Pay tribute
Snared and Hooked
There is a lot of confusion and misunderstanding concerning tribute and taxation in the Bible.
The bondage of Egypt was a corvee system of tribute and God led the people out and said never go back there again.
Some people believe that this one verse Romans 13:1 in the Bible sentences all men to the arbitrary authority of rulers and governments as if all "Governments" as institutions of power and force are of God and that they can do no wrong. Nothing could be farther from the truth nor more opposed to God's plan and His Kingdom of righteousness. God does not want man snared under benefactors who exercise authority, those kings that serve deceitful dainties, but God would rather you put a knife to your own throat than eat of their table.
“Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth.” Proverbs 6:2
Many have gone under exercising authority by taking an oath, applying for benefits and participating in some social welfare system involving our submission and waiving of a right to choose. Jesus clearly advises against these practices with his stand on oaths, Corban and the giving of alms.
The warning about not taking oaths is clear in Matthew 5:34[1] and again emphasized in James 5:12:
- “But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and [your] nay, nay; lest ye fall into condemnation.”
Beginning in Mark 7:11-13, Jesus condemns a social entitlement program called Corban when He accuses the Pharisees of "Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye."
The word paradosis, translated tradition, is a legal term and is also translated ordinance. The word means "giving up, giving over; the act of giving up; the surrender of cities: a giving over which is done by word of mouth or in writing." By applying to these schemes of social benefit one is often "expanding the written law" through this thing called paradosis.
The word 'fall' is from pipto meaning "to descend from a higher place to a lower" and is often used as a "metaphor to fall under judgment, came under condemnation" as a matter of rank. If we do not go under additional authorities by participation, application or overt binding commitments, such as oaths and pledges of allegiance and loyalty, we remain free to serve God in a clear unrestricted state of God-given rights and due conscience.
This is one of the reasons John the Baptist was so adamant about living by charity and love rather than getting the Baptism of Herod. And why everyone who got the Baptism of Christ at Pentecost was cast out of the temple welfare system Herod had created which was like Cain and Nimrod city states.
It is very clear that authority, whether governmental or otherwise, is granted by consent. It is our consent through covetousness and according to the Law of God that such authority is often ordained even though God and Christ told us repeatedly not to do so.
We have been told to “Thou shalt not consent unto him.”[2]
- “My son, if sinners entice thee, consent thou not.”[3]
Peter certainly continued to contradict the idea of automatic submission to men (or at least absolute submission) in Acts 5:29 “Then Peter and the [other] apostles answered and said, 'We ought to obey God rather than men.'"
The word swear is from omnuo and means "to affirm, promise". To add to a word to your 'yes' or 'no' is so dangerous in the area of agreements, authority or jurisdiction Jesus said no matter "… whatsoever is more than these cometh of evil." These warnings are clearly a continuation of the Old Testament precepts, which stated this over and over. Abraham left Ur, Israel was brought out of Egypt and learned to live without a king or a ruling body consisting of men who were exercising authority over other men and demanding allegiance.
“When thou sittest to eat with a ruler, consider diligently what is before thee: And put a knife to thy throat, if thou be a man given to appetite. Be not desirous of his dainties: for they are deceitful meat.” Proverbs 23
In Psalms 69:22 David says, "Let their table become a snare before them: and [that which should have been] for [their] welfare, [let it become] a trap." We find this repeated in Romans 11 concerning the Gentiles, again by Paul, the author of Romans 13.
These constant prohibitions in the Old Testament, repeated in the New, to not make covenants or applications with strangers and heathens or anyone not having the same values and ways of God are still viable today to those who seek the kingdom.
The Fishy Tax Story
There is a lot of confusion about the use of the word Tribute in the Bible. In the New Testament alone there are three different words translated Tribute.
Jesus amplifies this idea of tempering the words of your mouth to prevent going under tribute when he speaks about taking oaths or praying to the Fathers of the earth or being like the rulers of other governments who say they are benefactors but only give what they take away from others.
