As I said, I have arranged things by taking the categories that you would find in one of the ancient treaties, and we're using those categories to set things up chapter by chapter, so the first part of the treaties was the business of the preamble, the IAM section, where the great king told who he was, and so we studied in chapter one how in Genesis 1 through 3 we have a disclosure of God's great names, especially as the Alpha and the Omega. The treaties went on in the second section. You remember the historical prologue to give another claim of the Lord upon the servant sobedience, along with the claim of his great name, the fear and so on. There was the claim of gratitude in terms of the good things he had done for them. That's where we are now in our analysis of Genesis 1 through 3. That great things had God done for Adam there already, even in the process of creation, that would constitute a claim on the covenantal love and fidelity on Adam's part. The first thing we spent a good deal of time on last week was the marvelous way in which the Lord had created Man in His own image, and we noted that the tremendous difference between the biblical concept of Man as made in the image of God, and the kind of thing that we found in that so-called Babylonian Genesis, the Anumai Lish, where when you come to the point of the creation of Man, Man is created. He's created out of the blood of the evil, sort of a devil God, a king, and He's created just to pick up and do menial type chores that the defeated Gods didn't want to do. It's a completely different concept. But here, marvelously, the Lord, the former man in his own image, and we analyzed that in terms of the three components of the glory of God, the glory of Spirit, his dominion, the glory of his dominion, the glory of his moral excellence, and the glory of his visual brilliance. We saw how the biblical data then supported the thesis that those three components are the kind of thing that the Bible has in view when it says that we are made in the image of God. So we dealt with that. Now, the second claim dealt with in chapter 2, and we are now here on page 30, if you have King of Proverbs, is that here to these image bearers who were made to be kings like the Great King, a king dumb was bestowed, a domain was granted over which he might rule, and so now we want to analyze what was the nature of this domain. So our question is now of trying to understand what the Bible says about the nature of the prefall world, what it was like in terms of God's original creative activity.
Tonight, I'm trying to catch up here with the schedule of courses, and more likely to fall behind in advance, but in the attempt to cover, I might be following images of the spirit more closely than I have been in the past. If I don't follow it, then I might tend to roam all over the world. If I follow it, it might actually have the consequence of moving along faster. So we'll see how this works out. But on page 30, then, and following, what I'm trying to do is to develop two ideas, both of which are involved in the biblical phrase theology that we find referring to this domain as the Garden of God, or the Garden of the Lord. Now, it was a garden that brings out the concept of it was a paradise for a little wonderful place, and in terms of God's relationship to the situation, the Garden brings out the thought that here was a protectorate. God is the great king, and here is this vassal servant community, and they are under his shield, they are under the shadow of his wings, and they are under his protectorate, and everything evidence is goodness. That actually is the second point we'll be coming to. The other point is the one that is brought out, if we emphasize, a Garden of God. This is a paradise, but it is a paradise that belongs to God in a peculiar way, which is his dwelling place, and as such, it is therefore a holy place. It is a sanctuary. It is a paradise sanctuary combination, so we want to take those two features, now, and analyze them one at a time, starting with the second one. The fact that this place where Adam and Eve are placed to live and to serve is a holy place. It is a temple domain. It is a sanctuary. What makes a sanctuary, of course, what makes a place holy is the presence of the Lord. It is God's presence that sanctifies a place where the angel of the Lord is standing there. The command goes for it to take off your sandals, because this is holy ground, because God is here. Well, God was there. Adam's native home was a guest in God's house, because this was God's domain. Now, the presence of God is attested by a whole series of verses, several of which we had to look at when we were developing the thought of how man was made in the image of God, and we were developing the idea that in particular man is made in the likeness of God as God is manifested in this theophaneic form of the glory spirit, the heavenly glory, which on Earth takes the form of the Shakina glory. So already in Genesis 1, 2, we interpreted that in terms of a presence of God in the creation process, the spirit of God hovering over the waters. As we moved along in Genesis 2, verses 26 and 27, where you have the actual creation of man, let us create man in our image. And we argued for the understanding of that as a word that comes from the throne of God as he stands in the midst of the heavenly counsel, and that whole heavenly reality is the reality of this glory spirit of God. And likewise in Genesis 2, verse 7, that act of divine breathing was further evidence of the presence of God in the form of his glory revelation, as Jesus expounded, this act of creative breathing as a imparting of the spirit. And so Genesis 2, 7 further tests to that that the Lord was there. He was there in Eden. Now the next verse we appeal to is in chapter 3, verse 8. And this one you would not recognize that the presence of God here, if you read the 8th