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In both the Old Testament and the New Testament there are two basic ministries that constitute the kingdom of God: the priesthood and the kingship. In the Bible there is also a third type of ministry, the ministry of the prophet. However, the prophetic ministry is not a basic ministry; rather, it is a supplement to the priesthood and the kingship. When either the priesthood or the kingship is weak, the prophets come in to strengthen it. According to the Old Testament, the priesthood was with the tribe of Levi. Eventually, the Old Testament priesthood consummated in John the Baptist, a descendant of this tribe. In like manner, Jesus was the consummation of the Old Testament kingship, which was with the tribe of Judah. Jesus came as a descendant of Judah to be the consummation of the kingship. On the one hand, John the Baptist and Jesus Christ terminated the Old Testament priesthood and kingship; on the other hand, they germinated the New Testament priesthood and kingship. In other words, they terminated the Old Testament dispensation and began the New Testament dispensation.
When the priesthood brings people to God and the kingship brings God to the people, there is the heavenly reign, the heavenly rule. This heavenly reign is the kingdom, which today is the proper church life. Today’s church life is the kingdom with the priesthood and the kingship. This church life will continue until the millennium. In the millennial kingdom there will still be the priesthood and the kingship. On the one hand, we, the overcomers, shall be priests and, on the other hand, we shall be kings. Thus, in the millennial kingdom, the priesthood and the kingship will be even stronger than they are today. They will maintain God’s kingdom on earth so that the King may gain the people and that the people may gain the King. After the millennium there will be no further need of the priesthood. In eternity there will be only the kingship because in the new heaven and new earth with the New Jerusalem everyone will be in the presence of God. At that time God will be with man. Thus, there will no longer be the need for the priesthood to bring the people to God. In eternity God’s presence will eliminate the priesthood. Nevertheless, the kingship will remain so that those in the New Jerusalem may reign over the nations surrounding the city. This is a summary of the Bible in the light of the priesthood and the kingship.
In the previous message we considered the recommender, John the Baptist. In this message we shall consider John’s message of recommendation.
John’s message of recommendation is short, but it is crucial and all-inclusive. Matthew 3:2 says, “Repent, for the kingdom of the heavens has drawn near.” The first significant word in this verse is the word “repent.” John began his ministry with this word. To repent is to have a change of mind issuing in regret, to have a turn in purpose. In Greek the word translated repent means to have a change of mind. To repent is to have a change in our thinking, our philosophy, our logic. The life of fallen man is absolutely according to his thinking. Everything he is and does is according to his mind. When you were a fallen one, you were directed by your mind. Your mentality, logic, and philosophy governed your way of life. Before we were saved, we all were under the direction of our fallen mentality. We were far away from God, and our life was in direct opposition to His will. Under the influence of our fallen mentality, we went farther and farther astray from God. But one day we heard the preaching of the gospel telling us to repent, to have a turn in our thinking, philosophy, and logic.
This was just my experience when I was saved. I was like a young horse running in my own direction. Actually I was not taking my direction, but the Devil’s direction, for the Devil was directing me through my fallen mentality, driving me far away from God. But one day I heard the call to repent — to have a change in my philosophy, to have a change in my logic and thought. Praise the Lord, I underwent a great change! I was moving in one direction, but when I heard the call to repent, I made an about-face. I believe we all have made this kind of turn, which is called conversion. When we were converted, we turned our back upon our past and turned our face to God. This is what it means to repent, to experience a change of our mind.
Every ism is a philosophy that directs one’s life. Nearly every political party has an ism, and that ism is virtually a god. But we do not have an ism — we have the Lord. We have God. Formerly, we were under the direction of a certain ism, but now we are under the direction of God. Our mind has been radically changed. We used to be heading in a certain direction, but now we are heading in the opposite direction. We have had a turn in our thought, in our concept.
The second crucial word in verse 2 is kingdom. In the preaching of John the Baptist, repentance, as the opening of God’s New Testament economy, was to have a turn for the kingdom of the heavens. This indicates that God’s New Testament economy is focused on His kingdom. For this we should repent, change our mind, have a turn in our pursuit of life. The goal of our pursuit has been toward other things; now our pursuit must turn toward God and His kingdom, which is specifically and purposely called in Matthew the kingdom of the heavens (cf. Mark 1:15). The kingdom of the heavens, according to the context of the entire Gospel of Matthew, is different from the Messianic kingdom. The Messianic kingdom will be the restored kingdom of David (the rebuilt tabernacle of David — Acts 15:16), made up of the children of Israel, earthly and physical in nature; whereas the kingdom of the heavens is constituted of regenerated believers and is heavenly and spiritual.
