Luke 20: Difference between revisions

Latest revision as of 08:13, 30 October 2024

The two-volumes of Luke include both the Gospel of Luke and the Acts of the Aposles. The text of Luke-Act was used for instruction concerning The Way. The events show the record of an international network of ministers and a multinational intentional community of congregations bound by a common communion of fervent charity. As a peculiar people this kingdom of heaven consisted of intimate congregants of elders of families working together in the love of Christ. The early Church is seen providing emergency aid and welfare assistance in a daily ministration of Pure Religion through charity alone all over the Empire without the benefits of the legal charity and dainties of those benefactors of the world who exercise authority. The ideology that the use of force to compell the sacrifices of the citizen to provid the Social welfare of public religion degenerates the masses and destroys liberty.^[1]

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[1] And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,

[2] And spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority?

[3] And he answered and said unto them, I will also ask you one thing; and answer me:

[4] The baptism of John, was it from heaven, or of men?

[5] And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?

[6] But and if we say, Of men; all the people will stone us: for they be persuaded that John was a prophet.

[7] And they answered, that they could not tell whence it was.

[8] And Jesus said unto them, Neither tell I you by what authority I do these things.

[9] Then began he to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.

[10] And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.

[11] And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty.

[12] And again he sent a third: and they wounded him also, and cast him out.

[13] Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.

[14] But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.

[15] So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them?

[16] He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid.

[17] And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?

[18] Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.

[19] And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people: for they perceived that he had spoken this parable against them.

[20] And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.

[21] And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:

[22] Is it lawful for us to give tribute unto Caesar, or no?

[23] But he perceived their craftiness, and said unto them, Why tempt ye me?

[24] Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.

[25] And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

[26] And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.

[27] Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,

[28] Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

[29] There were therefore seven brethren: and the first took a wife, and died without children.

[30] And the second took her to wife, and he died childless.

[31] And the third took her; and in like manner the seven also: and they left no children, and died.

[32] Last of all the woman died also.

[33] Therefore in the resurrection whose wife of them is she? for seven had her to wife.

[34] And Jesus answering said unto them, The children of this world marry, and are given in marriage:

[35] But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:

[36] Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

[37] Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

[38] For he is not a God of the dead, but of the living^[2]: for all live unto him.

[39] Then certain of the scribes answering said, Master, thou hast well said.

[40] And after that they durst not ask him any question at all.

[41] And he said unto them, How say they that Christ is David's son?

[42] And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,

[43] Till I make thine enemies thy footstool.

[44] David therefore calleth him Lord, how is he then his son?

[45] Then in the audience of all the people he said unto his disciples,

[46] Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

[47] Which devour widows' houses, and for a shew make long prayers: the same shall receive greater damnation.

↑ Destroyers of liberty
"That the man who first ruined the Roman people twas he who first gave them treats and gratuities. But this mischief crept secretly and gradually in, and did not openly make it's appearance in Rome for a considerable time." Plutarch's Life of Coriolanus (c. 100 AD.) This would include Julius Caesar and eventually Augustus Caesar which is why Plutarch also reported, “The real destroyers of the liberties of the people is he who spreads among them bounties, donations, and benefits.” This was a major theme of the Bible:

There were tables of welfare which were both snares and a traps as David and Paul stated and Peter warned would make us merchandise and curse children. Proverbs 23 told us not to not eat the "dainties" offered at those tables of Rulers and Paul says in 1 Corinthians 10 we cannot eat of those tables and the table of the Lord. We are not to consent to their covetous systems of One purse or Corban which makes the word of God to none effect.

We know when the masses become accustomed to those benefits of legal charity which are the rewards of unrighteousness provided by benefactors who exercise authority and the Fathers of the earth through the covetous practices that makes men merchandise and curse children as a surety for debt.
↑ Template:Livef

[desliberty-1] Destroyers of liberty
"That the man who first ruined the Roman people twas he who first gave them treats and gratuities. But this mischief crept secretly and gradually in, and did not openly make it's appearance in Rome for a considerable time." Plutarch's Life of Coriolanus (c. 100 AD.) This would include Julius Caesar and eventually Augustus Caesar which is why Plutarch also reported, “The real destroyers of the liberties of the people is he who spreads among them bounties, donations, and benefits.” This was a major theme of the Bible:

There were tables of welfare which were both snares and a traps as David and Paul stated and Peter warned would make us merchandise and curse children. Proverbs 23 told us not to not eat the "dainties" offered at those tables of Rulers and Paul says in 1 Corinthians 10 we cannot eat of those tables and the table of the Lord. We are not to consent to their covetous systems of One purse or Corban which makes the word of God to none effect.

We know when the masses become accustomed to those benefits of legal charity which are the rewards of unrighteousness provided by benefactors who exercise authority and the Fathers of the earth through the covetous practices that makes men merchandise and curse children as a surety for debt.

[livef-2] Template:Livef

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+|[[File:script-cor.jpg|thumb|center|250px|The two-volumes of Luke include both the [[Luke|Gospel of Luke]] and the [[Acts|Acts of the Aposles]]. The text of Luke-Act was used for instruction concerning [[The Way]]. The events show the record of an international [[network]] of [[ministers]] and a multinational intentional community of congregations bound by a common [[communion]] of [[fervent charity]]. As a [[peculiar people]] this [[kingdom of heaven]] consisted of intimate congregants of [[elders]] of [[family|families]] working together in the [[love]] of [[Christ]]. <Br>The [[early Church]] is seen providing emergency aid and [[welfare]] assistance in a [[daily ministration]] of [[Pure Religion]] through [[charity]] alone all over the Empire without the [[benefits]] of the [[legal charity]] and [[dainties]] of those [[benefactors]] of the [[world]] who [[exercise authority]]. The ideology that the use of [[force]] to compell the [[sacrifices]] of the [[citizen]] to provid the [[Social welfare]] of [[public religion]] [[degenerate]]s the [[masses]] and destroys [[liberty]].<Ref name="desliberty">{{desliberty}}</Ref> ]]
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 [1] And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders,

Luke 20: Difference between revisions

Latest revision as of 08:13, 30 October 2024

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