Bildad's Brief Comments

Job chapter 25 is where we're at. We have eight sermons left in Job after tonight. Eight, we're going to cover the six chapters that Job speaks after this one in two weeks. And then Elihu is going to speak. And then God's going to speak. And then Job is going to be blessed. And so that will be the end of our study of Job. So there's eight sermons left in the book of Job. Tonight is the shortest chapter in the book. It's just six verses along. So I'm going to read the verses to you because they're easy to read.

And there's only six of them. And then I'm going to show you three things that are in the text to help us to understand more about our God. These are, these are Bildad's brief but bold comments. All right. Job 25, verse number one, then Bildad the Shuhite answered, Dominion and all belong to him who establishes peace in his heights.

Is there any number to his troops? And upon whom does his light not rise? How then can a man be just with God? Or how can he be clean? Who was born of a woman? If even the moon has no brightness and the stars are not pure in his sight. How much less man that maggot and the son of man that worm. Now his comments are brief. He probably has nothing else to say. He's probably figured out that he can't convince Job that he's a wicked man and a wicked sinner. And so he's going to try not to convince him anymore.

But what he does say is very, very important because it tells us about number one, the rulership of God.

Then it tells us about the reconciliation of God. And then the righteousness of God. It's a great text to springboard into the great doctrines of the scripture to understand a little bit about what Bildad knew. He begins by saying these words, Dominion and all belong to him. Now that's an understatement. He says it. But when you think of the Bible and all that the Bible says about our Lord, he truly has complete and total dominion.

In fact, he's called, as we saw in the book of Daniel, El Elyon, the most high God. We told you in our study of Daniel that that's the universal name for God. The most high God, El Elyon, first used in Genesis Chapter 14 with Melchizedek, who was a priest to the most high God.

In fact, 20 times in the Psalms, he's called El Elyon, 12 times in Daniel, he is called El Elyon, and three times in the, or two times in the book of Lamentations. Because he is the most high God, he has dominion over all that he has and all that he's created and all that he sees. The Bible says these words in Psalm 97, verse number 9.

For Jehovah, thou art most high above all the earth. Thou art exalted far above all the gods, little g. Simply because he has dominion over them all. In fact, over Luke Chapter 6, verse number 35 says that we are children of the most high God. Those who love our enemies and do good to those who persecute us, we are called sons of the most high God. So the Bible explains to us how high God is. He says, Bildad does, that he establishes peace in his heights. In the place that he is located, higher above anyone else, he has dominion over all things and all people.

Now the implications that are far-reaching. As we go through our time together this evening, we're going to help you understand more of that. But this all signifies the rulership of Christ. Nebuchadnezzar, in the book of Daniel, said these words. He says, at the end of that period, that period of seven years in which he crawled around on the ground, I, Nebuchadnezzar, raised my eyes toward heaven and my reason returned to me. And I blessed the most high and praised and honored him who lives forever.

For his dominion is an everlasting dominion. And his kingdom endures from generation to generation. What Nebuchadnezzar, the king, had to understand was that he is under the dominion of the ultimate king. That there is one who rules over him. It took him seven years to come to that point. But he finally realized it.

Paul says it this way. First Timothy chapter 6, verse number 15. He says, he who is the blessed and only sovereign, the king of kings and Lord of Lords, who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see, to him be honor and eternal dominion. Amen. Our Lord has eternal dominion. He has an infinite dominion over all that he has created. Peter says it this way. First Peter 5, verse number 10.

He says, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ, will himself perfect, confirm, strengthen, and establish you. To him be dominion forever. And ever. And then Jude 24. Not to him who is able to keep you from stumbling and make you stand in the presence of his glory. Blameless with great joy. To the only God, our Savior, through Jesus Christ, our Lord, be glory, majesty, dominion, and authority before all time and now and forever.

