Bozie kralovstvo ....
Prichod BOZIEHO KRALOVSTVA na zem bolo hlavnym posolstvom Pana Jezisa, Ucil, ako sa clovek moze dostat, za akych podmienok moze vstupit do Bozieho kralovstva.
Jeho zazraky dokazovali, ze Bozie kralovstvo prichadza do tohto sveta.
Jeho podobenstva ilustrovali pravdu o Bozom kralovstve.
A ked ucil svojich apostolov, ako sa maju modlit, v srdci tejto modlitby bola porsba:
Prid kralovstvo Tvoje, bud vola Tvoja ako v nebi tak i na zemi.
Prid kralovstvo Tvoje - rozjimanie
Breviar - citanie na viatokKista Krala.
Autor : Origenes
Podľa slova nášho Pána a Spasiteľa „Božie kráľovstvo neprichádza tak, že by sa to dalo spozorovať. Ani nepovedia: Aha, tu je! alebo: Aha, tamto je! Ale Božie kráľovstvo je medzi“ nami, „lebo slovo je celkom blízko, je v“ našich „ústach a v“ našom „srdci“. Preto ten, kto prosí, aby prišlo Božie kráľovstvo, celkom iste sa správne modlí za to Božie kráľovstvo, ktoré má v sebe, aby vzišlo, prinášalo ovocie a dozrelo. Lebo v každom zo svätých kraľuje Boh a každý svätec poslúcha duchovné zákony Boha, ktorý v ňom býva ako v usporiadanom meste. Otec je v ňom prítomný a Kristus v takej dokonalej duši kraľuje spolu s Otcom podľa toho: „Prídeme k nemu a urobíme si uňho príbytok.“
A keď budeme vytrvalo pokračovať, Božie kráľovstvo, ktoré je v nás, dosiahne svoj vrchol, keď sa splní to, čo hovorí Apoštol, že si Kristus podrobí všetkých nepriateľov a odovzdá „kráľovstvo Bohu a Otcovi, aby bol Boh všetko vo všetkom“. Preto sa stále modlime s takým zápalom ducha, ktorý sa prostredníctvom Slova stane božským, a hovorme nášmu Otcovi, ktorý je na nebesiach: „Posväť sa tvoje meno, príď tvoje kráľovstvo.“
O Božom kráľovstve treba vedieť aj to, že ako nemá „spravodlivosť účasť na neprávosti“, ako nemá „svetlo“ nič „spoločné s tmou“ a ako niet „zhody medzi Kristom a Beliálom“, tak je Božie kráľovstvo nezlučiteľné s kráľovstvom hriechu.
Teda ak chceme, aby v nás kraľoval Boh, nech nijakým spôsobom „nevládne hriech v našom smrteľnom tele“, ale umŕtvujme „svoje pozemské údy“ a prinášajme ovocie Ducha, aby sa v nás ako v duchovnom raji prechádzal Boh a on jediný v nás kraľoval so svojím Pomazaným a ten aby v nás zasadol po pravici jeho duchovnej moci, ktorú túžime prijať. A nech tam sedí, kým sa všetci jeho nepriatelia, ktorí sú v nás, nestanú „podnožkou jeho nôh“ a kým nebude v nás zrušené každé kniežatstvo, mocnosť a sila.
Lebo toto sa môže uskutočniť v každom z nás, až kým nebude „ako posledný nepriateľ“ zničená „smrť“, aby Kristus mohol aj v nás povedať: „Smrť, kde je tvoj osteň? Peklo, kdeže je tvoje víťazstvo?“ Nech si teda už teraz naše „porušiteľné“ oblečie svätosť a „neporušiteľnosť a smrteľné“ nech si po zničení smrti oblečie Otcovu „nesmrteľnosť“, aby v nás kraľoval Boh a my sme už teraz požívali dobrá znovuzrodenia a zmŕtvychvstania.
