Was Jesus a socialist?
Christ came to preach against socialism.
Socialism was one of the major reasons He took the kingdom from the Pharisees and appointed it to the Apostles with the instructions not to be like the other governments of the world who called themselves Benefactors but exercised authority one over the other.
It was the Corban of the Pharisees which made the word of God to none effect. That Corban which was started by Herod the Great and the Pharisees who held political power at that time was a socialist scheme. Herod's temples, like the Temples of Rome, operated a social welfare system of free bread through taxation instead of freewill offerings as Moses said to do.
The same scheme was promoted by Augustus in Rome, years before, and by Nimrod in Babylon. It was also promoted in the United States by FDR through his New Deal. I am amazed at the number of so-called Christian pastors who do not know or understand that Jesus said His followers were not to go that socialist way where the State takes care of the needy of society by forced offerings rather than by charity.
- Even Ben Shapiro stated, "Jesus was not a big government Marxist. Pick up a Bible sometime."
Christians were actually put to death because they would not sign up for the socialist welfare programs of Rome and their free Bread and circuses. The socialist schemes of the Roman government were at the heart of the Christian conflict.
Almost all the social ills and economic problems today can be linked back to socialist practices and schemes where people desire benefits at the expense of their neighbor. Those benefits are what the Bible calls the wages of unrighteousness. This is all because we have chosen to go the socialist way of central treasuries, forced offerings, central powers to redistribute that which was collected by an exercising authority. Other schemes like the Golden calf which was literally a central bank and other schemes like having One purse has always been condemned by the prophets. To secure benefits through men who exercise authority is covetousness.
Christ told us to go another way if we were to follow Him. John the Baptist had done the same with his system of charity. The water Baptism was a way of marking the point where you were going to stop the Covetous Practices of men like Herod and their Corban.
Many of the people who think they are Christians, but are only Modern Christians, are actually workers of iniquity. They are worried about the Mark of the Beast and the number of the Beast 666. Modern Christians are often worried about National ID today. They have national ID. Their state IDs are linked nationally and you cannot get a state ID, Drivers license, business license, or marriage license without a Social Security Number by law. You cannot get a job in the civil sector, a bank account, or license of any kind without the Mark of the Beast. Most all nations have linked their own SSN-type number by international treaty.
Modern Christians through Covetous Practices have made themselves Merchandise and cursed their Children with endless debt and servitude to the very systems and its Benefactors to whom they have applied for benefits. They have no idea of what they have already done. If they have ears to hear, the time to repent is now.
We need to begin to attend to what Christ called the Weightier matters.
- Luke 22:25 "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:"
The moneychangers were not involved in nickel and dime purchases where you could tip over a table and send change rolling on the floor lie you see in the movies. The Greek word for “moneychangers” was kollubistes, which was a word for a small coin or “clipped amount”. Kollubistes had to do with the commission charged by the holders of these lucrative offices on the left hand side of the Judean government that had come down to those days from the original Israelite Republic set up by Moses in the wilderness.
Over the centuries the national government shifted from the principles of that free Republic under God. Like Rome they were doing the business of government differently. The Temples were government buildings providing government services. Originally both Rome and Israel depended on freewill offerings or sacrifice called Corban to provide for the needy of their society. But people were offered a new deal where everyone would be compelled to pay their fair share if they were registered with the temple. John the Baptist was preaching something different than the Corban of the Pharisees and Herod. Rome had been setting up similar systems at leas since Polybius.
The people often chose whose job it was to insure the honesty of those who performed the charitable care of society in areas of health, education and welfare of the people. These overseers of the public trust might be called the Pontifex Maximus. But also men were chosen by the people through a network set up in patterns of tens where tithes were paid to men of peace like Melchizedeck and Abraham. Kings to like David were overseer of the Porters of the temple and of course if Jesus was the Christ or Messiah he too was a king who would have that power.
All this may seem knew and strange to people who have forgotten that Israel was a government and Jesus came to take the kingdom from those who had it and appoint it to those who would bear fruit, which he did. It may help to reexamine what we have come to believe is the meaning of Religion and what made Pure Religion pure?
Those in charge could take a portion for their labor. These commissioned moneychangers took a portion of the collected contributions of the people in the form of a commission. This commission had grown to become what we would call a large share or porterhouse cut.