It was the Slothful who go under Tribute. If anyone is under tribute it is usually because they or their parents have been slothful in The Way of God.
In one episode where tribute is mentioned we are told that Peter suggested that Jesus and His disciples were subject to the tribute tax but Jesus took him aside and rebuked him for what he said:
- “And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay[4] tribute? He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers(another man’s)? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.” Matthew 17:24, 27
Jesus clearly disagreed with Peter's statement. But why?
The word we see for "strangers" is allotrios[5] from the word allos [6] meaning "another". Jesus is asking Peter if the king charges his children or other men's children? The children of the king were free from custom[7] and tribute[8]. Jesus was the highest son of David who was the king so why would he have to pay?
In the Kingdom of God there originally is no King accept God the Father who was to reign over the people in their hearts and minds. Israel was suppose to be the Children of God but in 1 Samuel 8 the people rejected God and chose a man as king. Jesus was here to redeem the people from that sin of desiring an earthly ruler to reign over them. That kingdom at hand would only come if the people would repent and seek His kingdom according to the righteousness of God.
Understanding who these children of God were and what they were supposed to be doing in the world is an important part of Jesus message. Those who are true brothers in Christ would be the children of God.[9]
He required Peter to obtain the coins because Peter said that they paid the tax not because they owed it. You have to make your yeses yes and Peter had mistakenly said yes. Jesus knew they should not give offense once they said something. The offense would be to do contrary to what Peter had said.
Peter had to make his yes, yes...[10] Jesus himself would not touch the coins, nor did they take them from their purse or give coins for the other members who were with Jesus but not of the world. They did not speak out of turn so there is no reference to paying the tax for them.
Caesar's Tribute
"Is it lawful to give tribute unto Caesar, or not?"[11]
It is often important to understand the context of a question, who was asking it and why.
From the beginning there was a conflict between the ways of John the Baptist and what the governments of the world were doing. Also it may be important to note that there are two Greek words kensos (κῆνσος) and phoros (φόρος)[12] concerning tribute to Caesar. Neither of these are used in reference to Peter and his master paying the tribute. Matthew 17:24 uses the word didrachmon (δίδραχμον)[13] which was likely the half shekel temple tax commanded in Exodus.[14]
This half shekel is "an offering to the LORD". It was literally tribute to our Father who are in heaven for all those who counted themselves as a part of the kingdom of God and had nothing to do with tribute to Caesar unless Caesar was your Lord. Since you were to have no other Lord but God the Father who art in heaven the fact that many of the Jews had to pay Caesar as the Apotheos of Rome begged the question have the people sinned to be under Caesar's tribute?
They Marveled
- "And Jesus answering said unto them, Render[15] to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him." Mark 12:17
The mere fact that the people were under a king or ruler at all was the result of the people rejecting God back in the days of 1 Samuel 8. They had also been guilty of sloth which brought them under tribute or the taxation by Herod and now Caesar. The required sacrifice of the people to the temples of Herod or "Corban" was looking more and more like the bondage of Egypt and the city state of Cain and Nimrod's Babylon and less and less like liberty under God.
As the people began to understand the true Gospel of the Kingdom preached by John the Baptist and Jesus and eventually the early Church they wanted to make Jesus out as a bad guy, some sort of a cult leader, or subversive or even anti government group. The Pharisees wanted to think that they knew Moses just like many Modern Christians want to think they know Jesus today. This need for self justification often divides the people and even families.
The religion of the Pharisees was full of words and rituals but not the righteous deeds of early Israel or the early Church. Their Religion was no longer purely based on private charity but depended on a public system of welfare.
It was one thing when John the Baptist was in the wilderness crying out for the people to repent their covetous practices calling them back to love and charity but when thousands began to think that this way of a voluntary network of organized social welfare was a good idea the powers that be needed to defame Christ as a troublemaker and false teacher. Maybe even get him indicted as a tax protester.
