As I said, I found a lot of abstract concepts but what is lacking is what you actually see the Kingdom to be.
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What is the mystery of the kingdom?
- Thread starter Heneni
- Start date
free spirit
Well-Known Member
Please read post 119 and if you cannot see what you are looking for, then I cannot help you at this moment.
I read it and it appears you can talk about Jesus and about the Kingdom but you cannot speak of Jesus or of the Kingdom.
You should consider the possibility that the future advent of Messiah Jesus told you Christians to look for is when the ability to speak 'of' these things would be given.
Jesus said a Messianic advent sent of the Father would do two things. He "...shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John 14:26) He also said this future advent "...shall gird himself, and make them to sit down to meat, and will come forth and serve them." (Luke 12) This "meat" he spoke of is the fulness of knowledge Jesus promised the Father would bring as well as a restoration of what Jesus established that would become forgotten by those before us.
You are obviously still functioning without that additional meat. That is why you speak about the Kingdom but cannot speak of the Kingdom in a practical and specific manner.
Thus, as far as I'm concerned, you cannot even help yourself let alone anyone else. All of the vectors of your faith point you to the advent sent of the Father in order to get the fullness and the restoration, but you are void of that "meat" He would bring.
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You can only understand the mystery of the Kingdom if God opens your eyes to know. Jesus said you must be born again or you must be born from above to enter the kingdom.
Ken
free spirit
Well-Known Member
By His grace I do understand the New Testament and that is "meat" to me. But if you want a T bone steak than you have to get one from a butcher.
free spirit
Well-Known Member
please take a look of posts 110 and 111, and let me know if that is anything like your idea of been born again.
The Lord said to His disciples "To you it is given to know the mystery of the kingdom" but to the others he said not so, but that to them he spoke in parables so that "hearing they might not understand" and "seeing they might not perceive" lest he be required by this to 'heal them'. The reason he said this is because those from whom He hid heavenly truth were in such falsehood and darkness and evil that they would have denied the Divine truth and thus brought condemnation on their souls, for to deny the Divine truth is to embrace falsehoods and thus seperate the sould from unity with God who is truth itself. Rather than permit this, the mercy of the Lord hid the truths in parables so that those who had evil intent would neither the truth nor themselves irreparable spiritual harm.
In a serious answer to your question I will tell you what is so. The kingdom of the Lord is not like those of men. Men's kingdoms are such that men rule over each other and in some measure require obedience, respect or fear. The Lord spoke of this. But the mystery of the kingdom of God is that love is unifying factor. Thus all who are in the Lord's kingdom love their fellow man first and themselves last. They do this because they have within themselves the Love of the Lord which is a love that is entirely unselfish. As you may know, God is love. Without love you cannot know God, as He truly is. and love is first revealed first by truth. Truth is understood by means of reason. Or 'understanding". So you know truth when there is no conflict in the understanding. In the Bible the divine truth is called many things. "Sword" "Light", "water", Word, Son of Man, "Wine". Faith in the truth is called "seed", "blade of grass" , The understanding of truth is called "horse". The color of the horse denotes the quality such as a "black horse" represents truth falsified. So a rider who falls backward off of his horse is means one who has fallen away from truth because of falsification of truth within his understanding. One who studies truth is called "the rider". Intelligence in truth is called an "eagle" or a "bird". The Holy Spirit was seen as a dove because the Lord is as to His person Divine Truth and the Holy spirit is the presence of the Lord in us as to divine truth. That is it is the Lord's presence in our minds to enlighten us in the understanding of His Word which is Truth.
As the Kingdom of the Lord the Word of which is Truth resides with those who believe in it. These are called "the church" or the "elect". But more importantly, since it is truth that reveals the Lord to the mind by means of enlightening our understanding, we progress from this by obeying the truth. This is a property of our FREE WILL- and the will is attached to LOVE because it is the facilitator of our action. As you know one can believe in love but cannot believe love, one must DO it.
Among those who love the truth there is relatively automatic obedience to it. If not in body then in intent. The intent resides in the will. Those who love truth and intend good genuinely do so because the Lord is with them. It is by means of presence of the God as love in the will of man that the He is perceived as a real experience and a the Divine person. This perception is experiencial because it love is experiencable, will truth is not. It is only 'understandable'. This is why 'faith' which is knowledge of truth is 'dead' without works. Because 'works' come from love which and are attached to intention.
In the Bible the Lord said: 'let there be light'. But he spoke from his intention thus the Word came forth from Love. The Love is First. This is also why Jesus (who was the Word made flesh said: "I came from my Father" and "My father loves me because I do what He wishes" and "I and my Father are One."
Since we human beings cannot know God without the truth, the Lord is said to have been "the KINGDOM" by the Father (who is Love). So that by means of truth man may have access to the Father. Therefore the Lord said: No man can come unto the Father except through Me. In this statement he was saying that noone can access the Divine Love as a reality in their life and being without first acknowledging the divine truth for truth is the gateway to the the divine essence which is called the Father. Remember Jesus was the Divine, but as to truth, and moreover this Divine was made flesh. That is that the God as truth became a human being so that by means of that body He might be actually approach, be visible and be understandable to His own creation.
Both the understanding (mind, where faith resides) and the Will (or the heart where love resides) are one in man, and cannot exist apart from each other. The understanding with man before he is enlightened by TRUTH is in relative "darkness" or "falsehood" as to reasoning about God and spiritual things. Thus the will of man acts accordingly.