The tribute could exceed 7,600,000 denarii in that one month. The money-changers were allowed to charge a silver meah, or about one-fourth of a denar. Their cut on this one event could be 950,000 denarii, worth more than $9,000,000 today. “Thus the immense offerings … to the Temple passed through the hands of the moneychangers.”
Understanding who the money-changers were as government officials and what it meant to be fired from their lucrative commissioned position in the national treasury brings the motivation of crucifying Jesus into a new and revealing light.
“All these [which were] chosen to be porters in the gates [were] two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.” (1 Chronicles 9:22)
Jesus walked into the national bank, the gazophulakion or “the royal treasury,” and by laying a string whip across their shoulders, according to the ancient tradition of His kingly office, simply fired these corrupt employees. As King, He was able to turn over their lucrative appointments to more worthy officers elected by the people, who now supported His reign as King by the thousands. The people had again been taught the ancient ways by men like John, Jesus, and His faithful followers, who had been demonstrating the way of God, making it straight again.
The king had appointed these offices from the elected choices of the people. They were not elected as we often think of elections today, but were reckoned by their genealogy, which dealt with their family units, or “generations” which gathered together in Tens. They were not to hold this office by inheritance or by their lineage. Nor by the kings discretion alone.
The word “villages” is normally translated “court” and is based on their positions as servants of the tens and hundreds. Even though David and Samuel ordained them to their set offices, they had no authority to elect them. The king and high priest, as overseers, could reject those holding their specific positions, but they could not appoint their own cohorts, loyal crowd, nor cronies.
The people would reaffirm their network of Tens at the feast of Pentecost. Without perfect people, it could not be a perfect system; but it was a godly balance under the Perfect law of liberty for those who lived by lave in hope rather than force and greed. There was separation of Church and State, meaning that the giving of charity and the enforcement of law did not mix. There was a balance of power in the hands of the people.
“And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.” (Mark 12:41)
Jesus was the king and had been observing the practices in the public treasury for some time. The words ”over against” were from katenanti, which was a metaphor meaning “before one, i.e. he being judge”. He had already begun to instruct men within the royal treasury in John 8. There are a number of misconceptions concerning what is taking place and where it all took place within that text.
“Jesus…came again into the temple, and all the people came unto him; and he sat down, and taught them." (John 8:2)
There are numerous words translated into “set” in the New Testament including kathemai, epitithemi, paratithemi, histemi, duno, anakeimai, anapipto among others, but the words “sat down” in John 8:2 is kathizo, which is defined, “to set, appoint, to confer a kingdom on one.”
From the book Thy Kingdom Comes
To understand how the Church handles things like banking accounts, we need to understand the full purpose, function, and nature of the Church. In the days of Rome, just as today, the transfer of funds from one place to another produced a need for what has become known as Banks. In Herod’s Temples the Royal Treasury stored large capital reserves managed by the ministers for the benefit of the people. The tables of the money changers were actually a part of this national “bank”or royal treasury, even receiving a compelled offering.
“These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.” (John 8:20)
The word treasury is from gazophulakion, meaning “the royal treasury” and “guarded vault or chamber.” It contained millions of dollars in silver, deposited in large chests which held the collected contributions of the citizenry for the running of the government, and to support the common welfare.
Even Diana’s temple at Ephesus was nothing more than a world bank built by the commitment of over 127 different nations who deposited funds in their vault. It was the most secure depository in all the Mediterranean, and also invested in lucrative commercial and social enterprises on an international basis.
Ephesus, and the temples of Herod under the administration of the Pharisees and Sadducees, indulged in practices which Moses and Jesus opposed. As the Messiah, He spoke against the Corban of the Pharisees with its social entitlements and compelled offerings. They were storing up silver and gold within a central government to provide the benefits of social security, but allowed an exercising authority over the people in the gathering of those contributions and the filling of the treasury.
This consolidation of funds and the ability to compel the sacrifices of the people centralized power, tempted and corrupted the ministers, and subverted the word of God by taking away the charitable choice exercised by a free people.
