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Romans 13
The Higher Liberty
You can fool all of the people some of the time and You can fool some of the people all of
the time, but you can't fool all the people all the time. Abraham Lincoln.
When I first began to talk about government and the Bible in the same paragraphs, I heard
people respond with quotes from Romans 13 probably more than any other verse. It Reads
Let every soul be subject unto the higher powers. For there is no power but of God:
the powers that be are ordained of God. Romans !:
!f "ourse we should honor true authority, su"h as our #ather and $other, or others that %od
pla"es over us &or we go under by "ontra"t and agreement', but is that even what Romans 13 is
talking about( )ave we been "ompletely misled about the meaning of that s"ripture by *aul(
+he %reek word e"ousia translated in Romans 131 as power or authority a"tually means the
,right to "hoose,, the -power of "hoi"e, liberty of doing as one pleases.,
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It is also translated as the word ,right, in Revelations.
#lessed $are% they that do his commandments& that they may have $e"ousia% right to
the tree of life& and may enter in through the gates into the city. Re '':(
+he whole idea of the tree of life is about "hoi"e and the right to "hoose, to obey %od, and
follow him and not your own willfulness. .or are we to go under the will of other men and their
"reated institutions whi"h may establish an authority over us as we see with /ain, .imrod and
*haraoh.
*aul is simply telling you in Romans 13 that you should remain sub0e"t to the better or
higher liberty or right to "hoose.
)"ousia is even translated as ,liberty, in 1 /orinthians.
#ut ta*e heed lest by any means this liberty of yours become a stumblingbloc* to them
that are wea*. +o ,:-
+he word liberty in this verse is the same word translated power in Romans 13.
/hrist "ame to set men free not to deliver them into the bondage of governments like those
of 1gypt or Babylon. 1arly /hristians were part of a government appointed by /hrist and were
"ast out
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of the )elleni2ed *harisai"al system of /orban in 3udea when thousands a""epted
/hrist at *ente"ost. +hey began to live a""ording to those pre"epts established in the perfe"t law
of liberty, by faith, hope and "harity. +his was done with freewill offerings, and not the "ovetous
and for"ed offerings of benefa"tors in other governments who e4er"ised authority.
+he ministers appointed by /hrist were told they were not to be like those governments of
the other nations, who offered benefits to the people but e4er"ised authority one over the
other.
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+hey were not to use the right arm of government to enfor"e the "haritable "ontributions
on the left side of government.
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5ll the offerings in /hrist6s government were free will
"ontributions under that perfe"t law of liberty.

Which Power?
.unamis, dunamai& didomi& arche& ischus& ischuros&
*ratos and energes all appear in the .ew +estament as forms of the
word 6power6 but have de"idedly different meanings than e"ousia. +he
appearan"e of the word 6power6 in the translated te4t of Romans is
misleading many people "on"erning the "onsistent ideas e4pressed by
the authors of the Bible. In fa"t the "onfusion and misunderstanding is
rampant in these modern times due to this subtle but pervasive
sophistry.
!
+he word e"/ousia is from two %reek words. )" means 6of6 or
6from6, whileousia is ,what one has, i.e. property, possessions, estate,.
*aul is simply telling you that you should remain sub0e"t to the right to
"hoose the manner in whi"h your property is distributed as freemen
under /hrist. #rom the Beginning, %od gave mankind the right to
"hoose. )e stopped the rise of .imrod6s Babylonian tower,
"
freed the Israelites from the bondage
of 1gypt, and has always desired that man be sub0e"t to liberty under %od the #ather and not
other gods of men
#
. What would happen if we take the word 6e4ousia6 and translate it ,liberty, as
we see in 1 /orinthians 78 and pla"e it where we find e"ousia in other of *aul6s writings
Let every soul be subject unto the higher liberty. For there is no liberty but of God:
theliberties that be are ordained of God. 0hosoever therefore resisteth 1opposes2
the liberty& resisteth 1opposes2 the ordinance of God: and they that resist 1sets one3s self
against2 shall receive to themselves damnation. For rulers are not a terror to good
wor*s& but to the evil. 0ilt thou then not be afraid of the liberty4 .o that which is good&
and thou shalt have praise of the same. Romans !: &!
Liberty is the power to "hoose to do something. It is a free estate. 9iberty is frightening to
many people be"ause it also means responsibility. If you have given the power or right to
choose to someone or something else, then they have power over you. But if you have made no
su"h "ovenants or agreements then you keep your original right to "hoose, your free dominion
granted by %od.
+he word resisteth is from antitassomai and is defined as ,to range in battle
against,. Resisteth is not the same as refusing to go under an authority or refusing to swear an
oath of allegian"e. .or does resisteth have anything to do with not applying for benefits that
might be "onsidered deceitful dainties offered at the tablesof the ruling powers. +he
word resisteth has to do with overt battle and railing against these powers and authorities that are
established by individual agreement, "onsent or appli"ation and parti"ipation. .