But when enlightened man is equipped with "Light" or Truth and thus understanding. The understanding is nothing if it is not put to work by means of action which is of the will. With those who believe the truth their actions show it. This in the Word is called 'charity'. or acts of kindness. Action is a property of Love because people only do what they love and when they are forced to do what they do not love they sense within themselves that they are not free. Truth is also spiritually called a "son" and love is spiritually called a "daughter". This is why Jesus is called a "son" of God. and "the only begotten "Son". And why when the high priest asked him in the name of God if He was the "son" of the living God he clearly answered "I AM".
The kingdom of God is the love of truth and the desire to act in accordance with that truth within the idea of the free and willful and loving acknowledgement of the Lord, not by being compelled but rather by means of the recognition that to do so is of truth and in goodness.
This is the kingdom of God. It is an interior Kingdom because God is the 'ruler' of all such persons. The difference is that this kingdom is one in which its subjects desire with joy to serve God. The service of God is the service not toward God alone but toward others in His name, because He is the source of both the truth and its wisdom and thus intelligence, and the love and thus the will and power to act.
There are very many reference to this in the Lord's words in the gospels as well as the teachings of the Apostles.
In the Lord's word 'faith' which is of truth is called a 'seed' and truth is called a 'lamp' and an "oil lamp", and a 'light' It is also called a "gate", because access to all things heavenly and good come by means of it. the LOve from which truth comes is called "the Father" and "oil in their lamps" and "fire" in the positive, and also in the negative referring to infernal or evil love. the heart of man is called the 'ground'. and the church and those who would believe is called a 'field'. This is the way that the Lord God speaks because these are the foundational realities of heaven and by which the world as a shadow of heaven in all its elements subsists. This is of the Lord's providence. Thus all things both in heaven and in this world are bonded together by these correspondences. And this is the reason that the Lord spoke in parables.
The Lord spoke this way because these words and things represented heavenly realities that are depicted this way in the spiritual world. A thing which was not known at that time, and but little known even now among Christians. But he revealed these things to His disciples was that God's kingdom is unseen because it is the rulership of the hearts of mankind in matters pertaining to love and truth. Because these are what God is in His very ESSENCE. Man is created an image and likeness of God to the extent that his understanding and will conform and are thus conjoined with God in LOVE of goodness and WISDOM of truth, which are from the Lord who is these things.
I hope this has been helpful.
In a serious answer to your question I will tell you what is so. The kingdom of the Lord is not like those of men. Men's kingdoms are such that men rule over each other and in some measure require obedience, respect or fear. The Lord spoke of this. But the mystery of the kingdom of God is that love is unifying factor. Thus all who are in the Lord's kingdom love their fellow man first and themselves last. They do this because they have within themselves the Love of the Lord which is a love that is entirely unselfish. As you may know, God is love. Without love you cannot know God, as He truly is. and love is first revealed first by truth. Truth is understood by means of reason. Or 'understanding". So you know truth when there is no conflict in the understanding. In the Bible the divine truth is called many things. "Sword" "Light", "water", Word, Son of Man, "Wine". Faith in the truth is called "seed", "blade of grass" , The understanding of truth is called "horse". The color of the horse denotes the quality such as a "black horse" represents truth falsified. So a rider who falls backward off of his horse is means one who has fallen away from truth because of falsification of truth within his understanding. One who studies truth is called "the rider". Intelligence in truth is called an "eagle" or a "bird". The Holy Spirit was seen as a dove because the Lord is as to His person Divine Truth and the Holy spirit is the presence of the Lord in us as to divine truth. That is it is the Lord's presence in our minds to enlighten us in the understanding of His Word which is Truth.
As the Kingdom of the Lord the Word of which is Truth resides with those who believe in it. These are called "the church" or the "elect". But more importantly, since it is truth that reveals the Lord to the mind by means of enlightening our understanding, we progress from this by obeying the truth. This is a property of our FREE WILL- and the will is attached to LOVE because it is the facilitator of our action. As you know one can believe in love but cannot believe love, one must DO it.
Among those who love the truth there is relatively automatic obedience to it. If not in body then in intent. The intent resides in the will. Those who love truth and intend good genuinely do so because the Lord is with them. It is by means of presence of the God as love in the will of man that the He is perceived as a real experience and a the Divine person. This perception is experiencial because it love is experiencable, will truth is not. It is only 'understandable'. This is why 'faith' which is knowledge of truth is 'dead' without works. Because 'works' come from love which and are attached to intention.
In the Bible the Lord said: 'let there be light'. But he spoke from his intention thus the Word came forth from Love. The Love is First. This is also why Jesus (who was the Word made flesh said: "I came from my Father" and "My father loves me because I do what He wishes" and "I and my Father are One."
Since we human beings cannot know God without the truth, the Lord is said to have been "the KINGDOM" by the Father (who is Love). So that by means of truth man may have access to the Father. Therefore the Lord said: No man can come unto the Father except through Me. In this statement he was saying that noone can access the Divine Love as a reality in their life and being without first acknowledging the divine truth for truth is the gateway to the the divine essence which is called the Father. Remember Jesus was the Divine, but as to truth, and moreover this Divine was made flesh. That is that the God as truth became a human being so that by means of that body He might be actually approach, be visible and be understandable to His own creation.
