The Kingdom of God (Remastered) (The Law in the New Testament)

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The Cald-Setan Foundation Presents

The Kingdom of God, part five

of RJ Restrini's lecture series,

the Institutes of Bebebel Law,

Law and the New Testament.

Our scripture is Luke 16,

Luke 16, 14 through 18,

the Kingdom of God,

Luke 16, 14 through 18.

And the Pharisees also were coveted,

heard all these things,

and they derided him.

And he said unto them,

he are they which justify yourselves

before men.

But God knows your heart.

For that which is highly esteemed among men

is the combination in the sight of God.

Law and the prophets were until John.

Since that time,

the Kingdom of God is preached

in every man's presence into it.

And it is easier for heaven and earth

to pass than one tidal of the law to pass.

So whoever put away his wife

and Mary is another committed to adultery.

And whoever Mary is heard,

it is put away from her husband,

committed to adultery.

In this passage,

we come to a very flat statement by our law.

In verse 17, he says,

it is easier for heaven and earth

to pass away than for one tidal of the law to say it.

A stronger statement is hardly imaginable.

The force of that verse can in no wise be diminished.

But it examines the context.

He had been attacking the Pharisees

while there is their misinterpretation of the law.

For their destruction of the law,

they are supplanting of it

with the traditions of men.

In the previous verse,

he says, the law and the prophets were until John.

The word there,

as you will notice,

your King James Version,

is italicized,

indicate that it has been supplied.

It is understood.

Since that time,

the Kingdom of God is preached

and every man presses into it.

Now that can be rendered

until John,

we had law and prophets.

Since that time,

the Kingdom of God is preached.

The force of it is a little difficult

to convey into English.

The meaning is,

up until a particular time,

the preaching was from the law and the prophets.

Now the Kingdom of God is preached,

is declared in my person.

The force here, therefore,

is in turn of the change,

not in the law and the prophets,

but of the preachers.

Up until now,

the law and the prophets were preached.

By their representatives,

the prophets,

the interpreters of the law,

John the Baptist,

the last of the prophets.

Now the Kingdom of God,

that is in the person of my self,

God in the car.

And to everyone,

is energetically pressing into it.

So Lensky renders the last call,

everyone.

That phrase has reference,

not to just everyone round the file.

But it refers to the Doyam,

the Gentile,

all the nations,

all people.

So our Lord declares,

up until now we've had one type of preaching.

Now the preaching has changed.

I am here as King to proclaim the Kingdom of God.

And everyone is continuously going to be pressing into it.

Those who pressed into the Kingdom

are not the leaders of the people.

They are the ones being criticized.

They are the common people,

but they are also the peoples of all the world.

All nations are now welcome.

And all nations shall have a place therein.

The Kingdom of God is preached.

The expression,

Kingdom of God and Kingdom of Heaven

both appear in the gospel.

There are some people who make a difference

between these two expressions.

The criminal and ill dispensation list

have all kinds of interpretations

as to the difference in the meaning.

The reality is there is no difference.

The expression Kingdom of Heaven

appears primarily in Matthew.

Kingdom of God almost exclusively is used by Luke.

But Kingdom of Heaven is mostly the usage of Matthew.

Why?

The reason for this is that the Hebrews

were very much afraid of blasphemy

taking the name of the Lord in vain.

As a result, they leaned over backwards

to avoid it by saying,

well, we'll never pronounce the name of the Lord.

As a result, the name of the Lord

was never used by the Hebrews.

They avoided it.

As a result, we really don't know

how it is for now,

to this day.

The translators,

English translators of the Bible

have rendered it as the Torah.

Some modernist translators say it is the upway.

All they really know are the continent.

They don't know the vowels

and the names of the Lord,

because even those were left out.

This was the kind of, rather,

literalistic and almost superstitious

obedience to the law that was often rendered.

The law was on the one hand set aside

or then followed in a rather slave-ish

and meaningless fashion.

As a result,

since Matthew's gospel

was the one that was written

while Israel,

in particular,

it avoids the use of Kingdom

of Jehovah or of God.

Whereas Luke, for example,

when we just read,

because he was writing

in response to the inquiry

of a Roman official

and for the wire

of the Roman Empire,

did not hesitate to use

the Kingdom of God.

To have so used it

for readers who were Jewish

would have meant immediately

to say would have put the book down.

This was the absurdity of their position.

Thus, the terms

Kingdom of Heaven

and Kingdom of God

are identical.

Now, what does it mean?

The term Kingdom

can also be translated

as rule,

and some translators

have so rendered it.

The rule of God,

the realm of God.