Why did Pharisees marvel at Jesus when he seemed to outwit their attempt to entrap him through subterfuge?
- "And he saith unto them, Whose is this image and superscription? And they said unto him, Caesar’s."
On the coin was the graven image of the "son of the Divine Augustus". Evidently the Pharisees had the coin in their possession. This was a violation of their own laws "Thou shalt not make unto thee any graven image" nor have "any other gods before the God" of heaven.
Octavius' title was not only the Divine Augustus and Patronus but he appointed of the gods of Rome. As one of the head "father on the earth" he could demand tribute from his people as a patrimonial right of Caesar.
The superscription or epigraphe was of Caesar who loaned money into circulation through the temples of Janice and Moneta and taxes were often required to be paid in kind. There was lots of benefits and free bread offered by Caesar's system of welfare but Jesus said it "made the word of God to none effects".
The government of the Pharisees depended on what was written in their laws and statutes to bind the people under their power. Heavy burdens[16] were put upon the people because they had been signing up through their personal epigraphe with the government temples. Christ wanted His temple to be made of lively stones and He would write epigrapho upon your hearts and minds. His burden was light.[17]
In the article on Baptism you will see:
- "Herod the Great had a grand scheme of a vast world wide membership involving the sending out evangelists and missionaries. Participants of this system of social security, run through the temples, proved membership by showing a token in the form of a white stone from the river Jordan with their new Hebrew name carved on it. They would receive that stone with their contribution at the ritual baptism. These temple customs or legal systems, like Corban, had taken on Roman and Hellenistic traits, involving entitlements and compelled payments."
That name carved in your white ID stone could have ink or clay rubbed in the grooved letters to make them readable. This superscription would give evidence of an entitlement but also an obligation to pay enforced tribute to the temple as a registered member. Scribes would maintain these records.
It was evidence of a contract or covenant under oath. They were to make no covenant with other peoples nor their gods which is why Jesus said swear not.
We would see this word superscription again in reference to the sign on the cross when an official document of Rome was written in three languages, likely on ebony wood covered in white plaster so the letters appeared dark.[18]
The Pharisees would want that superscription removed but Pilate said no and they had "no king but Caesar".
The Pharisees would accuse Jesus of "perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King."[19] They would eventually claim they had "no King but Caesar".
This was a question about tribute to Caesar and was meant to entrap Jesus but he was to wise for them. They were trying to trick Him into making a statement that would have gotten him into a legal entanglement.[20]
Jesus knew that those who were asking this question were evil wicked hypocrites and said as much.[21]
There is nothing contradictory about saying "Render to Caesar the things that are Caesar’s"[22] with the idea of being separate nor seeking the kingdom of God.
Jesus did not advocate that men should owe the Caesars and Cains of the world nor the Pharaohs and Nimrods who are the Benefactors who exercise authority and are the fathers of the earth. He was only stating the obvious which was if you owed Caesar you should pay him.
But for true followers of Jesus at Pentecost those who got the baptism of Christ would be cast out of the system of force set up by the Cain's and Nimrod's of the world. They would have to practice pure Religion and stop being covetous workers of iniquity if they were to be saved in spirit and in truth.
The whole gospel of the kingdom of God at hand was about seeking another way to be governed here and now on earth while calling no man on earth Father, nor benefactors because "there is another king one Jesus".[23] This would bring Christ and Christians into a Christian conflict with the Imperial Cult of Rome . But the dispute would be because of righteousness rather than selfishness concerning taxation.
The people owed Caesar for the same reason that they owed Pharaoh a tale of bricks when they were in bondage in Egypt. That bondage was the result of the sins of their fathers. They had to labor without the benefits of Pharaoh before they would be set free. This going under tribute and into bondage to the fathers of the earth is a pattern repeated over and over by those who will not seek the kingdom of God and His righteousness.
"Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core." Jude 1:11
Jesus of course was a king of a kingdom which was not of the world of Caesar. He did not owe tribute to Caesar.
It should be painfully obvious that first and foremost everyone should be seeking the kingdom of God and His righteousness. That means that everyone should be gathering together by sitting down in companies of tens in ranks of fifties and ranks of one hundreds in order to love one another in a network of charity and hope as Christ commanded his disciples to make the people do.
Are you seeking that kingdom of God if you are not gathering in a network of charity providing a daily ministration on a national level according to the perfect law of liberty?
If you are not casting your bread upon the waters[24] and listening for the cries of others why would you expect God to hear your cries?
Jesus preached that the God of heaven was a God of contract but advised against making such contracts when he said thou should make no covenants with them nor with their gods which was the word for "ruling judges".
He knew that making these contracts would enslave the people and curse their children. This is also why he warned them so dramatically against taking oaths and swearing.
Once you are bound by contract of course you should pay Caesar and even be friends of the unrighteous mammon. But it is also made abundantly clear that you are snared and curse your children in the same snare through your covetous practices and become a surety for debt until you are little more than Merchandise in Bondage to rulers.
Many great historians and philosophers like Plutarch and Polybius have told the same story.
The only hope for the liberty of man kind is to start to attend to the Weightier matters of the law, judgment, mercy, and faith which include caring for the needs of our neighbors and the widows and orphans of our society through Pure Religion in matters of health, education, and welfare. We are NOT to provide for the needy of society through the Covetous Practices and the men who call themselves benefactors but who exercise authority one over the other like the socialists do.
The Way of Christ was like neither the way of the world of Rome nor the governments of the gentiles who depend on those fathers of the earth through force, fear and fealty who deliver the people back in bondage again like they were in Egypt. Christ's ministers and true Christians do not depend upon systems of social welfare that force the contributions of the people like the corban of the Pharisees which made the word of God to none effect. Many people have been deceived to go the way of Balaam and the Nicolaitan and out of The Way of Christ and have become workers of iniquity.
The Christian conflict with Rome in the first century Church appointed by Christ was because they would not apply to the fathers of the earth for their free bread but instead relied upon a voluntary network providing a daily ministration to the needy of society through Faith, Hope, and Charity by way of freewill offerings of the people, for the people, and by the people through the perfect law of liberty in Free Assemblies according to the ancient pattern of Tuns or Tens as He commanded.
The modern Christians are in need of repentance.
"Follow me!" —Jesus the Christ.
- One of the most important things to do is to become involved in a network of Charitable Practices. Everyone should want to join a Living Network of Love and Charity.
- If you think you have a calling to be a Minister of God or you might want to dedicate your life to Christ as an Ordained Minister of His Holy Church, contact us to start the process of discipleship and become the benefactors who exercise only love, NOT authority.[25]
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Be ye Separate
"Did Christ exclude interaction with man's government, or even the unbeliever with His call for separation?"
"And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:" Matthew 25:32
Christ did say "But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." Matthew 6:33
He also said "...Render therefore unto Caesar the things which be Caesar’s, and unto God the things which be God’s." Luke 20:25
Paul when talking to the Corinthians he said "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean [thing]; and I will receive you," 2 Corinthians 6:17
Many people use this single line to justify not paying Caesar and even dishonoring the vows of their fathers. Paul was talking to the Corinthians as if they were his children[26] and telling them to not be unequally yoked with unbelievers because we were not to have fellowship with unrighteousness. [27]
The word here for fellowship[28] here in 2 Corinthians 6:14 only appears once in the Bible. The word in the Greek is metoche and has to do with sharing and communion and is from the word metecho. [29]
Normally the word in the Bible for fellowship is koinonia.[30] It also has to do with communion but more in the sense of community and association. The Greek word metecho specifically has to do with partaking as in eating of the same table.
Eating of Benefactors who set their table by exercising authority is contrary to Christ, Moses and even Proverbs where we are told to put a knife to our throat rather than eat with those men.[31]
What and to who was Paul talking to and why?
