268130615
Email: saltnlightministries@gmail. com
Website: saltandlightministriesgh. org
Though debated, women’s leadership is not prohibited in Islam if practiced within Islamic ethics. Muslim women historically influenced governance through education, economic power, and advisory roles (Ahmed, 2021). Contemporary Muslim women in public office embody the Qur’anic principle of justice (Qur’an 4:135).
Islam encourages professions that benefit society. Female physicians, gynecologists, and nurses are essential in Muslim societies, ensuring culturally sensitive healthcare (Shaikh, 2015). Similarly, Muslim women in education, media, and business embody the Prophetic principle of service to humanity.
The Ghanaian context
In Ghana, Muslim women play a pivotal role in sustaining both families and communities. Beyond managing households, many women assume the role of primary breadwinners, paying school fees, supporting relatives, and financing community projects. Their contributions extend into professional and public life. In academia, Dr Rabiyatu Armah, an Islamic educationist and lecturer at University of Ghana, has championed girls’ schooling and equal opportunities in religious studies. In politics and governance, Hajia Samira Bawumia, Ghana’s former Second Lady, has promoted literacy, health, and women’s empowerment through nationwide initiatives. In the media, Madam Shamima Muslim, who serves as Deputy Presidential Spokesperson under President John Dramani Mahama, stands as a role model for young Muslim journalists. Her career reflects how Muslim women can excel in public communication while upholding modesty and Islamic values. These examples affirm that empowering Muslim women in education, media, and governance strengthens both families and national development.
Education and economic empowerment
The Prophet Muhammad (peace be upon him) stated: “The best of you are those who are best to their women.” (Tirmidhi, Hadith 1162). Honouring women means enabling them to access education and livelihood. Denying women education contradicts both the Qur’an and Sunnah and weakens the Muslim ummah (Barazangi, 2008).
A call to rethink our attitudes
Muslim societies today must critically re-examine cultural practices that continue to restrict women’s potential and return to Islam’s authentic message. The Qur’an and Sunnah affirm women as not only homemakers but also scholars, professionals, and leaders in society. True empowerment lies in realising the framework Islam already provides.
The role of Muslim scholars (‘ulama) is crucial. Those trained in Sharia and Islamic jurisprudence (fiqh) must guide women in balancing modesty with participation in business, education, and public service. History offers powerful precedents: Aisha bint Abu Bakr (RA), one of the Prophet’s wives, transmitted over 2,000 hadiths and was a leading authority in law; and Fatima al-Fihri founded the University of al-Qarawiyyin in Morocco, the world’s oldest existing university. Their legacy demonstrates how knowledge and faith combined to shape civilisations. Equipping today’s Muslim women with similar guidance will strengthen families, uplift communities, and ensure a prosperous ummah.
Conclusion
Islam dignified women at a time when they were devalued, transforming them from marginalised figures to partners in faith, family, and society. From Khadijah (RA), who invested her wealth in the Prophet’s mission, to Aisha (RA), who transmitted knowledge and shaped Islamic scholarship, women have always stood at the heart of the ummah. The Qur’an enshrined their rights to inheritance, education, economic participation, and spiritual equality (Qur’an 4:7; 33:35).
Equally significant is the role of Muslim women in marriage and family life. The Qur’an describes spouses as “garments for one another” (Qur’an 2:187), highlighting marriage as a bond of comfort and protection. As wives and mothers, Muslim women nurture faith, instill moral discipline in children, and create homes rooted in mercy, patience, and cooperation. This domestic leadership complements their contributions in business, education, health, and governance, ensuring balance in both private and public life.
Allah reminds us: “For men is a share of what they earn, and for women is a share of what they earn.” (Qur’an 4:32). Empowering women in marriage, education, and work is therefore central to building thriving families, resilient communities, and a strong ummah.
By Imam Alhaji Saeed Abdulai, the Author
“Again Jesus call the crowd to Him and said, “Listen to me, everyone, and understand this. Nothing outside a man can make him ‘unclean’ by going into him. Rather, it is what comes out of a man that makes him ‘unclean.” – Mark 7:14-16 (NIV)
Introduction
The Lord is really awesome in His wisdom and as Moses said when they were led to cross the Red Sea – “Who is like unto you, O Lord, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?” – Exodus 15:11 (KJV)
CHANNEL
The word channel connotes action – real action because as a verb, it means:
- to direct
- to show the way
- shepherd
- lead
- train; among others.
And as a noun it can mean:
- a conduit
- an access
- an artery
- a pipeline
- a means of.
But the other words I found in the Thesaurus which really thrilled me and gave me a greater understanding of who we are called to be as Christians are meaning of channel as
- Advertiser;
- Delegate;
- Witness;
- Narrator;
- Go between;
- Spokesman,
- Communicator;
- Publiciser;
- Speaker.
Fascinating isn’t it. This reminds us of our calling as stated in Acts 1:8 that we will receive power when the Holy Spirit comes and we will be His witness here on earth – we are to be those through whom others come to know the Lord Jesus Christ. So as I found in the Thesaurus, we are Jesus’ delegates here on earth – we represent Him. We are His spokespersons. His go between when He wants to reach out to people. We are His communicators – we are really the ones who should be on radio each day telling people about the Lord Jesus Christ as the only means of salvation and redemption from sin. Alas, political party communicators seem to have the upper hand because media houses prefer their cacophony and not our soothing but very powerful words that ONLY Jesus saves.
By Rev. Dr Joyce Aryee, the author