Amen. So our God is recognized as one who has complete and total dominion. In other words, he has all sovereignty. He has all supremacy. He has all authority. He has all rule. So if you have dominion, you dominate your kingdom. And our Lord dominates his kingdom because he has rule and authority and supremacy over all of his creation. Bildad recognizes that and speaks to that fact that dominion and awe or dominion and fear belong to him. In fact, when you realize how dominant God is, when you realize how superior he is, how supreme he is, it will cause you to have great fear.

That's why the Bible says it's a fearful thing to fall into the hands of the living God. Why? Because he has dominion over everything. He's in complete control of all things. Nothing gets by him because he is the supreme one. Why is that so important? Bear with me. I'm going to show you just a minute. But then he says this, he says, he is the one who makes peace in the heights. Now he rules overall, but in the heights is where he is. He is placed his residence per se, and in that place there is peace, great peace.

Why? Because everyone in the heavens obeys him explicitly. There is no rebellion in the heavens. There's complete obedience in the heavens. Everyone knows that he is the supreme one. That's why in Job chapter 1, when Satan had to present himself before God, he had to go into God's throne room. He had to obey what God said because he has dominion over Satan. So Satan has to ask permission from the one who is the supreme ruler of the world. Satan can't just do what he wants to do. He is subject to the sovereign king of the universe, who has dominion over everything.

And so Satan has to present himself because he's accountable to the supreme ruler of the world. But in that location, there is peace. For only God can give peace. Interesting that the father is the one who provides peace. It's the son that purchased peace. It's the spirit that produces peace. And it's a scripture that promises peace. The triune God is all involved in the element of peace. In fact, over in the book of 2 Thessalonians chapter 2, Paul says these words, 2 Thessalonians chapter 2. Sorry, my pages are stuck together there.

Verse number 16. Now may the Lord of peace himself continually grant you peace in every circumstance. The Lord be with you all. May the Lord of peace grant you peace in every circumstance. Well, only the God of the universe can provide that. And the only way he provides that is through a son who purchased that peace when he died on Calvary's cross. And because the son purchased peace, the spirit now can produce that peace in your life. For the fruit of the spirit is love, joy, and peace. And that comes to the promises of scripture because the scripture promises peace to those who follow the Lord.

And Bildad understands, in Job 25, that there's only one who can establish peace. And that is the one who has dominion over everything. That's why dominion and all belong to him. He says in verse 3, Is there any number to his troops? And upon whom does his light not rise? In other words, even Bildad recognizes that the light of God shines down upon all men. Now you and I know this. We understand this. We know what the Bible says over in John's gospel.

In John chapter 1, verse number 6, when it says there came a man sent from God, his name was John. He came as a witness to testify about the light. So that all might believe through him, he was not the light, but he came to testify about the light. There was the true light, which coming into the world enlightens every man. So John the Baptist came to testify about the light. But he wasn't the light. Christ is the light, John 8, 12. I am the light of the world. He is the star, right? That shall ascend or descend from Jacob, number chapter 24.

We know that he is the son, S-U-N, of righteousness. We know that he is the day star of second Peter.

We know he's the bright and morning star of Revelation 22, verse number 16. So we know that everything about our Lord speaks of unapproachable light, brilliant light. But that light came down to man and that light dwelt among us. But that light enlightens every man who has ever existed. In other words, every man knows that God is the light. I don't care what they tell you. They know that. We know that from Romans chapter 1. But man suppresses the truth. He knows the truth. He suppresses the truth.

How? In unrighteousness. He lives an unrighteous lifestyle. He simply doesn't want to be accountable to the light. How do we know that? John chapter 3, verse number 19. This is the judgment that the light has come into the world and men love the darkness rather than the light for their deeds were evil. For everyone who does evil hates the light and does not come to the light for fear that their deeds will be exposed. So that's why people sin. They sin because they don't want their deeds to be exposed.

If they go to the light and the light has dominion over everything, they have to subject themselves to that dominator, that light who is Christ himself. Think of the transgender ideology that's sweeping our country, right? It's everywhere. And people really believe that they themselves are God. That if they don't like the way they're born, they can just change, right? And a man can become a woman and a woman can become a man. Why? Because they think themselves as gods. They think they're in charge.