Paul's friend Erastus was the "public treasurer of Corinth" by the name of Erastus. He was trying to influence all of Corinth to switch to a system of Corban that would make the word of God to effect because it would depend on freewill offerings rather than covetous system of social Welfare that depended on force.
He was trying to influence the people of a whole nation to change their ways and he understood how agreements with governments and the men who call themselves Benefactors yokes the people unequally.[32]
Paul understood that if you make an accord according to the ways of Belial[33] and the Nicolaitan.
Paul is trying to teach a whole nation the Perfect law of liberty [34]
He is talking about the idea of not making covenants or agreements[35] with the people where you go which is as old as the Ten Commandments[36] and even the Garden[37].
Paul also talks about being righteous and how we must free ourselves righteously or continue as servants in righteousness.[38]
Remember it is the Spirit that giveth life and being in His Spirit is the tie that binds us together as a body free or bond. [39]
We of His Church like Israel are supposed to be a priest to all nations. We are to set an example of righteousness in all things. Israel when called were in bondage to Pharaoh and they continued serving him until they were cast out. They also learned to serve one another in hard times and even helped other Egyptians. This same pattern was repeated with Christ and in the early Church.
We are prodigal sons returning to our Father's house. We must come to serve not be served or we come not in the name of Christ.
Christ was rich but made himself poor and Paul the Apostle was also rich in funds and authority but made himself a servant of the people by the way of Christ.[40]
This is what Christ called out His Church to be and to do. The ministers are to make themselves servants of Christ by leading the people in service one to another. The people are to be a part of that service by supporting the faithful.
- 1 Timothy 5:8 "But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel."
The word "infidel" is from the Greek word apistos[41] meaning the unbelieving. Them that believe not.
Believe not what?
The ministers of Christ tend to the Daily ministration by charity so that the people will learn to sacrifice for one another in love as Christ sacrificed for us. This was the righteous Corban of Christ and the corbanus of the early Church.
Christians are to be one form of government who become Benefactors without exercising authority or force. Any priest or pastor, minister, monk or mullah, or rabbi, rector or representative who does not seek to provide the needs of society through charity alone betrays the God of creation and all the true prophets of God.
Jesus talked about His ministers not being of the world.[42] Understanding what world he was talking about may clarify His divine position concerning being separate.
We have a choice to seek to live by faith, hope and charity through the perfect law of liberty or by force, fear and covetous practices through the governments of the world. That is what separates a peculiar people as children of God from the adversaries of God and the workers of iniquity. The true servants of God are separate and even excluded from many of the benefits offered by the world which most modern church ministers refuse to see. To be true ministers of Christ they must repent the ways of force and seek to provide for the needy according to the way of love.
Many want to come out, but who wants to come out and serve like Christ and daily lay down their life for their fellow man in pure religion and to set the table of the LORD in true Christian fellowship? Moses and Christ called out their ministers to go in and out, and in that interaction they would bless the world in righteousness.
"Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake." Luke 6:22
The Liberty to Tax
A Patrimonial Right of the Father
http://www.hisholychurch.org/news/articles/libertytax.php
The Corban of the Pharisees
It made the word of God to none effect.
Is our Corban making the word of God to none effect today?
http://www.hisholychurch.org/sermon/corban.php
Pure Religion
What is it and who does it?
http://www.hisholychurch.org/news/articles/religion.php
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Footnotes
- ↑ Matthew 5:34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:
- ↑ Deuteronomy 13:8
- ↑ Proverbs 1:10
- ↑ 5055 τελέω teleo [tel-eh’-o] from 5056 telos meaning end; v; TDNT-8:57,1161; [{See TDNT 785 }] AV-finish 8, fulfil 7, accomplish 4, pay 2, perform 1, expire 1, misc 3; 26
- 1) to bring to a close, to finish, to end
- 1a) passed, finished
- 2) to perform, execute, complete, fulfil, (so that the thing done corresponds to what has been said, the order, command etc.)
