L42.⑸主被称为“（君）王”和“受膏者”。这是因为祂是弥赛亚或基督；“弥赛亚”或“基督”表示（君）王和受膏者。这就是为何在圣言中，主由“（君）王”，以及“大卫”来表示；大卫是统治犹大和以色列的王。主被称为“（君）王”和“耶和华的受膏者”，这一点从在圣言中的许多经文明显看出来，启示录：
羔羊必胜过他们，因为祂是万主之主，万王之王。（启示录17:14）
又：
骑在白马上的那位在祂衣服上有名写着，万王之王，万主之主。（启示录19:16）
由于主被称为“王”，所以天堂和教会被称为祂的国，祂的降世被称为天国的福音。天堂和教会被称为祂的国（可参看马太福音12:28；16:28；马可福音1:14，15；9:1；15:43；路加福音1:33；4:43；8:1，10；9:2，11，60；10:11；16:16；19:11；21:31；22:18；23:51）。但以理书：
神必另立一国，永不败坏，却要打碎灭绝那一切国，这国必存到永远。（但以理书2:44）
又：
我在夜间的异象中观看，见有一位像人子的，驾着天云而来。有权柄、荣耀、国度赐给祂，使所有人民、民族、语言都敬拜祂；祂的权柄是永远的权柄，祂的国必不败坏。（但以理书7:13，14，27）
祂的降临被称为“天国的福音”（可参看马太福音4:23；9:35；24:14）。
42. The reason the Lord is called King and [Jehovah’s] Anointed is that he was the Messiah or Christ, and “Messiah” or “Christ” means “King” and “Anointed One.” That is also why “King” in the Word means the Lord. Much the same was meant by David, who was king over Judah and over Israel.
We can see from many passages in the Word that the Lord was called “King” and “Jehovah’s Anointed.” That is why it says in Revelation, “The Lamb will overcome them, because he is Lord of Lords and King of Kings” (Revelation 17:14); and again, the one who sat on the white horse “had on his robe a name written-King of Kings and Lord of Lords” (Revelation 19:16).
It is because the Lord is called “King” that heaven and the church are called his kingdom and his Coming into the world is called the gospel of the kingdom.
On heaven and the church being called his kingdom, see Matthew 12:28; 16:28; Mark 1:14-15; 9:1; 15:43; Luke 1:33; 4:43; 8:1, 10; 9:2, 11, 60; 10:11; 16:16; 19:11; 21:31; 22:18; 23:51; and in Daniel:
God will raise up a kingdom that will never be destroyed. It will crush and devour all these other kingdoms, and it will stand forever. (Daniel 2:44)
In the same,
I was watching in the night visions, and behold, someone like the Son of Humanity was coming with the clouds of the heavens. To him was given dominion and glory and a kingdom, so that all peoples, nations, and tongues would worship him. His dominion is an everlasting dominion, and his kingdom is one that will not perish. (Daniel 7:13-14, 27)
On his Coming being called “the gospel of the kingdom, ” see Matthew 4:23; 9:35; 24:14.
42. The Lord is called King and the Anointed. That is because He was the Messiah or Christ, and Messiah or Christ means King and Anointed. The Lord is accordingly also meant by King in the Word. He is by the same token meant by David, who was king over Judah and Israel.
That the Lord is called King and the Anointed of Jehovah is apparent from many passages in the Word. We are told, therefore, in the book of Revelation:
...the Lamb will overcome them, for He is Lord of lords and King of kings. (Revelation 17:14)
And in another place:
(He who sat on the white horse had) on His garment...a name written: “King of kings and Lord of lords.” (Revelation 19:16)
It is because the Lord is called King that heaven and the church are called His kingdom, and that His advent into the world is called the Gospel of the Kingdom.
That heaven and the church are called His kingdom may be seen in Matthew 12:28, 16:28; Mark 1:14-15, 9:1, 15:43; Luke 1:33, 4:43, 8:1, 10, 9:2, 11, 60, 10:11, 16:16, 19:11, 21:31, 22:18, 23:51.
And in Daniel:
...God...will cause to rise a kingdom which shall never be destroyed...; it shall break in pieces and consume all (other) kingdoms, while it shall stand forever. (Daniel 2:44)
Again in Daniel:
I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! ...Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should worship Him. His dominion is an everlasting dominion..., and His kingdom the one which shall not be destroyed. (Daniel 7:13-14, cf. 7:27)
That His advent is called the Gospel of the Kingdom may be seen in Matthew 4:23, 9:35, 24:14.