Now, rule also implies law.

So that when we speak

of the Kingdom of God,

we speak of an area

in which God is the ruler

and the Lord giver.

So that the Kingdom of God

could be creased,

as our Lord said,

the Kingdom of God is now preached.

I am here at the King

to declare the law

to enforce the law.

And to summon the people of grace

within the protection

of my law realm.

He then proceeded to declare

as the King.

It is easier

for Heaven and Earth to pass

than one titlant of law

to say of it.

This was the proclamation

of God's sovereignty.

God is sober,

absolute Lord.

There are no chinks

in God's Kingdom.

No corners of the universe

where He does not rule.

No place where we can go

into a closet and say,

now I am outside the Kingdom

of God.

I am outside His law,

outside His government.

That's an impossibility.

Therefore,

not one jar,

not one titlant of law can say it.

It applies absolutely everywhere.

We have seen that the scribes

and Pharisees

supplanted the law of God

with the traditions of men.

They claimed to be the interpreters

of the law

and faithful to the law.

But they had destroyed the law.

Our Lord then puts His finger

on one such destruction.

The law of divorce

was very carefully spelled out

in the Old Testament.

There was no mistaking its meaning.

And yet the scribes

and Pharisees had offered it drastically

so that a man could use the expression

that our Lord emptied.

Put away his wife.

Samaritan.

This question means half-wheeled.

They did this.

First of all,

they reserved the right of divorce

to the man.

Second, they said that the man had

had absolute ownership.

So that it seems preposterous

that their law acts

actually stated that it's a wife

who has overthought

at the food.

Our third to two hospitals

that the husband burned his tongue on it.

Or if he saw someone

more attractive,

he could say,

you know,

I'm putting you away.

They not only did this,

which is bad enough,

but they did this in the name of God,

as supposedly a valid interpretation

of the law.

So our Lord,

having declared that it is easier

for heaven and earth to pass

than one pittle of the law to fail,

went on immediately and said,

whoever put it away,

his wife, or Mary,

is another committed to adultery,

and whoever Mary, if her,

as it is put away from her husband,

committed to adultery.

This does not have reference

to the law of Moses.

The putting away is the expression

that has reference

to the human traditions of Israel.

He wiped out with one sentence

of all their man-made traditions

that you claim to be so righteous,

you are with your human tradition,

guilty of adultery,

and guilty of teaching a adulterer.

Thus, our Lord made clear

that the kingdom of God had indeed come.

All men were pressing into it.

We do not open the gospel records

for sharing his ministry,

griefs, and foreigners,

and there is an authentic

report which comes from ancient church

and calmoody sources

that people came from as far as China

during our Lord's ministry

to hear him.

All people were pressing into it,

and they were not

for the religious leaders.

Our Lord immediately followed

in verses 19 through 31,

with the parable,

if it is a parable of a certain rich man

which was closed in purple and fine linen,

and ferric subsequently every day,

and there was a certain beggar named Lathra.

This is a very interesting fact.

The history of Lazarus and the rich man.

It is an emphatic

condemnation of the religious leaders.

And our Lord declares that if they

hear not Moses and the prophets,

neither will they be persuaded

to go one rose from the dead

as he was about to do before too long.

The interesting thing about this gory is

that nowhere else in the Gospels

does our Lord in telling a parable

ever give the name of any person in the parable.

In the parables it's always a certain man,

a certain king,

a certain housewife,

never a name except here.

And scholars through the years have,

from the early days wondered,

did our Lord cite a particular person

and a particular age that involved

the religious leaders

to make clear their condemnation?

Be that as it may.

What he does bring home is that the Pharisees,

the religious leaders have rejected Christ

and the law and the grace of God

for human tradition, for humanism.

And his illustration makes that clear.

By saying they have set aside the grace of God

and the law of God for their tradition

as the way of salvation,

they have made themselves an effect of God.

And in their divorce practices,

they acted it.

They said in effect,

we shall not be governed by the law of God,

although we shall use the pretext of God's law.

But we are the Lord,

the creation, the God's creation.

Because they make their own claim,

their humanistic claim,

to be God's more empathetic than by saying,

if my wife doesn't please me,

and I see a more attractive one,

I can get rid of her,

or if she serves the food too well.

Or over salted, I can get rid of her.

In other words, I cannot in any wise be crossed.

I am gone.

They proclaiming the kingdom of man

and themselves as the only men.

But the believers accepting the grace of God

through Jesus Christ,

right into the kingdom,

obey His law and our post-texted

by His law.

