The Kingdom of God and Its Implication to the Twenty-First-Century Believers: An Interpretive, Exegetical, Historical and Biblical Leadership

By Dominic Adua A. Nyaaba Ph.D.

This book presents an exegetical, interpretative, historical, and ethical study of the kingdom of God. Since the kingdom of God is analyzed critically using various biblical elements, both the New and the Old Testaments are explored to unravel the true meaning of the kingdom of God. It is unequivocally necessary for biblical words to be transliterated and transcribed to fit properly into their morphological, phonological, syllabi, and grammatical structures of the Hebrew and Greek languages, as well as exposing those words and expressions into their English connotations.

• Language: English
• Publisher: LifeRich Publishing
• Release date: Jun 22, 2018
• ISBN: 9781489718006

Dominic Adua A. Nyaaba Ph.D.

Born in the year 1966 in Tamale, Ghana, Dominic A. A. Nyaaba completed his Bachelor of Arts Degree at the University of Ghana in June 1998 with a combined major in French and Linguistics, obtaining First Class Honors. He received the master of Divinity Degree in June in 2006 from International Theological Seminary and in June 2012 received the PhD in Biblical Studies from Newburgh Theological Seminary, Newburgh, Indiana. Dr. Nyaaba is currently the Founder and Chief Executive Officer of Winning Life Prayer Ministry in Los Angeles, California. Winning Life Prayer ministry was approved by the Bureau for Post Secondary Education in 2014 to be an academic instruction institution for California residents and all people across the globe. Dr. Dominic Adua Nyaaba earned another Ph.D degree from his own College (WLPM) in 2017. He is the Owner, the Private Patrol Operator, the qualified manager, and the operations manager of WINNING LIFE SECURITY in Los Angeles, California. His licenses are PPO number 18034 and PSE number 634. He is currently a Paralegal student in Fremont College, Cerritos in California with a GPA of 4.00, the highest in the history of the college. He has sold several copies of his first book entitled, Using prayer to unlock your twenty-first Century Destiny. The authorship of the first Book lays a solid foundation for him to reenact his second Book for the readership of his target audience.

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Copyright © 2018 Dominic Adua A. Nyaaba, Ph.D..

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NIV: Scripture quotations marked (NIV) are taken from the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com The NIV and New International Version are trademarks registered in the United States Patent and Trademark Office by Biblica, Inc.

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ISBN: 978-1-4897-1788-7 (sc)

ISBN: 978-1-4897-1800-6 (e)

LifeRich Publishing rev. date: 06/21/2018

This book presents an exegetical, an interpretative, a historical, and an ethical study of the kingdom of God. Since the kingdom of God is analyzed critically using various biblical elements, both the New and the Old Testaments are explored to unravel the true meaning of the kingdom of God. It is unequivocally necessary for Biblical words to be transliterated and transcribed to fit properly into their morphological, phonological, syllabi and grammatical structures of the Hebrew and Greek languages as well as exposing those words and expressions into their English connotations.

Next, standard definitions of terms are rendered to usher the reader into fully grasping the subject treated. The rendering of significant terms such as God, El, Elohim, Eloah, Yahweh, "King", melekh, kingdom, "basileia, malkuth" are so significant for proper elucidation and comprehension of the subject studied. Apart from these terms, biblical genres such as parable, metaphor, simile, and the proverb are properly accentuated. Exegetically, several passages, sentences, phrases, biblical quotations, and words of the two major Biblical languages, Greek and Hebrew are illustrated intensively in the book.

A greater proportion of the dissertation is wholly devoted to the interpretation of scriptures. The beatitudes are profoundly explicated for the readership of theologians, professors, seminarians and Church leaders. The Parables, which constitute a bulk of Jesus’ Teaching and Preaching, are given an in-depth clarifications leaning heavily on erudite works. Interpretation is expanded to embrace terms such as Theophany, Torah, and Royal, Covenant, berit, mishpat justice, tsedeqah righteousness, and its Greek equivalent dykaiosyne. Present and Future of the kingdom of God, and its eschatological implications are fully explained in Jesus’ proclamation of the kingdom. Since the Messiah is the protagonist in the kingdom of God, extension of the kingdom to Gentiles, especially in the Book of Isaiah is succinctly illustrated, where Gentiles, and Proselytes in Deutro-Isaiah are ushered into the light of God. The dissertation also learns itself copiously to narratives since literary genres used in these historical events are narratives. Abrahamic and Mosaic covenants are replete with theophanic encounters intertwined with sumptuous narratives. Davidic covenant as well as Jesus’ proclamation of the kingdom of hope and redemption is analyzed using narratives and elucidations. Since believers sojourning in the kingdom of God are confronted with venomous attacks, the tail end of chapter three is wholly designated to discussing spiritual warfare in Eph. 6:1-17 New International Version (NIV). Believers are made to beware that all is not auspicious in the kingdom of God as they seek to worship and serve God in righteousness. Exegetical study of this passage is fully analyzed by critically examining Greek lexical items employed by Paul, the apostle.