Both the understanding (mind, where faith resides) and the Will (or the heart where love resides) are one in man, and cannot exist apart from each other. The understanding with man before he is enlightened by TRUTH is in relative "darkness" or "falsehood" as to reasoning about God and spiritual things. Thus the will of man acts accordingly.
But when enlightened man is equipped with "Light" or Truth and thus understanding. The understanding is nothing if it is not put to work by means of action which is of the will. With those who believe the truth their actions show it. This in the Word is called 'charity'. or acts of kindness. Action is a property of Love because people only do what they love and when they are forced to do what they do not love they sense within themselves that they are not free. Truth is also spiritually called a "son" and love is spiritually called a "daughter". This is why Jesus is called a "son" of God. and "the only begotten "Son". And why when the high priest asked him in the name of God if He was the "son" of the living God he clearly answered "I AM".
The kingdom of God is the love of truth and the desire to act in accordance with that truth within the idea of the free and willful and loving acknowledgement of the Lord, not by being compelled but rather by means of the recognition that to do so is of truth and in goodness.
This is the kingdom of God. It is an interior Kingdom because God is the 'ruler' of all such persons. The difference is that this kingdom is one in which its subjects desire with joy to serve God. The service of God is the service not toward God alone but toward others in His name, because He is the source of both the truth and its wisdom and thus intelligence, and the love and thus the will and power to act.
There are very many reference to this in the Lord's words in the gospels as well as the teachings of the Apostles.
In the Lord's word 'faith' which is of truth is called a 'seed' and truth is called a 'lamp' and an "oil lamp", and a 'light' It is also called a "gate", because access to all things heavenly and good come by means of it. the LOve from which truth comes is called "the Father" and "oil in their lamps" and "fire" in the positive, and also in the negative referring to infernal or evil love. the heart of man is called the 'ground'. and the church and those who would believe is called a 'field'. This is the way that the Lord God speaks because these are the foundational realities of heaven and by which the world as a shadow of heaven in all its elements subsists. This is of the Lord's providence. Thus all things both in heaven and in this world are bonded together by these correspondences. And this is the reason that the Lord spoke in parables.
The Lord spoke this way because these words and things represented heavenly realities that are depicted this way in the spiritual world. A thing which was not known at that time, and but little known even now among Christians. But he revealed these things to His disciples was that God's kingdom is unseen because it is the rulership of the hearts of mankind in matters pertaining to love and truth. Because these are what God is in His very ESSENCE. Man is created an image and likeness of God to the extent that his understanding and will conform and are thus conjoined with God in LOVE of goodness and WISDOM of truth, which are from the Lord who is these things.
I hope this has been helpful.
Are you serious?
Do you really want to know?
I know.
So far I have been kicked off of two boards for telling what the mystery of the kingom is.
Still want to Know? Or are you just trying to get me removed from another board?
Should I begin here? Or start another thread?
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I'm all for hearing it. Kicked off a board for telling? If I could kicked you off Rhma for telling it I think I would not. If you do not want to get removed keep away from the blue threads. Please tell us the secret. I really want to know.
THE MYSTERY OF THE KINGDOM OF GOD PART ONE
O.K.
Paul began preaching a singular account to the world, repeating it over and over until the whole world heard it, and he then began to write it in the account known to us as the new testament.
He began his writing in 48 a.d., though James was already the first book written (45 a.d.), but James dealt with a different problem than did Paul. Paul wrote "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." [Gal 2:20]
And -
"But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." [Gal 4:4-7]
Paul also said in that same letter - "My little children, of whom I travail in birth again until Christ be formed in you," [Gal 4:19]
So Paul had an expectation of seeing a change come over the newly converted as their Phileo (affection) turned to agape (devotion). In their proccess of growing to mature Christianity, a maturity that sometimes included giving up one's life, the saints began to express, not in words, but by a new and living way that far exceeded all expectation as pertains to a changing of a lifestyle. The bold and sometimes brash became humble; the occasionally vulgar became pure of speech; the selfish became subtlely concerned for the downtrodden and the poor.
Why?
Because Christ lived in them, in their flesh, bringing about a change so obvious that when observed by others, it seemed as though, to those others, the original was replaced with a completely new person. It was as though one became a newly born only begotten son of God.
So Paul introduces a concept to the saints, of "Christ living in you;" but does not make any further defining remarks to the saints in Galatia.
Then, in In 55 a.d. paul, writing to the saints in Corinth, said -"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" [II Cor 13:5]
Paul begins to introduce some finer points of definition when in 60 a.d. he said he had "fully preached the Logos Of God" to the whole world, and explained what it is - "If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;"
"Whereof I am made a minister, according to the dispensation of God which is given to me for you, to (fully preach) fulfil the logos of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you , the hope of glory:" [Col 1:23,25-27]
So Paul tells us "Christ is in you" and further, he tells us there is a name for this phenomena, "The Logos Of God." Now, "logos" is simply one of several words that carry the meaning of "word" or "message." This becomes "The message of God" to you is "Let Christ take over your life." Let him in. Let him completely renovate the dwelling he has discovered in you. Let him clean the inside and the outside, and make all things new as pertains to your identity, so that instead of the person you once were, is now replaced by that person you have become in Christ Jesus.