In Matthew 11, verses 22,

verse 24,

our Lord denounced the cities of Israel

for rejecting Him.

And He said to them,

that Sodom and Tire

would fare better on judgment,

days, and the cities of Jerusalem

where Phariseism was enthroned,

cities that were centers of Phariseism.

Now the Pharisees spoke of

their tradition,

their Talmudic regulations,

as the Yoke of the Law.

And that passage our Lord declared that

His Yoke was easy.

His burden was life.

But man's law is an imposition,

an alien saying,

a burden something to man.

But God's law is easy,

because it conforms to man's created nature.

Sin is an alien thing to man.

It is a cancer a disease on the nature of man.

Man is a sinner.

See pray.

But that sin represents a cancer a disease,

because man was created wholly good.

And therefore the Yoke of the Law is easy.

And the burden of the Law is light to mass.

Because Christ's rule is the natural things for man.

It is therefore which He was created in the beginning.

Just as hell is easier to live with than a fatal sickness.

So the grace of God and the Law of God

are the natural conditions of man.

And when men are in sin,

when they reject the grace of the Law of God,

then it is that life is hard for them.

But it is that the Pharisees

having set aside the Law of God

and having replaced the Law and the grace of God

with human traditions as the way of South Asians

had replaced what they said was too hard

with what as the Apostles declared was an unbearable Yoke.

The unbearable Yoke of human tradition

which made the Law of God of non-effects.

As Dr. Yeard Hart is law,

though a generation or two ago said,

speaking of these words of our Lord,

and I quote in his teaching,

the Kingdom once more becomes the Kingdom of Grace

as well as of Law.

And thus the balance those beautifully preserved

in the Old Testament is restored.

Unquote.

The Kingdom of God is preached.

And every man presses it into it.

This then is the heart of the God,

the proclamation of the King Jesus Christ,

his saving grace,

and his rule is law.

And it is for this that we are afraid.

The model prayer which our Lord taught us

is the only prayer in which we pray

without concluding in Jesus' name,

because our access to God,

the Father is always true to Jesus Christ,

and therefore we pray in his name,

in Jesus' name and the name of our Lord,

but by invoking him who is our mediator.

But in the Lord's prayer we pray the very words

of the Son, his prayer.

Since we pray in him and in his words,

the Lord's prayer does not have in Jesus' name,

or in the Lord's name, or in his name,

as a conclusion.

And what our Lord prayed for,

and some of us to pray for,

was thy kingdom and God.

Thy will be done in earth,

as it is in heaven.

The King has come.

And he summons us to praise

and his kingdom, his rule,

his law order, his salient grace,

prevail from Pope to Pope.

And to acknowledge that even as men are lawless,

they are still not out of the kingdom

for they are under his judgment.

And in the battlefield of history and of nation,

they are judged weighed in the balances

and bound bloody and death.

So the prayer concludes,

for a thine is the kingdom,

and the power and the glory for ever are met.

Let's pray.

All might be gone to our heavenly Father.

Indeed, thine is the kingdom,

the power and the glory for ever.

And we pray our Father that that kingdom may come,

that our hearts and our midst

and our nation in our world.

The thy grace may prevail,

converting men, women, and children unto thee,

bringing them into thy law order,

thy rule, thy kingdom.

But again, according to the words of the thine,

our houses and our possessions

and our streets save you safe.

If there may be no breaking again,

then all may resound to thy glory.

Our Lord and our Son,

we look out for thee for thee safe.

In Jesus' name, amen.

Are there any questions now?

First of all, with respect to our lesson.

Yes?

Yes.

About what?

Yes.

You're right.

It's all those things.

Now, the kingdom of God or a heaven is a person,

Jesus Christ.

It's the king.

It's the place.

It's wherever God rules is.

It's just heaven.

It shall be fully on earth.

It is the rule, the law of the kingdom.

It's all those things and more.

It's also used.

Every home that is a godly home is an area of the kingdom.

It's an outpost of the kingdom.

And it's the place of reconstruction.

Every Christian family is an area of reconstruction.

It's an island that is not very dinner-doll.

You know, you know, there is no dinner-doll and dinner-doll.

You know, always because you're not a good eater.

It is not, I don't know if it is dinner-doll or dinner-doll.

It's a good dinner-doll is that.

Well, what I've taught is nothing new is what has been taught through this century.

In recent years, the waters have been muddied by dispensational pre-millennial teaching,

which has read all kinds of interpretations into this which 3D represents in part the Jewish

hope of the Pharisees, not the biblical hope.

Yes?

Yes. Now that's a good question. That leads us to the question of did Luke write in Greek?