- 2a) with special reference to the subject matter, to carry out the contents of a command
- 2b) with reference also to the form, to do just as commanded, and generally involving the notion of time, to perform the last act which completes a process, to accomplish, fulfil
- 3) to pay
- 3a) of tribute
- "It is finished or paid" #Joh 19:30
- Christ satisfied God’s justice by dying for all to pay for the sins of the elect. These sins can never be punished again since that would violate God’s justice. Sins can only be punished once, either by a substitute or by yourself.
- ↑ 245 ~ἀλλότριος~ allotrios \@al-lot’-ree-os\@ from 243; TDNT-1:265,43; {See TDNT 53} adj AV-stranger 4, another man’s 4, strange 2, other men’s 2, other 1, alien 1; 14
- 1) belonging to another
- 2) foreign, strange, not of one’s own family, alien, an enemy
- ↑ 243 ~ἄλλος~ allos \@al’-los\@ a primary word; adj AV-other(s) 81, another 62, some 11, one 4, misc 2; 160
- 1) another, other. For Synonyms see entry 5806
- ↑ toll, custom (i.e. indirect tax on goods)
- ↑ 2778 ~κῆνσος~ kensos \@kane’-sos\@ of Latin origin; ; n m AV-tribute 4; 4
- 1) census (among the Romans, denoting a register and valuation of property in accordance with which taxes were paid), in the NT the tax or tribute levied on individuals and to be paid yearly. (our capitation or poll tax)
- 2) the coin with which the tax is paid, tribute money
- ↑ Matthew 5:9 Blessed are the peacemakers: for they shall be called the children of God.
- John 11:52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
- Romans 8:21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
- Romans 9:8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.
- Galatians 3:26 For ye are all the children of God by faith in Christ Jesus.
- 1 John 3:10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
- 1 John 5:2 By this we know that we love the children of God, when we love God, and keep his commandments.
- ↑ Matthew 5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
- ↑ Matthew 22:17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
- ↑ 5411 ~φόρος~ phoros \@for’-os\@ from 5342; TDNT-9:78,1252; {See TDNT 827} n m AV-tribute 5; 5
- 1) tribute, esp. the annual tax levied upon houses, lands, and persons
- For Synonyms see entry 5941
- ↑ 1323 ~δίδραχμον~ didrachmon \@did’-rakh-mon\@ from 1364 and 1406; ; n n AV-tribute 1, tribute money 1; 2
- 1) a didrachmon or double drachma, a silver coin equal to two Attic drachmas or one Alexandrian, or one half a shekel. For Synonyms see entry 5941
- ↑ Exodus 30:13 This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: (a shekel is twenty gerahs:) an half shekel shall be the offering of the LORD. 14 Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD. 15 The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls.
- Exodus 38:26 A bekah for every man, that is, half a shekel, after the shekel of the sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.
- ↑ 591 ἀποδίδωμι apodidomi [ap-od-eed’-o-mee] from 575 and 1325; v; TDNT-2:167,166; [{See TDNT 191 }] AV-pay 9, give 9, render 9, reward 7, sell 3, yield 2, misc 9; 48
- 1) to deliver, to give away for one’s own profit what is one’s own, to sell
- 2) to pay off, discharge what is due
- 2a) a debt, wages, tribute, taxes, produce due
- ) things promised under oath
- 2c) conjugal duty
- 2d) to render account
- 3) to give back, restore
- 4) to requite, recompense in a good or a bad sense
- ↑ Matthew 23:4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers.
- Isaiah 58:6 Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
- ↑ Matthew 11:30 For my yoke [is] easy, and my burden is light.
- ↑ Mark 12:16 And they brought it. And he saith unto them, Whose is this image and superscription <1923>? And they said unto him, Caesar’s.
- Mark 15:26 And the superscription <1923> of his accusation was written over, THE KING OF THE JEWS.