They're not in charge, but they don't want to go to the light because the light will expose their evil deeds. It will expose everything they're doing wrong. That's why they suppress the truth in unrighteousness. Those people hate the light. They don't want anything to do with the light. They despise the light. That's why man loves darkness rather than light, because his deeds inherently are evil. And Bildad helps us understand that there is no one who has not seen or understands the light. I don't care where you live because it shines down on everybody, not just certain people, but on everyone.

And when Christ came into the world as the light of the world, he would shine in a world of darkness because it would be the glory of the Lord that came down. Right. And what is the glory of the Lord? It's the presence of God manifested in brilliant light. And the word became flesh and dwelt among us. And we beheld his glory. We beheld his splendor. We beheld his majesty. We beheld his beauty. Right. That's what happens when Christ became man and dwelt among us. And Bildad tells us that there is no one who does not have the light rise upon them.

And then he says, how then can a man be just without God? This is the third time that question is asked in Job.

How can a man be right before God? Well, man himself can't, but God can make him right. Job was an upright man, right? How did Job become a righteous man? Same way Abraham became a righteous man. How did Abraham become a righteous man? Genesis 15, verse number six. He believed God and it was counted unto him as what? Righteousness. Well, Job, a contemporary of Abraham, would understand that when you believe what God says, God imputes his righteousness to your account.

And that's exactly what happened in Job's life. But the question always remains, how can a man be right with God? Well, a man can't get right with God. Why? Because he's a sinner. So God takes the initiative. God calls man to himself. God declares man righteous. And therefore, Job was a righteous man like Abraham was a righteous man. And the Bible says, how then can a man be just without God?

Or how can he be clean who is born of a woman? Answer, you can't be. Why? Because you're born in sin. You know that. I know that. Bildad knows that. Job knows that. We are born sinners. We are born separated from God. So we have to come to God. I love what it says over the book of Isaiah. Isaiah 55, verse number one.

Ho, everyone who thirsts, come to the waters, and you have no money. Come, buy and eat. Come, buy wine and milk without money and without cost. Why do you spend money for what is not bread and your wages for what does not satisfy? Listen carefully to me and eat what is good and delight yourself in abundance. Incline your ear and come to me. Listen that you may live. Verse six, seek the Lord while he may be found. Call upon him while he is near. Let the wicked forsake his way and the unrighteous man his thoughts and let him return to the Lord and he will have compassion on him and to our God for he will abundantly pardon.

We have to come to the Lord. We have to come in humility to the Lord. Why? Because as Bildad says, man born of a woman is unclean. And even if the moon has brightness and the stars are not pure in their sight and they're not humans with souls, how much less the man or the son of man who's a maggot in a worm. The deficiency and depravity of man. Now this is such an incredible text because it does tell us about the rulership of God and the reconciliation of God and the righteousness of God. It tells us about the rulership of God because he has dominion.

Why is that important? Because the rulership of God is the key to the gospel of God. If you don't understand his dominion, if you don't understand his rulership, if you don't understand that he is a king who oversees his kingdom and to believe in him makes you a citizen of that kingdom, you're not gonna believe the gospel because the gospel is all about the kingdom. That's why it says over and over in the book of Acts that Paul went about preaching the kingdom of God. Philip in Acts chapter eight talked about preaching and speaking about things pertaining to the kingdom of God.

When Christ came, Christ is the king. When Christ came, he followed John the Baptist. John the Baptist in his ministry said, "'Repent, for the kingdom of heaven is at hand.'" The only way the kingdom of heaven can be at hand is if the king is there. So six months after that, when Jesus began to preach, he began to preach the same message. Repent, for the kingdom of heaven or the kingdom of God is at hand. Why? Because the king came to present the kingdom. He was born, what? A king. When the magi came to Jerusalem, what did they say?

