Wednesday, January 8, 2014

LET US LOOK AT THE ATROCITIES THE GREAT MARTIN LUTHER WAS EXCOMMUNICATED FOR. WAS HE NOT A POSITIVE REVOLUTIONARY. ALL HIS THESE HAVE BEEN REPEALED AND CHRISTENDOM IS BETTER FOR IT.

NINETY FIVE THESES OF MARTIN LUTHER

Luther's Ninety-Five Theses
German theologian Martin Luther publicly condemned the practice of buying indulgences on October 31, 1517. His Disputation on the Power and Efficacy of Indulgences, popularly called the Ninety-Five Theses, consisted of 95 propositions that established a theological basis for opposing indulgences. Luther’s manifesto was widely distributed, causing a public controversy, and he was eventually excommunicated (denied the services and benefits of the Roman Catholic Church) for what the Church regarded as his heretical teachings.

DISPUTATION OF DOCTOR MARTIN LUTHER ON THE POWER AND EFFICACY OF INDULGENCES

Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter.

In the Name our Lord Jesus Christ. Amen.

1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite [repent], willed that the whole life of believers should be repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.
3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers [various] mortifications of the flesh.
4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.
5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.
6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiving.
7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest.
8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.
9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.
10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.
11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.
12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.
14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.
15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.
17. With souls in purgatory it seems necessary that horror should grow less and love increase.
18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.
19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.
20. Therefore by 'full remission of all penalties' the pope means not actually 'of all,' but only of those imposed by himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life.
23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.
24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.
25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.
26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].
28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.
30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.
33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;
34. For these 'graces of pardon' concern only the penalties of sacramental satisfaction, and these are appointed by man.
35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.
36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.
37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.
38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.
39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.
40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].
41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.
42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.
43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.
47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.
48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.
49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.
52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.
54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.
55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
56. The 'treasures of the Church,' out of which the pope grants indulgences, are not sufficiently named or known among the people of Christ.
57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.
58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.
59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.
60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;
61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.
62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
63. But this treasure is naturally most odious, for it makes the first to be last.
64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.
66. The treasures of the indulgences are nets with which they now fish for the riches of men.
67. The indulgences which the preachers cry as the 'greatest graces' are known to be truly such, in so far as they promote gain.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.
71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!
72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!
73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.
74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God—this is madness.
76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.
77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.
78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.
79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.
80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.
81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.
82. To wit: — 'Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial.'
83. Again: — 'Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?'
84. Again: — 'What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?'
85. Again: — 'Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?'
86. Again: — 'Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?'
87. Again: — 'What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?'
88. Again: — 'What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?'
89. 'Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?'
90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.
91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.
92. Away, then, with all those prophets who say to the people of Christ, 'Peace, peace,' and there is no peace!
93. Blessed be all those prophets who say to the people of Christ, 'Cross, cross,' and there is no cross!
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.

Source:
Works of Martin Luther. Jacobs, Henry Eyster, ed. Philadelphia: A. J. Holman Company, 1915.

Microsoft ® Encarta ® 2009. © 1993-2008 Microsoft Corporation. All rights reserved.


Martin Luther
German theologian and religious reformer Martin Luther precipitated the Protestant Reformation with his publication in 1517 of his Ninety-Five Theses, which detailed the indulgences and excesses of the Roman Catholic Church. Luther felt that the essence of Christianity lay not in an elaborate organization headed by the pope, but in each person’s direct communication with God. Luther’s protest set off a flood of departures from the Roman Catholic church and set the stage for further Protestant movements, including Calvinism and Presbyterianism. THE BETTMANN ARCHIVE

Microsoft ® Encarta ® 2009. © 1993-2008 Microsoft Corporation. All rights reserved.


