Fruitful Living
Kingdom of God (Part 2)
But seek first the kingdom of God and his righteousness, and all these things will be added to you. (Matthew 6:33)
INTRODUCTION
In the Old Testament, the idea of God’s kingdom is often expressed through the concept of the reign of Yahweh, the God of Israel, over His people. The Israelites believed that God was their true king and that He would establish His kingdom on earth.
We bring you this week, the concluding part of the “KINGDOM OF GOD” as presented in the New Testament. Please enjoy and share with others!
NEW TESTAMENT
In the New Testament the fullest revelation of God’s divine rule is in the person of Jesus Christ. His birth was heralded as the birth of a king. “He will be very great and will be called the Son of the Most High. The Lord God will give Him the throne of His ancestor David. And He will reign over Israel forever; His Kingdom will never end!” – Luke 1:32-33.
The ministry of John the Baptist prepare for the coming of God’s kingdom. “Repent of your sins and turn to God, for the Kingdom of Heaven is near – Matthew 3:2”
The crucifixion was perceived as the death of a king. “A sign announced the charge against Him. It read, “The King of the Jews.” Two revolutionaries were crucified with Him, one on His right and one on His left. The people passing by shouted abuse, shaking their heads in mockery. “Ha! Look at you now!” they yelled at Him. “You said you were going to destroy the Temple and rebuild it in three days. Well then, save yourself and come down from the cross!” The leading priests and teachers of religious law also mocked Jesus. “He saved others,” they scoffed, “but He can’t save Himself! Let this Messiah, this King of Israel, come down from the cross so we can see it and believe Him!” Even the men who were crucified with Jesus ridiculed Him.” – Mark 15:26-32.
Jesus preached that God’s Kingdom was at hand (“And from the time John the Baptist began preaching until now, the Kingdom of Heaven has been forcefully advancing, and violent people are attacking it.” – Matthew 11:12) His miracles, preaching, forgiving sins, and resurrecting are an in-breaking of God’s sovereign rule in this dark, evil age.
God’s Kingdom was manifested in the church. Jesus commissioned the making of disciples on the basis of His kingly authority. Peter’s sermon at Pentecost underscored that a descendant of David would occupy David’s throne forever, a promise fulfilled in the resurrection of Christ. Believers are transferred from the dominion of darkness into the Kingdom of the Son of God.
God’s Kingdom may be understood in terms of “reign” or “realm”. Reign conveys the fact that God exerts His divine authority over His subjects/ kingdom. Realm suggests location, and God’s realm is universal. God’s reign extends over all things. He is universally sovereign over the nations, humankind, the angels, the dominion of darkness and its inhabitants, and even the cosmos, individual believers, and the church.
In the Old Testament the Kingdom of God encompasses the past, present, and future. The Kingdom of God had implications in the theocratic state. The kingdom of God is “already” present but “not yet” fully completed, both a present and future reality. The kingdom was inaugurated in the incarnation, life, ministry, death and resurrection of Jesus. God’s Kingdom blessings are in some measure possessed now. People presently find and enter God’s Kingdom. God is now manifesting His authoritative rule in the lives of His people. God’s Kingdom, however, awaits its complete realisation. His people still endure sufferings and tribulations. When fully consummated, hardships will cease. Kingdom citizens currently dwell alongside inhabitants of the Kingdom of darkness. God will eventually dispel all darkness. The final inheritance of the citizens of God’s Kingdom is yet to be fully realised. The resurrection body for life in the eschatological Kingdom is a blessing awaiting culmination.
God’s kingdom is soteriological in nature, expressed in the redemption of fallen persons. The reign of Christ instituted the destruction of all evil powers hostile to the will of God. Satan, the “god of this age”, along with his demonic horde, seeks to hold the hearts of individuals captive in darkness. Christ has defeated Satan and the powers of darkness and delivers believers. Although Satan still is active in this present darkness, his ultimate conquest and destruction are assured through Christ’s sacrificial death and resurrection. Sinners enter Christ’s kingdom through regeneration.
Many of Jesus’ parables emphasise the mysterious nature of God’s kingdom. For example, an insignificant mustard seed will grow a tree, as God’s kingdom will grow far beyond its inception, “He told them another parable: “The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds come and perch in its branches” – Matthew 13:31-32. The kingdom of God is like seed scattered on the ground. Some seed will fall on good soil, take root, and grow. Other seed, however, will fall on hard, rocky ground and will not grow. Likewise, the kingdom will take root in the hearts of some but will be rejected and unfruitful in others (Matthew 13:3-8). As wheat and tares grow side by side, indistinguishable from each other, so also the sons of the kingdom of God and the sons of the kingdom of darkness grow together in the world until ultimately separated by God.
Although closely related, the kingdom and the church are distinct. George Eldon Ladd identified four elements in the relationship of the kingdom of God to the church. The kingdom of God creates the church. God’s redemptive rule is manifested over and through the church. The church is a “custodian” of the kingdom. The church again witnesses to God’s divine rule.
The kingdom of God is the work of God, not produced by human ingenuity. God brought it into the world through Christ, and it presently works through the church. The church preaches of the kingdom of God and anticipates the eventual consummation.
STAY BLESSED!
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By Dr. Joyce Aryee, the author
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