verses, we find it in just about most, I don't know if anyone has a translation present here that will be better than average, but the NIV that I have here is one that represents a common mis-translation. It's the episode right after the fall and the Lord is coming in judgment of course. And it speaks about the man and his wife heard the sound of the Lord God as he was walking in the garden in the cool of the day. Now that's the expression that needs to be challenged as the expression in the cool of the day. But already you get the thought that here they are in the garden and God is present there, so that as soon as they have fallen, his presence shows itself in a particular way, namely as he comes to interrogate them and to pronounce judgment and so on. And how would you expect him to come? How does God come on days of judgment? When there is a paracetia event that takes a place, you think of Sinai, you think of the return of our Lord, how does God come? He comes of course with a thunderous noise and with flashes of consuming fire and so on. It's an awesome fearful, the ofteny, the coming of the Lord when he comes for judgment as obviously he was doing on this occasion. This is a day of judgment that takes place. And the Hebrew expression in this case which is mis-translated in the cool of the day is Rua Hayom. And the right translation of it is he came in his capacity as the word Rua means spirit. Among other things it can mean breath, it can mean wind, it can mean various things. And they have seized upon the idea that it can refer to some breeze or a wind. And if it says then the wind of the day, then the traditional image of this verse is that God came. It was evening time. It was the cool of the day. And it was time for the Lord to take his daily constitutional and he's threading his way through the garden. And they hear the bitter pattern of the divine footsteps. And this doesn't make sense to the pastor, that's not the way God would come. And their response is one that they're scared out of there which then they hide. It's all pointing in a different direction and the words that we're pointing to is that this word Rua should be understood, not just some wind, but it's the spirit. It's the capital S. It's the spirit that we've been talking about. It's this glory, piracy, a spirit of God who comes in judgment. And the day is the Lord's day, the day of judgment is same. So often the word day will be substituted in the New Testament for the day of Christ, the piracy of Christ. There are synonyms for one another. And that's what the day is here. So what happened then when they have sinned is that God comes for judgment. And he comes in the way you'd expect him to come and not with a softer bitter pattern, but with a thunderous noise. And he comes in this capacity as the spirit of the judgment day. So all right, that's a whole story. In images of the spirit, which I guess you have, the last chapter in that book is a sort of a detail, at least it involves a detailed exegesis of what I just summarized it for you here. So I went through that quick, but if you want further details and defense of it, you can find it in the spirit of images of the spirit. But moving along now, three, eight, we pointed to was just another evidence that God was present here in the garden at this particular time. Now looking beyond the immediate context in Genesis to reflections back on this that you find elsewhere in the Bible, as you read a lot of that paragraph, you'll see I appealed to Ezekiel 28, 13 and following where Ezekiel is referring to the situation in Eden and says that the cherubattended glory, this glory presence of God, was there on the holy mountain of God. Now we're interested in that concept too, that Ezekiel signs the presence of a holy mountain there, the Harmageddon mountain that we were talking about, the mountain of the Divine Council, the projection on earth of the heavenly reality of the glory of the Spirit with God and thrown in the midst of the angels. Then Ezekiel now speaks of that reality as having been there so that the picture that is emerging there in Eden is that there is a cultic focus crowned by the glory of God. And here's man living here on earth and in this mountain this is the vertical axis between earth and the top of the mountain which represents heaven and that involves then the presence of this glory spirit and so from his throne when they have sinned and now he manifests his glory presence in judgment and he comes down to deal with them as Genesis 3.8 pointed out moving on here agreeably I say when the prophets depict the redemptive restoration all right here this original wonderful situation of the presence of God is lost at the fall but in the process of redemption this is restored again and so biblical prophecy points us to that new heavens and that newer that new paradise that the New Jerusalem and when they do so they not only speak about the restoration of the river of life and the trees of life that kind of imagery but they also speak of course about the restoration of the presence of the Lord himself the glory spirit there the glory cloud the spring source of the life giving river the crowning beauty of the glorious Edenic scene by positioning his glory upon the holy mountain of Eden's garden God placed there the claim of his name so God is there he's present in a revelation of glory on the mountain top which you see later on Zion will reproduce this