+he word damnation is another one of those legal terms that has been twisted into a
religious "onte4t only. +he word is *rima and means 5a decree& judgments6 the sentence of a
judge6 a matter to be judicially decided& a lawsuit& a case in court5. 3esus was very mu"h
"on"erned with the a"tivities of lawyers,
$
0udges
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and governments.
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/ouple this with the fa"t that both the words elohim and theos& whi"h are
translated God and gods, were "ommonly used in all the "ourts Israel and the Roman 1mpire to
address magistrates and 0udges, and we began to see that to go under damnation would in"lude
going under the authority of other 0udges and "ourts. +his "an be done by entering into so"ial
welfare "ontra"ts,
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three party marriage "ontra"ts,
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or membership that allowed rulers of politi"al
bodies to make treaties and leagues
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for you. It would also in"lude appli"ations and a""eptan"e
of benefits from the benefa"tors who e4er"ised authority one over the other to enfor"e a "ommon
welfare. +hese were the do"trines and "reeds of the .i"olaitan.
1
Which Definition?
.o translation of the Bible is perfe"t be"ause words are not perfe"t. 5lthough it is
reasonable, as a matter of faith, to believe that the original authors were inspired there is no
logi"al reason to believe that one translation is inspired more than another. Words are only ,signs
of ideas,, and there is often more than one idea in"luded in ea"h word.
Words "an have a variety of meanings and are therefore always sub0e"tive. +he
word powers has over a do2en different definitions in 7he 8merican 9eritage alone. +he first is
,+he ability or "apa"ity to perform or a"t effe"tively., +his of "ourse in"ludes the idea of the
liberty and freedom to "hoose to a"t.
+he si4th definition is, ,+he might of a nation, politi"al organi2ation, or similar group., +his
"ould lend the definition of the word power to the idea that there is a superior power or
government we are to be sub0e"t to. But is it by %od putting a government in power, or is it due
to our own re0e"tion and sloth( +hen there is the fifteenth definition appearing as ,powers
/hristianity. +he si4th of the nine orders of angels in medieval angelology.,
:o, whi"h of these definitions should we apply to *aul6s Romans 13, to say nothing of the
thirteen other definitions found in the )eritage ;i"tionary for the same word, powers( +his of
"ourse is why we should go ba"k to the original manus"ript in order to determine what the
original intent of the author was and therefore what is the truth for us today.
We have already seen earlier in this arti"le that there are more than a half a do2en different
words translated into power in the .ew +estament alone. We should e4amine the early %reek
te4t to determine what the intent of the author was, and whi"h definition of a word or meaning
should be used or applied in the translated te4t and therefore in our thinking.
1ven the religiously skewed :trong6s "learly states that the word e"ousia is used in the sense
of abilityand uses words like ,"apa"ity, "ompeten"y, freedom..., By pointing out that e"ousia is
translated in the <ing 3ames Bible as power =8 times, authority >8 times, right twi"e and liberty&
jurisdiction& strength on"e ea"h, we still "annot establish what the prime meaning of the word
was when it was written down. We "an establish that its meaning leans towards the idea
of capacity and power of choice than e4"lusively the power of government.
Twisting or Straightening?
I have been a""used of twisting the inspired te4t
simply by e4amining its origins. I often quote other
sour"es, in"luding the same Bible translations
themselves. +hose who "annot a""ept the idea that
they have been deluded by ?@@ years of postA
Inquisition sophistry, and >@@@ years of "reeping
apostasy, may find it diffi"ult to a""ept the truth no
matter how "learly it is laid out.
!ne person wrote, ,:o, produ"e an an"ient Bible
or manus"ript preAinquisition that has your reading.,
+here is a "lear and reasonably "on"ise preAinquisition Bible and manus"ript available. It is
the early %reek te4ts. But again, we are fa"ed with "urrent religious sophistry if we are going to
use only modern religionAbased %reek 9e4i"ons. We need to dis"over, not what people have
been led to believe the te4t means, but what those words meant at the time they were in"luded in
the original manus"ript. +he same is true of more modern do"uments like the +onstitution for
the united :tates or the ;agna +arta.
+here is fairly "on"lusive eviden"e that the modern /hur"h has been steadily deluded and
deluding othersAAAthrough many years by either negligen"e or design, arrogan"e or ignoran"e.
+o look at how the word e"ousia was used by the %reeks and Romans in the days of /hrist
and the authors of those sa"red te4ts we "an simply e4amine the s"holars of that era. +he
meaning we derived is quite the opposite of that whi"h we get from the translators of <ing 3ames
and others.
+he %reek Glossary of 8ristotelian 7erms states that e"ousia means ,right,.
1!