FALSE CLAIMS BY IDOLATROUS CHRISTENDOM THAT WAS PATENTED IN ROME MUST BE DISMANTLED
Religious symbols have been borrowed across cultures and religious boundaries for centuries that they rarely mean same things to a variety of fanatical followers or worshippers of the plethora of religions and denominations in our present world. How do we penetrate centuries of historical distortions of the originals to define the pristine truths from nature and established by our Creator so that we can arrive at the most objective version that is egalitarian, humane and applicable in all cultures, time and clime for world peace?  Or, put in another fashion, how can we be certain that the doctrines and dogmas we hold on to today were/are not merely fake theories from the past. In short, how do we sift truth from human beliefs, myths, legends and/or fables forged and fabricated by sages of old or demagogues whose objectives were merely manipulating the masses of their generation into reverencing and/or obeying them sheepishly? This is the task before all of us. It is the only way to arrive at ONE WORLD RELIGION. That is Integrational Spiritan Movement, inaugurated by Rev. Prof. J. J. Kenez, the human vessel led by the Holy Spirit of the Genuine Creator we all ought to worship together as equal heir, or KENEZIANISM.

CHRISTENDOM AS IT IS TODAY IS NOT WHAT CHRIST JESUS INTENDED IT TO BE. WE ARE ALL IN A UNIVERSAL IDOLATRY OF DEIFYING HIM AND SO HE HAS LEFT US TO KILL PEOPLE IN THE NAME OF SATAN MISTAKING OUR ETHNIC CLEANSING FOR HONEST RELIGIOUS WARS

YOU SHALL KNOW THE TRUTH, SPEAK THE TRUTH, DEFEND THE TRUTH AND DIE FOR THE TRUTH IF THE NEED ARISES..



JESUS OF NAZARETH ALWAYS REFERRED TO HIMSELF AS “A SON” IN MOST OF HIS PARABLES HE USED AND NEVER AS “GOD THE SON”!

Dear Reader, take note of the highlighted verses and open your dogmatised eyes!

Matthew 21

21:1 And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,
2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me.
3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
4 All this was done, that it might be fulfilled which was spoken by the prophet, saying,
5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.
6 And the disciples went, and did as Jesus commanded them,
7 And brought the ass, and the colt, and put on them their clothes and they set him thereon.
8 And a very great multitude spread their garments in the way; others cut down branches from the trees, and strewed them in the way.
9 And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.
10 And when he was come into Jerusalem, all the city was moved, saying, Who is this?
11 And the multitude said, This is Jesus the prophet of Nazareth of Galilee.
12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
13 And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
14 And the blind and the lame came to him in the temple; and he healed them.
15 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,
16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?
17 And he left them, and went out of the city into Bethany; and he lodged there.
18 Now in the morning as he returned into the city, he hungered.
19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away.
20 And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away!
21 Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.
22 And all things, whatsoever ye shall ask in prayer, believing, ye shall receive.
23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?
24 And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.
25 The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?
26 But if we shall say, Of men; we fear the people; for all hold John as a prophet.
27 And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things.
28 But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard.
29 He answered and said, I will not: but afterward he repented, and went.
30 And he came to the second, and said likewise. And he answered and said, I go, sir: and went not.
31 Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you.
32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.
33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.
36 Again, he sent other servants more than the first: and they did unto them likewise.
37 But last of all he sent unto them his son, saying, They will reverence my son.
38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
39 And they caught him, and cast him out of the vineyard, and slew him.
40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
41 They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.
42 Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?
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.
44 And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
45 And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.
46 But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.
From the Original King James Version



Matt 21:33-46
33 "Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country.
34 Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit.
35 And the vinedressers took his servants, beat one, killed one, and stoned another.
36 Again he sent other servants, more than the first, and they did likewise to them.
37 Then last of all he sent his son to them, saying, 'They will respect my son.'
38 "But when the vinedressers saw the son, they said among themselves, 'This is the heir. Come, let us kill him and seize his inheritance.'
39 "So they took him and cast him out of the vineyard and killed him.
40 Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"
41 They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."
42 Jesus said to them, "Have you never read in the Scriptures:
'The stone which the builders rejected has become the chief cornerstone. This was the Lord’s doing, And it is marvellous in our eyes'?
43 "Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.
44 And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."
45 Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them. 46 But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.