We need to remember several things that are explained by Paul; 1) there was a mystery hidden from ages and generations, 2) it is now to be made manifest to the saints; and 3) there is glory somehow connected to this "soon to be manifested" mystery; and 4) Paul tells us this mystery has a name "The Logos Of God;" and 5) further, he tells us that this mystery, this manifested "logos of God" is "Christ in you" and yet further again, 6)it constitutes for us "the hope of glory." This is quite a mouthfull.
So, let's see if this theme is picked up for verification anywhere else in scripture.
What we are looking for is some reference to "Christ in you" while you are "living" and "in your flesh," and further, we are looking for some indication that this is available for a very long time, that this is not just for the saints of Paul's day, to last only as long as he continues to preach it.
So we look, and look some more, till in 69 a.d., we find a reference to "The logos of God;" but it seems to be in a far different theme or context; it is found in one of the writings of John, in a book called "apokolypse of John" more popularly referenced today as "The Revelation of John."
In this book, John speaks to us of a "new name" that Jesus is going to write upon his saints; "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." [Rev 3:12] So John tells us Jesus is going to write His new name upon the saints that continue to the point of overcomeing.
The use of the Greek word "kainon" (translated new) tells us this is not a name that has been around since creation and before; nor has it previously been applied to Jesus, or to anyone else as a name; though it has been defined by Paul, at this time,(69 a.d.) for over thirty-three years.
Then John tells us - "His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.13 And he was clothed with a vesture dipped in blood: and his name is called "The logos of God."[Rev 19:12-13]
Paul expresses his exposition of a theme with - "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." [Gal 4:4-7]
So Paul jumps from the birth of a newborn baby, Jesus of Nazareth, to the complete transition of the saints to newly adopted full grown children of God, in one short phrase comprised of 4 verses.
(CONTINUE TO PART TWO)
O.K.
Paul began preaching a singular account to the world, repeating it over and over until the whole world heard it, and he then began to write it in the account known to us as the new testament.
He began his writing in 48 a.d., though James was already the first book written (45 a.d.), but James dealt with a different problem than did Paul. Paul wrote "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." [Gal 2:20]
And -
"But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." [Gal 4:4-7]
Paul also said in that same letter - "My little children, of whom I travail in birth again until Christ be formed in you," [Gal 4:19]
So Paul had an expectation of seeing a change come over the newly converted as their Phileo (affection) turned to agape (devotion). In their proccess of growing to mature Christianity, a maturity that sometimes included giving up one's life, the saints began to express, not in words, but by a new and living way that far exceeded all expectation as pertains to a changing of a lifestyle. The bold and sometimes brash became humble; the occasionally vulgar became pure of speech; the selfish became subtlely concerned for the downtrodden and the poor.
Why?
Because Christ lived in them, in their flesh, bringing about a change so obvious that when observed by others, it seemed as though, to those others, the original was replaced with a completely new person. It was as though one became a newly born only begotten son of God.
So Paul introduces a concept to the saints, of "Christ living in you;" but does not make any further defining remarks to the saints in Galatia.
Then, in In 55 a.d. paul, writing to the saints in Corinth, said -"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" [II Cor 13:5]
Paul begins to introduce some finer points of definition when in 60 a.d. he said he had "fully preached the Logos Of God" to the whole world, and explained what it is - "If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;"
"Whereof I am made a minister, according to the dispensation of God which is given to me for you, to (fully preach) fulfil the logos of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you , the hope of glory:" [Col 1:23,25-27]
So Paul tells us "Christ is in you" and further, he tells us there is a name for this phenomena, "The Logos Of God." Now, "logos" is simply one of several words that carry the meaning of "word" or "message." This becomes "The message of God" to you is "Let Christ take over your life." Let him in. Let him completely renovate the dwelling he has discovered in you. Let him clean the inside and the outside, and make all things new as pertains to your identity, so that instead of the person you once were, is now replaced by that person you have become in Christ Jesus.
We need to remember several things that are explained by Paul; 1) there was a mystery hidden from ages and generations, 2) it is now to be made manifest to the saints; and 3) there is glory somehow connected to this "soon to be manifested" mystery; and 4) Paul tells us this mystery has a name "The Logos Of God;" and 5) further, he tells us that this mystery, this manifested "logos of God" is "Christ in you" and yet further again, 6)it constitutes for us "the hope of glory." This is quite a mouthfull.
So, let's see if this theme is picked up for verification anywhere else in scripture.
What we are looking for is some reference to "Christ in you" while you are "living" and "in your flesh," and further, we are looking for some indication that this is available for a very long time, that this is not just for the saints of Paul's day, to last only as long as he continues to preach it.
So we look, and look some more, till in 69 a.d., we find a reference to "The logos of God;" but it seems to be in a far different theme or context; it is found in one of the writings of John, in a book called "apokolypse of John" more popularly referenced today as "The Revelation of John."
In this book, John speaks to us of a "new name" that Jesus is going to write upon his saints; "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." [Rev 3:12] So John tells us Jesus is going to write His new name upon the saints that continue to the point of overcomeing.
The use of the Greek word "kainon" (translated new) tells us this is not a name that has been around since creation and before; nor has it previously been applied to Jesus, or to anyone else as a name; though it has been defined by Paul, at this time,(69 a.d.) for over thirty-three years.