Zion is a redemptive restoration and there is the glory on the temple and so Zion points back to what that was like and of course Zion points ahead to what heaven is like and and becomes therefore the image for you know that the heaven is Zion the real one and all right and so this presence of God there amounts to a placing of his name he identifies with this particular location the glory spirit in Eden was therefore a divine name banner hovering on high over the domain of Eden which being thus identified claimed and consecrated by God's name was holy land it was holy take off your sandals God God is here so man's home site then was a hallowed ground the garden of Eden was not only the land flowing with milk and honey it was not only the original paradise land but it was also the original sanctuary and as we've noted then as equal as the one who calls it the garden of God and Isaiah calls it the garden of the Lord so it is God's garden it is the Lord's God and he is there therefore it is a holy place now some other indications besides the verses we pointed to indicate that this should be conceived of as a holy place as a sanctuary and one of the clearest is the fact that right after man falls and you know the story well there in Genesis 3 he is regarded as no longer in proper state he's defiled he no longer functioned as a holy priest and in God's holy garden and so he is driven out from this place and that doesn't make any sense at all unless that was a holy place so he's driven out from the holy because he himself has become unholy and can no longer stay there but that's certainly is telling us that all the while Eden was indeed a holy place and then the other points I make in page 32 some of the features of the garden the religious symbols that are there it's the place where you have the cultic focus it's the tree of life is there and the tree of knowledge this is the place where God's spirit is present and it's the place of oracular revelation this is where God speaks now and God's revelation comes at his house at his temple and so the fact that we have God's special revelation coming here tells us again that this is the the holy place the place of divine oracle coming and other details then you can read on page 3 all all making the case that when you can picture the garden of Eden this is one component you don't want to lose that this is the site of the original Zion the the mountain of God's enthroned present chosen then as the focal throne site of the glory spirit the garden of Eden was a microcosmic earthly version of the cosmic temple it was the site of a visible local projection of the heavenly temple up here in heaven the realm of the spirit there's the there's the heavenly archetype oh there's the heavenly archetype up there the thing that Moses sees when he goes up to get the original so he can make the replica in the tabernacle and so on there there's the original up there and right from the beginning God was reproducing the heavenly reality he was projecting it down within a sort of a condensed version of it that man could handle at this point that this point Adam couldn't see into heavenly couldn't handle the invisible upper register and so God reproduces that in a local scene that man can experience and that's what we have here a local projection of the heavenly temple at the first then man's native dwelling place coincided with God's earthly dwelling and this focal sanctuary was designed to be a medium whereby man might experience the joy of the presence of God in a way and on a scale that was suited to this stage in his experience before he's finally glorified when he's finally glorified he doesn't need these miniatureized versions of heaven he sees the whole reality of the new cosmos with all of its dimensions of heavenly glory all right so it's a sanctuary all right and now remembering the the here we this is a king we're talking about too he's God and so in terms of his being God we think in terms of the concept of holiness and sanctuary but he's also a king in terms of his big king this is a kingdom it's a holy kingdom it's a holy kingdom it's a holy kingdom because it's ruler is the holy lord God himself God's temple is a palace and so his sanctuary on earth is also his kingdom and now the word theocracy comes in and the theocracy then is a concept that we want to get hold of because it plays an important part and as we bring up various topics along the way a little later on when we're dealing with subjects like the nature of the state and the differences between the civil magistrates and the regular secular state and the kingdom of Israel and the bearing of that difference on how we handle the question of hermeneutics let's say we're dealing with with theonomy or something and if we are aware then of these the distinctions we won't just attempt to apply what's going on in the theocracy to the situation outside of with theocracy and so questions like that which we'll be talking about as the weeks go by here more and more that depend on having somewhat clear idea of of what theocracy is and so I try to develop that just a little bit here and then in these next few pages and let's see what I can do by way of just condensing that
the peculiar kind of kingdom established and even at the beginning differs radically from other kinds of world kingdoms that arose after the fall so they cannot be simply identified with the secular state and this distinctive form of kingdom we call theocracy now what is theocracy then theocracy implies for one thing an external realm it's a geophysical reality it involves an external realm if you have let's make a point right right now we don't have a theocracy on earth the church on earth is not a theocracy if we take into account the invisible realm with Christ seated on the heavenly throne and we're describing that whole reality that whole reality involving the invisible aspect of it you can speak of us a theocracy or a Christocracy but if you're just looking at that the earth the organization of the church and the church is not a theocracy what's going on in the church is that Christ the king is reigning indeed but he is reigning within our hearts by his holy spirit he is exercising a spiritual reign within our hearts but the church is not identifiable with earthly turf with earth the geography the the church is it's not an external domain