Where is he who was born king of the Jews? Where is the king? Because they wanted to present to him gold, frankincense, and myrrh. And magi were king makers. That's why they came. They came to coronate the king. Where is he who's born king of the Jews? So at his birth, there was a presentation of Christ as king. And during his life, he preached about the kingdom. In fact, over in Luke chapter 17, it says, Christ says, the kingdom of God is in your midst.

People are asking, where's the kingdom? If you're the king, where's the kingdom? We don't see the kingdom. He says, the kingdom of God is in your midst. It's right in front of you. If you recognize me as the king, then you can embrace the kingdom. We see they didn't recognize him as the king. Because in Luke 19, they would say, we don't want that king or this king to rule over us. Now, why is that important? Because everything about the kingdom, now remember the word kingdom, kingdom, basilia, means rule or reign.

So when you preach about the kingdom of God, you're preaching about the dominion of God, the rulership of God. Because the word kingdom means to rule, to reign. It's the sphere where the king himself dominates. It's his kingdom. He rules in his kingdom. And Christ ruled in his kingdom. So because we're about to celebrate the crucifixion and resurrection of the Messiah next week, I thought it'd be good to take you to John chapter 18 just for a moment to show you about Pilate's first question to Christ.

Pilate's first question to Christ. Pilate entered again into the Praetorium, verse 33 of John chapter 18. And summoned Jesus and said to him, are you the king of the Jews? Are you the ruler of the Jews? I mean, because you don't look like a king. You don't act like a king. And where's your army if you are a king? So explain to me, are you the king of the Jews? That's the question. First question Pilate asks him.

Jesus answered, are you saying this on your own initiative or did others tell you about me? Now, that's a great way to respond. Christ is magnificent. He answers the question with a question. Now, he knows the answer. But he says, are you doing this on your own initiative? Are you doing this because you think that I'm a king and I'm here to overthrow Rome? Because if you think I'm a political king, I'm not. If you think I'm a military king, I'm not. So are you saying this on your own initiative? Is this what your idea is?

Are you coming to this conclusion that I am a king and I'm here, I'm a threat to your kingdom? Is that what you're asking me? Or did someone else tell you? And so Pilate says, I'm not a Jew, am I? Your own nation and the chief priest delivered you to me. What have you done? And Jesus answered with the kingdom question. Because that's all that matters. Who is the real king and where is his kingdom? And so he says, my kingdom is not of this kingdom. It's of this world. Now we know he's a king. In fact, the Bible tells us over and over again different aspects about the kingdom of Christ.

It says in Matthew 6, verse number 13, that his throne is a kingdom. We know from Revelation 1.5, he is the ruler of the kings of the earth. We know that he is the king of heaven in Daniel 4.37. He's the king of the Jews in Matthew 2.2. He's the king of Israel in John 1, verse number 49. He's the king of the ages, 1 Timothy 1.17. He's the king of glory, Psalm 24.7. He's the king of the nations, Revelation 15, verse number 3. So we know he's a king. So he's not gonna let the kingdom question go. He says, my kingdom is not of this world.

If my kingdom were of this world, then my servants would be fighting. So that I would not be handed over to the Jews. But as it is, my kingdom is not of this realm. He wants Pilate to understand that he is a king and he has a kingdom, but not like Pilate thinks. He's not anointed a king because people put him in the office or he's voted into kingship. No, he is divinely appointed by his father above, but he is a king and he doesn't have a kingdom. But he would only respond at the proper time as the king.

For instance, in John 6, they wanted to take him by force and make him their king. Remember that? He'd fed the 5,000, literally the 25,000, but they only counted the men in those days. There was a lot of people he fed. They were so overwhelmed by what he did, they wanted to take him by force and make him their king right then. I mean, think about it. He can multiply fish and loaves and feed all of us. Who wouldn't want this guy to be your king? But he escaped to the crowd because of what is in his time.

In Luke 19, on that Palm Monday, not Sunday. In Sunday, he's in Bethany. On Monday, he goes to Jerusalem, but I'll talk to you more about that on Sunday. Anyway, on that Palm Monday, what did they do? They waved the palm branches and what did they do? They took off their garments and they laid them down, right in front of that donkey, fulfillment of Zechariah 9, verse number nine, because he would come riding on the backside of a donkey. And they would take off their garments and lay them down, why?