Then John tells us - "His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.13 And he was clothed with a vesture dipped in blood: and his name is called "The logos of God."[Rev 19:12-13]
Paul expresses his exposition of a theme with - "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." [Gal 4:4-7]
So Paul jumps from the birth of a newborn baby, Jesus of Nazareth, to the complete transition of the saints to newly adopted full grown children of God, in one short phrase comprised of 4 verses.
(CONTINUE TO PART TWO)
THE MYSTERY OF THE KINGDOM OF GOD PART TWO
Now I realize that much has been preached about the saints being adopted into God's family as sons, thereby making Him our Father, and we his children. But that is not what scripture actually says. Scripture tells us we are adopted by Jesus Christ to himself, and since the saints are "baptized into" Christ, and have put on Christ, because He is 'God's son, those who are adopted into Jesus, are "equal heirs" with him. "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,"[Eph 1:5]
All of this ties together but it was not all written in the first book of the new testament. It began there, and morphed into the truth of the gospel, as it ws developed by Paul, limited only by the people's state of preparedness, as they had to modify their lives so that they no longer were the focus and scope of what "living" means.
Finally, another Apostle picks up on the theme introduced and defined by Paul's writings. It is John's turn to talk about the saints in whom the spirit of Christ has been sent by God to dwell in the saints; (that "Logos Of God" which was introduced by Paul - "Christ living in me") - John speaks of it this way: "He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the logos was made flesh, and dwelt among us, and we beheld his (the one who received Christ) glory, the glory as of an only begotten of the Father, full of grace and truth." [John 1:11-14]
John does not say "as many as received him, them he made sons of God." No, John says "as many as received him, to them gave he power to become(no article in the Greek) sons of God." John is telling us there is something required beyond believing, to qualify one for being a son of God. And that requirement has been being spelled out by Paul the Apostle since Jesus ascended to the right hand of the Father, so many years ago.
Why does John fail to say "We beheld the glory of the only begotten son?" Instead, he says "We beheld his glory, glory as of an only begotten son."
That little Greek expression "os" is what is called a "particle of comparison." Why would John be comparing the glory of Jesus to the glory of Jesus? The truth is, he is not. He is comparing The glory of the saint in whom the logos of God is personified, with the glory of the only begotten son of God dwelling in that saint.
Jesus did not "become a man" in John 1:14. The only reason there is even a mention of Jesus at all in John's first chapter, is because in 96 a.d., John tied his gospel to the person of Christ and to "the logos of God" referenced in Rev 3:12 and in 19:12-13 with reference to the new name he is to be given, as "the logos of God."
Jesus was not "the logos of God" in 30 a.d; He was not "The logos of God" in 33 a.d. when he was ascended, and he was not "the Logos of God" when John prophecied about his gift-name, as of 69 a.d. it was still a future event.
In 96 a.d. John is speaking in 1:14 ofhis gospel, about an event in the life of a saint, a personification, and recalling his remarks he wrote in 69 a.d, about Jesus, and here ties the two events together.
But the personification of the logos of God takes place, according to Paul, everytime some saint or other, so lives his life that he can say "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." [Gal 2:20]
When this saint aknowledges "Christ Jesus" in his life, the logos of God is personified in the life of that saint. And "we behold the glory as of an only begotten son of God" all over again, in that saint, through Christ living in him.
Paul spent a lifetime convincing the saints about this subject of "Jesus Christ living in me" and said, "My little children, of whom I travail in birth again until Christ be formed in you," [Gal 4:19]
So to recap what the Apostles have introduced and defined.
Paul introduced "Christ in you;" Paul defined "Christ in you" and said it is "the hope of Glory." He also defined it as "The Logos Of God[/u[."
Then John picked up on a new name which is to be given Jesus, and that new name is "The Logos of God;" Finally John brings together, in his prologue, the saints in whom can be said "Christ lives in you," and "hope" and "glory" just as Paul had already introduced and defined. And John did not change a thing paul already said.
My grandson, at birth, received a name; that name was "Christian," And he received the name "Christian" which was his name and still is, and remained so as he grew in wisdom and in stature, and in favour with God and men, and when he was baptized into Christ, he received another name altogether, and that name was "Christian," because now, he belongs to Christ.
Jesus was born, at which time he received a name, "Jesus," which served to identify him while he grew in wisdom and in stature, and in favour with God and men, and when he was fully grown, and had died, had been resurrected, and had ascended by 33 a.d., received a name, "The logos of God" between the time when it was published in 69 a.d., and 96 a.d. when John ties the personification of The Logos Of God in the saints, to Jesus, who received the name; but it was not who and what he was; it was a name received. Just as my grandson "Christian" was not "a Christian" until he accepted, obeyed, and became "a Christian." He was already "Christian" when he became "a Christian;" So also, Jesus was never "the logos of God" but was given the name after he successfully completed his mission and was extolled and made very high [Isa 52:13], and given a name above every name.[Phil 2:9-11][Eph 1:19-23]
People have him already pre-existing as "the logos of God" and recognized as the personification of "the logos of God" at his birth when in fact, the terminology did not even exist until 69 a.d.
When I see my Grandson, am I looking at "Christian" or "a Christian?" Both are names, one given at his birth, the other given at his birth into Christ, years later.
When I look at a saint in whom Christ lives, I see the logos of God personified, and "behold the glory as of glory of an only begotten son of God."