on earth but the theocracy then does involve that ingredient not just a spiritual inward reign of the spirit in people's hearts but actually the identification of a particular chunk of real estate or what have you as God's own holy kingdom and that we don't have that now but that is one essential ingredient in theocracy now let's take the idea that God rules over the whole earth all right here's the whole planet earth this is an external domain and God in his general providence under common grace let's say now rules over that but that doesn't add up to theocracy either because God in his general rule and governance of of the earth still is not identifying any particular part of the earth or the earth as a whole as his holy kingdom he after the fall sets up in Israel a localized little earth or a holy place but that is in contrast to all the rest of the world which is not holy so God's general providential rule over the the the the external domain of the earth doesn't add up to theocracy what you need is not just an external realm but one that God identifies with and claims claims by his special presence the thing that we've been talking about here it is the special supernatural presence of God and his defining let's say the example of Israel is relate theocracy where God identifies this particular stretch of land from the Euphrates down to the Brook of Egypt and so on this is mine out of the whole world I now by eminent domain claim this as mine I come and put my name upon it by my glory spirit being present there and having my temple built there my palace and so forth and it is by covenant you see that God defines a a theocratic reality you don't vote this in and in the again referring to the the theonomic reconstructionist approach to thing their their attempt their their their their their whole trust and goal and purpose they field is demanded their interpretation of the law is that they should be de-ocritizing as the kingdoms of the earth Christianizing them de-ocritizing them and they they recognize that they that they can't necessarily do that right away but if only you could get enough people to vote that way then of course they they think that's what we should be trying to do you're getting enough people to feel this way about it so that we should exercise our political influence in such a way to get the nations to which we belong to to become Christian to become theocratized in other words then they feel that we can vote in theocracies you can't vote in theocracies so it's not a democracy process God decides if there's going to be a theocracy he decides whether he is going to identify where they a particular domain and set it apart from the rest of the not holy world as his own and how does he do that he he reveals that purpose of his by by special covenant sets the other way it it has been and God has not disclosed and is not about to disclose his purpose that the United States of America any other nation is is one now that he wants to be his holy domain he's not about to appear personally and set up residents in Washington see or anywhere else and okay so theocracy then involves an external domain but it also involves this specific appointment of it a covenantally defined in order to have it theocracy and it is therefore something which is holy that is its character it is a a holy and a kingdom because God is there and God is the the king who is enthroned and the midst who is intempled in in the midst of the situation and now everything within a theocracy is holy it's not just the cult it's not just the worship center are the worship function that is holy but all activity the cultural activity it's holy as as we move along in chapter three we'll be discussing the commands of this covenant of creation and we'll be seeing how they fall into the the functions of the kingly office of man and the priestly office of man as a priest man is involved in in the worship of that God of glory and as a king he goes out from this cultic center and he's thrust out into all the world and he told to go out and fill this place and and to subdue it so he has cultural activities he has a cultural man that he has a kingdom commission as well as a priestly cultic role to play now what we're saying is that innate theocracy it's not just the cult that is holy but everything is holy it's a holy people see God separates the people to bear his name they are holy the land is holy the people are holy the functions of the people are holy whether it's a cultic or culture everything innate theocracy is now holy and so that you might define a theocracy therefore as a holy institutional integration of cult and culture which is a mouthful but the just trying to say what I was just saying a a theocracy then is a holy institution because as where God lives and dwells it is a holy institutional integration of cult and culture it involves everything it involves worship activities involves cultural activity everything part of this one holy kingdom so as seen in the original form of the kingdom of God and Eden a theocracy is a cultic kingdom through and through God is king in the entire realm all of his character all of it has the character of a holy house of God I'm reading from page 33 now about third paragraph a theocratic kingdom is a holy nation now there there's that quotation you see later on and God sets up a theocracy in Israel and in Exodus 19 and you get this classic definition of of the Israelite theocracy it's a holy nation it's a kingdom of priests a holy nation a kingdom of priests cult culture everything holy membership in the kingdom involves participation in the sanctuary of God for the kingdom is God's sanctuary to break covenant by unfaithful list of the God of the sanctuaries to be cut off from the kingdom of God is no separating sanctuary in kingdom they are all at once and as the the world is first created that's all there is that Eden for men