The presence and coming of the Kingdom of God was the central message of Jesus. For example, "his teaching was designed to show men how they might enter the Kingdom of God (Matt. 5:20; 7:21). His mighty works were intended to prove that the Kingdom of God had come upon them (Matt. 12: 28). His parables illustrated to His disciples the truth about the Kingdom of God (Matt. 13:11). And when He taught His followers to pray, at the heart of their petition were the words, "Thy kingdom come, thy will be done on earth as it is in heaven" (Matt. 6:10). On the eve of His death, He assured His disciples that He would yet share with them the happiness and the fellowship of the Kingdom (Luke 22:22-30). And He promised that He would appear again. on the earth in glory to bring the blessedness of the Kingdom to those for whom it was prepared (Matt. 25:31, 34)." ^[1]^
Matus 5
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20 Preto vám hovorím: Ak vaša spravodlivosť nebude väčšia ako spravodlivosť zákonníkov a farizejov, nevojdete do nebeského kráľovstva Matus 7 21 Nie každý, kto mi hovorí: "Pane, Pane," vojde do nebeského kráľovstva, ale iba ten, kto plní vôľu môjho Otca, ktorý je na nebesiach. Matus 12 28 Ale ak ja Božím Duchom vyháňam zlých duchov, potom k vám prišlo Božie kráľovstvo. Matus 13 11 On im odpovedal: "Preto, že vám je dané poznať tajomstvá nebeského kráľovstva, ale im nie je dané. Matus 6 10 príď tvoje kráľovstvo, buď tvoja vôľa, ako v nebi tak i na zemi. Matus 25 31 Až príde Syn človeka vo svojej sláve a s ním všetci anjeli, zasadne na trón svojej slávy. 34 Potom Kráľ povie tým, čo budú po jeho pravici: "Poďte, požehnaní môjho Otca, zaujmite kráľovstvo, ktoré je pre vás pripravené od stvorenia sveta. |
The term "Kingdom of God" occurs four times in Matthew (12:28; 19:24; 21:31; 21:43), fourteen times in Mark, thirty-two times in Luke, twice in the Gospel of John (3:3, 5), six times in Acts, eight times in Paul, and once in Revelation (12:10). Matthew actually prefers the term "Kingdom of heaven" which he uses over 20 times in his gospel.
Jan 3
3 Ježiš mu odpovedal: "Veru, veru, hovorím ti: Ak sa niekto nenarodí zhora, nemôže uzrieť Božie kráľovstvo."
5 Ježiš odpovedal: "Veru, veru, hovorím ti: Ak sa niekto nenarodí z vody a z Ducha, nemôže vojsť do Božieho kráľovstva.
While Matthew primarily uses the term “kingdom of heaven” and other gospel writers (notably Luke) use the term “kingdom of God,” it is clear that these two expressions mean exactly the same thing (e.g. compare Matt. 5:3 with Luke 6:20). In the past some have tried to maintain a distinction between the kingdom of heaven and the kingdom of God;^[2]^ however, the vast majority of theologians today recognize the terms as synonymous.^
Matus 5
3 Blahoslavení chudobní v duchu, lebo ich je nebeské kráľovstvo.
Graeme Goldsworthy has summarized a definition of the Kingdom of God as "God's people in God's place under God's rule." ^[4]^
Anthony Hoekema has described God's Kingdom as "the reign of God dynamically active in human history through Jesus Christ, the purpose of which is the redemption of his people from sin and from demonic powers, and the final establishment of the new heavens and the new earth." ^[5]^
George Eldon Ladd notes that "The primary meaning of both the Hebrew word malkuth in the Old Testament and of the Greek word basileia in the New Testament is the rank, authority and sovereignty exercised by a king. A basileia may indeed be a realm over which a sovereign exercises his authority; and it may be the people who belong to that realm and over whom authority is exercised; but these are secondary and derived meanings. First of all, a kingdom is the authority to rule, the sovereignty of the king."
e presence and coming of the Kingdom of God was the central message of Jesus. For example, "his teaching was designed to show men how they might enter the Kingdom of God (Matt. 5:20; 7:21). His mighty works were intended to prove that the Kingdom of God had come upon them (Matt. 12: 28). His parables illustrated to His disciples the truth about the Kingdom of God (Matt. 13:11). And when He taught His followers to pray, at the heart of their petition were the words, "Thy kingdom come, thy will be done on earth as it is in heaven" (Matt. 6:10). On the eve of His death, He assured His disciples that He would yet share with them the happiness and the fellowship of the Kingdom (Luke 22:22-30). And He promised that He would appear again. on the earth in glory to bring the blessedness of the Kingdom to those for whom it was prepared (Matt. 25:31, 34)." ^[1]^
Matus 5
|
20 Preto vám hovorím: Ak vaša spravodlivosť nebude väčšia ako spravodlivosť zákonníkov a farizejov, nevojdete do nebeského kráľovstva Matus 7 21 Nie každý, kto mi hovorí: "Pane, Pane," vojde do nebeského kráľovstva, ale iba ten, kto plní vôľu môjho Otca, ktorý je na nebesiach. Matus 12 28 Ale ak ja Božím Duchom vyháňam zlých duchov, potom k vám prišlo Božie kráľovstvo. Matus 13 11 On im odpovedal: "Preto, že vám je dané poznať tajomstvá nebeského kráľovstva, ale im nie je dané. Matus 6 10 príď tvoje kráľovstvo, buď tvoja vôľa, ako v nebi tak i na zemi. Matus 25 31 Až príde Syn človeka vo svojej sláve a s ním všetci anjeli, zasadne na trón svojej slávy. 34 Potom Kráľ povie tým, čo budú po jeho pravici: "Poďte, požehnaní môjho Otca, zaujmite kráľovstvo, ktoré je pre vás pripravené od stvorenia sveta. |
The term "Kingdom of God" occurs four times in Matthew (12:28; 19:24; 21:31; 21:43), fourteen times in Mark, thirty-two times in Luke, twice in the Gospel of John (3:3, 5), six times in Acts, eight times in Paul, and once in Revelation (12:10). Matthew actually prefers the term "Kingdom of heaven" which he uses over 20 times in his gospel.