From the New King James Version
Matt 21:33-36

33 "Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and went away on a journey.
34 When the harvest time approached, he sent his servants to the tenants to collect his fruit.
35 "The tenants seized his servants; they beat one, killed another, and stoned a third.
36 Then he sent other servants to them, more than the first time, and the tenants treated them in the same way.
37 Last of all, he sent his son to them. 'They will respect my son,' he said.
38 "But when the tenants saw the son, they said to each other, 'This is the heir. Come, let's kill him and take his inheritance.'
39 So they took him and threw him out of the vineyard and killed him.
40 "Therefore, when the owner of the vineyard comes, what will he do to those tenants?"
41 "He will bring those wretches to a wretched end," they replied, "and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time."
42 Jesus said to them, "Have you never read in the Scriptures: "'The stone the builders rejected has become the capstone; the Lord has done this, and it is marvellous in our eyes'?
43 "Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit.
44 He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed."
45 When the chief priests and the Pharisees heard Jesus' parables, they knew he was talking about them.
46 They looked for a way to arrest him, but they were afraid of the crowd because the people held that he was a prophet.

(From the Holy Bible: New International Version.  Copyright (c) 1973, 1978, 1984, International Bible Society)

THE HIGHLIGHTED VERSES CORROBORATE MY EARLIER DEPOSITION THAT JESUS WAS DEIFIED BY ROMAN EMPEROR CONSTANTINE TO MARRY A CHRISTIAN GIRL HE FELL IN LOVE WITH AND THUS ROMAN PAGANISM MIXED WITH MITHRANISM THE GREEK RELIGION THEY HAD BEFORE THE ARRIVAL OF SAUL OF TARSUS PRODUCED THE ADULTERATED PAULINE VERSION WITH ALL THE PERSONALITY ATTRIBUTES OF MITHRA, LITURGICAL CELEBRATIONS AND FEASTS OF THE ‘SUN-GOD’ HOISTED ON JESUS OF NAZARETH, PATENTED IN ROME AS ‘GOD-THE-SON’ AND LATER EXPORTED TO THE WHOLE WORLD AS ROMAN CATHOLIC MISSION! NEITHER PETER, THE HEAD OF THE APOSTLES; JAMES NOR JOHN HIS DEPUTIES WAS INVOLVED IN THE NOTORIOUS COUNCIL OF NICAEA THAT RATIFIED ITS FORMATION AND THEREFORE IT WAS A HERETICAL COUNTERFEIT THAT WAS UNAUTHORISED, UNEDIFYING, PSYCHONEUROTICAL, ILLEGAL AND A COMPLETE FORGERY! IT STILL IS TO DATE!! CHRISTENDOM FOR NOW IS IDOLATROUS FOR EQUATING HIM TO GOD!

NOW, LET US LISTEN TO THE PEOPLE'S NEW TESTAMENT COMMENTARY


33 ¶ "Hear another parable. There was a householder who planted a vineyard, and set a hedge around it, and dug a wine press in it, and built a tower, and let it out to tenants, and went into another country. (RSV)
Ps 80:9; Song 8:11; Isa 5:1; Jer 2:21; Mt 25:14-15; Mr 12:1; Lu 20:9
GBN ACC Barnes FBN JFB JWN MHC MHCC PNTC RWP TFG TSK WBN
People's New Testament Commentary:


   Hear another parable. Compare Mr 12:1-12; Lu 20:9-19. The second parable is also a rebuke of the ruling classes that were seeking his death.

  There was a certain householder. The head of a family is here selected to represent God. In what follows is portrayed the blessings he had bestowed and the care he had taken of Israel.

  Which planted a vineyard. Our Lord draws, as was his wont, his illustration from common life and familiar objects. Palestine was emphatically a vine-growing country.

  And hedged it round about. God in his care not only planted Israel, but hedged the nation around by the law which separated it from the Gentiles.

  Digged a wine-press in it. The wine-press consisted of two parts: (1) the press, or trough, above, in which the grapes were placed and there trodden by the feet; (2) a smaller trough, into which the expressed juice flowed through a hole. Here the smaller trough, which was "digged" out of the earth or rock and then lined with masonry, is put for the whole apparatus, and is called a wine FAT.

  Built a tower. Towers were erected in vineyards for the accommodation of keepers, who defended the vineyards from thieves and from troublesome animals. The hedge and wine-press and tower represent the various advantages conferred by God upon the Jewish people (Ro 9:4).

  Let it out to husbandmen. Representing the rulers of the Jews, and also the people as a whole, a nation, are included.