5ristotle a"tually e4emplifies its use in the statement, ,+he right &e4ousia' to do anything
one wishes...,
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5nd in *lato6s notes ,%reek words for freedom &is' eleutheros &liberalB#ree', e4ousia
&#reedomB*ower to do something', ...,
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5gain in Bryn $awr6s +lassical Review we see, ,1nomaos maintained that we are
absolutely masters of the most ne"essary things &?>A?3'. Bran"a""i noti"es that the term used by
1nomaos to refer to human freedom is not the typi"al /yni" one &eleutheria', but e4ousia, whi"h
e4presses 6the new "on"ept of freedom in opposition to the already defun"t and
unhelpful eleutheria3.,
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+he eviden"e is "lear that e"ousia does not mean governmental top down power, but rather
undoubtedly means the right to choose. +o use these few quotes to attempt to insert the idea that
everyone should apply to authoritarian benefa"tors to "are for every aspe"t of so"iety does the
gospel of the kingdom of %od a brutal in0ury. )"ousia "learly relates to a "apa"ity or a right
to de"ide. It "ertainly does not inherently mean an absolute or even far rea"hing "entral
government power over individual "hoi"e.
We know that men are endowed by their /reator with "ertain inalienable rights or liberties.
We also know that some governments of men are endowed by their "reator with some powers of
"hoi"e and authority. +hese men are those who go out of the presen"e of %od
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and even re0e"t
%od
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, men like /ain, .imrod, *haraoh, /aesar, and the voi"e of the people who re0e"ted %od in
the days of :amuel. +hose governments are "reated by the hands of men not by the hand of %od
the #ather who desired us to have free "hoi"e from the beginning of "reation.
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+hese
governments are vested with those right and powers whi"h men negle"t, give up or, sell out in
order to obtain the often imagined prote"tion and profit, the surety and se"urity, the benefits,
bounties and blessings of those bound and "ivili2ed so"ieties. :u"h as these so"iali2ed
asso"iation of "ivil servitude &in return for their gifts and gratuities' require full faith and
allegian"e to their ideals and idols. +heir pres"ribed pledges, prideful pomp and preponderating
programs take the right to choose from men and bestow it upon the beast of a burgeoning
bureau"ra"y.
&hat is freedom' (reedom is the ri)ht to choose* the ri)ht to create for yourself the
alternati+e of choice. &ithout the responsibility and e,ercise of choice a man is not a man
but a member, an instrument, a thin).
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+he rights granted to governments are rights first granted to men by %od. %overnments are
not instituted by %od, but by men. $en who "hoose to "reate governments by giving away their
divine endowment of rights and responsibilities are re0e"ting %od. %overnments operate on
privileges granted them by the slothful, greedy, "ovetous souls of men. It is the voice of the
people
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that re0e"ts %od, at least by the suffrage of the people. +his binding on earth may or may
not be lawfully revo"able in the eyes of %od, depending on the nature and terms of their
"ompa"t, "onstitution, and "ovenant.
$en have the option of vesting the right to "hoose and an a""ompanying authority in
government, or to maintain that power and right as free men under %od. Rights are
responsibilities. When men make government responsible then governments obtain rights. !nly
to that degree do governments have any power or authority.
When men "hose to vest responsibilities in men like :aul, %od warned them through
:amuel not to do so. *ower "orrupts. But the sub0e"t in this arti"le on Romans 13 is
that e"ousia is the right of choice whi"h was originally in the hands of men. It is the right of
choice& granted first to the individual that is the higher authority spoken of in Romans 13.
If men "onsistently give up their responsibility through sloth and their rights through
"ovetous so"ial "ompa"ts, it is no wonder that they end up as mer"handise or human resour"es of
authoritarian Benefa"tors. /hrist prea"hed a kingdom of responsible love and generous good
:amaritan offerings, a government of love of neighbor.
If we do not have the humility to re"ogni2e our own error and failure, then we will remain
sub0e"t to the sophisti" delusions of those who wish to keep you sub0e"t in body and in spirit
rather than set free in spirit and in truth.
7he +ovenants of the gods
2
outlines many ways in whi"h we physi"ally be"ome sub0e"t to
the world, but the reason we fall prey to su"h an"ient s"hemes is that we fail to love the "hara"ter
of our #ather in heaven and the kingdom that "omes by obeying )is will. 7hy <ingdom
+omes
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outlines the history of )is kingdom. We are slothful and "ovetous and will not forgive
and give of ourselves for the sake of our neighbor.
+he spirit and power of the kingdom of %od is always at hand. It is not of the world
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of
Rome, 1gypt, and Babylon but it is on this planet if it is in the hearts of the people.
God and gods
In both !ld and .ew +estament, the words ,gods, and ,%od, are generally translated from
the same )ebrew or %reek word. Both words figuratively mean ,a magistrate., +hey are words
that designate an offi"e of ruling judge and were used "ommonly to address men from 0udges to
kings. 1ven 3esus answered them, ,Is it not written in your law, I said, Ce are gods(, 3ohn 1@3D.