Jan 3
3 Ježiš mu odpovedal: "Veru, veru, hovorím ti: Ak sa niekto nenarodí zhora, nemôže uzrieť Božie kráľovstvo."
5 Ježiš odpovedal: "Veru, veru, hovorím ti: Ak sa niekto nenarodí z vody a z Ducha, nemôže vojsť do Božieho kráľovstva.
While Matthew primarily uses the term “kingdom of heaven” and other gospel writers (notably Luke) use the term “kingdom of God,” it is clear that these two expressions mean exactly the same thing (e.g. compare Matt. 5:3 with Luke 6:20). In the past some have tried to maintain a distinction between the kingdom of heaven and the kingdom of God;^[2]^ however, the vast majority of theologians today recognize the terms as synonymous.^
Matus 5
3 Blahoslavení chudobní v duchu, lebo ich je nebeské kráľovstvo.
Graeme Goldsworthy has summarized a definition of the Kingdom of God as "God's people in God's place under God's rule." ^[4]^
Anthony Hoekema has described God's Kingdom as "the reign of God dynamically active in human history through Jesus Christ, the purpose of which is the redemption of his people from sin and from demonic powers, and the final establishment of the new heavens and the new earth." ^[5]^
George Eldon Ladd notes that "The primary meaning of both the Hebrew word malkuth in the Old Testament and of the Greek word basileia in the New Testament is the rank, authority and sovereignty exercised by a king. A basileia may indeed be a realm over which a sovereign exercises his authority; and it may be the people who belong to that realm and over whom authority is exercised; but these are secondary and derived meanings. First of all, a kingdom is the authority to rule, the sovereignty of the king."
Kingdom of God, also called Kingdom Of Heaven, in Christianity, the spiritual realm over which God reigns as king, or the fulfillment on Earth of God’s will. The phrase occurs frequently in the New Testament, primarily used by Jesus Christ in the first three Gospels. It is generally considered to be the central theme of Jesus’ teaching, but widely differing views have been held about Jesus’ teaching on the Kingdom of God and its relation to the developed view of the church.
Though the phrase itself rarely occurs in pre-Christian Jewish literature, the idea of God as king was fundamental to Judaism, and Jewish ideas on the subject undoubtedly underlie, and to some extent determine, the New Testament usage. Behind the Greek word for kingdom (basileia) lies the Aramaic term malkut, which Jesus may have used. Malkut refers primarily not to a geographical area or realm nor to the people inhabiting the realm but, rather, to the activity of the king himself, his exercise of sovereign power. The idea might better be conveyed in English by an expression such as kingship, rule, or sovereignty.
To most Jews of Jesus’ time the world seemed so completely alienated from God that nothing would deal with the situation short of direct divine intervention on a cosmic scale. The details were variously conceived, but it was widely expected that God would send a supernatural, or supernaturally endowed, intermediary (the Messiah or Son of Man), whose functions would include a judgment to decide who was worthy to “inherit the Kingdom,” an expression which emphasizes that the Kingdom was thought of as a divine gift, not a human achievement.
According to the first three Gospels, most of Jesus’ miraculous actions are to be understood as prophetic symbols of the coming of the Kingdom, and his teaching was concerned with the right response to the crisis of its coming. The nationalistic tone of much of the Jewish expectation is absent from the teaching of Jesus.
Scholarly opinion is divided on the question as to whether Jesus taught that the Kingdom had actually arrived during his lifetime. Possibly, he recognized in his ministry the signs of its imminence, but he nevertheless loGodoked to the future for its arrival “with power.” He may well have regarded his own death as the providential condition of its full establishment. Nevertheless, he seems to have expected the final consummation in a relatively short time (Mark 9:1). Thus, Christians were perplexed when the end of the world did not occur within a generation, as Paul, for example, expected. Christian experience soon suggested, however, that, as the result of Christ’s Resurrection, many of the blessings traditionally reserved until the life of the age to come were already accessible to the believer in this age. Thus, though the phrase Kingdom of God was used with decreasing frequency, that for which it stood was thought of as partly realized here and now in the life of the church, which at various periods has been virtually identified with the Kingdom; the Kingdom of God, however, would be fully realized only after the end of the world and the accompanying Last Judgment. The Johannine writings in the New Testament played a large part in the transition to this traditional Christian understanding of the Kingdom of