“And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.” (Mark 12:41)
Jesus, the anointed King, was setting policy for the repository of the public treasury. The words ‘over against’ were from katenanti meaning “before one i.e. he being judge”. He was instructing men within the royal treasury in John 8. “Jesus … came again into the temple, and all the people came unto Him; and he sat down, and taught them.” There are many words in the Bible translated into ‘set’ but in John 8:2, “sat down,” which is from “kathizo,” meant: “to set, appoint, to confer a kingdom on one.”
These are specific words of authority.
Jesus desired charity and forbade benefactors who exercised authority. When there were serious needs among the people during Claudius’ reign, instead of calling upon Caesar, it was the Church who provided assistance to the people by way of the ministry of Barnabas and Saul.
So the firing of the moneychangers was the job of the king and his use of a string whip made it public. New men would take their position at Pentecost but under the Fervent Charity taught by John the Baptist and Jesus. To regain their power over the One purse of the nation they would have remove Christ before Pentecost. Now you know why they rushed to crucify Christ. Like most Socialists they did not believe in charity but coveted their neighbor's goods.
The Church's service to the living body of Christ in the modern world must be as real as that Church of the first century. We must be as concerned about other congregations as we are about our own in an effective and world-wide way. We must come together and 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 benefactorsbut 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.
"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.
All things common
- Acts 2:42 47 And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
There is a lot of confusion created by the quote in Acts about believers having all "All things in common".
The word "had" is the word that means to have i.e. own, possess.
So, where else do we see the phrase "all things common"?
- Acts 4:32 And the multitude of them that believed were of one heart and of one soul: neither said any [of them] that ought of the things which he possessed was his own; but they had all things common.
That all has to do with the called out apostles appointed by Jesus and not the people in general. Everyone was not required to give up all they had and give it to the poor to follow Jesus. This was a requirement for those who wanted to be disciples or student ministers. This has nothing to do with Was_Jesus_a_socialist?Jesus being a socialist. Jesus was was just the opposite and even condemned the Pharisees for their socialist system of Corban.
The early Church and the Christian community was a sharing society dependent upon individual choice under what Paul calls the perfect law of liberty. Those choices included the free assemblies "of the people" living by faith, hope and charity providing social welfare fueled by a daily sacrifice "for the people and by the people". These charitable practices through the ministers of the Church, who were a public servant, providing a daily ministration that bound the people by love instead of force, hope instead of entitlements and faith instead of allegiance.
While love, which comes in the form of charity, is imposed by God and Jesus Christ, the enforcement is through the spirit and not men like Cain, Nimrod, or Caesar of the world. . Those who misinterpret the "all things common" quote incorrectly fail to understand the separation of the Church and state. Originally the power of the State was the power of the people held individually by the people in a Natural state. The ministers of the Church composed first of disciples and then called Apostles or ambassadors and ministers were separate from the general population of the people.
They were not better or rulers but like Christ, they were people who came out because they were called out to serve as shepherds of Gods flock, his people, his nation.
Like the Levites of old, Moses and Jesus created a system of self-government where the ministers were separate and titular. They could not exercise authority one over the other like the Benefactors of the world in fact they were to be in the world but not of the world or depend upon its benefits as members.
While they owned all things in common they did not exercise authority one over the other. The people did not belong to the body of Levites but individually belonged to God Himself or so is the intention of God. The ministers of the Church in the wilderness and the early Church belonged to God as bond servants and therefore they owned all things common  but the people were to be returned to their possessions and their families.
The same as the Church in the wilderness the early Church as a group of appointed ministers called out of the world of Rome to minister to the Kingdom of God at hand was composed of men and women who belonged to God like the Levites before them. to say they were not of the "world" and were assigned to feed his sheep just as the Levites served the tents of the congregations of a free people by providing a Daily ministration through the righteous Corban of Christ. The sacrifice of the people given as Freewill offerings which the New Testament calls charity was the key to the kingdom. They, the Church and His ordained ministers, held things as joint heirs of a society with a mission of charity as unhewn but lively Stones from which the living Altars of God may be built to set all men free who repent and seek His Way.
The sheep of Christ hear His voice and live by charity not by force. The appointed shepherds of Christ's Kingdom of God at hand provide a network of charity in service and a daily ministration of righteousness according to The Way of Christ as one body in the world but not of it.