  Went into a far country. Better, "into another country," as in the Revised. "For a long while" (or time), adds Luke [Lu 20:9]. It means that God left Israel to itself to see what use it would make of the favors he had bestowed.

 34 And <de> when <hote> the time <kairos> of the fruit <karpos> drew near <eggizo>, he sent <apostello> his <autos> servants <doulos> to <pros> the husbandmen <georgos>, that they might receive <lambano> the fruits <karpos> of it <autos>. (KJV)
 34 When the season of fruit drew near, he sent his servants to the tenants, to get his fruit; (RSV)
Song 8:11-12
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People's New Testament Commentary:


   When the time of the fruit drew near. Probably no definite time, but whenever any special duty was to be done, or special call to repentance made, as by the prophets.

  He sent his servants. The prophets.

  That they might receive the fruits of it. The householder's share. The rent was to be paid in a stipulated portion of the produce. The fruits were obedience, love, righteous living, teaching the true God to the nations, etc.

 35 And <kai> the husbandmen <georgos> took <lambano> his <autos> servants <doulos>, and beat <dero> one <hos>, <men> and <de> killed <apokteino> another <hos>, and <de> stoned <lithoboleo> another <hos>. (KJV)
 35 and the tenants took his servants and beat one, killed another, and stoned another. (RSV)
2Ch 24:21; 36:16; Ne 9:26; Mt 5:12; 23:34,37; Ac 7:52; 1Th 2:15; Heb 11:36-37
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   And the husbandmen took his servants. According to the obvious design of the whole parable, this is a lively figure for the undutiful and violent reception often given to the prophets or other divine messengers, and the refusal to obey their message. See Mt 23:29-31,34,37; Lu 11:47-50; 13:33,34. Compare 1Th 2:15; Re 16:6; 18:24.

  Killed another. Some of the prophets were not merely maltreated, but actually put to death.

 36 Again <palin>, he sent <apostello> other <allos> servants <doulos> more <pleion> than the first <protos>: and <kai> they did <poieo> unto them <autos> likewise <hosautos>. (KJV)
 36 Again he sent other servants, more than the first; and they did the same to them. (RSV)
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 37 But <de> last of all <husteron> he sent <apostello> unto <pros> them <autos> his <autos> son <huios>, saying <lego>, They will reverence <entrepo> my <mou> son <huios>. (KJV)
 37 Afterward he sent his son to them, saying, 'They will respect my son.' (RSV)
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   Last of all he sent unto them his son. This was the last and crowning effort of divine mercy; after which, on the one side, all the resources, even of heavenly love, are exhausted; on the other, the measure of sins is perfectly filled up.

 38 But <de> when the husbandmen <georgos> saw <eido> the son <huios>, they said <epo> among <en> themselves <heautou>, This <houtos> is <esti> the heir <kleronomos>; come <deute>, let us kill <apokteino> him <autos>, and <kai> let us seize <katecho> on his <autos> inheritance <kleronomia>. (KJV)
 38 But when the tenants saw the son, they said to themselves, 'This is the heir; come, let us kill him and have his inheritance.' (RSV)
Ps 2:2,8; Mt 26:3; 27:1; Joh 11:53; Ac 4:27; Heb 1:2
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   This is the heir. He for whom the inheritance is meant, and to whom it will in due course rightfully arrive. Christ is "heir of all things" (Heb 1:2).

  Come, let us kill him. The very words of Genesis (Ge 37:20) where Joseph's brethren express a similar resolution. This resolution had actually been taken (Joh 11:53).

  Let us seize on his inheritance. If Christ prevailed, Judaism must fall; if they could destroy Christ they could maintain their hold on the vineyard; or, in other words, seize the inheritance. Such was their hope.

 39 And <kai> they caught <lambano> him <autos>, and cast <ekballo> him out of <exo> the vineyard <ampelon>, and <kai> slew <apokteino> him. (KJV)
 39 And they took him and cast him out of the vineyard, and killed him. (RSV)
Mt 26:50; Mr 14:46; Lu 22:54; Joh 18:12; Ac 2:23
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   Cast him out of the vineyard. This may involve an allusion to Christ suffering "without the gate" (Heb 13:12,13; Joh 19:17).