Because they recognized him as a king. Blessed is he who comes in the name of the Lord. Quoting from the Old Testament, saying that this is the coming one, why? Because the coming one, the Erechomai, was the coming king. And so he rode into Jerusalem on that Monday. He came in and they wanted to anoint him as their king. They waved the palm branches and that's why the Pharisees got so upset, why? Because you don't wave palm branches at Passover. You only wave palm branches at the Feast of Tabernacles or the Feast of Booths.

And what is that celebration? It's a celebration that the Jews do for one week when they go out in their backyard and they make all these little fast roofs and live in them as if they're living in the wilderness in anticipation of the arrival of the king who will dwell among them permanently. That's why they celebrate the Feast of Tabernacles. So when they start waving palm branches, what do the Pharisees say? Tell your disciples to be quiet. Why? Because they're recognizing him as a king and they're celebrating the Feast of Booths at Passover.

You're not supposed to do that unless Christ is the king. And so they waved the palm branches, they take off their garments, they lay them down in front of the donkey, why? It says, take all of us. We're submitting totally to you. All that we have is yours. That's why they took off their garments and laid them down because they saw him as what? The one who has dominion, the one who is the king, the one who is the ruler of the people. But that lasts just for a brief moment because he rode into Jerusalem, went in, looked around and left.

The next day, he would cleanse the temple. He cursed the fig tree. The next day, he'd begin to teach, but he wasn't setting up his kingdom. Did they make a mistake? Were we wrong? And the next day, you know, on Friday, they're yelling, crucify him, crucify him! Because they didn't want that king, that kind of king. They want a political ruler. They want a military ruler. They don't want a savior. They don't want someone to save them from their sin. They want someone to save them from Rome, save them from Caesar, save them from their oppression.

See? And so they yelled, crucify him. So Christ says, I wanna let you know I am a king and I have a kingdom.

It's just not of this world. If it was, my army would be here and they would fight for me. Doesn't need an army, he's got one, doesn't need one because he has dominion. He has complete rulership over everything. He is the king of all kings. He is the Lord of all lords. So here is Christ presented as the king at his birth, preached all about the kingdom. Luke 4, 43, I must preach the kingdom. There are seven divine musts in the book of Luke. If you're with us in our study, our nine-year study of the book of Luke, right?

There are seven divine musts. The first one's in Luke chapter two. I must be about my father's business. The second one, Luke 4, I must preach the kingdom of God.

He was driven to preach the kingdom, why? Because he's the king. He's presenting the kingdom. That's why in Matthew chapter five, he says, blessed are the poor in spirit, for theirs is the what? Kingdom of heaven. He talks about entry into the kingdom. He talks about the character quality of kingdom citizens. It's a message all about the kingdom. When he gives the parables, he says, the kingdom of heaven is like this. The kingdom of heaven is like that. The kingdom of heaven is like this. Why? Because everything was about him as the supreme dominant ruler of the world.

That's why. Now note this. Christ is a universal king. He's a spiritual king, and he's an eschatological king. In other words, he's the king universally across the board, even though the world doesn't recognize him as their king, because he is. He is El Elyon, the one who has dominion over everything. He is the king of the world, right? And so he is a universal king. In fact, the Bible says these words in Psalm 16, verse number 10, the Lord is king forever.

Psalm 24, verse number 10, the Lord said as king at the flood, he is king forever. Psalm 103, verse number 19, the Lord has established his throne in the heavens and his sovereignty rules over all. Jeremiah 10, verse number 10, the Lord is an everlasting king. So Psalm 99, verse number one says, the Lord reigns, the Lord rules, the Lord has dominion.