In his message, John the Baptist told people to repent for the kingdom. He did not say to repent that we might go to heaven or even to obtain salvation. He said that we must repent for the kingdom. The kingdom denotes a kind of reign, rule. Before we were saved, we were not under any rule. If there had been no police force, government, or law courts to tell us what to do, we would have done whatever we liked. However, when we heard the preaching of the gospel, we turned from a condition of no rule to a condition full of rule. Thus, we are now in the kingdom. Before we were saved, we did not have a king. But after we turned to the Lord, He became our King. Now we are all under the rule of this King. With the King there is the kingship, and this kingship is the kingdom. Today we are in the kingdom of this King.
The third crucial word in verse 2 is heavens. John said to repent for the kingdom of the heavens. The term “the heavens,” a Hebrew idiom, does not refer to anything plural in nature; rather, it refers to the highest heaven, which according to the Bible is the third heaven, the heaven above the heaven. This third heaven is called the heavens. The kingdom of the heavens does not denote a kingdom in the air, but a kingdom above the air, a kingdom in the heaven above the heaven, where God’s throne is. In this kingdom there is the ruling, the reigning, of God Himself. Therefore, the kingdom of the heavens is the kingdom of God in the third heaven where He exercises His authority over everything created by Him. This kingdom of the heavens must come down to earth. This heavenly reign must descend to earth to be the authority over the earth.
According to John’s word in verse 2, “The kingdom of the heavens has drawn near.” This clearly indicates that before the coming of John the Baptist, the kingdom of the heavens was not there. Even after his appearance, during his preaching, the kingdom of the heavens was still not there; it had only drawn near. At the time the Lord started His ministry and even at the time He sent His disciples to preach, the kingdom of the heavens had still not come (4:17; 10:7). Hence, in the first parable in chapter thirteen (vv. 3-9), the parable of the seed, which indicates the Lord’s preaching, the Lord did not say, “The kingdom of the heavens is like....” Not until the second parable, the parable of the tares (v. 24), which indicates the establishment of the church at the day of Pentecost, did the Lord say this. The fact that Matthew 16:18 and 19 use the terms the “church” and the “kingdom of the heavens” interchangeably proves that the kingdom of the heavens came when the church was established.
When John the Baptist came, the kingdom of the heavens had only drawn near. It was approaching, arriving, but it had not yet come. This proves that in the Old Testament there was no kingdom of the heavens. Even at the time of Moses and David the kingdom of the heavens was not there. John said that the kingdom of the heavens was on its way; he did not say that it had arrived. When the Lord Jesus began His ministry, He also said, “Repent, for the kingdom of the heavens has drawn near” (4:17). This indicates that even when the Lord Jesus began His ministry, the kingdom of the heavens had still not arrived. In his message, John the Baptist told the people to repent for the kingdom of the heavens, which, at that time, was on the way. The kingdom of the heavens arrived in Jerusalem on the day of Pentecost. This means that it arrived at the very time the church came into existence. Today anyone who has a change in his philosophy and comes back to God will immediately be in the kingdom of the heavens. Hallelujah, we are in the kingdom of the heavens! We have a King and we are under His rule.
Many times the ruling of the King within us makes it unnecessary for us to be ruled by the policemen or by the law court. This inward King can put the attorneys out of a job. However, those who have not repented and come back to God are not under the King. Instead, they constantly violate the law. For this reason, a great many are summoned to the law court. But we, the kingdom people, are under the King of the kingdom of the heavens. This King has come into our being. At this very moment He is dwelling in our spirit. When He speaks to us, He mainly says one word — “no.” According to my experience, His favorite word is “no.” We have a ruling “no” within us. Thank the Lord for this little word, for it saves us from a great deal of trouble. The speaking of the inward “no” is the ruling of the King within. Perhaps today you have heard the King’s “no” a number of times. If the kingdom people do not care for this “no,” they will become backsliders. Because we are in the kingdom of the heavens, the King rules us mostly by speaking the word “no.”
