Two kingdoms

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Kingdom

Two Kingdoms

The generations of Cain and the generation of Seth to Noah walked different paths until the flood. After that great deluge, the first we hear of a city-state is the one called Babel, built by Nimrod.

“He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the hunter before the LORD.” (Genesis 10:9)

The word “hunter” is from tsayid, which is more often translated “provision, food, food-supply, or victuals”. This verse would be better translated to the effect that Nimrod was a mighty provider instead of the LORD.

“And they said, Go to, let us build us a city and a tower[1], whose top[2] [may reach] unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.” (Genesis 11:4)

The word “tower” in the above reference should be the subject of interest and controversy. “Tower” is translated from migdal, which would be the same as the word Magdala, as in Mary Magdalene in the New Testament. Although it does mean “a tower”, it also has an elitist or elevated concept to its meaning and use. It can be used as we use the word “tree” in family tree. A similar association is also with the word “top”, translated from rosh, which takes many forms in other verses such as “head, chief, beginning, company, captain, sum, first, principal, and rulers”. None of this insinuates that a tower was not built, but that the focus should be on the infrastructure that supplied the organization, funding, and planning to construct a tower. This is more significant than the building.

Nimrod had amassed a gigantic political bureaucracy to perpetrate such public works. He had gathered people to labor and commit vast wealth into a centrally controlled government. With these monumental institutions also came politicians, bureaucrats, clerks and lawyers. It is clear from the present use of such elite classes in society that the people in subjection to Nimrod’s government were undoubtedly introduced to doublespeak, red tape, and legalese. These factors alone can confound whole societies so that no one knows what anyone is saying.

The people sought to possess the benefits of the City-State and the City-States sought to possess the people or, at the least, a portion of their rights. The people became the laboring asset of the State, as Israel was for Egypt. In more modern times, this statutory labor was called a corvee, which was nothing more than the compelled contributions or servitude of the people.

The system was predicated on the desire of each person, through the agents of their government leaders, to force their neighbors to contribute. When the burden and demands of the political contributions brought a threat of rebellion, the City-State often placated the people with promises of gifts, gratuities, and benefits, financed by debt or conquest. The Imperial State reached out to rob the citizenry of their future and even attach their children to debt. They took from their neighbor what they could no longer safely extract from the blood and flesh of its enfranchised members. Such states often became roaring beasts, enlarging their borders in a bloody colonial and imperial expansion.

“Thou shalt not covet thy neighbour’s house, thou shalt not covet thy neighbour’s wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour’s.” (Ex 20:17)

There are Other Two Kingdom Doctrines

A Protestant Christian doctrine of the two kingdoms doctrine teaches that God is the ruler of the whole world, and that he rules in two ways. The doctrine is held historically by Lutherans and Calvinists.

It suggests that God rules the temporal or left-hand kingdom through secular government, by means of law and in the heavenly or right-hand kingdom His spiritual kingdom through Christians through the gospel or grace.

Law originally is the Natural law which consists of what is just right and fair. Men may bind themselves together by agreements and create systems of law or legal systems which become law by contract through application, participation and agreement. By this theory all law originates with the people within the preexisting Natural Law.

The righteousness of these legal systems will depend upon what is written on the hearts and minds of the people. For instance, covetous is a violation of law in accordance with the ten commandments but people may bind themselves together in a legal system where covetousness is not only allowed but encouraged and protected by the ruling class of that system. We see this in Socialism.

“The lex fundamentalis of natural law is the duty of every man, so far as in him lies, to strive that the welfare of human society in general be secured and maintained”[3]

But with the Social Contract aspects of that duty may be entrusted to parts of society along with the power to compel the performance of that duty. We may call these institutions governments but in truth the power of government before it becomes a collective or common purse of rights rested entirely with the people individually.

The people carried both the sword of righteousness and the power, duty and responsibility to wield it in the intrust of justice. The people had a duty to answer the Hue and cry of their neighbor and society in general.

Part of that call is protection against thieves and robbers. If we refused to come to the protection of our neighbor we might be held responsible in part for the crime commuted against them. The other part of the call of society in need is to be answered by what has been called Religion.

The definition of Religion use to include our duty to our fellowman. The duty has been described as to love our neighbor as ourselves. If they need aid or help we should provide it.

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Footnotes

  1. migdal 1) tower 1a) tower 1b) elevated stage, pulpit 1c) raised bed
  2. 07218 ro’sh head, top, summit, upper part, chief, total, sum, height, front, beginning
  3. Pufendorf: On the Duty of Man and Citizen: Introduction By Walther Schucking and translated by Herbert F. Wright.

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