+o "ommonly address a 0udge as god in )ebrew, Roman, or %reek "ourts at the time of
/hrist should "hange the entire way you read your modern Bibles. Is this why *aul says
For though there be that are called gods& whether in heaven or in earth& 1as there be
gods many& and lords many...24 +orinthians ,:=.
+he word god
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is an offi"e not the name of the "reator of heaven and earth.
#ut to us $there is but% one God& the Father& of whom $are% all things& and we in him>
and one Lord ?esus +hrist& by whom $are% all things& and we by him. +orinthians
,:@.
$en put other men in this offi"e of god while imagining they are serving the %od of
)eaven. .othing "ould be farther from the truth, and this does mu"h to remove men from the
ways of our #ather in )eaven. :hould we give men the power to rule over us(
*eople are entering into relationships with institutions and their appointed gods and their
administrators, orappointed judges. -For this cause pay ye tribute also: for they are gods3
ministers& attending continually upon this very thing.
What does the Bible say about being under tribute in *roverbs 1>>D(
-+he hand of the diligent shall bear rule but the slothful shall be under tribute.E
Ces, we should do as Romans 13FA7 states
Render therefore to all their dues: tribute to whom tribute is due> custom to whom
custom> fear to whom fear> honor to whom honor. Awe no man any thing.
But how is it that you owe /aesar( )ave we sinned already( 3esus was king. +he *harisees
said they had no king but /aesar. +he apostles said there was another king.
2$
+he *harisees
ki"ked the followers of /hrist out of the system of /orban mu"h like the Israelites were ki"ked
out of 1gypt.
*eople go under the authority of /aesar be"ause they apply for the entitlements of /aesar.
5t that point /aesar gains an entitlement to the people. +his "omes about be"ause people desire
or "ovet the goods and benefits of /aesar. 5 problem arises, be"ause /aesar gets the funds for
those benefits from your neighbor by "ompelled "ontributions, as opposed to "harity.
By this "ovetous method we pla"e ourselves in this sub0e"t position through appli"ation,
parti"ipation and "ontra"t, whether implied, "onstru"ted, or e4e"uted.
3%
By this "ovetousness we
give men the power to be our ruling 0udges, whi"h is to say gods over us. We be"ome
mer"handise or human resour"es.
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We go under authority and "ome under the 0urisdi"tion and
power of these rulers.
In 9uke >3F, e"ousia is translated jurisdiction simply be"ause they use it to des"ribe
)erod6s right to de"ide an issue.
8nd as soon as he *new that he belonged unto 9erod3s jurisdiction& he sent him to
9erod& who himself also was at ?erusalem at that time.
Is jurisdiction in"orre"t here( ;oesn6t the 0urisdi"tion of government in"lude the right to
"hoose( +he fa"t is, )erod 5ntipas a""epted /hrist as the rightful heir to the throne in 3erusalem.
+his idea of being under another authority or the right of an individual ruler to "hoose for you is
a "ommon theme in the Bible from .imrod to *haraoh. +his is why *aul says he will not go
under the power of any.
8ll things are lawful unto me& but all things are not e"pedient: all things are lawful
for me& but B will not be brought under the power of any. +o @:'
7his Cuote in @:' is consistent with Daul in +orinthians E:'.
58rt thou called being a servant4 care not for it: but if thou mayest be made free& use it
rather.5
/ommonly people reply with, ,But *aul was a "iti2en of Rome.,
Was *aul a sub0e"t "iti2en under the authority of Rome( +he answer is simply, no. +he
Bible does not say he was a sub0e"t "iti2en of Rome. It a"tually states something "learly
different, but one needs to understand the meaning of the words at a parti"ular time in history
and the stru"ture and nature of "iti2enship at that time. *aul was not a sub0e"t Roman
"iti2en.
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/ould it be true that we have been misled on this sub0e"t( Is this more sophistry,
twisting the meaning of words(
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+he fa"t is most people who think they are /hristians or followers of /hrist are a"tually
abandoning the gospels as a matter of daily poli"y and pra"ti"e. Is this true( Why( 5re they the
vi"tims of "enturies of religious sophistry(
+he reasons people are sub0e"t to the powers of governments is be"ause they have listened
to great swelling words and by "oveting the benefits supplied by a ,Benefa"tor, who e4er"ises
authority they have be"ome mer"handise, human resour"es.
,Be"ause of what appears to be a lawful "ommand on the surfa"e, many /iti2ens, be"ause of
respe"t for the law, are "unningly "oer"ed into waiving their rights due to ignoran"e.,
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+hose authoritarian government Benefa"tors obtain the funds to give you benefits at the
e4pense of your neighbor. Cou are eligible for those benefits finan"ed by your neighbor be"ause
you have applied or prayed to the gods of a system instituted by men, a system that is not like
what /hrist prea"hed and "alled the kingdom of %od, it is more like the system that perse"uted
/hristians, e.g. Rome.