When John in his epistles [1st and 2nd John] speaks of "Jesus Christ came in flesh," he is not speaking of the birth of Jesus, he is speaking of "Christ living in me, in my flesh" spoken of by Paul - "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."[Gal 2:20]
There is no way you can find a place to separate Paul's life in the flesh after his conversion to Christ, from Jesus Christ living in Paul.
(CONTINUE TO PART THREE)
Now I realize that much has been preached about the saints being adopted into God's family as sons, thereby making Him our Father, and we his children. But that is not what scripture actually says. Scripture tells us we are adopted by Jesus Christ to himself, and since the saints are "baptized into" Christ, and have put on Christ, because He is 'God's son, those who are adopted into Jesus, are "equal heirs" with him. "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,"[Eph 1:5]
All of this ties together but it was not all written in the first book of the new testament. It began there, and morphed into the truth of the gospel, as it ws developed by Paul, limited only by the people's state of preparedness, as they had to modify their lives so that they no longer were the focus and scope of what "living" means.
Finally, another Apostle picks up on the theme introduced and defined by Paul's writings. It is John's turn to talk about the saints in whom the spirit of Christ has been sent by God to dwell in the saints; (that "Logos Of God" which was introduced by Paul - "Christ living in me") - John speaks of it this way: "He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the logos was made flesh, and dwelt among us, and we beheld his (the one who received Christ) glory, the glory as of an only begotten of the Father, full of grace and truth." [John 1:11-14]
John does not say "as many as received him, them he made sons of God." No, John says "as many as received him, to them gave he power to become(no article in the Greek) sons of God." John is telling us there is something required beyond believing, to qualify one for being a son of God. And that requirement has been being spelled out by Paul the Apostle since Jesus ascended to the right hand of the Father, so many years ago.
Why does John fail to say "We beheld the glory of the only begotten son?" Instead, he says "We beheld his glory, glory as of an only begotten son."
That little Greek expression "os" is what is called a "particle of comparison." Why would John be comparing the glory of Jesus to the glory of Jesus? The truth is, he is not. He is comparing The glory of the saint in whom the logos of God is personified, with the glory of the only begotten son of God dwelling in that saint.
Jesus did not "become a man" in John 1:14. The only reason there is even a mention of Jesus at all in John's first chapter, is because in 96 a.d., John tied his gospel to the person of Christ and to "the logos of God" referenced in Rev 3:12 and in 19:12-13 with reference to the new name he is to be given, as "the logos of God."
Jesus was not "the logos of God" in 30 a.d; He was not "The logos of God" in 33 a.d. when he was ascended, and he was not "the Logos of God" when John prophecied about his gift-name, as of 69 a.d. it was still a future event.
In 96 a.d. John is speaking in 1:14 ofhis gospel, about an event in the life of a saint, a personification, and recalling his remarks he wrote in 69 a.d, about Jesus, and here ties the two events together.
But the personification of the logos of God takes place, according to Paul, everytime some saint or other, so lives his life that he can say "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." [Gal 2:20]
When this saint aknowledges "Christ Jesus" in his life, the logos of God is personified in the life of that saint. And "we behold the glory as of an only begotten son of God" all over again, in that saint, through Christ living in him.
Paul spent a lifetime convincing the saints about this subject of "Jesus Christ living in me" and said, "My little children, of whom I travail in birth again until Christ be formed in you," [Gal 4:19]
So to recap what the Apostles have introduced and defined.
Paul introduced "Christ in you;" Paul defined "Christ in you" and said it is "the hope of Glory." He also defined it as "The Logos Of God[/u[."
Then John picked up on a new name which is to be given Jesus, and that new name is "The Logos of God;" Finally John brings together, in his prologue, the saints in whom can be said "Christ lives in you," and "hope" and "glory" just as Paul had already introduced and defined. And John did not change a thing paul already said.
My grandson, at birth, received a name; that name was "Christian," And he received the name "Christian" which was his name and still is, and remained so as he grew in wisdom and in stature, and in favour with God and men, and when he was baptized into Christ, he received another name altogether, and that name was "Christian," because now, he belongs to Christ.
Jesus was born, at which time he received a name, "Jesus," which served to identify him while he grew in wisdom and in stature, and in favour with God and men, and when he was fully grown, and had died, had been resurrected, and had ascended by 33 a.d., received a name, "The logos of God" between the time when it was published in 69 a.d., and 96 a.d. when John ties the personification of The Logos Of God in the saints, to Jesus, who received the name; but it was not who and what he was; it was a name received. Just as my grandson "Christian" was not "a Christian" until he accepted, obeyed, and became "a Christian." He was already "Christian" when he became "a Christian;" So also, Jesus was never "the logos of God" but was given the name after he successfully completed his mission and was extolled and made very high [Isa 52:13], and given a name above every name.[Phil 2:9-11][Eph 1:19-23]
People have him already pre-existing as "the logos of God" and recognized as the personification of "the logos of God" at his birth when in fact, the terminology did not even exist until 69 a.d.
When I see my Grandson, am I looking at "Christian" or "a Christian?" Both are names, one given at his birth, the other given at his birth into Christ, years later.
When I look at a saint in whom Christ lives, I see the logos of God personified, and "behold the glory as of glory of an only begotten son of God."