Furthermore, The kingdom of God and its implication to the twenty-first Century Believers renders concisely an in-depth analysis of data gathered from the administration of questionnaires to 500 respondents in Los Angeles, and the City of Canoga Park in California. This portion of the dissertation takes a critical look at ethical issues confronting believers in the 21st Century American Church and Biblical response to such ethical problems. Finally, an executive summary, and recommendations are exclusively accentuated for the readership of scholars, pastors, and seminarians and the Laity.

It is imperative to state that in chapter six of this tour de force, I would emphasize the definitions of leadership in different eras beginning from the 1920s. Similarly, a resume of King David and King Solomon’s leadership styles are explained in the chapter. For that reason, Joseph C. Rost states in his book titled, Leadership for The Twenty-First Century, Forwarded by James MacGregor (Westport, Connecticut, Praeger Publishers, 1931, 1991, 1993), page 102, that the definition of leadership should have several properties in order to be useful to scholars and practitioners. He also states, A definition must be clearly worded to communicate specific messages as to what constitutes the reality being defined.¹ The leadership theorist furthers dilates, A definition must state specific criteria for people to use in separating from one reality from similar realities. A phenomenon must include the essential elements if it is to be called the reality that is being defined.² The relationship that is centered on leadership must be based on influence. Influence is defined with Bell (1975) as the process of using persuasion to have an impact on other people in a relationship. Influence involves reputation, prestige, personality, purpose, status, content of the message, interpersonal and group skills, give and take behaviors, authority or lack of it, symbolic interaction, perception, motivation, gender, race, religion, and choices which are called power of resources. Michael Nir in his book titled, Influence and lead states, The characteristics of situational leadership are empathy, active listening, and a propensity to understand complex human and team interactions" (p.19).³

James MacGregor Burns states emphatically, Leaders are planners. They plan the process of constructing a future sequence of significant actions to bring about the desired change. Planners like chess grandmasters must proceed step by step but with a constant strategic grasp of the interplay of forces on the wide field of action⁴ He further states, students of leadership have their own way of analyzing concord and conflict. They divide people into leaders and followers. On leaders, we have a mountain of evidence- biographies, memoirs, letters, archival sources and thousands of books but none on followership.⁵ On page 211 of his book titled, Transforming Leadership, James MacGregor Burns asserts, Leaders embrace values, value grip leaders. The stronger the value systems, the more strongly leaders can be empowered and the more deeply leaders can empower followers. The transformational dynamic that naturally empowers leaders and followers involves motivation, creativity, conflict and power

A research on leadership theories shows that there are vast majorities of approaches to explicate the complexity and elements of leadership process. This explanation is confirmed by Antonakis, Ciancialo, Stenberg, 2014; Bass, 1990, Bryman 1992; Gardner 1990; Hickman, 1998; Munford, 2006; Rost, 1991. It must be emphasized that some research experts view leadership as a trait or as a behavior while others view leadership from an information processing perspective. Peter G. Northhouse a leadership theorist has authenticated that leadership has been studied using both qualitative and quantitative methods in many contexts, including small groups, home cell groups, therapeutic groups, and large organizations.⁶ A group of definitions conceptualizes leadership from personality perspective. It states that leadership is an amalgamation of distinctive traits or qualities that individuals possess that empowers them to persuade others to achieve tasks. Peter G. Northouse also affirms, Leadership is a process whereby an individual influences a group of individuals to achieve a common goal.⁷