42. 5. THE LORD IS CALLED KING, AND THE ANOINTED. This is because He was the Messiah or Christ; and Messiah, or Christ, signifies King and Anointed. Hence it is that in the Word the Lord is meant by King; and also by David, who was king over Judah and Israel. That the Lord is called King, and the Anointed of Jehovah, is evident from many passages in the Word. For this reason it is said in Revelation:
The Lamb shall overcome them: for He is Lord of lords and King of kings. Revelation 17:14 And in another place:
He that sat upon the white horse had on His vesture a name written, King of kings and Lord of lords. Revelation 19:11, 16.
Because the Lord is called King, heaven and the Church are called His kingdom, and His Coming into the world is called the gospel of the kingdom. That heaven and the Church are called His kingdom, may be seen in Matthew 12:28; 16:28; Mark 1:14-15; 9:1; 15:43; Luke 1:33; 4:43; 8:1, 10; 9:2, 11, 60; 10:11; 16:16; 19:11; 21:31; 22:18; 23:51.
And in Daniel:
God shall set up a kingdom, which shall never be destroyed:
It shall break in pieces and consume all the other kingdoms, but it shall stand for ever. Daniel 2:44 And in the same:
I saw in the night visions; and, behold, One like the Son of Man came with the clouds of heaven;... There was given Him dominion, and glory, and a kingdom, that all people, nations and languages should serve Him: His dominion is an everlasting dominion and His kingdom that which shall not be destroyed. Daniel 7:13-14, 27.
That His Coming is called the gospel of the kingdom, may be seen in Matthew 4:23; 9:35; 24:14.
42. v. The reason why the Lord is called "King" and "the Anointed," is that He was the Messiah, or Christ; and "Messiah" or "Christ" means the king and the anointed. This is why, in the Word, the Lord is meant by "king," and also by "David," who was king over Judah and Israel. That the Lord is called king" and "Jehovah's anointed," is evident from many passages in the Word:
The Lamb shall overcome them; for He is Lord of lords and King of kings (Revelation 17:14).
He that sat upon the white horse had on His vesture a name written, King of kings and Lord of lords (19:16).
It is from the Lord's being called a "king," that heaven and the church are called His "kingdom," and that His advent into the world is called "the Gospel of the kingdom." That heaven and the church are called His kingdom, may be seen in Matthew 12:28; 16:28; Mark 1:14-15; 9:1; 15:43; Luke 1:33; 4:43; 8:1, 10; 9:2, 11, 60; 10:11; 16:16; 19:11; 21:31; 22:18; 23:51. And in Daniel:
God shall set up a kingdom which shall never be destroyed; it shall break in pieces and consume all these kingdoms, and it shall stand forever (2:44).
I saw in the night visions, and behold one like the Son of man came with the clouds of the heavens. And there was given Him dominion, and glory, and a kingdom, that all peoples, nations, and languages should worship Him; His dominion is an everlasting dominion, and His kingdom that which shall not be destroyed (Daniel 7:13-14, 27).
That His advent is called "the Gospel of the kingdom," may be seen in Matthew 4:23; 9:35; 24:14.
42. ((v.)) Quod Dominus dicatur Rex et Unctus, est quia erat Messias seu Christus; ac Messias seu Christus significat Regem et Unctum. Inde est quod Dominus etiam per "Regem" in Verbo intelligatur: similiter per "Davidem," qui erat rex super Jehudam et super Israelem. Quod Dominus Rex et Unctus Jehovae dicatur, patet a multis locis in Verbo. Ideo dicitur in Apocalypsi,
"Agnus vincet eos, quia est Dominus dominorum, et Rex regum" (17:14).
Et alibi,
Sedens super Equo albo habebat "super vestimento... suo nomen scriptum, Rex regum et Dominus dominorum" (19:16).
Ex eo, quod Dominus dicatur Rex, est, quod caelum et Ecclesia dicantur Regnum Ipsius; et quod adventus Ipsius in mundum dicatur Evangelium Regni. Quod caelum et Ecclesia dicantur Regnum Ipsius, videatur,
Matthaeum 12:28; 16:28; Marcus 1:14-15; 9:1; 15:43; Lucam 1:33; 4:43; 8:1, 10; 9:2, 11, 60; 10:11; 16:16 1; 19:11; 21:31; 22:18; 23:51;
et apud Danielem,
"Surgere faciet Deus... regnum, quod in saecula non peribit:... conteret et consumet omnia alia regna, illud autem stabit in saecula" (2:44).
Apud eundem,
"Videns fui in visionibus noctis, et ecce cum nubibus caelorum sicut Filius hominis veniens fuit Et Huic datum est dominium, et gloria et regnum, ut omnes populi, gentes et linguae Ipsum colent; dominium Ipsius dominium saeculi,... et regnum Ipsius quod non peribit" (7:13-14, 27).
Quod adventus Ipsius dicatur "Evangelium Regni," videtur Matthaeus 4:33 [NCBSP: 23]; 9:35; 24:14.
Footnotes:
1. 16 pro "26"