3
3esus did not prea"h a religion, but a kingdom. 5 form of government whereby people "ould
live together under the perfe"t law of liberty. )e told you over and over that it was at hand and
with in your rea"h. )e told you to go and prea"h it, and seek it and )is righteousness. )e said it
did not "ome by observation but by doing the will of )is #ather in )eaven. )e said it was for the
living, not for the dead. Cet, the /hur"hes on the "orner tell you that you only go to the kingdom
when you die or that it will "ome through observations if you wait...
$eanwhile they not only have people applying to authoritarian governments for the benefit
of that daily ministration, but the "hur"hes have for the most part be"ome entities or
"orporations
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of the very state whi"h sub0e"ts the people. It is the people6s prayers to the state,
their oaths and appli"ation to that e4er"ising authority that has made them sub0e"t.
A Deeer !oo" into R#$A%S 13 &erse 1
+rue /hristians have always been in the minority so why would they pla"e their hopes for
salvation on a demo"ra"y(
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+he solution is the same today under this modern
Romani2ed
3#
government, as it was in the time of /hrist. :eek the kingdom whi"h is a viable and
godly alternative and all else will be provided and fit into pla"e.
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-9et every soul be sub0e"t unto the higher liberty. #or there is no liberty but of %od the liberties
that be are ordained of %od.E Romans 13 1
.ote here in Romans 13 that the word soul is used rather than man or body. In law the soul
of a living individual would in"lude both the "orporeal and in"orporeal hereditaments of
personality Gthat is to say -rights that "an be inherited in his estate, both tangible and
intangible.EH. +hose rights "ease when our breath "eases and life, granted by %od, stops. +his
%reek word is translated soul ?7 times, life D@ times, also mind 3 andheart 1 time. It is not the
same as the word spirit& whi"h is "on"erned with the motivation, power, and "hara"ter of the
individualAAAand is "ommonly translated from pneuma.
-5re men the property of the state( !r are they free souls under %od(
+his same battle "ontinues throughout the world(E
4%
+he word 6sub0e"t6 is from the word hupotasso and means to ,obeyI to submit to one6s
"ontrol, to yield to one6s admonition or advi"e.,
+he word higher is similar and is from huperecho& ,to have or hold over one,, and denotes
the idea ofbetter. +he verse "learly has to do with the fa"t that all life is sub0e"t to one system of
authority or another. +he "hoi"e is the authority of %od over man or another system of authority
like the "orporate "ities or "ivil authorities of man over menI /ain, 9eme"k, .imrod, *haraoh,
/aesar, et".
+onscience& B say& not thine own& but of the other: for why is my liberty judged of
another $manFs% conscience4 1 /orinthians 1@>8.
+he word e"ousia has to do with the ,power of "hoi"e, the liberty of doing as one pleases,.
In 1/orinthians 8, *aul talks about $oses governmental system of free will offerings where the
people maintained the right to "hoose how and what they would "ontribute to the ministers of
that government, the 9evites. It was originally a government of hope and faith that depended, for
the support of the brethren, upon the free will "hoi"e of the people gathered in "ongregations of
ten families.
:tand fast therefore in the liberty wherewith +hrist hath made us free& and be not
entangled again with the yo*e of bondage. %alatians ?1
For it is written in the law of ;oses& 7hou shalt not muGGle the mouth of the o" that
treadeth out the corn. ... this is written: that he that ploweth should plow in hope> and
that he that thresheth in hope should be parta*er of his hope. Bf we have sown unto you
spiritual things& is it a great thing if we shall reap your carnal things4 Bf others be
parta*ers of this powerGe"ousia, right to "hooseH over you& are not we rather4
Hevertheless we have not used this power Ge"ousia, right to "hooseH> but suffer all
things& lest we should hinder the gospel of +hrist.
For& brethren& ye have been called unto liberty> only $use% not liberty for an occasion
to the flesh& but by love serve one another. %alatians ?13
*aul is repeating a pre"ept of the !ld +estament. If the apostles, as the appointed ministers,
had the power to e4er"ise authority, then they "ould mu22le the o4 and "ompel offerings to
support the ministration of the appointed kingdom at hand but they, as /hristian ministers, "ould
rely only on the hope of "ontributions leaving the original power of choice of, for, and by the
people.
+he word e"ousia is also used by the /enturion when talking to 3esus in $atthew 78
For B am a man under authority $of authority%& having soldiers under me: and B say
to this $man%& Go& and he goeth> and to another& +ome& and he cometh> and to my
servant& .o this& and he doeth $it%.
+he %reek word hupo is seldom translated under& but "ommonly appears as the word of.
+he %reek phrase under authority is from hupo e"ousia meaning of the power or capacity of
choice.
+he /enturion was a man of authority over men be"ause they had taken oaths to obey, while
the /enturion, as an offi"er, also had taken an oath to obey for a term of years. +hey were bound
in a system of rank and authority, not so mu"h that his offi"e "ame from %od over men but
be"ause he and men by oath had gone under a system of rules. %od holds us to our words.
