Quotes About Kingdom

Because what touches His heart is not how much we know, but how much we love. Not how pure we are, but how passionate. Maybe that is why, when Pharisees were fighting over theology, prostitutes were falling at the Savior's feet and slipping into the kingdom of God on their tears.

In the days of King Solomon, a conspiracy formed against Solomon. The high priest, Abiathar, sided against Solomon.

So then, the end of history is contingent: it will come whenever it may be that Christ delivers up the kingdom to his Father.[41] But this will not occur until "after He has destroyed all dominion, authority and power" (see also: ESV). Consequently, the end will not occur, and Christ will not turn the kingdom over to the Father, until after he has abolished all opposition.

Because of this, Zion becomes an image of God's rule in the world. In the New Testament the images of Zion and Jerusalem transcend Old Testament realities, reaching to heaven itself (Gal 4:25–26; Heb 12:22; Rev 14:1). Thus, the New Testament sees the center of divine rule being transferred to heaven, where Christ currently rules over his kingdom (John 18:36; Rev 1:5).

In the New Testament the Lord Jesus Christ appears in order to fulfill the Old Testament hope of the Messiah. He presents himself as the king who has come to establish his kingdom in anticipation of his universal rule.

Truly, I am saying to you, Whoever does not receive the kingdom of God in the same manner as a little child, will positively not enter it.

We have used the words "mechanical life," "the mechanical kingdom," "the mechanical world" and so forth, and we have done so advisedly, for as the vegetable kingdom was slowly developed from the mineral, and as, in like manner, the animal supervened upon the vegetable, so now, in these last few ages, an entirely new kingdom has sprung up of which we as yet have only seen what will one day be considered the antediluvian prototypes of the race.

I don't know how to pin it down into any expression, but what I do know is that I'm very peaceful, filled with laughter. I feel beautiful, lucid, crystal clear, strong, upright. Such is my kingdom within.

Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of flesh is flesh, and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

Time is a child—playing like a child—playing a board game—the kingdom of the child. This is Telesphoros, who roams through the dark regions of this cosmos and glows like a star out of the depths. He points the way to the gates of the sun and to the land of dreams.2

The New Testament vision of the kingdom of God is no plunge into existential subjectivity, no phantasmagoric anti-intellectual experience, nor is it like being "turned on" by LSD even though ventured, as Timothy Leary would have it, as a sacred rite.

Many confuse the United States with the Church or the Constitution with the Bible. They feel that the good of the United States is the same as the good of the Kingdom of God. Some feel that the Constitution of the United States is as infallible as the Bible. However, one with wisdom notice that some things are Kingdom principles and some are not.

The first resurrection, then, takes place at the parousia, the second when Christ abdicates his kingdom.

we are not received by Jesus into a school of ethics but into a kingdom of redemption.

I find it curious that men who feel qualified to split God's kingdom do not feel capable of going somewhere else, to another land, to raise up a completely new kingdom. No, they must steal from another leader. I have never seen the exception. They seem always to need at least a few pre-packaged followers.

Jesus' message of the Kingdom of God is the announcement by word and deed that God is acting and manifesting dynamically his redemptive will in history. God is seeking out sinners; he is inviting them to enter into the messianic blessing; he is demanding of them a favorable response to his gracious offer. God has again spoken. A new prophet has appeared, indeed one who is more than a prophet, one who bring to people the very blessings he promises.

The righteousness of the Kingdom is a righteousness which only God Himself can give. Perfect purity, perfect honesty, perfect love, perfect forgiveness: what man is there anywhere in any dispensation who can live such a life?

We shall see later34 that while God's Fatherhood is one of the most important characteristics of Jesus' view about God, he never speaks of God as Father of any but his disciples. Fatherhood is the gift of the Kingdom of God.

The teachings of the Kingdom of God in the Synoptic Gospels, eternal life in John, justification and the life in Christ in Paul, the heavenly High Priest in Hebrews, and the Lamb who is a Lion and a conquering Son of Man in the Revelation are diverse ways of describing various aspects and depths of meaning embodied in the one great redemptive event — the person and work of Jesus Christ.

The Kingdom is God's reign and the realm in which the blessings of his reign are experienced; the church is the fellowship of those who have experienced God's reign and entered into the enjoyment of its blessings. The Kingdom creates the church, works through the church, and is proclaimed in the world by the church.

The result, in Mark's Gospel, is a balanced account of Jesus' mission that in its turn forms the basis for a realistic assessment of what it means to be Jesus' disciple. It is a theology in which rejection and triumph, humiliation and glory, meet in the new scale of values of the Kingdom of God.

In the first place, a possible Hellenistic dualism is shattered by the vivid apocalyptic eschatology of 3:10ff. Entrance into God's eternal Kingdom (1:11) is not the apotheosis of the soul at death but entrance into the new heavens and new earth (Isa. 65:17; 66:22).

read a passage from the Mishnah is a different experience from reading the Sermon on the Mount. The unique element in Jesus' teaching is that in his person the Kingdom of God has invaded human history, and people are not only placed under the ethical demand of the reign of God, but by virtue of this very experience of God's reign are also enabled to realize a new measure of righteousness.

The future Kingdom has invaded the present order to bring to human beings the blessings of the Age to Come.