An aspect of transformational leadership is intelligence. Intelligence is defined as the ability to acquire and apply knowledge and skills. The collection of information of military or political value. Einstein said, The true sign of intelligence is not knowledge but imagination.⁸ Bryman (1986), an English man wrote leadership involves a social influence process in which a person steers members of the group towards a goal (p.2). Willner (1984), a female theorist, stated, Leadership is a patterned relationship of influence between one member of a group and its other members (p.5). Tucker (1981), a political scientist wrote, "leadership is a process of human interaction in which one individual exert, or attempt to exert, a determining influence upon others (p.11).⁹

John Quincy Adams stated, "If your actions inspire others to dream more, learn more, do more, and become more, you are a leader." Transformational leadership guarantees intellectual stimulation- Transformational leaders challenge the status quo and encourage creativity in followers. Bernard M. Bass undertook further research work on Transformational leadership in 1985 by elucidating the psychological mechanisms that underpin transformational and transactional leadership. Bernard M. Bass added to the research findings of James MacGregor Burns (1978) to explicate how transformational leadership could be measured and to explain the extent it motivates and inspires followers to a higher-level of performance.

According to A. Jossey –Bass, leadership is a complex social process, rooted in the values, skills, knowledge, and ways of thinking of both leaders, and followers.¹⁰ The lexical item, leadership has become an incantation cautioned by John Gardner (1993) and the connotation of leadership has risen above common work place usage. It supersedes the denotation of mediocre usage to embrace complexities of business, political and social usage. Peter G. Northouse defines leadership as focus of a group. A leader is the epicenter of change, development and growth for members and followers.¹¹

According to Peter G. Northouse, the term Transformational Leadership was first coined by Downtown (1973), however the emergence of this term to approach as an important theory began with a masterpiece by a political sociologist James MacGregor Burns which he tiled "Leadership" (1978). In the book, he tried to distinguish between leaders and followers. He stated that leaders tap the motives of followers in order to better reach the goals of leaders and followers (p.18).¹² In the dissertation, I will place high premium on transformational leadership exhibited by political leadership in America and across the globe. I will also discuss biblical transformational leadership spearheaded by Moses, Joshua, King David, Jehoshaphat, King Asa, Jesus, Peter, John and Paul. Since Transformational leadership involves influencing followers to accomplish organizational goals, I will emphasize the role of Biblical leaders in the world stage. James Macgregor furthers states that transactional leadership refers to the bulk of leadership models, which focus on the exchanges that occur between leaders and their followers. For example, political leaders who win votes by promising to lower taxes are demonstrating transactional leadership style. When Donald Trump and Hillary Clinton promise to reduce taxes for the people of America, they are employing the leadership dexterity classified as transactional. Transactional leadership can be used temporary to gain advantage over votes or be used as a permanent style of a leader.

Joseph C. Rost authenticates, leadership is an influential relationship among leaders and followers who intend real changes that reflect their mutual purposes. The essential first element of this definition is based on multidirectional influential relationship and that the influence behavior of the leader and followers is noncoercive. The second dimension of the definition is that leaders and followers are the agents of change in the relationship. Both the leaders and followers are active participants in the leadership process. In this process, there is more than one follower and more than one leader in the relationship. Relationship is unequal because the influence patterns are unequal. In the third level, Rost states that leaders and followers really intend for real change. The concept of intend connotes that the influential leaders and followers purposefully desire certain transformational changes. The concept of real means the changes the leaders and followers intend to bring to bear upon the organizational system must be substantive and transforming. The theorist also asserts that leaders and followers do not necessarily have to produce changes for leadership to exist. Intend changes in the present may propel changes in the future if all elements of leadership process are put in place. The last leadership element in the definition is that leaders and followers develop mutual purpose.¹³ A purpose is different from a goal; that is the purpose is the universal picture drawn in the minds of leaders and followers. Goals are the subsets of the broader spectrum of the purpose executed one after another until the purpose is wholly accomplished. The business dictionary explains a goal as an observable and measurable result having one or more objectives to be achieved within a more or less fixed timeframe. Lisa Messenger states, We should all open our eyes and minds to the limitless possibilities the world has to offer. Without doubt you have to believe in yourself and back yourself, trusting your gut instinct at every turn¹⁴ The purpose and goal are to unleash the inner global entrepreneurial talents in leaders and followers. It is to ignite them into full vim of accomplishing organizational goals in the leadership development process.