Yes.

Yes.

In the very early years after the resurrection and before our 50 AD, so that if we say that

the crucifixion was somewhere in the years between 27 and 33 AD, which is the usual estimate,

by 50 AD, at the latest, would mean within 25 years at the most, approximately,

are 28. All four gospels were written.

Now, the interesting thing is that one of the great champions of this theory was a man who was not even a Christian.

Dr. C. C. Torrey as the University of Chicago.

And Dr. Torrey, an archaeologist and expert in Greece and in Hebrew, not only held that they were written within a very few years

after the resurrection, but he also felt that the gospel of John was the first one written.

Now, in terms of this, you can see why there was this hesitation.

I think it is quite likely that they were first written in Aramaic and then by the very writers, probably,

written or translated, as it says, translated themselves into Greek within a very short time.

The Aramaic versions have, apparently, disappeared.

The Assyrian still used an Aramaic version.

There is one Assyrian scholar in this country, Dr. George Lancer, who is not altogether to be trusted in his vision.

He is rather liberal in many respects.

It maintains that the Assyrian translation is the original Aramaic version.

Many scholars, virtually all, doubt is claimed.

They believe that the Assyrian translation or the Aramaic version of the Assyrian is not the original,

but either a translation or a revision from the Greek in about the 10th or 12th centuries.

But there is some evidence of an Aramaic original, which would account for the difference.

Now, very clearly, in loop, there was no feeling that this had to be maintained in the Greek bra.

But there were so many Greek-speaking Hebrews of the dispersion who primarily read Greek.

That even if there were no Aramaic original, these people carried over into Greek,

the same feelings that they had had in Hebrew.

Hebrew was a difficult language for them because some of them had been living for some generations in North Africa, in Europe, and elsewhere.

They were primarily Greek-speaking because Greek was the language of the empire, the business language, the language everybody spoke.

So they would carry over into Greek all of these people in the dispersion.

There are feelings that they had for the Hebrew.

Does that help answer?

Yes, many of them did have that feeling, and many of them still do today.

So that today, convertibles usually tend to avoid using the word Jehovah.

We do know what it means, and the God himself declares it next to the three.

I am and that I am and that the dog will be translated to see who is.

In other words, when Moses asked God, what is thy name?

What he said was God define yourself.

Name in antiquity and until fairly recent times were definitions of a person.

So a person's name would change if their character changed.

So when God spoke to Moses at the burning bush, the first reaction of Moses was, I don't understand you.

Here we've been in slavery all this time, and what have you done about it, dog?

What is your name? Define yourself.

I find you difficult to understand.

And God said, I cannot design myself.

I am that I am. I am He who is.

Instead of being defined, I am He who defines everything.

So that all things are defined in terms of me.

So tell them, He who is, has sent it.

Then He went on to say, but I am known by revelation.

I am the God of Abraham, Isaac, and Jacob.

I am the God who reveals himself.

This is why we can never take any statement about God like God is love as a definition.

The Scripture does not give that as a definition.

It gives it as an attribute of God.

Just as one says, God is a jealous God that unattributes not a definition.

But He is Almighty that is an attribute, not a definition.

Because God is He by whom all things are defined.

If you can define something, you define it in terms of something that is higher.

Yes?

No, it is giving the attributes of God.

They were very self-conscious about the fact that they could not define God.

But they could simply list the attribute that God Himself is listed in His Word.

Yes?

What was that?

The problem?

Yes.

I haven't heard what came over or about the kidnapped.

No.

Yes.

You mentioned that the kidnapped is not a definition of God.

Yes.

And the greatest according to our Lord.

Yes.

The last of the Old Testament prophets.

The Old Testament era actually closed with John the Baptist according to our Lord.

And He as the great prophet, the great priest, began the new covenant.

So He sums up everything in His own first man carries it off.

Prophet priest, King.

So the kingships ended at the Old Testament because He was now the permanent king.

So the Old Testament ended because now He was the permanent and continuing priest.

The prophet ended because now He was the continuing and permanent prophet of God.

Yes.

Right.

That time is almost up.

But I'd like to pass on something to you in a lighter vein.

First of all, I had a very interesting letter from Dr. Lambert of the Creation Research Society.

Commenting on some things in the Catholic and report elsewhere.

Commented on the moral decline.

And then he commented on the article in life for November 2019, 1970, about Fouette's daughter.

And the fact that one such existed at Oberlin, which was established as a Christian college.

And he says, the people who founded Oberlin College would really be surprised.

It's hard to believe, quote, that some couples have been pleading together for weeks without making love, unquote.

