John the Baptist and Jesus were both preaching the Kingdom of God was at hand,1 and told their disciples to do the same.2 From the beginning we were told that it was at hand, that we were supposed to seek it, that it was in our midst, and within our reach in a present tense.
Everyone knew that a king was born. Prophets knew it, Herod knew it. Magi, angels, and shepherds knew it.3 At Jesus’ triumphant entry into Jerusalem, thousands of people hailed Him as the highest son of David, the Messiah, the Christ, the Anointed, the King of a kingdom.
Today, men have created eschatologies that might lead people to believe that the kingdom of Heaven or God is some distant event, or that it is only where you go when you die. While its jurisdiction may reach beyond the veil of life and death it was clearly for the living.4
The state of our modern society, its similarities to the world of Rome at the time of Christ, and the prophecy of a great deception of the people under a strong delusion should encourage, if not compel, us all to reexamine the events and words of the gospel of the kingdom, and what the early Church and the Christians were really saying and doing.
When Jesus told Pilate that His Kingdom was not of the “world” we see one of five different Greek words found in the Biblical text which have all been translated into the word “world”. The word was kosmos, and it is defined in Strong's Concordance as an “orderly arrangement” and in another Greek concordances it is defined as “an apt and harmonious arrangement or constitution, order, government.”5
The word kosmos in the Greek and Roman view at the time, “... meant originally the discipline of an army, and next the ordered constitution of a state.”6 The word came from the Greek “komizo” meaning “to care for, take care of, provide for” or “carry off what is one’s own.” Kosmos did not mean planet, inhabitable place, or age.
Jesus was not saying that His kingdom was not on this planet nor that it was not at hand in spirit and truth. He was simply telling Pontius Pilate, who was seated as a ruling judge of a Roman court,7 that Jesus Kingdom was not a part of Pilate's constitution, order, government or state and Pilate had no jurisdiction to judge Jesus as king of the kingdom God had given him.8
Evidently, this Procurator of Rome had already agreed9 that Jesus was the rightful “King of the citizens of Judea,” and would proclaim it so on an official epigraph written in three languages and nailed to the cross.
Everyone who accepted Jesus as the Christ, the Messiah, the king was cast out of the government of the Pharisees.10 The Pharisees by denouncing Christ and claiming no king but Caesar had abandoned the Kingdom of God and had entered the jurisdiction of Rome.11
Centuries before, in accordance to prophecy the Hasmonean Kings of Judea were taking the first fruits of the people, the best of their fields, making their instruments of war, drafting their sons, and allowed the Levites to own personal estates. By 78 BC the Pharisees, a political party, had passed ordinances,12 requiring the temple tax be paid and enforced by the appointed civil magistrates.13
In 66 BC, two royal brothers, Hyrcanus and Aristobulus, had begun to battle for the office of the king. Aristobulus appealed to the “world” of Rome, and Pompey's multi national military force.
In 63 BC, Pompey decided against Aristobulus, but Hyrcanus refused to appeal to Rome for protection in accordance with the Torah. The Pharisees, however, did request this foreign aid, contrary to the law. This gave the Roman occupation some appearance of legitimacy.
Rome was in its own decline. The people were neglecting the responsibilities that had kept them free. Greed and corruption had brought in political and economic subjugation of the people through a dependence on governments created by men like Caesar and Herod.
Judea had followed the political pattern of Rome with their “free bread and circuses”, offered to entice the favor and support of the people and gain power over the same. Herod had created his new deal of social welfare through government support. Membership required baptism and the people were given an ID token made from a white stone with a registered Hebrew name carved on it to guarantee their eligibility for benefits and to keep track of their required and compelled contributions.
Their sacrifice, once called Corban, was no longer a “freewill offering.” The society established by God through Moses no longer depended on faith, hope, and charity through the free will offerings of a people who loved each other. This new form of government imposed a tax through Sanhedrin legislation, and the exercising power of a king.
“Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap.” Psalms 69:22
“And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:” Romans 11:9
John the Baptist offered an alternative to Herod's Kingdom of Heaven. It was a system based on faith, hope, and charity and the law of liberty. If you had two coats and your neighbor had none you shared. Jesus preached that same kingdom, and John chose to follow Jesus.
Read the entire sermon
http://hisholychurch.info/sermon/kingdomofheaven12.php
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