Donald J. Trump in his 2016 presidential campaign emphasized real change. He states, "Americans are starved for real change and our new ad shows that Mr. Trump as a Washington outsider will deliver that change for America. His popular proclamation was We will make America Great again. Real leaders desire real change for themselves and for their followers.

Leadership theorists assert that unlike the transactional leadership, Transformational leadership is the process whereby a person engages with others and creates a connection that raises the level of motivation and morality in both the leader and the follower. This type of leadership style pays absolute attention to the needs and motives of followers and disciples and tries to help followers reach their fullest potential. In that time, Burns believed Mohandas Gandhi was a classic example of transformational leader. Donald Reagan, Franklin D. Roosevelt, Bill Clinton, Barrack Obama, George W. Bush, Harry Truman, and the founding fathers who proclaimed independence for America are all considered transformational. Abraham Lincoln could not be challenged by any leader during the time of his presidency. He abolished slavery in America, and brought the civil war to an end and united America to become one nation. He is super transformational in the perspective of many leadership theories.

It should be emphasized that transformational leadership has several strengths and several weaknesses. Peter G. Northouse authenticates that transformational leadership has been widely researched and used by many organizations since its introduction in the 1970s. The transformational leadership has intuitive appeal to followers and organizations. It treats leadership as a process that occurs between leaders and followers. It also has a broader view of leadership unlike totalitarian leaders that influence followers for their own good. Transformational leadership places high premium on followers’ needs, values, and morals. There is ample evidence that transformational leadership is effective form of leadership (Yukl, 1999). Opponents of this leadership model emphasize that it lacks conceptual clarity because it covers a wide range of issues including creating a vision, motivating, being a change agent, building trust, giving nurturance, and acting as social architect, hence it is difficult to define exactly the parameters of transformational leadership.¹⁵ Furthermore, some theorists have opposed the MLQ method used to study four factors of the transformational leadership: Idealized influence, inspiration motivation, intellectual stimulation, and individualized consideration). There are other related weaknesses that make growth difficult for some organizations.¹⁶

Another leadership style studied by theorists is the Charismatic module. Since 1999, charismatic leadership has received a great deal of research attention in the field of leadership studies (Conger, 1999); (Hunt & Conger, 1999). Charismatic leadership is similar to or synonymous with transformational leadership. The concept of charisma was first used to describe special gifts that individuals possess through the empowerment of the Holy Spirit to perform extraordinary miracles. Web (1947) defines charismatic traits as "special personality characteristic that gives a person superhuman or exceptional powers and is reserved for a few, is of divine origin and results in the person being treated as a leader."¹⁷ Oral Roberts and Benny Hinn are charismatic because they perform supernatural miracles through the empowerment of the Holy Spirit. The concept is derived from the Greek word xarisma which connotes the gift of divine grace; the gift of faith, knowledge, holiness, virtue; the grace or gifts denoting extraordinary powers, distinguishing leaders from followers and allowing them to serve as leaders in the ecclesiastical settings. For instance, I personally have the charismatic gift whereby I use the gift of healing and deliverance to extricate demon-possessed people from the shackles of slavery. Oral Roberts had the charismatic leadership anointing when he used the divine gift to heal numerous Christians in America and across the globe. Billy Graham, Benny Hinn, Rev. Duncan Williams, and host of other mega Church leaders wield the Charismatic anointing leadership style. Joel Osteen, an American Television evangelist has massive doses of Charismatic anointing. He uses his spiritual gift to influence millions and billions of people in the World.

Some leadership theorists authenticate that leaders are not the same as managers, and followers are not the same as subordinates. Managers may be leaders, but if they are leaders, they are involved in a relationship different from management. Hence, leaders need not be managers to be leaders, and followers need not be subordinates to be followers.¹⁸ He argues that people in authority positions- presidents, governors, mayors, CEOs, superintendents, principals, administrators, supervisors, department heads are not automatically leaders by virtue of their holding a position of authority. For me, all people who occupy such positions have acquired a level of leadership skills to manager newly hired and subordinates and possible followers. They may need more leadership training to enable them build up skills that will lead to motivation of team members and an augmentation of morality within the organizational setting and environment. He argues further that people who are in a position of authority are automatically leaders because that is the position of a manager: A person who builds a position of authority.¹⁹

In terms of ethics and leadership, Rost argues that employing the concept of influence as definitional standard, leaders and followers must be attentive to the influence process that forges the relationship to promote their own purposes, or to win approval of their specific proposals.²⁰