is that theocracy with the mandate given to expand to expand this theocratic domain to to global proportions fill the earth and and and subdue it so theocracy then is the one where God reigns now on nurse subordinate to this ultimate divine reign there can be an earthy form of of a government where a man is set up as a vice gerent of God they're representing God on on earth and so on so there can be earth the government but all of it subservient to confessional of the fact that God is the is the great king which then I try to develop a little bit bottom of page 33 and 34 so theocracy now the last paragraph on that on the top of page 34 I make the point that if theocracy is a is a distinct thing we'll ultimately be talking about the state we're talking about the church now we're talking about here about theocracy and each of these is quite distinct in terms of theocracy you don't define it theocracy by saying it's a state church or it's a church state you can't build a theocracy out of the building blocks of state and church theocracy is so we get it's it's a third thing it's a unique thing it is altogether distinct from them and when have you when have there been theocracies on earth but we've been intimating something along that line here at the beginning before the fall we have a theocracy and that's a holding institution the lash the fall did take place and as we said man is driven out he's driven out of the holy place into a world outside the bounds which are being protected by the cherry beam with the flaming sword clearly what lies outside of this place is no longer holy it is non holy it is profane it is secular and that's the nature of the world outside of Eden and this new world order outside of the holy place this non holy world order is the one that is defined by the the principle of common grace which ultimately and they're right after the flood you guess it's covenantal expression and so you have the the covenant of common grace and that's the the the nature of of the world out there
and when the covenant or and my problem here tonight is going to be where and when to talk about common grace and how much to say at any particular point as we move along here we're actually going to come to the passages in Romans 3 16 or Genesis 3 16 through 19 and Genesis 8 23 9 17 where it actually then talks about this covenant of common grace I want to get there and and and do that but meanwhile you can't really understand clearly what theocracy is except we see it it's over against the opposite the holy and then the non holy so I have to say a little bit about the the common grace business here so that the the the world in general then is one where cultured now is no longer holy it is just profane non holy and it's common common in in that particular sense and quite specifically then it is indeed the realm of culture that is assigned the two and defined in terms of of the principle of common grace so that along the way the state gets set up here and it is not a holy institution it's just a common institution and even the family
apart from the the redemptive impact on the the family whereby that's a complex one will be dealing with but in general the the family just as a procreative institution in the world is that's not a holy institution it too is as to so this whole area of common grace is one of common culture and you don't have theocracies however the goal of history is that the second atom should you know fulfill and realize the original theocratic purposes the the world was a theocracy from the the beginning and yet of course there was to be a history in terms of which man would advance in terms of a successful probation to a state of glorification so the original theocracy was on the move toward a Sabbath confirmation but that was aborted then in terms of the failure of the first atom but the second atom picks up the original eschatological goal and realizes it so of course heaven at the end of the story is not just paradise restored it is that but it's more than that it's it's paradise consummated and it is a theocracy it's not just a theocracy in Eden or even on planet earth it's a cosmic theocracy and that's that's the goal now what about in between that's the consummation of the world what about in between the fall and the consummation have we had the ocracies have we had anything holy in the world the world as a general order is not holy it's common well of course so we have and that's the whole redemptive program is is one whereby the principle of holiness is reintroduced so here it's christ and in terms of of his redemptive work now holding this is being redemptively introduced into the world and it comes to expression then in those people whom he sanctifies and sets aside unto himself and who are organized now in that series of covenants that we call the covenant of grace all right so as Christ fulfills the eternal covenant with the father and now he has earned for himself the right to be the lord of the covenant of grace the mediator of that covenant he proceeds to administer it indeed from the very beginning he has been doing so he for as well as holy spirit holiness holy spirit into the world and so there is now a holy community on earth today of course the church the place of of the saints of the sanctified it is a holy institution in fact all the way through this history we have a hold in this not only of subject of sanctification but the very institution is regarded as a as having institutional holiness and so here's a holy community on earth represented by the church today and for the most part however not in theocratic form we have we have a community of holy people but not organized in theocratic form organized in the ecclesiastical form today back in the days of the patriarchs organized in terms of a patriarchal community that was not however I identified with the possession of an earthy land yes Abraham had the promise of of a land but only the promise meanwhile he was a pilgrim in the earth you didn't have an external huh you didn't have an external dimension an external domain to the the covenant community accepted two points along this line and so you come to the end of the world that then was in the story of the flood and here we have another one of these theocratic holy squares all right