When John in his epistles [1st and 2nd John] speaks of "Jesus Christ came in flesh," he is not speaking of the birth of Jesus, he is speaking of "Christ living in me, in my flesh" spoken of by Paul - "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."[Gal 2:20]
There is no way you can find a place to separate Paul's life in the flesh after his conversion to Christ, from Jesus Christ living in Paul.
(CONTINUE TO PART THREE)
THE MYSTERY OF THE KINGDOM OF GODPART THREE
Furthermore, John himself said "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in flesh is of God:" [I John 4:2]
John did not use the article, and neither should we if we are going to understand exactly what John is saying. He is not speaking of Jesus own body of his flesh, for then he would have said "Jesus came in the flesh," and everybody would be in agreement. But John did not say that , he said "Jesus Christ came in flesh," which he did when he lived in Paul "in the flesh."
And to show it is no mistake of language, John repeats in II John 7 "For many deceivers are entered into the world, who confess not that Jesus Christ is come in flesh. This is a deceiver and an antichrist."
In neither verse does John use either the aorist tense or imperfect verbs, which would be necessary if he was speaking of the life of Jesus in his flesh; but John used first, a perfect active participle when he said - "... Every spirit that confesseth that Jesus Christ is come in flesh is of God:" and second, he used a present middle or passive deponent, which tells us it is not something Jesus actively does to take over your life, but it is something he is allowed by you, to do.
The significance of the "perfect active" [I John 4:2] is that Jesus has accomplished to the fullest, the fact of "com["-ing"] in flesh" as he lives in the lives of the saints. It is not a reference to his having been born "in the flesh."
This becomes significant when we consider Paul's words -"For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life."[Rom 5:10]
The present participle in II Jn 7, which if you know anything about Greek participles, they are "-ing" words, and being present tense, means that in 85 - 90 a.d., John is saying Jesus is still com["-ing"] in flesh. Check it out with any Greek scholar you wish, if he knows what he is doing, and is honest, he will lay aside all doctrinal bias and admit the truth of this.
This is the mystery of the kingdom of God, part of which Jesus began to teach his disciples as he walked and talked among the Jews of his day. He gave his disciples clues and hints that later, helped them understand as bits and pieces of the doctrine of "The Logos Of God" became fully developed under the capable hands of Paul the Apostle.
And John, in 96 a.d., wrote his gospel, alluding to this doctrine by writing, In the beginning (of the gospel) was the logos, and the logos was with God, and the logos was God, and the logos became flesh and dwelled among us; which Jesus did not do during his lifetime in Galilee and in Jerusalem of his day. He was often remote, and elusive, often sought by the crowds, which is not necessary if he is in fact "among" them. But later, after the "Logos Of God" was fully developed and lived by the saints, Christ indeed lived among the saints, as they were hauled off to the slaughter of the Roman Coliseum, to serve as sport for the masses.
And that, my friend, is the "Mystery of the ages" which Paul spoke of, to the whole world, then wrote of it for later generatons to discover for themselves, and understand and persue.
So until at least 69 a.d., the saints had no idea of Jesus being named "The word of God" at some future point in time. It was NEVER a first century issue.
Then, by the time John wrote his epistle in 96 a.d., and began with "In the beginning was the word, and the word was with God, and the word was God," There was absolutely NO issue of Jesus being the word of God, because it was already understood for over sixty years, that the saints, living so that it was not they who lived, but Christ living in them, was the personification of the word of God, and the word of God was personified in the saints, and dwelled among men. The logos concept was already understood prior to John's gospel.
The word "Mystery" is found only one time in Jesus' preaching, but over twenty times in the new testament, as the development of the church requires an understanding of this mystery.
Now look at the only mention of the "mystery" in the preaching of Jesus -
Mark 4:1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6 But when the sun was up, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. 9 And he said unto them, He that hath ears to hear, let him hear.
10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
MARK GIVES A PARALLEL ACCOUNT OF PAUL'S "LOGOS OF GOD" IN PARABLE FORM
13 And he said unto them, Know ye not this parable? and how then will ye know all parables? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.
21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear."[Mark 4:-23]
It was left to later generations, who studied the new testament from the standpoint of "life of Christ" FIRST, who began to understand John's gospel to reference an preexistent Jesus who somehow became a human.
If the books are studied in the order in which they were revealed by inspiration of the Holy Spirit, they CANNOT be understood to reference a preexistent Jesus.
How does it matter what order you use to study God's word? Look at the vast difference in concept if you approach the meaning attatched to "the logos of God, which is Christ living in me" by starting with the earliest books written, as opposed to beginning with the last book written.
[END]
Furthermore, John himself said "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in flesh is of God:" [I John 4:2]
John did not use the article, and neither should we if we are going to understand exactly what John is saying. He is not speaking of Jesus own body of his flesh, for then he would have said "Jesus came in the flesh," and everybody would be in agreement. But John did not say that , he said "Jesus Christ came in flesh," which he did when he lived in Paul "in the flesh."
And to show it is no mistake of language, John repeats in II John 7 "For many deceivers are entered into the world, who confess not that Jesus Christ is come in flesh. This is a deceiver and an antichrist."