Related to this phenomenon is the concept of leadership and power in organizational systems. Where leadership is exercised, there is the use of power. Power in Greek is dunamis. Strong’s Concordance describes it as feminine noun which implies might, power, marvelous works, force, ability, efficacy, energy, powerful deeds. A related word is dynamis "ability to perform", for the Christian leader, power to achieve by applying the Lord’s inherent abilities. Dynamis is power through God’s ability. Presidents, governors, Mayors, CEOs, Bishops, Senior Pastors, PPOs perform their duties and execute their responsibilities through dynamis and dunamis. Dunamis tou theou (the power of God) is used of divine power acting upon the minds of men. Dunameis tou Theou (miracles of God) by metonymy, things or persons in which God’s saving power shows its efficacy. He dunamis tou theou (the power of God, Matt 22:29; Mk 12:24). Another expression used in the bible is dunamei pneumatos agiou which implies "by the power and influence of the Holy Spirit." In The book of Romans, the expression, Pasa dunameis means every power of performing miracles. Thus, influential leaders perform miracles through the use of power in the organizational systems.²¹

The concept of power is related to leadership because it is part of influence process. Power is the ability or potential to influence. It is imperative to emphasize that people have power when they have the capability to affect others’ beliefs, attitudes, and courses of action. Ministers, Lawyers, doctors, coaches, Soccer managers, NFL coaches, teachers, and business owners are examples of people who have the capability to influence followers and disciples.²² French and Raven (1959) identified five common and important attributes of power: reward, coercive, legitimate, referent, and expert. In organizations, there are two major kinds of power: Position power and personal power. Position power is the power a person acquires from a particular office or rank from a formal organizational system. The leader has sophisticated prominence than the followers. Personal power is the influence capacity a leader derives from being likeable, and knowledgeable by followers and disciples. When subordinates find their leaders to be role models and others have power because their subordinates find them to be highly competent and considerate. On the contrary a leader that is described as wielding power is dictatorial because power is conceptualized as a tool used to achieve their own goals.²³

CONTENTS

Acknowledgement

Chapter 1 Introduction

1.1 Preliminary Consensus

1.2 Statement of the Problem

1.3 Goal and Significance of this Book.

1.4 Methodology Focus.

1.5 Literature Review of this Book.

Chapter 2 Etymological Study of the names of God and Definition of King and Kingdom

2.1 Etymological Study, meaning and use of EL, Eloah, Elohim

2.2 Etymological study of Yahweh: Yahweh-TSebhaoth- The Lord of Hosts.

2.3 Etymological study of Yahweh-Raah

2.4 Definition of king in Biblical Terms.

2.5 Definition of Kingdom in Biblical Terms.

Chapter 3 Covenants, Theophany, the Messiah, Royal and Torah Psalms, Gentile and Proselyte Believers and Light of the Kingdom

3.1 Abrahamic Covenant and the Kingdom of God.

3.2 The Land, the Mosaic Covenant and Theophany.

3.3 The Davidic Covenant.

3.4 The Messiah is the Representative of Yahweh in his Kingdom

3.5 The Royal, Torah Psalms and the Messianic Kingdom.

3.6 Gentiles and Proselyte believers in Deutro-Isaiah

3.7 The Light of the Kingdom of God Isaiah 49: 6 (New International Version (NIV)-

Chapter 4 Interpretation of the Beatitudes, The Parables and some Saliant Biblical Points of the Kingdom of God.

4.1 Idealism, Grace-based Prophetic Interpretations, and Participative Grace of the Beatitudes.

4.2 Blessed are the poor in spirit, for theirs is the Kingdom of Heaven Matthew 5:3 New International Version(NIV).

4.3 Blessed are those who mourn, for they will be comforted Matthew 5"4 New International Version (NIV)

4.4 Blessed are the meek, for they will inherit the earth Matthew 5:5 New International Version (NIV)

4.5 Blessed are those who hunger and thirst for righteousness, for they will be filled Matthew 5:6 New International Version (NIV)