That's the declaration. Then comes the duty, let the people tremble. Same thing Bildad says. He has dominion and awe. Because he has dominion, the people stand in fear of him. The Psalmist says, here's the declaration, the Lord rules, he reigns. The duty, let the people tremble. But the only ones who tremble are those who fear him. And the only ones who fear him are the ones who believe in him. Those who don't believe in him, they don't fear him. The book of Romans tells us there is no fear of God before their eyes.

But Psalm 130, verse number four says, there's forgiveness with thee that thou mayest be feared. The only ones who fear him are the believers. The unbelievers don't fear him. But he is a universal king because he rules over the entire world. But when he came, he came to be king in the hearts of man. He came to defeat not Rome. He came to defeat not Caesar. He came not to defeat anything else other than sin and Satan. The prophecy of Genesis three, verse number 15. You shall bruise his head, but he will, you shall bruise his heel, but he will crush your head.

But he had to deliver man from his sin. Because as king, he knows what his citizens need. And they need forgiveness. And without his death on Calvary's cross, there'd be no forgiveness. And so Pilate would take him out and say, behold, your king, behold your king. He would write the inscription, Jesus of Nazareth, king of the Jews. And the Pharisees said, change that. Say he said he was the king of the Jews. And Pilate said, I've written what I've written. Why? Because it was divine writing. It's what God wanted to be written.

Because Jesus of Nazareth, and if you read it right, as it's up there in Greek, it's Jesus of Nazareth or Jesus the Nazir, right? Which is the Hebrew name for branch. The branch is the Messiah who's going to come and save his people from their sin, right? So Jesus is the branch. He's the Messiah. He is the king of the Jews. So Pilate got it right because of the spirit of God. He is the one who is the branch, who is the king of the Jews. And the Pharisees saw that they were incensed. They didn't want that up there for everybody to see and read.

But Pilate said, what I've written, I've written. Because he's the ruler. He's the king. And so he has this kingdom. He is a universal king, but he's also a spiritual king because he rules and reigns in the hearts of men. When he forgives you of your sin, you become a citizen of the kingdom. What happens? He transfers you, Colossians 1.13, from the kingdom or rulership of darkness into the kingdom or rulership or dominion of his dear son. You see, before you're saved, you're under the dominion of Satan.

You're under the rule of Satan. You're under the kingdom of Satan. But when you're saved, Christ takes you out of that kingdom, transfers you out of that kingdom into his dominion, into his rulership, because he's the king. He takes up residence in your life and you submit to him as your ruler. That's exactly, exactly what the gospel is all about. It's about learning to submit to the ruler of the world, the king of the universe, because he came and put his life on the line for your sins and for mine.

That's the important thing. But he's also a literal king, an eschatological king, because in Revelation 19, he's gonna come back, right? And on his thigh, what does he have? A king of kings and Lord of lords. And he takes back the kingdom from Satan. He takes back the world from Satan. Why? Because he has dominion over it anyway, it's his. And he destroys all that's on the earth that's in rebellion against him. That's why Isaiah 9, 6 talks about this Messiah who is going to come, who's the prince of peace, who's the mighty God, who is the everlasting father, right?

And this one who's the wonderful counselor is going to come. And when he does, the government will be upon his shoulders and he will rule and there will be no end to the peace in his kingdom, no end, because he's the one who offers peace. Bill Dagg got it right. He is the dominion and all of the world. And in the heights, there is peace, that peace has got to come to earth. And the only way it gets here is if the king of peace arrives, sets up his kingdom and rules and reigns. I love what Zachariah the prophet said in Zachariah 14.

In that day, his feet will stand on the Mount of Olives, which is in front of Jerusalem on the east. And the Mount of Olives will be split in its middle from east to west by a very large valley. So half of the mountain will move toward the north and the other half toward the south. He says, in that day, okay, the Lord will be king over all the earth, a literal king over a literal place. In that day, the Lord will be the only one in his name, the only one. Why do we tell you that? Because Jesus said in Matthew chapter six, when you pray, you pray this way.