Now let us consider how John the Baptist was able to bring others into the kingdom. John’s ministry was to bring others to God (Luke 1:16-17). John the Baptist, a genuine priest, was “filled with the Holy Spirit, even from his mother’s womb” (Luke 1:15). There is no doubt that as he grew from infancy to adulthood, to the age of thirty, he was continually immersed in the Holy Spirit. Because he was flooded and saturated with the Holy Spirit, he could be bold. It is a serious matter to stand against the current of the age. To do this requires a great deal of boldness. How could John the Baptist be so bold as to stand against the Judaistic religion and the Greco-Roman culture? He was bold because for thirty years he was being immersed in the Holy Spirit. He was a person thoroughly soaked with the Spirit. Therefore, when he came out to minister, he came out in the Spirit and with power. Yes, he wore camel’s hair as a sign of his repudiation of the old dispensation. But that was merely an outward sign. There was also reality within him, and that reality was the Spirit and the power. The reality in John was not just the presence of God, but also the Spirit of God.
John was immersed, saturated, and soaked with the Holy Spirit. Spontaneously this caused him to be a great magnet. He could be a magnet because he himself had been fully charged. Year after year and day after day, he was charged with the Spirit. Therefore, in his ministry, he was a powerful magnet. With John there was the Spirit and the attracting power. Therefore, as Luke 1:16 says, he turned many of the children of Israel to the Lord their God. (The Lord here is the equivalent of Jehovah.) The fact that John turned many of the Israelites to the Lord indicates that the nation of Israel had turned away from God. If they had not turned away from Him, they would not have needed John the Baptist to turn them back. Even those priests who served God in the temple by lighting the lamps and burning the incense had turned from God and were far away from Him. Elsewhere in the New Testament we are told that many priests turned to God (Acts 6:7). Thus, even the priests, the ones who served God, needed a turn to God. Therefore, John the Baptist was used to turn many to the Lord.
John’s word to the Pharisees and Sadducees who came to him reveals our need to have our nature changed. Verse 7 says, “But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, Brood of vipers, who warned you to flee from the coming wrath?” The Pharisees were the strictest religious sect of the Jews (Acts 26:5), formed about 200 B.C. They were proud of their superior sanctity of life, devotion to God, and knowledge of the Scriptures. Actually, they were degraded into pretentious conduct and hypocrisy (Matt. 23:2-33). The Sadducees were another sect in Judaism (Acts 5:17). They did not believe in the resurrection, nor in angels, nor in spirits (Matt. 22:23; Acts 23:8). Both the Pharisees and the Sadducees were denounced by John the Baptist and the Lord Jesus as a brood of vipers (3:7; 12:34; 23:33). The Pharisees were supposed to be the orthodox ones, and the Sadducees were the ancient modernists.
In verses 8 and 9 John said, “Produce then fruit worthy of repentance. And do not presume to say within yourselves, We have Abraham for our father; for I say to you that God is able out of these stones to raise up children to Abraham.” Due to the impenitence of the Jews, both this word and the word in verse 10 have been fulfilled. God has cut them off and raised up the believing Gentiles to be children unto Abraham in faith (Rom. 11:15, 19-20, 22; Gal. 3:7, 28-29). John’s word in this verse clearly indicates that the kingdom of the heavens preached by him is not constituted of the children of Abraham by birth, but of the children of Abraham by faith. Thus, it is a heavenly kingdom, not the earthly kingdom of the Messiah.
The Pharisees and Sadducees were the leaders of the children of Israel. When they came to John the Baptist, with a rebuking tone he called them a brood of vipers. Vipers are poisonous snakes. John spoke this word to the Jews, to the chosen race. The children of Israel were not heathen swine. They considered the Gentiles as swine and themselves as the holy people. But when the leaders of this holy people came to John, he did not say, “Welcome. How good it is of you to come to my ministry. What an honor it is to me for you, the leaders of the children of Israel, to pay me a visit.” John did not speak like the pastors in today’s Christianity. He neither thanked the Pharisees and Sadducees for their visitation, nor did he address them as leaders; instead, he called them a brood of vipers. Can you believe that the children of Israel, the descendants of Abraham, the called one, could have become so evil?
