His Kingdom in you and the world

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Jesus not only healed people’s limbs. He healed their separation from God, drew them into relationship with His Father by revealing Father to them in His own life and drawing them into communion with His Father in His Person, His teaching and the at-one-ment achieved the HIs cross.


People whose eyes and legs are healed are not necessarily healed of their separation from God. It’s a start but not the end-point. Healed people may begin a life in legalism, become entangled in moralism, be taught an old covenant gospel that God leftest behind at the cross or be drawn into a gospel that is such an aberration of the real, that it is closer to a cult than an expression of the Gospel of Jesus, Paul and John. Paul warns that any gospel other than his and Christ’s Gospel curses the Believer. It robs her of life, crippling their spirit and confuses their soul. Much of the commercialised gospel falls into this category and law-focussed gospels certainly do.


Teachers who effect the healing of the church by teaching the real Gospel, exposing the truth of Christ’s Gospel and resurrecting subverted and distorted gospels operate just as much in the anointing of the Spirit and the mandate of Christ as do those with a healing gift. The drawing of the people into their inheritance of union with God is a more foundational healing than the healing of ‘backs and toes’. It is from this healing that bodily healing gains its legitimacy and authority. Such teaching is contained in the Nicean Creed and the brilliantly insightful theology of Thomas Torrence and many others who expose the foundational importance of the incarnation for the Kingdom of God. Spiritual gifts growing from the soil of the law and old covenant will not produce the Kingdom of God any more than you can grow a grape vine in the air.


Torrance explains the importance of the undoing of separation from Father and the coming achievement of union with Father in the following observation. “This revelation of the eternal Father through his Son incarnate in our midst is nowhere more clear than in our Lord’s high-priestly prayer which we are allowed through St John to overhear: ‘Father... I have finished the work which you gave me to do... I have manifested your Name unto men.’7 With reference to this prayer of Jesus, Hilary of Poitiers argued that it was the primary purpose of the Son to enable us to know the one true God as Father. This was a theme to which he gave considerable theological reflection in view of the Nicene homoousian and what it implied for our two-fold belief in God the Father Almighty and in God the Son of the Father. ‘All who have God for their Father through faith have him for Father through the same faith whereby we confess that Jesus Christ is the Son of God.” (1)


‘One as we are one’ in John 17 means oneness of being, the kind of oneness that the trinity enjoy as themselves. This is an interwoveness in which each member remains fully themselves and which their selfhood is enhanced by the communion of the three.

Father is revealed to us in Jesus Christ and Father lives in us through Jesus Christ. We live in communion with Father in Jesus Christ and Holy Spirit.

(1) Torrance, Thomas F.. The Christian Doctrine of God, One Being Three Persons (T&T Clark Cornerstones) (p. 139). Bloomsbury Publishing. Kindle Edition.