Our father, who art in heaven, hallowed be thy name. What's the next phrase? Thy kingdom come. Why are we doing that? If he's the king, why are we praying for his kingdom to come? What's that mean? Remember it's the word basilea, which means to rule. Your rule come, your reign come. Why? Because the disciples' prayer teaches you to pray in anticipation of the literal kingdom that's gonna be on the earth. We know he's a universal king. We know he's a spiritual king, but we also know he's gonna be an eschatological king or a literal king in the end because he's gonna rule from Jerusalem on the earth.

See that? And so when you pray, Christ says, you pray this way. Our father, who art in heaven, hallowed be thy name. Thy kingdom come on earth as it is in heaven. Thy will be done on earth as it is in heaven. So we're praying for God's kingdom to come because we want what's happening in heaven now to be on earth. And the only way that happens is when the king arrives the second time.

So he tells Pilate, oh, yeah, I'm a king, but I'm a king like you'll never understand. Because he goes on to say these words back in John chapter 18. He says, Pilate says to him, so you are a king? Because he's confused. He doesn't get it. Are you a king? Or are you asking me on your own initiative or someone else? Well, I'm not a Jew, so I have no idea what you're talking about. Well, yes, I'm a king and I have a kingdom. So you are a king. And Christ says, you say correctly that I am a king.

For this I have been born, right? For unto us a child is born. And for this I have come into the world. Unto us a son is given. It's Isaiah 9.6. That's all he's doing is referring back to his humanity and his divinity, right? For this I was born, that's his humanity. And for this I've come into the world, that's his deity because it speaks of his preexistence in eternity to testify to the what? The truth. The truth about what? What truth? Well, the only truth that matters, God's truth. The truth about heaven.

The truth about hell. The truth about judgment. The truth about sin. The truth about grace, holiness, justice. The truth about, specifically, the kingdom. I came to preach the kingdom. I presented the kingdom. I portrayed the kingdom. I want you to pray for the kingdom. And guess what? The kingdom's going to come. Because I want you to know the truth about the coming rulership, the coming dominion of the king. And so the question comes, well, why is it people don't want to be a part of that kingdom?

Well, we told you, they love their sin. They love unrighteousness. They love darkness rather than the light. But the Bible says these words in the book of Matthew.

Matthew chapter 13, when Christ is giving parables about the kingdom, listen to what he says. In verse number 44, the kingdom of heaven is like a treasure hidden in the field. Now, stop right there. People get mixed up. The kingdom of heaven, the kingdom of God. The kingdom of heaven, the kingdom of God. What's the difference? 22 times in the book of Matthew, kingdom of heaven is used. Why? He's speaking to Jews, okay? But the kingdom of heaven and the kingdom of God are the exact same thing. How do we know that?

Matthew 19. Bible always interprets the Bible, right? So in Matthew 19, Christ says about the rich young ruler, he says to his disciples, truly I say to you, it is hard for a rich man to enter the kingdom of heaven.

Verse 23, verse 24. Again, I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. So the kingdom of heaven and the kingdom of God are used interchangeably. It's the place where the king himself rules. It's the sphere of his dominion. He's a universal king because he oversees everything. He dominates everything. He's a spiritual king because he takes up residence in your heart as king of kings and Lord of lords. And you submit to him as your Lord.

You follow and obey him. And one day everyone will. Because one day every knee will bow and every tongue will confess that Jesus Christ is Lord to the glory of God the Father. That he is the king. He is the Lord of all lords. He is the king of all kings. And so therefore we begin to understand that his kingdom reigns forever. So back in Matthew chapter 13, these words are spoken. We says, the kingdom of heaven is like a treasure hidden in the field, which a man found and hid again. And from joy over it he goes and sells all that he has and buys the field.

The kingdom of heaven is so rich and so fine and so great that when found, when found, the man will go, sell all that he has to buy the field. Again, the kingdom of heaven, verse 45, is like a merchant seeking fine pearls. And upon finding one pearl of great value, he went and sold all that he had and he bought it. He did everything he could to obtain the kingdom. Why? Because the kingdom is the most valuable commodity ever given to man. The sphere in which Christ himself rules is the only place to be.

