Jesus Christ has instituted a kingdom that is radically different from all human kingdoms.

He made this explicit statement in John 18.36; “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” In a different context, the apostle Paul used similar wording: “For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh.” This is because the battle between good and evil is primarily unseen; although of course it overflows into the world which is seen and physical.

The physical order promotes the strong over the weak, prefers men to women, and adults to children. The rich dominate the poor; wealthy western countries look down on poorer majority world countries, etc. These are all long-established, but that does not make them right.

And, there are many scriptures, in Old and New Testaments, which confirm a different, an upside-down way of thinking.

‘From the lips of children and infants, you have ordained praise.’ (Psalm 8.2).

In the prayer of Hannah (1 Samuel 2);

• ‘the bows of warriors are broken, but those who stumbled are armed with strength’ (v4)
• ‘those who were full hire themselves out for food, but those who were hungry hunger no more’ (v5)
• ‘she who was barren has borne seven children, but she has had many sons pines away’ (v5)
• ‘He raises the poor from the dust and lifts the needy from the ash heap; He seats them with princes and has them inherit a throne of honour’ (v8)

And echoed in the prayer of Mary (Luke 1);

• ‘He has been mindful of the humble state of His servant. From now on all generations will call me blessed’ (v48)
• ‘He has brought down rules from their thrones but has lifted up the humble’ (v52)
• ‘He has filled the hungry with good things but has sent the rich away empty’ (v53)

Psalm 8 is quoted in Matthew 21.16, where the words were fulfilled in Jesus Christ. God’s way was always to turn upside down the natural order. And Christ confirmed this.

And, back to Psalm 8; verses 1 and 9 bookend this promise: ‘Oh Lord, our Lord, how majestic is your name in all the earth!  – this is how God’s glory is expressed.

Numbers 1.20, 22 records the numbering of the tribes of Reuben and Simeon at the start of the 40 years journey across the wilderness. The phrase ‘one by one,’ used in these verses is not repeated for the remaining ten tribes, although it is implied.

So, even in the tens of thousands, each one is named and known.

Similarly, there are lots of list of names found in the first few chapters of 1 Chronicles. The genealogies are important, as a Jew had to be able to establish his ancestry; see, for example, Ezra 2.61-63. At the same time, that assurance of belonging is important in providing security.

I noted too that there are no dates or ages of persons provided in those 1 Chronicles lists – such things are not important – all that matters is that each one belongs.

In the family of God, scripture speaks of a multitude which no one can count. Yet each one of us is known by God.

Scripture is full of stories. There are numerous men and women mentioned, many very briefly; but each one has a story; each has value.

In Numbers 26.33, we meet the family of Zelophehad. Their story is mentioned; their circumstances were known to God; their unique story honoured. And there was grace and truth for them. And God’s heart is big enough for them.

Elijah was directed to a widow living in Zarephath, near Sidon (1 Kings 17.9). Through his presence, God provided for her in her need; and later healed her son.

Later, Elisha moved to Shunem, where a wealthy woman lived. Through Elisha, God gave her a son; and later, when he was sick, healed him.

We cannot tell ‘why her?’ nor ‘why not someone else?’ But God’s compassion and power is expressed towards particular individuals. And we rejoice that His glory is seen.

The words of the Lord Jesus confirm that there is reassurance that each of us is known individually by God; Matt 10.29-31:

 Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care.^[ And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows.

Men and women like to think we are capable and independent, needing no outside assistance and influence. We rejoice in our freewill, our achievements, our progress.

So it is perhaps significant, if not inconvenient, that scripture repeatedly uses phrases such as; ‘not made with human hands’!

In Ex 25.8-9, God spoke to Moses, instructing him concerning the constriction of a ‘sanctuary,’ the Tabernacle. He showed the Moses a Tabernacle which was to be the pattern for the Tabernacle which Moses would make.

Hebrews 8.5 echoes this; ‘See to it that you make everything according to the pattern shown you on the mountain.’ Verse 2 goes further, stating that Moses had seen the Tabernacle which had been ‘set up by the Lord,’ ie: not by man. So the Tabernacle, which was constructed under Moses’ supervision (see Ex 40), became the dwelling place of God and the centre for Jewish worship for centuries, remaining in use until the reign of Solomon (1 Chr 21.29 & 1 Kings 3.4).

Jumping forward several more centuries the prophet Daniel, serving in the court of Nebuchadnezzar. In Dan 2, Nebuchadnezzar was troubled by a dream of ‘a great image’ (v31). Daniel interprets this image as a series of human kingdoms (v38-43).

The image was destroyed when it was struck by a great stone ‘cut out by no human hand’ (v34). In his interpretation, Daniel refers to the kingdom set up by the God of heaven; a kingdom that shall never be destroyed (v44); in contrast to the image which is destroyed. The wording of v45 leaves us in no doubt as to this link. Later, Jesus’ words, so frequently spoken, ‘the kingdom of heaven is at hand’ (e.g: Matt 4.17), clearly echo Daniel’s words. It is the kingdom inaugurated by Jesus Christ that is this stone ‘cut out by no human hand.’

The gospel writer John follows this theme.

He came to that which was his own, but his own did not receive him. Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God— children born not of natural descent, nor of human decision or a husband’s will, but born of God.

Those who respond to Christ, receiving Him into their lives, do so because ‘of God.’ Belonging to Christ is not as a result of human birth nor human choice, by ‘of God.’ Salvation is truly and fully of the Lord. Paul writes that the salvation of God is ‘from faith to faith’ (Rom 1.17), or from beginning to end. Put another way; ‘not made by human hands.’

Finally, Paul addresses issues affecting (infecting?) the Christians in Galatia. For example:

 I want you to know, brothers and sisters, that the gospel I preached is not of human origin.  I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.

Unlike the Twelve, Paul had not met Christ in the flesh. God had revealed the gospel to him ‘through a revelation of Jesus Christ.’ The message, he insisted, is not of human origin.

Paul had already anathematized those who sought to ‘distort the gospel of Christ’ (v7-9). If anyone, even (apparently) an angel from heaven, preaches a ‘different’ gospel, it is no gospel. The letter to the Galatians further describes this error and Paul repeats his abhorrence (e.g: 3.1-6; 5.12).

In conclusion, the scriptures insist that we humans are much less able than we think we are. The scriptures urge us to cast ourselves on the God who is totally able to save and sustain, to rescue and keep us.