4.6 Blessed are the merciful, for they will be shown mercy Matthew 5:7 New International Version (NIV)

4.7 Blessed are the pure in heart for they will see God Matthew 5:8 New International Version (NIV)

4.8 Blessed are the peacemakers, for they will be called children of God (Mt. 5:9 New International VersionNIV)

4.9 Matthew 5:10-12 New International version (NIV), Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

4.10 Definition of a Parable.

4.11 How the Parables are interpreted, and why Jesus Taught in Parables.

4.12 The Parables of the Four Soils Lk 8: 4-8 New International Version (NIV).

4.13 The Parable of tares Matthew 13:24-27 New International Version (NIV).

4.14 The Parable of the Mustard seed (Mt.13: 31-32New International Version (NIV).

4.15 The Parable of the Yeast (Mt. 13:33-35 New International Version (NIV).

4.16 The Parable of the Treasure and the Pearl (Mt.13:45-46 New International version (NIV).

4.17 The parable of the Net (Mt.13:47-52 NIV).

4.18 The Parable of the Ten Virgins Matthew 25:1-5 New International Version (NIV).

4.19 The parable of the Loaned money Matthew 25:14-18 New International Version (NIV)

4.20 The parable of the workers paid equally Matthew 20:1-8 New International Version (NIV)

4.21 The Samaritan Problem and the Parable of the Good Samaritan.

4.22 The Spiritual, and Political Kingdom of Christ, and God’s Spiritual reign.

4.23 Synoptic Attestation of Present and Future of the Kingdom of God.

4.24 The Lord’s Prayer and The Kingdom of God Matthew 6:9-13 New International Version (NIV)

4.25 Peter’s Confession; The Baptism, and Transfiguration of Jesus.

4.26 Universality of Grace in Luke, the Miracles of Jesus, and the miracles of Paul in the Kingdom of God

4.27 The Believer, and Spiritual Warfare Ephesians 6:10-17 New International Version (NIV)

4.28 The Armor of God Ephesians 6:10-12 New International Version (NIV).

4.29 We do not wrestle against flesh and blood, therefore take up the full armor of God (Eph. 6:12-13 New International Version (NIV).

4.30 Girding the waist with truth, putting on the breast plate of righteousness, and proclaiming the Gospel of peace (Eph. 6: 14-15 New International version (NIV).

4.31 The shield of faith and the Helmet of Salvation Eph. 6:16-17- New International version (NIV).

Chapter 5 Overview of Los Angels as a Case-Study of

Ethical Issues

5.1 Table 1.0 showing detailed Statistics

5.2 Abortion and Biblical Response.

5.3 Homosexuality and Biblical Response.

5.4 Illegal Acquisition of Money and Biblical Response.

5.5 Syncretism, Idolatry and Biblical Response.

5.6 Bestiality and Biblical Response

5.7 Drug addiction and Biblical Response

5.8 Divorce and Biblical Response

5.9 The Healing Power of Jesus.

Chapter 6 Types of Biblical Leadership.

6.1 Definition of Leadership from 1900-1929.

6.2 Definition of Leadership in the 1930s

6.3 Definitions in the 1940s

6.4 Definitions of the 1950s.

6.5 Definition of leadership in the 1950s centered on effectiveness.

6.5 Definition of leadership in the 1960s.

6.7 Leadership Definition in the 1970s.

6.8 Leadership Definitions in the 1980s-Leadership as achieving group or organizational group

6.9 Leadership Definition in the 20th and the 21st Centuries.

6.10. David’s Leadership when mourning and lamenting over the death of Saul and Jonathan.

6.11 Leadership style of King Solomon

6.12 The Enthronment

6.13 Jesus’ Leadership Style

6.14 Purpose of Receiving Power and Authority is to Heal the Sick and Cast out Demons

6.15 Servant-hood Leadership style of the Bible

6.16 Leadership Style of Peter and the Elders

6.17 Peter expresses Solidarity with the Elders

6.18 Authority of Paul

6.19 Name and birth of Paul.

6.20 Belief of Paul before his conversion

6.21 The conversion of Paul

6.22 Source of Paul’s authority.

6.23 Converts are proof-positive that Paul is an apostle

6.24 His authority is authenticated by miracles

6.25 Convinced of the truth of the gospel.

6.26 Servant character of his use of Authority

6.27 Authority exhibited in self-support.

6.28 Paul at times asserts his authority

Chapter 7 General Hermeneutics & Conclusion.