-+he :pirit of the 9ord GisH upon me, be"ause he hath anointed me to prea"h the gospel to the
poorI he hath sent me to heal the brokenhearted, to prea"h deliveran"e to the "aptives, and
re"overing of sight to the blind, to set at liberty them that are bruised,E 9uke D17
)"ousia also appears in $atthew F>8, where it refers to 3esus being in authority.
41
5For he
taught them as $one% having authority...5 3esus spoke freely and did not depend on the dogma or
di"tates of the *harisees. 3esus was not under an oath and even told us not to take su"h oaths and
pledges of allegian"e whi"h will bring us under authority. 3esus had the power of choice as to
what to tea"h, to fire the money /hangers, instru"t workers in the treasury.
42
)e had the right as
the highest son of ;avid and king whi"h all the people pro"laimed as he entered 3erusalem.
For so is the will of God& that with well doing ye may put to silence the ignorance of foolish
men: 8s free& and not using your liberty for a clo*e of maliciousness& but as the servants of God.
9onour all men. Love the brotherhood. Fear God. 9onour the king. 1 *eter >1?
:aying& 0here is he that is born King of the ?ews4 for we ...are come to worship
him.$atthew >>
0hom ?ason hath received: and these all do contrary to the decrees of +aesar& saying that
there is another king& $one% ?esus. 5"ts 1FF
How unto the King eternal& immortal& invisible& the only wise God& $be% honour and glory for
ever and ever. 8men. 1 +imothy 11F
0hich in his times he shall shew& $who is% the blessed and only Dotentate& the King of *ings&
and Lord of lords> 1 +imothy =1?
8nd Dilate wrote a title& and put it on the cross. 8nd the writing was& ?):I: AF
H8J8R)79 79) KING AF 79) ?)0:... 3ohn 1818A>>
...?esus answered& 7hou sayest that B am a *ing... 3ohn 173F
Snared and Hoo"ed
:ome people believe that this one verse GRomans 131H in the Bible senten"es all men to the
arbitrary authority of rulers and governments as if all ,governments, as institutions of power and
for"e are of %od and that they "an do no wrong. .othing "ould be farther from the truth nor more
opposed to %od6s plan and )is <ingdom of righteousness. %od does not want man snared under
benefa"tors who e4er"ise authority, kings that serve de"eitful dainties.
7hou art snared with the words of thy mouth& thou art ta*en with the words of thy
mouth.*roverbs =>
$any have gone under e4er"ising authority by taking an oath, applying for benefits and
parti"ipating in some so"ial welfare system involving our submission and waiving of a right to
"hoose. 3esus "learly advises against these pra"ti"es with his stand on oaths, /orban and the
giving of alms.
+he warning about not taking oaths is "lear in $atthew ?3D
43
and again emphasi2ed in
3ames ?1>
-#ut 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 $ark F11A13, 3esus "ondemns a so"ial entitlement program "alled /orban
when )e a""uses the *harisees of 5;a*ing the word of God of none effect through your
tradition& which ye have delivered: and many such li*e things do ye.5
+he word paradosis, translated tradition& is a legal term and is also translated ordinance.
+he word means ,giving up, giving overI the a"t of giving upI the surrender of "ities a giving
over whi"h is done by word of mouth or in writing., By applying to these s"hemes of so"ial
benefit one is often ,e4panding the written law, through this thing "alled paradosis.
+he word 6fall6 is from pipto meaning ,to des"end from a higher pla"e to a lower, and is
often used as a ,metaphor to fall under 0udgment, "ame under "ondemnation, as a matter of rank.
If we do not go under additional authorities by parti"ipation, appli"ation or overt binding
"ommitments, su"h as oaths and pledges of allegian"e and loyalty, we remain free to serve %od
in a "lear unrestri"ted state of %odAgiven rights and due "ons"ien"e.
It is very "lear that authority, whether governmental or otherwise, is granted by "onsent. It is
our "onsent a""ording to the 9aw of %od that su"h authority is often ordained even though %od
and /hrist told us repeatedly not to do so. We have been told to -7hou shalt not consent unto
him.
44
-;y son& if sinners entice thee& consent thou not.
4
*eter "ertainly "ontinued to "ontradi"t the idea of automati" submission to men &or at least
absolute submission' in 5"ts ?>8 -7hen Deter and the $other% apostles answered and said& 30e
ought to obey God rather than men.35
+he word swear is from omnuo and means ,to affirm, promise,. +o add to a word to your
6yes6 or 6no6 is so dangerous in the area of agreements, authority or 0urisdi"tion 3esus said no
matter ,J whatsoever is more than these "ometh of evil., +hese warnings are "learly a
"ontinuation of the !ld +estament pre"epts, whi"h stated this over and over. 5braham left Kr,
Israel was brought out of 1gypt and learned to live without a king or a ruling body "onsisting of
men who were e4er"ising authority over other men and demanding allegian"e.