In neither verse does John use either the aorist tense or imperfect verbs, which would be necessary if he was speaking of the life of Jesus in his flesh; but John used first, a perfect active participle when he said - "... Every spirit that confesseth that Jesus Christ is come in flesh is of God:" and second, he used a present middle or passive deponent, which tells us it is not something Jesus actively does to take over your life, but it is something he is allowed by you, to do.
The significance of the "perfect active" [I John 4:2] is that Jesus has accomplished to the fullest, the fact of "com["-ing"] in flesh" as he lives in the lives of the saints. It is not a reference to his having been born "in the flesh."
This becomes significant when we consider Paul's words -"For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life."[Rom 5:10]
The present participle in II Jn 7, which if you know anything about Greek participles, they are "-ing" words, and being present tense, means that in 85 - 90 a.d., John is saying Jesus is still com["-ing"] in flesh. Check it out with any Greek scholar you wish, if he knows what he is doing, and is honest, he will lay aside all doctrinal bias and admit the truth of this.
This is the mystery of the kingdom of God, part of which Jesus began to teach his disciples as he walked and talked among the Jews of his day. He gave his disciples clues and hints that later, helped them understand as bits and pieces of the doctrine of "The Logos Of God" became fully developed under the capable hands of Paul the Apostle.
And John, in 96 a.d., wrote his gospel, alluding to this doctrine by writing, In the beginning (of the gospel) was the logos, and the logos was with God, and the logos was God, and the logos became flesh and dwelled among us; which Jesus did not do during his lifetime in Galilee and in Jerusalem of his day. He was often remote, and elusive, often sought by the crowds, which is not necessary if he is in fact "among" them. But later, after the "Logos Of God" was fully developed and lived by the saints, Christ indeed lived among the saints, as they were hauled off to the slaughter of the Roman Coliseum, to serve as sport for the masses.
And that, my friend, is the "Mystery of the ages" which Paul spoke of, to the whole world, then wrote of it for later generatons to discover for themselves, and understand and persue.
So until at least 69 a.d., the saints had no idea of Jesus being named "The word of God" at some future point in time. It was NEVER a first century issue.
Then, by the time John wrote his epistle in 96 a.d., and began with "In the beginning was the word, and the word was with God, and the word was God," There was absolutely NO issue of Jesus being the word of God, because it was already understood for over sixty years, that the saints, living so that it was not they who lived, but Christ living in them, was the personification of the word of God, and the word of God was personified in the saints, and dwelled among men. The logos concept was already understood prior to John's gospel.
The word "Mystery" is found only one time in Jesus' preaching, but over twenty times in the new testament, as the development of the church requires an understanding of this mystery.
Now look at the only mention of the "mystery" in the preaching of Jesus -
Mark 4:1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6 But when the sun was up, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. 9 And he said unto them, He that hath ears to hear, let him hear.
10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them.
MARK GIVES A PARALLEL ACCOUNT OF PAUL'S "LOGOS OF GOD" IN PARABLE FORM
13 And he said unto them, Know ye not this parable? and how then will ye know all parables? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.
21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? 22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear."[Mark 4:-23]
It was left to later generations, who studied the new testament from the standpoint of "life of Christ" FIRST, who began to understand John's gospel to reference an preexistent Jesus who somehow became a human.
If the books are studied in the order in which they were revealed by inspiration of the Holy Spirit, they CANNOT be understood to reference a preexistent Jesus.
How does it matter what order you use to study God's word? Look at the vast difference in concept if you approach the meaning attatched to "the logos of God, which is Christ living in me" by starting with the earliest books written, as opposed to beginning with the last book written.
[END]
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Isn't the kingdom according to Daniel 2 v 44 God's theocratic government?________
A royal government that has Christ as crowned reigning king?_______
-Daniel 7 vs 13,14; Isaiah 9 v 7
Christ, as king of God's kingdom [thy kingdom come], who will bring God's will [purpose] to be done on earth. - Psalm 72 v 8
A royal government that has Christ as crowned reigning king?_______
-Daniel 7 vs 13,14; Isaiah 9 v 7
Christ, as king of God's kingdom [thy kingdom come], who will bring God's will [purpose] to be done on earth. - Psalm 72 v 8
If the ^ above ^ is so, then why does my dictionary say a 'kingdom' is a state or government having a king or queen as its head ? _________
Under 'king' my dictionary says he is a male sovereign or monarch who holds tenure over a country and people.
So, isn't a kingdom basically a royal government under the rule of a king ?
In Scripture doesn't the term 'kingdom' also include specific aspects of a royal government such as referring to a specific realm, provinces, or geographic area over which the king or sovereign exercises his authority over not just a capital city but over his entire domain such as tributary kingdoms.- 1st Kings 4 v 21; Esther 3 vs 6,8
The earthly kingdom of ancient Israel included a covenant with the family line of David.
-2nd Samuel 7 vs 12-16; 1st Chron. 17 vs 11-14
How could the kingdom of the world just be the people - Revelation 11 v 15 ?______
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COMPARE THIS-
with this -
And tell me the difference.
Or, combine the two and consider the difference -
I think your dictionary has said the same thing I said.
with this -
And tell me the difference.
Or, combine the two and consider the difference -
I think your dictionary has said the same thing I said.
not necessarily. Ever hear of a kingdom ruled by a parlaiment?
right, over its citizens.
Exactly, King David over the citizens of the kingdom.
Who said that? You left out the king who is over the kingdom as its governing head.
How about "despot?"