And so you sell it all. And then once you sell it, listen to this. Luke chapter 16. This is quite interesting. Verse 16, Luke 16, the law and the prophets were proclaimed until John. Since that time, the gospel of the kingdom of God has been preached. Why? The gospel is all about the coming king. The gospel is the kingdom of God. You can't preach the gospel unless you preach about the king. You can't preach about the king unless you preach about his kingdom. Because when you get saved, you become a citizen of that kingdom.

And you submit to the king who rules in that kingdom because he has dominance over all things. So Jesus says, the law and the prophets were proclaimed until John.

Since that time, the gospel of the kingdom has been preached and everyone, ready for this, is forcing their way into it. What? What does that mean? If the kingdom of God, I thought heaven was a free gift. Why are people forcing their way into the kingdom? Why is that? Because when you realize the value of the kingdom, you will do whatever you have to do to get there. And because before that time, you're a citizen of another kingdom, the kingdom of the evil one, the kingdom of Satan, right? The dominion of Satan.

Before you're transferred into the kingdom of God's dear son, you're a part of the kingdom of the world, Satan's kingdom. And Satan's gonna do all he can to keep you out of the kingdom of God's dear son. And yet, that's why Christ said, when a man comes up to me, let him deny himself, take up his cross, and follow me. Because that's how you get into the kingdom. You gotta take up your cross and follow Christ. And you see, when you enter the kingdom, you say no to self. You say no to your aspirations.

You say no to your ambitions. Why? Because you say yes to the king who rules. You can't say to the king, listen, I'm coming in with my dreams and my desires. I'm coming in on my terms. I'm coming in the way I wanna come in. You don't treat a king that way. When the king calls, you come, and you submit to his kingship. You submit to his lordship. You submit to his rulership, because he has dominion over everything, see? And so when you go, you go and say, I'm yours. It's like the people in Luke chapter 19 at the triumphal entry, when they would take off their garments and lay them down.

We're presenting ourselves to you. And that's why people are forcing their way into it. Why? Because all hell is against you leaving that kingdom and being transferred into the kingdom of God's dear son. But you can't wait to get there, because you're like the merchant who finds the great pearl, is willing to give up everything to obtain what Christ has. And that's why, that's why when Christ was on the Via Dolorosa he was on his way to Calvary to die outside the gates. And we'll talk about this on Sunday, because that's Hebrews chapter 13.

He dies outside the gates. Go out the Damascus gate to your right, there's Calvary. And yet there was a certain man, because Christ was beaten so severely, he could not even muster up a courage to carry the cross beam anymore. There was a man compelled out of the crowd to carry that cross beam. A man by the name of Simon of Cyrene. Now Simon came to celebrate Passover. We don't even know if he knew Jesus before this time. We have no idea. But he's on the Via Dolorosa. And Christ falls because of his being physically exhausted.

And Simon of Cyrene is compelled out of the crowd to carry the cross. And what did he do? He followed Christ out the Damascus gate to Calvary. Because Christ wanted to put in the hearts and minds of everybody on that road, this is what it means to follow me. Take up your cross and follow me. Why? Because I'm the king. And I have a kingdom. And I want you to be a part of that kingdom. I wanted to get to reconciliation and righteousness, but didn't quite make it tonight. But you get the point. Bill Dadd's comments were brief.

But what he says about the dominion of God, and the awe of God, and the peace that exists in his presence, Christ himself is our peace. And you know what? He purchased that peace on the cross for you and me. I wonder if you had that peace tonight. I wonder if you understand that peace. I wonder if you understand that the rulership of the king was dominion over all things. Have you submitted yourself to his kingship? His rulership? Because he is the king. And do you pray, my father who art in heaven, hallowed be thy name.

Lord, your kingdom come to earth as it is in heaven. When you pray that, you are praying in anticipation of his coming kingdom. If Christ is not ruling your heart, you don't pray that prayer. Because you don't want him to come. But if he's in your heart, you pray it because you can't wait for him to arrive.