John also told them not to presume to say that they had Abraham for their father, for God was able of the stones to raise up children to Abraham. John seemed to be saying, “Don’t presume anything. Don’t presume that you are the children of Israel with Abraham as your father. God is able to raise up children out of these stones.” John’s word was a strong indication and actually a prophecy of the fact that the age had changed. Because the age had changed, it was no longer a matter of the natural birth, but of the second birth, the spiritual birth. Although you might have been born a lifeless stone, God is able to make you His living child. Hallelujah, this is just what He has done to us! We need to recall our condition before we were saved. As far as life was concerned, we were lifeless stones. But as far as sin was concerned, we were filled with sin and active in sin. Praise the Lord that on the day of our repentance we believed in the Lord Jesus, and God made us His living children.
Through John’s word here we see that God was prepared to forsake this brood of vipers, His chosen people of old, and to pursue another people. He was ready to forsake the children of Israel and to turn to the stones, which mainly were the Gentiles. Although the Gentiles were lifeless stones, they were destined to become the living children of God. This proves that God is truly able to make every lifeless stone a child of God.
In verse 10 John said to the Pharisees and Sadducees, “And already the axe is laid at the root of the trees; every tree therefore that does not produce good fruit is cut down and cast into the fire.” John seemed to be saying, “Brood of vipers, the cutting axe is now at the root of the tree. If you are a good tree producing good fruit, you will be all right. If not, you will be cut down and cast into the fire.” As we shall see, the fire spoken of in this verse is the fire in the lake of fire.
Verse 11 says, “I indeed baptize you in water unto repentance; but He Who is coming after me is mightier than I, Whose sandals I am not worthy to bear; He shall baptize you in the Holy Spirit and fire.” In this verse John seemed to be saying, “I have come to baptize you with water, to terminate you, to bury you. But the One who comes after me is mightier than I. He will baptize you with the Spirit and fire. Whether He will baptize you with the Spirit or with fire depends on whether or not you repent. If you repent, He will put you into the Spirit. But if you continue to be a brood of vipers, He will certainly baptize you in the lake of fire. This means that He will put you into the fire of hell.”
According to the context, fire here is not the fire in Acts 2:3, which is related to the Holy Spirit, but the same fire as in verses 10 and 12, the fire in the lake of fire (Rev. 20:15), where the unbelievers will suffer eternal perdition. The word of John spoken here to the Pharisees and Sadducees means that if the Pharisees and Sadducees would truly repent and believe in the Lord, the Lord would baptize them in the Holy Spirit that they might have eternal life; otherwise, the Lord will baptize them in fire, putting them into the lake of fire for eternal punishment. John’s baptism was only for repentance, to usher people to faith in the Lord. The Lord’s baptism is either for eternal life in the Holy Spirit or for eternal perdition in fire. The Lord’s baptism in the Holy Spirit began the kingdom of the heavens, bringing His believers into the kingdom of the heavens, whereas His baptism in fire will terminate the kingdom of the heavens, putting the unbelievers into the lake of fire. Hence, the Lord’s baptism in the Holy Spirit, based upon His redemption, is the beginning of the kingdom of the heavens, whereas His baptism in fire, based upon His judgment, is its ending. Thus, in this verse there are three kinds of baptisms: the baptism in water, the baptism in the Holy Spirit, and the baptism in fire. The baptism in water by John introduced people to the kingdom of the heavens. The baptism in the Holy Spirit by the Lord Jesus began and established the kingdom of the heavens on the day of Pentecost and will carry it on to its consummation at the end of this age. The baptism in fire by the Lord, according to the judgment at the great white throne (Rev. 20:11-15), will conclude the kingdom of the heavens.
Some Christians, thinking that the fire in verse 11 refers to the tongues of fire on the day of Pentecost, say that the Lord will baptize believers with both the Holy Spirit and with fire. But we must take care of the context of verse 11. Notice that the word fire is found in verses 10, 11, and 12. In verse 10 the trees that do not produce good fruit are cut down and cast into the fire. Certainly this fire is the lake of fire. The fire in verse 11 must also denote the lake of fire, for it is a further explanation of the fire spoken of in the preceding verse. According to verse 12, the Lord will burn the chaff with unquenchable fire. The wheat that is gathered into the Lord’s barn is those who are put into the Spirit. However, the chaff is burned with fire. Certainly this fire is also the lake of fire. Therefore, the fire that is spoken of in verses 10 through 12 refers in every case to the same fire, the fire of the lake of fire. John seemed to be saying to the Jewish leaders, “You Pharisees and Sadducees may be able to deceive me, but you cannot deceive Him. If you are truly repentant, He will put you into the Spirit. But if you remain in your evil, He will put you into fire.” This is the correct understanding of these verses.