7.1 Grammar

7.2 The Verb system

7.3 Semantics

7.4 The lexical fallacy.

7.5 The root Fallacy.

7.6 Misuse of Etymology.

7.7 Basic Semantic Theory.

7.8 Ambiguity and Double Meaning

7.9 Figures of speech

7.10 Figures of comparison

7.11 Figures of additions or fullness of expression

7.12 Paronomasia

7.13 Epizeuxis or epanadiplosis

7.14 Hyperbole/ exaggeration

7.15 Hendiadys

7.16 Ellipsis

7.17 Zeugma

7.18 Irony

7.19 Litotes

7.20 Euphemism

7.21 Parallelism

7.22 Antithesis.

7.23 Metonymy

7.24 Personification

7.25 Biblical example of exegesis

7.26 Old testament law

7.27 The Doctrine of God.

7.28 Scripture Proof for the Existence of God

7.29 Absolute Denial of the existence of God

7.30 The knowability of God

7.31 Self Revelation is the prerequisite for the knowledge of God

7.32 The Spirituality of God.

7.33 The Veracity of God.

Conclusion

Bibliography

About the Author

ACKNOWLEDGEMENT

I express my sincerest and profoundest gratitude to the Almighty God for calling me out of Darkness into his marvelous light to serve him with all my heart. My heart felt gratitude also goes to him for his enormous help in my entire Educational career. My deepest gratitude also goes to Jesus and the Holy Spirit for helping me to comprehend and pursue a Bachelor of Arts degree program at the University of Ghana, Master’s of Divinity at International Theological seminary, PH.D programs at Newburgh Theological seminary and at Winning Life Prayer Ministry in Los Angeles. There were times I was left without answers but whenever I turned to God, he exuded his manifold blessings, intelligence and encouragement on me.

My effusive thanks go to Newburgh Theological Seminary, staff members and all who played a pivotal role in my life while I was writing this book for academic and spiritual enhancement purposes. I must say without you, it would have been extremely difficult to accomplish such a gargantuan task in a period of one year.

I also appreciate my late mother, Madam Mary Abugre Nyaaba for her care and affection for me before her departure to heaven in 2008. My deepest appreciation goes to my father Maxim Adua Asumbela, and my mother Helena Akenlaara Adua Asumbela, Mba Alenye of the Bongo traditional area, Mba Asumbela of the Kparigu traditional area. Furthermore, my appreciativeness goes to Philemon Azure Nyaaba of Winning Life Prayer Ministry and formerly of Bongo Rural Bank, an elder brother who played a pivotal role in my life while was growing up in Tamale, Ghana.

My innermost indebtedness goes to Newburgh Theological seminary, International Theological Seminary, University of Ghana, Winning Life Prayer Ministry and Ghana Institute of Linguistics, Literacy and Bible Translation for their role in helping me to beef up my linguistic repertoire in Standard American English. My heart felt gratitude also goes to Christian Service College, Prempeh College, St. Charles Minor Seminary, Salaga Roman Catholic Middle School, and Kparigu Local Authority Primary School for laying a solid academic foundation for me over the years. It is also dedicated to the people of America and Ghana as we seek sound bilateral relationships between the two countries. My heart felt gratitude is also rendered to the 1988 year group of St. Charles Minor Seminary in Tamale Ghana for their enormous support and friendship during our youthful days. I have an enormous nostalgia for a spiritual rejuvenation and a fervent relationship with all of them. My heart felt gratitude goes to God for his support and healing power over my life. I also dedicated this book to the President and vice president of the United States, Donald Trump and Mike Pence for making America great again.

CHAPTER ONE

Introduction

Preliminary Consensus

This BOOK develops a biblical, interpretive, and exegetical foundation that deliberates on critical issues confronting believers in the Kingdom of God in the 21st century. The Twenty-first century believers in America and other parts of the world are grappling with the concepts of the Kingdom of God. The kingdom of God will be studied in the light of Biblical, interpretative, and exegetical illustrations. The question of what really constitutes the kingdom of God is explored succinctly. The definition of the Kingdom of God, its participants, and what, really represents the ideologies of the kingdom will be analyzed formulating a reservoir of knowledge for my readers. The book wraps up with an in-depth analysis of data produced on the kingdom of God based on approved administered questionnaires to professed believers. The results of the research findings can be used to develop a formidable pedagogical foundation for Churches. Hence, adherence to kingdom ideologies by Twenty-First Century believers is the pillar upon which this readjustment is authenticated.

Christianity is