The sexual system has not degenerated that much, even in modern mass.

Now, to me, I think these footage finger on it with humor.

They think we're crazy that we can believe that kind of got such as life and other periodicals put out.

Then one more item.

This is from the American magazine for June 1926.

Now, American magazine at that time, some of you may remember this magazine.

Carried quite a series on inflation.

Those were terrible days of inflation, of course.

We would like to see something like that again.

But you must realize at the beginning of the century, only 24 or 25 years or so before,

working men were receiving as a month's salary.

And they thought they were doing very well a $20 gold fee.

That was their pay at the end of the month.

And you could buy a house for $300.

Or have it built from the ground up for $300.

And a lot of those $300 houses are selling for quite a few thousand now in San Francisco.

There are a lot of them still standing there.

But anyway, this is an article written by a school teacher on how he's making out

in play tune.

Now, I'll quote this because I think it's so interesting that it reveals how far down we are now.

Just a portion of it.

I am a teacher and receive a salary at $2,500 for nine months of teaching.

Teachers who are very well paid in those days.

They were put to press.

Starting with $1,500 savings at the time of our marriage three years ago,

my wife and I have increased our reserve fund to almost $6,000.

For the ten months of the year, during which we live in the town where I teach,

our monthly budget is approximately as follows.

A salary, $250 a month.

Interest from investment, $30 total, $280.

Expenditure, rent, 30 bucks, food, $25.

Clothing, clinic, entertainment and assessment, $10.

Insurance, $8.

Fuel, $5.

Life, water and the telephone for $50 a month.

Medical three, charity 250, laundry,

they were well paid so they sent all their laundry out, $2 a month.

Total, $115, savings, $165 a month.

Now, that was big money in those days, $250 a month.

And they felt they had inflation.

They really did.

They really did.

And you can see how far gone we are and we're just starting now.

You haven't seen anything yet.

Yeah.

And they were still on a gold standard to some extent.

Yeah.

I couldn't.

Or I didn't see that.

I've been so busy the last couple of days.

Well, Switzerland has been one of the few countries on the gold standard.

But the problem Switzerland has is that it is not an industrial country.

It has a small population of just a few million,

which lives mostly on tourist trade and banking.

Now, in view of that,

since Switzerland is the world's banker today,

a good deal of its money in its banks is invested abroad.

They cannot invest it in Switzerland.

Even its watch industry is a minor thing today.

So, if you take money to Switzerland and put it in a secret Swiss account,

what happens to that money is that the Swiss banker turns around and invests it,

saying, Los Angeles,

because he has to invest it someplace.

And the major place for investment is right here in the United States.

So, you've made a needless trip to go all the way over there,

because you have not protected your money, you see.

So, while the Swiss currency has been until now, gold's back.

It has not had enough gold to back its deposits,

nor everything that has been invested in the bank,

in case you've gone and bought banks.

So, as a consequence, it's been an artificial center.

If they were not into the entire royal economy through their banking,

their economy would be a very minor insignificant thing.

But the Swiss nation has become important as bankers and lenders to the world.

So, they're totally tied to the other country.

They're tied to our economy.

And as a result,

their currency doesn't have much independent.

Yeah, I think it's a serious weakness in Brown's book

that he puts so much stock in Switzerland.

The tragic fact is there is no real hiding place for your money abroad.

Inplaceness much further along abroad than it is here.

It's bad enough here.

Someone called me this week to say they had had dinner

with a young woman from Switzerland from last week.

Who said that the people in this country have no idea how bad things are in Sweden.

She's a secretary there,

so that her tax payments are not as much as people who have a good income.

But 48% of her income goes protected.

Income tax across the world, 48%.

And everything that she buys is astronomical by comparison to those things here.

The cheapest date that she can pick up there is $5 a pound and better.

So, life is very major and very, very difficult.

And it isn't getting any better, it's getting worse.

So, she has no intention of going back.

She feels that this is freedom by comparison.

And she said everyone there would be crowding into the United States.

It's just the papers there, carries such horror stories about how utterly unsafe to walk the streets of America.

So, this keeps a lot of the Europeans from migrating here.

Well, our time is up, let's fire hits now for the benediction.

And now go and tease God the Father, God the Son, and God the Holy Ghost.

Bless you and keep you guide and protect you.

Live day and always. Amen.

This has been a Calcitan Foundation production,

produced by Chris Community School and Nicene Covenant Church.

If you enjoyed this lecture, be sure to visit calcitan.edu for more lectures and series

by RJ Rushjunny and the Calcitan Foundation.