  Slew him. This is a prophecy of his own death at the hands of the men whom he was addressing.

 40 When <hotan> the lord <kurios> therefore <oun> of the vineyard <ampelon> cometh <erchomai>, what <tis> will he do <poieo> unto those <ekeinos> husbandmen <georgos>? (KJV)
 40 When therefore the owner of the vineyard comes, what will he do to those tenants?" (RSV)
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People's New Testament Commentary:


   When the lord therefore . . . cometh, what will he do? This question is addressed to the Jews, who seem to have been so carried away by the vivid description that they answered without seeing that they pronounced their own sentence (see Mt 21:41).

 41 They say <lego> unto him <autos>, He will miserably <kakos> destroy <apollumi> those <autos> wicked men <kakos>, and <kai> will let out <ekdidomi> his vineyard <ampelon> unto other <allos> husbandmen <georgos>, which <hostis> shall render <apodidomi> him <autos> the fruits <karpos> in <en> their <autos> seasons <kairos>. (KJV)
 41 They said to him, "He will put those wretches to a miserable death, and let out the vineyard to other tenants who will give him the fruits in their seasons." (RSV)
Lu 20:16; 21:24; Ac 13:46; 15:7; 18:6; 28:28; Ro 9:1-11:36; Heb 2:3
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   They say unto him . . . and will let out his vineyard to other husbandmen. Their answer is not only their own decree of judgment upon themselves, but an unconscious prediction. The nation was nearly destroyed in the Roman war; 1,100,000 perished in the siege of Jerusalem; the Jewish polity was destroyed, and "another people," the Church of Christ, mostly Gentile aliens before, received the inheritance and the kingdom.

 42 Jesus <Iesous> saith <lego> unto them <autos>, Did ye <anaginosko> never <oudepote> read <anaginosko> in <en> the scriptures <graphe>, The stone <lithos> which <hos> the builders <oikodomeo> rejected <apodokimazo>, the same <houtos> is become <ginomai> <eis> the head <kephale> of the corner <gonia>: this <houtos> is <para> the Lord's <kurios> doing <ginomai>, and <kai> it is <esti> marvellous <thaumastos> in <en> our <hemon> eyes <ophthalmos>? (KJV)
 42 Jesus said to them, "Have you never read in the scriptures: 'The very stone which the builders rejected has become the head of the corner; this was the Lord's doing, and it is marvelous in our eyes'? (RSV)
Ps 118:22; Isa 28:16; Mr 12:10; Lu 20:17; Ac 4:11; Eph 2:20; 1Pe 2:6-7
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People's New Testament Commentary:


   The stone which the builders rejected. "The Scripture" that speaks of this stone is Ps 118:22,23--a psalm which the Jews applied to the Messiah. Peter twice applied it to him (Ac 4:11; 1Pe 2:7). The figure represents a stone rejected by the builders as worthless, and then found to be the chief corner-stone of the building. The stone is Christ, rejected by the Jewish nation, but "the chief corner-stone," for this is what is meant by the "head of the corner." The "corner-stone" joined two walls. Alford thinks this is a reference to the union of Jews and Gentiles in the church.

  Marvellous. That the rejected stone should become the "chief corner-stone, elect and precious," on which the whole structure of the spiritual temple rests [1Pe 2:6; Isa 28:16].

 43 Therefore <dia> <touto> say I <lego> unto you <humin>, <hoti> The kingdom <basileia> of God <theos> shall be taken <airo> from <apo> you <humon>, and <kai> given <didomi> to a nation <ethnos> bringing forth <poieo> the fruits <karpos> thereof <autos>. (KJV)
 43 Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it." (RSV)
Mt 8:12
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   Given to a nation bringing forth the fruits. The kingdom was taken from the Jews and given to the "chosen nation" (1Pe 2:9); not any particular nation, but those chosen out of the nations to be a "peculiar people."