Understanding the church in general and the Church specific will also help people understand why those rich men and the disciples who wanted to become appointed ministers of this unique form of free government as the called out of Christ had to give up "all their property" and hold all things in common.
John the Baptist was against the use of force in creating the altruistic society of Christianity. Christ forbid the use of force for all Christians in providing the benefits of society and warned against covetousness through the Ten Commandments in His directives about Eternal life and Corban of the Socialism of the Pharisees.
The Poor Princes of the kingdom
The princes of Israel were to serve only and be chosen as servants of servants to keep the people free souls under God. This is the essence of a good Church. This has been the nature of the Kingdom and government of God from the beginning. Other forms of government seen throughout the Bible, in opposition to God, give power to men to rule with authority. Both governments require support.
In the first, the people must choose to support those who fall upon need, finance the ministration of government, and provide the protection of the country locally and nationally by free contributions.
In the latter, the people are required by those in power to provide for the needs of the state by forced contributions that take both substance and choice from their neighbor.
The former depends on reciprocating charity, service, and freewill offerings.
The other has reciprocating entitlements where the people are under the exercising authority of the political benefactor. It does not matter if that benefactor is a despot or a democracy. In all cases men rule over men, choice is diminished, and God is rejected. The kingdom of heaven is within and if the choice is not made in the hearts and minds of men then the kingdom is abandoned.
This latter system of men is not instituted by God. It is a violation of God’s way which Christ spoke against. Such systems often speak of faith in God, have their rituals and gatherings where they claim to pray to God but in fact their prayers and kings are not to Christ or the Father but to the Caesars of the world. Their ordinances and laws make the word of God to none effect, but what of the Church?
God’s congregation in the wilderness and in the first century Church were gathered together in free will fellowships. Since, the congregation are composed of free men and women, they must establish a titular body to represent them without giving it an exercising authority over their liberty. The called out ministers of the Church represent that servant body politic to the world.
Christians would not bind themselves to the Nicolaitan altars of power by oath, application or participation. Those offered entitlements were funded by agents with exercising authority over neighbors or by oppressing the stranger. Christians could not pray at such covetous altars, but put their faith in another king who preached a different kind of way and government with gregarious altars of charity.
They formed living altars of faithful men who received the freewill offerings of the people called sacrifice. They would redistribute those gifts through the living network of congregations and churches. There was no central store house, but a constant weekly and daily flow of that which made the body whole and healthy. The people retained their rights and responsibilities. Such volunteer system of living altars allowed the people to survive in hard times and could be called sacred purpose ministries. Such trust needs some form of protector or overseer or an authoritarian state will eventually assume that office.
The ordained ministers of the Church supplied both the representation and that position of servant overseer. They did not usurp or exercise authority over the people, but stood in appointed authority between the corpus of the people and the interlopers and usurpers of the other governments of the world.
The critical difference between a God inspired government and governments of the other nations is that no authority over the people is vested in that public office. Those who seek that office of service are subject to the job description given by Christ and by Moses. They could be in but not of the world.
Christ restricted them from owning property in their own name. This is a very controversial subject but it was key to the standing of the Church in the wilderness, at the time of Christ and in the free Church today. The autonomy of the Church is not only dependent upon the Church rejecting benefits of the world, but the ordained ministers must also reject all benefits of the world that might ensnare them.
In those early days of Israel when there was no king the ministers of the government of liberty and charity had no inheritance in the land but holding all things in common they belonged to God. They were foreign to the world and to the people.
The apostles were appointed a kingdom, but told to not be like the the princes, rulers, or the kings of the Gentiles. These men were princes of the kingdom, but unlike most every government today they did not exercise authority one over the other. In the early Church those ordained disciples of Christ had no inheritance in land because Christ ordered that they sell their property or they could not be His disciple, student ministers. Those like Barnabas obeyed this command, but Ananias did not. Understanding Barnabas, who was Joses a Levite who owned property in Cyprus was not allowed to by God according to Moses. In order to obey Jesus he had to sell it and give the money away. “But” Ananias failed to do so and died.
If the ministers of Christ are a part of the estate of Christ they can have no personal estate of their own. This is essential to the foreign nature of the Church to maintain true autonomy. This unique status of a ordained minister with no personal estate is important to mention, but we will have to deal with the detailed examination and explanation in another place.