0hen thou sittest to eat with a ruler& consider diligently what is before thee: 8nd put
a *nife to thy throat& if thou be a man given to appetite. #e not desirous of his dainties:
for they are deceitful meat. *roverbs. >3
In *salms =8>> ;avid says, 5Let their table become a snare before them: and $that which
should have been% for $their% welfare& $let it become% a trap.5 We find this repeated in Romans
11 "on"erning the %entiles, again by *aul, the author of Romans 13.
+hese "onstant prohibitions in the !ld +estament, repeated in the .ew, to not make
"ovenants or appli"ations with strangers and heathens or anyone not having the same values and
ways of %od are still viable today to those who seek the kingdom.
The 'ishy Ta( Story
3esus again amplifies this idea of tempering the words of your mouth to prevent going under
tribute, in the episode where *eter misstated that 3esus and )is dis"iples were sub0e"t to the
tribute ta4.
8nd when they were come to +apernaum& they that received tribute money came to
Deter& and said& .oth not your master pay tribute4 9e saith& Kes. 8nd when he was
come into the house& ?esus prevented him& saying& 0hat thin*est thou& :imon4 of whom
do the *ings of the earth ta*e custom or tribute4 of their own children& or of strangers4
Deter saith unto him& Af strangers. ?esus saith unto him& 7hen are the children free.
Hotwithstanding& lest we should offend them& go thou to the sea& and cast an hoo*& and
ta*e up the fish that first cometh up> and when thou hast opened his mouth& thou shalt
find a piece of money: that ta*e& and give unto them for me and thee. $atthew 1F>D,
>F
3esus "learly disagreed with *eter6s rash statement but required him to obtain the "oins
be"ause *eter said that they paid the ta4 and 3esus knew they should not give offense. +he
offense would be to do "ontrary to what *eter had said. *eter had to make his yes, yes.. 3esus
himself would not tou"h the "oins, nor did they take them from their purse or give "oins for the
other members who did not speak out of turn.


The Liberty to Ta(
5 *atrimonial Right of the #ather
http-..///.hisholychurch.or).ne/s.articles.libertyta,.php
The )orban of the Pharisees
It made the word of %od to none effe"t.
Is our /orban making the word of %od to none effe"t today(
http-..///.hisholychurch.or).sermon.corban.php
P*re Re!igion
What is it and who does it(
http-..///.hisholychurch.or).ne/s.articles.reli)ion.php

The )onstit*tion of God
Why did %od bring men out of earthly governments like Babylon, Kr, )aran, and 1gypt(
;id %od lead men away from the rule of men throughout the !ld +estament and then suddenly
in the .ew +estament reverse )is opinion and de"ide it was now alright again to bring men ba"k
into bondage(
4!
+he fa"t is that %od did not want us to go under benefa"tors of authority, nor did
*aul.
0herefore come out from among them& and be ye separate& saith the Lord& and touch
not the unclean $thing%> and B will receive you& >/o =1F
3esus prea"hed a kingdom, a government of righteousness. )e removed the rulers of one
that e4er"ised authority,
4"
and then appointed a kingdom of servants with no top down
authority.
4#
%od, the #ather in )eaven, has endowed men with "ertain inalienable rights. )e has
done so be"ause those rights, being also responsibilities, are "ondu"ive to growth and lead men
to a physi"al and spiritual maturity. But, ,Be"ause of what appears to be a lawful "ommand on
the surfa"e, many /iti2ens, be"ause of respe"t for the law, are "unningly "oer"ed into waiving
their rights due to ignoran"e.,
4$
)ere is where many pro"laiming a belief in 3esus /hrist and a faith in %od the #ather fall
short of taking )is name. +hey do not understand that through their traditions they are ;a*ing
the word of God of none effect.
%
+hey have "oveted their neighbors6 goods and desired the
benefits of the rulers of their so"iety. +hey have gone under the -#enefactors who e"ercise
authority one over the other. 9uke >>>?
Hot every one that saith unto me& Lord& Lord& shall enter into the *ingdom of heaven>
but he that doeth the will of my Father which is in heaven. &$t.F>1'
Israel and 3udea were governments, and they were to have "onstitutions that were in
a""ordan"e with the ways of %od the #ather. +his was also true of the followers of 3esus who
"laimed that 3esus was their <ing. :o what is a /hristian "onstitution(
1
Is it the will of the #ather
in )eaven that you go under the authority of men by "onsensual "ontra"ts &or quasi "ontra"ts of
appli"ation and parti"ipation' in order to re"eive their benefits that are paid for with the
"ompelled offerings of your neighbor(
7hou shalt ma*e no covenant with them& nor with their gods. 14odus >33> G;e. F>,
;e. 137 H
+he word league here is the same word normally translated "ovenant some >=D times in the
Bible. It is from the word barah whi"h is translated eat& choose or give and even cause to eat.