 44 And <kai> whosoever shall fall <pipto> on <epi> this <touton> stone <lithos> shall be broken <sunthlao>: but <de> on <epi> whomsoever <hos> <an> it shall fall <pipto>, it will grind <likmao> him <autos> to powder <likmao>. (KJV)
 44  (RSV)
Isa 8:14-15; 60:12; Da 2:44; Zec 12:3; Lu 20:18; Ro 9:33; 1Pe 2:8
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   Whoever shall fall on this stone shall be broken. Two fates are named for opposers in this verse: (1) those who fall on the stone shall be broken; (2) those on whom the stone shall fall shall be ground to powder. While the principle is general, the special application is to the Jewish opposers. Their falling upon the Stone (Christ) was the ruin of their nation. When the Stone fell upon them, in the judgment he had predicted because they rejected him, they were ground to powder in the awful desolation that occurred about thirty-seven years later.

 45 And <kai> when the chief priests <archiereus> and <kai> Pharisees <Pharisaios> had heard <akouo> his <autos> parables <parabole>, they perceived <ginosko> that <hoti> he spake <lego> of <peri> them <autos>. (KJV)
 45 When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. (RSV)
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   When the chief priests and Pharisees had heard, etc. When the application of the parable was made, they perceived that they were meant and that they had condemned themselves.

 46 But <kai> when they sought <zeteo> to lay hands <krateo> on him <autos>, they feared <phobeo> the multitude <ochlos>, because <epeide> they took <echo> him <autos> for <hos> a prophet <prophetes>. (KJV)
 46 But when they tried to arrest him, they feared the multitudes, because they held him to be a prophet. (RSV)
Mt 21:11; Lu 7:16; Joh 7:40
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People's New Testament Commentary:

   When they sought to lay hands on him. Jerusalem was filled with people, and the demonstration, two days before, on Sunday, showed that thousands of Galileans, at least, regarded him a prophet. Hence, they find some darker and safer way than an open assault in the day. None can oppose Christ without injury. Even the silent opposition of indifference will cause us to be "broken" unless repented of. To continue our opposition until the day of grace is over will result in irretrievable ruin. Those who are "ground to powder" are beyond hope.

I HAD EARLIER ARGUED IN ANOTHER DISSERTATION THUS;
JESUS DECLARED IN PLAIN LANGUAGE THAT HE WAS ONLY A PROPHET AND THE SON OF MAN SO WHY THE UNIVERSAL IDOLATRY OF DEIFYING HIM.
ANSWER;
THE PAGAN EMPEROR CONSTANTINE COULD NOT WORSHIP A CARPENTER FROM NAZARETH HUNG ON A CROSS BY ROMAN SOLDIERS, SO THE PAGAN COUNCIL OF NICEA HAD TO BE CONVENED AND JESUS WAS DEIFIED!   
·        Jesus was a prophet adopted and anointed by the Almighty Creator through the hands of John the Baptist. He was the first-born son of Joseph/Mary, the Carpenter and he had four junior brothers and un-named number of sisters. He was purely human. He never claimed divinity. He  declared that he was the Son of Man and finally in the Gospel of Matthew 13:57, he unequivocally affirmed that he was a prophet. So, why deify him?

EVIL SPIRITS ARE SUPERNATURAL BEINGS. THEY RECOGNISED JESUS AS A ‘PROPHET’ AND AS ‘THE HOLY ONE OF GOD’ BUT NEVER “GOD THE SON”
Mark 1:21-28
21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught.
22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.
23 And there was in their synagogue a man with an unclean spirit; and he cried out,
24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
25 And Jesus rebuked him, saying, Hold thy peace, and come out of him.
26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.
27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.
28 And immediately his fame spread abroad throughout all the region round about Galilee.                                                                    From the Original King James Version

I, DR JIDEOFO KENECHUKWU DANMBAEZE, AM ONLY A HUMAN BEING AS ARE ALL MY READERS AND SO I AM NOT IN A POSITION TO DOUBT THAT THESE SPIRITUAL BEINGS WITH SUPERHUMAN KNOWLEDGE WOULD BE IGNORANT OF THE TRUE NATURE OF JESUS. THEIR VERDICT SEALS ALL THE ARGUMENT ON THE EQUALITY OF JESUS, THE CHRIST WITH THE FATHER AND HOLY SPIRIT OF CHRISTENDOM!
QUOT ERAT DEMONSTRATUM