Verse 12 says, “Whose winnowing fork is in His hand, and He will thoroughly cleanse His threshing floor and will gather His wheat into His barn, but He will burn the chaff with unquenchable fire.” Those typified by the wheat have life within. The Lord will baptize them in the Holy Spirit and gather them into His barn in heaven by rapture. Those typified by the chaff, like the tares in 13:24-30, are without life. The Lord will baptize them in fire, putting them into the lake of fire. Chaff here refers to the unrepentant Jews, whereas the tares in chapter thirteen refer to the nominal Christians. The eternal destiny of both will be the same — perdition in the lake of fire (13:40-42).
Jesus the King exercises two kinds of baptism: the baptism in the Spirit and the baptism in fire. The baptism in the Spirit began the kingdom of the heavens, and the baptism in fire will end it. The beginning of the kingdom of the heavens was on the day of Pentecost. On that day Jesus the King baptized the believers into the Holy Spirit. By that baptism in the Spirit, the kingdom of the heavens began. The kingdom of the heavens will end with the judgment at the great white throne. At that time the unbelievers will be judged and cast into the lake of fire. That will be the baptism in fire. This fire baptism will terminate the kingdom of the heavens.
The baptism in water practiced by John was preliminary to the kingdom of the heavens. It was a preparation for the coming of the kingdom of the heavens. Many nominal Christians have been baptized in water. But whether they participate in the baptism in the Spirit or suffer the baptism in fire depends on whether or not they repent. If they truly repent, the Lord Jesus will put them into the Spirit. If not, the Lord Jesus as the Judge on the great white throne will cast them into the lake of fire. Therefore, in the Bible there are three kinds of baptisms: the water baptism, the Spirit baptism, and the fire baptism. The water baptism of John was a preparation for the kingdom to come, the Spirit baptism was the beginning of the kingdom, and the fire baptism will be the termination of the kingdom. We should not continue to be a brood of vipers. Neither should we be the chaff in chapter three nor the tares in chapter thirteen. Rather, we must become wheat, the living children of God. In order to become the children of God, you must be baptized through water into the Spirit. John 3:5 says that you must be born of water and of the Spirit. Firstly, we are baptized through water; then we are baptized in the Spirit. In this way we are regenerated. Therefore, we have the two kinds of positive baptism, the baptism in water and the baptism in the Spirit. But we want nothing to do with the baptism in fire.
We have covered the recommender and the message of recommendation. Now we must consider the way of recommendation.
The first aspect of John’s way of recommendation was to baptize people in water. Verses 5 and 6 reveal that many were baptized by him in the Jordan River, confessing their sins. To baptize people is to immerse them, to bury them in water, signifying death. John the Baptist did this to indicate that anyone who repents is good for nothing but burial. This also signifies the termination of the old person, that a new beginning may be realized in resurrection, to be brought in by Christ as the life-giver. Hence, following John’s ministry, Christ came. John’s baptism not only terminated those who repented, but also ushered them to Christ for life. Baptism in the Bible implies death and resurrection. To be baptized into the water is to be put into death and buried. To be raised up from the water means to be resurrected from death.
It was in the Jordan River that twelve stones representing the twelve tribes of Israel were buried and from it that another twelve stones representing the twelve tribes of Israel were resurrected and brought up (Josh. 4:1-18). Hence, to baptize people in the Jordan River implied the burial of their old being and the resurrection of the new. Just as crossing the Jordan River ushered the children of Israel into the good land, so to be baptized brings people into Christ, the reality of the good land.
Whenever anyone repented in the presence of John the Baptist, John put him into the water. According to the New Testament, to immerse someone in water firstly meant to bury him, and secondly it meant to raise him up. Thus, on the negative side, baptism signifies death and burial; on the positive side it signifies resurrection. In his message of recommendation, John indicated that God would raise up living children out of dead stones. By baptizing the repentant ones, John indicated that they and all their past had to be terminated and buried. Burial, however, was not the end, because burial always brings in resurrection. Thus, on the one hand, burial is termination, but on the other hand, it is also germination. Those whom John terminated in baptism were to be resurrected, not in him, but in the One who was to come after him. John’s baptism was an indicator that One was coming to raise up the dead.