- Luke 23:38 And a superscription <1923> also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
- ↑ Luke 23:2 And they began to accuse him, saying, We found this [fellow] perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.
- ↑ Matthew 22:15 ¶ Then went the Pharisees, and took counsel how they might entangle him in [his] talk.
- ↑ Matthew 22:18 But Jesus perceived their wickedness, and said, Why tempt ye me, [ye] hypocrites?
- ↑ Matthew 22:21 They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.
- Luke 20:25 And he said unto them, Render therefore unto Caesar the things which be Caesar’s, and unto God the things which be God’s.
- ↑ Acts 17:7 Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, [one] Jesus.
- ↑ Psalms 78:20 Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people?
- Proverbs 9:13 A foolish woman is clamorous: she is simple, and knoweth nothing.
- Ecclesiastes 11:1 Cast thy bread upon the waters: for thou shalt find it after many days.
- Isaiah 33:16 He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure.
- ↑ Matthew 20:25-26 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister;
Mark 10:42-43 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister:
Luke 22:25-26 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. - ↑ 2 Corinthians 6:13 Now for a recompence in the same, (I speak as unto [my] children,) be ye also enlarged.
- ↑ 2 Corinthians 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
- ↑ 3352 ~μετοχή~ metoche \@met-okh-ay’\@ from 3348; n f AV-fellowship 1; 1 1) a sharing, communion, fellowship
- ↑ 3348 ~μετέχω~ metecho \@met-ekh’-o\@ from 3326 and 2192; v AV-be partaker 5, take part 1, use 1, pertain 1; 8 1) to be or become partaker 2) to partake
- ↑ 2842 ~κοινωνία~ koinonia \@koy-nohn-ee’-ah\@ from 2844; n f AV-fellowship 12, communion 4, communication 1, distribution 1, contribution 1, to communicate 1; 20 1) fellowship, association, community, communion, joint participation, intercourse 1a) the share which one has in anything, participation 1b) intercourse, fellowship, intimacy 1b1) the right hand as a sign and pledge of fellowship (in fulfilling the apostolic office) 1c) a gift jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship
- ↑ Proverbs 23:1 ¶ When thou sittest to eat with a ruler, consider diligently what [is] before thee: 2 And put a knife to thy throat, if thou be a man given to appetite. 3 Be not desirous of his dainties: for they are deceitful meat. 4 ¶ Labour not to be rich: cease from thine own wisdom. 5 Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven. 6 ¶ Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: 7 For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. 8 The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words. 9 ¶ Speak not in the ears of a fool: for he will despise the wisdom of thy words. 10 ¶ Remove not the old landmark; and enter not into the fields of the fatherless: 11 For their redeemer is mighty; he shall plead their cause with thee.
- ↑ 2 Corinthians 6:14 Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?
- ↑ 2 Corinthians 6:15 And what concord (sumphonesis meaning agreement) hath Christ with Belial? or what part hath he that believeth with an infidel?
- ↑ 2 Corinthians 6:16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people.
- ↑ 2 Corinthians 6:16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people.
- ↑ Exodus 23:32 Thou shalt make no covenant with them, nor with their gods.
- ↑ Genesis 26:28 And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee;
- ↑ 1 Corinthians 7:21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
- ↑ 1 Corinthians 12:13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
- ↑ 1 Corinthians 9:19 "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more."
- ↑ 571 ~ἄπιστος~ apistos \@ap’-is-tos\@ from 1 (as a negative particle) and 4103; adj AV-that believe not 6, unbelieving 5, faithless 4, unbeliever 4, infidel 2, thing incredible 1, which believe not 1; 23 1) unfaithful, faithless, (not to be trusted, perfidious) 2) incredible 2a) of things 3) unbelieving, incredulous 3a) without trust (in God)
- ↑ John 15:19 If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
- John 17:14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. 16 They are not of the world, even as I am not of the world.