paradise at the beginning and heaven at the end and anticipating it and reflecting the original one you have in the kingdom in the ark a symbolic theocracy so the the ark structure represents the holy cosmic temple of god in an external domain that the ark being symbolic of the cosmos and the account of which then is later on in kingdom prologue and in fact in the term paper that we were talking about last week I suggested that you analyze that this this arc kingdom situation as part of I was giving you some clues as to how to analyze the Exodus later on as well but here then you you have a theocracy all right that's the end of the world that then was and yet history continues and now you come past the patriarchal age and you've come to Moses and Israel and here you have another one and so definitely in that particular period and that's what's distinctive of it that's what that's what produces that second layer where the works principle is operating how that whole thing that we talked about along with the grace principle of individual salvation we said there was a second layer there where where you have to do with the typological kingdom the national election of the visceral to this typological kingdom tenure being based on the principle of works that reality was involved in this thing that we're talking about theocracy that here god by covenant did come and his special presence was revealed here the glory clear this glory spirit revealed itself in the process of the Exodus and took up residence there in the tabernacle and the tabernacle was located on the new mountain of god that restored the one and even there in Zion and the whole territory was holy and it wasn't just the activity of the priests now that was holy activity but the the the the activity that went on in the court of the king the the kings were were holy a representative of god and not just the the kings but all the people were gods holy people and the land the whole land was holy this this reality of israel it's our definition of of of theocracy and so it's at these particular points along the line that you have an exception to the idea that there there is no holy place on earth that everything is is common here the kingdom of god is set up as a earthy domain and as a theocracy but these things then are exceptional and what goes on and at theocracy is is not normative for non-theocratic situations whether you're talking about the patriarchal period that preceded it or whether you're talking to the present church age which which follows it theocratic procedures are not necessarily normative for non-theocratic situations in a theocracy for example you get guarantees god's name is a stake here these are his people this is a picture of heaven what's going on here is a picture of heaven and in heaven is where piety and prosperity go hand in hand and so if you have a holy holy people there in heaven they are the ones who are blessed of god and so god is trying to provide pedagogically a picture what it's all about and and so here he presents the guarantees that if you fulfill the picture of the holiness of the inhabitants of heaven then I will guarantee to you that you will be attended by the prosperity that is granted to those who occupy heaven god guarantees it because that's part of this whole pack now if you as teachers and preachers come up to your people and say bring your ties into the storehouse and you can count on to that the windows of heaven will be open then the god will pour out a great blessing upon you and that you will be healthy wealthy and wise if you are good Christians then you're breaking their hearts because it isn't so it doesn't work that way it works that way in a theocracy but you're not in a theocracy what you can more count on now is that if you are a good Christian you're going to suffer for righteousness sake and maybe be a martyr than that you're going to be a billionaire and and so to to come you see this is the the bad hermeneutics of it this is what's wrong among other things than with the enemy when you take a theocratic situation with its special arrangements and guarantees and and you try to enforce them somewhere else then there's there's total confusion and as I say you break the hearts of gods people and then maybe the most sanctified of the saints are the ones who are suffering and dying of cancer are what have you and whether they to make of that it must be then that that that that I'm a a sinner above all others you see you're in the name of god you're telling them a lies and and confusing them and destroying their faith because you haven't got your hermeneutics straight out that the theocracy is a unique kind of thing and what a what a king of Israel does by way of supporting the religion of the temple and of course he was obliged to do that is is not a pattern for what the king of the United States president whatever of one nation or another what civil magistrate is supposed to do he is functioning in a he is functioning in a a secular state under common grace and as one of the things we we hope to come to eventually hear to analyze this whole thing about the state and and how it must not violate the cultic boundaries and so on by involving itself in in cultic activities and theological confessions and so when you're trying to figure out what is the function of the state and so on you can't appeal to a holy theocracy and and what a holy king and a holy at theocracy would do so this is something of the vitally important so for all kinds of big issues