Baptism means that our natural being and all of our past must be terminated. Our being and our past are only good for burial. Therefore, as John, the genuine priest, was bringing others to God and introducing the King to them, he terminated and buried everyone who came to him in repentance, indicating thereby that those who were buried by him would be raised up by the resurrected One. This is the way of recommendation, the true way to bring the repentant ones to the King who would raise them up.
In the New Testament there are two ministries: the ministry of John and the ministry of the Lord Jesus. John’s ministry is to bring others to God by terminating and burying them. These terminated and buried ones need the resurrection that only Christ can afford. Hence, Christ came after John to minister life to the dead and buried ones. This is the reason we need to be reborn, to be baptized in water and in the Spirit. To be baptized in water is to have our natural life and our past terminated. To be baptized in the Spirit is to have a new start by being germinated with the divine life. This germination is only possible through Christ as the life-giving Spirit.
Anyone who is brought to God must be terminated in the presence of God. In a sense, it is wonderful to be brought into the presence of God. But in another sense it means that you must be terminated. If you are not terminated, you will be killed. Hence, to be brought into the presence of God is both wonderful and serious, for it means that we shall either be terminated or killed. The two sons of Aaron, Nadab and Abihu, came into the presence of God, but they were killed by fire (Lev. 10:1-2). If we are willing to be terminated in the presence of God, it means that we are ready to be germinated, to be resurrected, to have a new beginning. This termination is the genuine way of recommendation. It is the way of preparation to bring us into the presence of the King so that the King may be brought to us to give us a new start in resurrection. In Matthew chapter three we have both a strong termination and a prevailing germination. Through this termination and germination, the King gains a people, and the people receive the King.
Verse 3 says, “For this is he who was spoken of through Isaiah the prophet, saying, A voice of one crying in the wilderness, Prepare the way of the Lord, make His paths straight.” This verse reveals that John the Baptist was one who prepared the way of the Lord and made His paths straight. To prepare the way of the Lord and to make His paths straight is to change people’s minds, to turn their minds toward the Lord and make their hearts right, to cause every part and avenue of their heart to be straightened by the Lord through repentance for the kingdom of the heavens (Luke 1:16-17). John the Baptist prepared the way and straightened the paths. This indicates that the way was rough, full of hills and valleys. In some places it was very low, and in others it was very high. But John came and paved the way, leveling the hills, filling the gaps, and making the way smooth and flat. John also straightened the paths, which were full of curves. The fact that John paved the way and straightened the paths means that His ministry dealt with the mind and the heart.
Consider your past before you were saved. Did you not have a rough way within you? Certainly the way in your mind was filled with many hills and valleys. Before I was saved, my mind was filled with ups and downs. Nothing was flat. Moreover, in the lanes of your thought, emotion, will, and desire, there were many curves. One day you said your wife was an angel; the next day you said she was a devil. This indicates that your emotion was full of curves. Before you repented, all the paths within you were curved; nothing was straight.
When John the Baptist came, he commanded the people to repent. Genuine repentance prepares the way and straightens the paths. Before I repented, my mentality was rough. But, through the Lord’s mercy, on the day of my repentance, my whole inward being became smooth. From the time of my repentance, every avenue, lane, and path in my being has been made straight. This is to prepare us to receive the Lord, to prepare the way for the Lord, and to make His paths straight. The way to prepare others to receive the Lord is to help them to repent. John the Baptist seemed to be saying, “You children of Israel are far away from the Lord. Your mind is a rough way, and your emotion, will, desire, and intention are curved paths. You need to repent and straighten out every avenue within your being so that the Lord may come in.” When many heard John’s word, they repented, and their way was paved and their paths were straightened. Therefore, the King was able to come in. This is true repentance. Genuine repentance prepares the way for the Lord as the King to enter in. I can testify that along this paved way and in these straightened paths, I continually enjoy the Lord. My way is paved, the Lord Jesus is walking within me, and along my straightened paths I always have the Lord Jesus with me. This is the way to prepare ourselves to receive Christ the King.