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- Matthew 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
- “kollubistes, (i.q. a. a small coin, cf. Clipped; b. rate of exchange, premium), a money-changer, banker: Mt.xxi. 12; Mk. Xi. 15; Jn.ii. 15.” Thayer’s Greek-English Lexicon of the New Testament, page 353.
- Matthew 21:43 Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
- Luke 22:29 And I appoint unto you a kingdom, as my Father hath appointed unto me;
- New Unger’s Bible Dictionary
- The Bible says Jesus made this whip or scourge of schoinos which was "a rush, bulrush" material. That material would only produce a small "cord" made of rush fibers. On the other hand a Roman scourge, also called the "flagrum" or "flagellum" was a short whip made of two or three leather (ox-hide braids) thongs or ropes connected to a handle. It could have knots or objects tied to it to increase damage and pain. The small cord made from bulrushes would not only be fragile but virtually harmless. It had long been a symbol of kings and their authority to make determinations and was even used to measure length or sizes of fields(see image of Egyptian rulers). A "schoinos" measures 4.605 miles.
- Acts 2:41, “...three thousand souls.” “...men was about five thousand.”
- Gazophulakion a repository of treasure, especially of public treasure.
- 2523 kathizo another (active) form for 2516; AV-sit 26, sit down 14, set 2, be set 2, be set down 2, continue 1, tarry 1; 48 1) to make to sit down 1a) to set, appoint, to confer a kingdom on one 2) intransitively
- The word for “table” of the moneychangers which Jesus overthrew is the same word for “bank” in Luke 19:23 In the Greek today the word trapezia still means bank. Bank is from the Italian banca meaning bench.
- Gazophulakion a repository of treasure, especially of public treasure.
- Salome- Alexandra (about 78 BC), that the Pharisaical party carried an enactment by which the Temple tribute was to be enforced at law. Alfred Edersheim’s book The Temple. See Thy Kingdom Comes, The Hasmonean Appeal.
- Deuteronomy 17:17 “... neither shall he greatly multiply to himself silver and gold.”
- kathizo another (active) 1) to make to sit down 1a) to set, appoint, to confer a kingdom on one 2) intransitively
- Acts 11:28 “And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: Which also they did, and sent it to the elders by the hands of Barnabas and Saul.”
- Deuteronomy 19:15 “... at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Luke 10:1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Matthew 11:2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, Luke 19:29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called [the mount] of Olives, he sent two of his disciples,”
- 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.
- An interesting observation is the word common is from 2839 ~κοινός~ koinos translated common 7 times, unclean 3, defiled 1, unholy 1. It primarily meant "common, mutual, shared, joint".
- The phrase "had all things common" with the word "had" in Acts 2:44 is translated from "echo" which is a different word than we see in Acts 4:32 "en".
2258 ἦν en [ane] imperfect of 1510; v; AV-was 267, were 115, had been 12, had 11, taught + 1321 4, stood + 2476 4, misc 42, vr was 1; 457
- 1) I was, etc.
- Luke 14:33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
- Numbers 3:12 And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine;
- Numbers 3:45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am the LORD.
- Numbers 8:14 Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine.
- Acts 2:44 And all that believed were together, and had all things common;
- Leviticus 25:10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family.
- Leviticus 25:41 And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.
- John 10:8 All that ever came before me are thieves and robbers: but the sheep did not hear them.
- John 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.
- John 10:27 My sheep hear my voice, and I know them, and they follow me:
- Psalms 95:7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,
- John 10:3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
- Matthew 23:13 “But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in.”
- This status of an ordained minister is covered under the title of “Vow of Poverty”. It is often misunderstood but well documented in the biblical text and the law today. It may require some detailed study to overcome our misconceptions.
- Numbers 3:45 “... the Levites shall be mine: I [am] the LORD.”
- Numbers 8:14 Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine.”
- Matthew 20:25 “...princes of the Gentiles exercise dominion over them..., Mark 10:42... accounted to rule...” Luke 22:25 “...kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.”
- Luke 14:33 “So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.”
- Individual Levites owning property was forbidden by Moses but allowed by the Hasmonean dynasty.
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Brother Gregory in the wilderness.