+he word for "ovenant a"tually is defined covenant& alliance& pledge> between men.
8nd ye shall ma*e no league with the inhabitants of this land> ye shall throw down
their altars: but ye have not obeyed my voice: why have ye done this4 3udges >>
!ver and over in the Bible, %od is telling men not to pledge allegian"e to men or the
organi2ations they "reate with there own hands. If we pledge allegian"e or apply for their gifts,
gratuities and benefits they be"ome our #enefactors& :oter or Dater Datriae& Datonus& our father.
Ces, %od allows men to have <ings and Rulers if they so "hoose. )e allows men to make
these "ovenants and "ontra"ts. )e allows men to "reate their "ivil states su"h as those of /ain
and 9eme"h, or 1gypt and Rome. But %od the #ather6s true desire for man is to walk with him
and live under the perfe"t law of liberty.
#e not thou $one% of them that stri*e hands& $or% of them that are sureties for
debts.*roverbs >>>=
+here are many ways that men go under the arbitrary authority of men. Kltimately those
who go under the rulers of the gentiles are a surety for their power and authority. It is those
sub0e"t "iti2ens who make the mighty men and rulers of the world.
We are repeatedly told in Bibli"al pre"epts not to make leagues with other nations, and not
to pledge allegian"e to governments that "an make leagues or treaties for us.
Before 3ohn Wy"liffe was imprisoned by the government, and his body burned at the stake
by the orthodo4 /hur"h he had translated the Bible into 1nglish. )e identified the books of
:amuel and <ings as <ings 1 through D. <ings &as opposed to 3udges' is the period of history
where Israel went under kings rather than the on"e free nation of %od where every man was
prin"e in his own house and there -was no *ing in Bsrael.E
$oses had known the weakness of the people. +hey would eventually desire a "entral king.
)e propheti"ally warned the people what su"h rulers would be in"lined to do and wisely
established "onstitutional limitation for those "hosen governing authority.
+hat government leader was to be from among thy brethren. +hey were not to set a
stranger over them as an authority. #rethren had to do with the same #ather whi"h of "ourse is
%od the #ather. We know that those who are of the #ather know the #ather and do )is will.
+he king was not to multiply horses. %od was not "on"erned with the king owning horses.
)e qualifies this statement by "orrelating the multiplying of horses to the returning to 1gypt
whi"h was absolutely forbidden.
#ut he shall not multiply horses to himself& nor cause the people to return to )gypt& to
the end that he should multiply horses: forasmuch as the LAR. hath said unto you& Ke
shall henceforth return no more that way. ;euteronomy 1F1=
+he bar against returning to 1gypt had nothing to do with its geographi"al lo"ation but was
about returning to that form of government where a portion of the labor of a man "ould be
annually e4tra"ted by the government. %od had taken the people from )gypt& out of the house of
bondage.
B $am% the LAR. thy God& which have brought thee out of the land of )gypt& out of
the house of bondage. 7hou shalt have no other gods before me. 14odus >@>A3
+his idea of not returning to that house of bondage was also seen in the bar of the king from
the a""umulation of the gold and silver of the nation as was the "ase in 1gypt.
Heither shall he multiply wives to himself& that his heart turn not away: neither shall he
greatly multiply to himself silver and gold. .euteronomy E:E
Babylon, 1gypt, and eventually Rome and other "ountries throughout history have often
regulated the ownership of gold and silver and its use as money. !ften these "ountries went to
the use of some form of monetary e4"hange that was supported only by an artifi"ial value
imposed by the state rather than an a"tual "ommodity money with present value.
2
+he removal
of these honest weights and measures was a "ommon and often a last dit"h effort to maintain
some stability as their usurious e"onomies began to "ollapse.
3
?ust balances& just weights& a just ephah& and a just hin& shall ye have: B $am%
the LAR. your God& which brought you out of the land of )gypt. 9eviti"us 183=
G;euteronomy >?13 H
.o treaty making powers were allowed by %od in )is government. +he bar against the
multiplying of wives was another of many "onstitutional limitations pla"ed on any king or ruler
that the people might "hoose. In those days, when a ruler signed a treaty it was "ommon to
"onsummate the "ontra"t by giving a daughter in marriage to the other ruler. ;avid did this as
well as many other kings.
5lthough multiple wives leads to trouble of its own the real bar in relation to the king is in
the making of treaties. Be"ause the people are bound under the king then the king by his
agreements "an bind the whole nation. In a pure republi" where the leaders remain titular they
"annot bind the people. +he whole body must sign be"ause ea"h one remains free.
8nd ye shall ma*e no league with the inhabitants of this land> ye shall throw down
their altars: but ye have not obeyed my voice: why have ye done this4 3udges >>
%od forbade the king from making leagues or treaties with other nations and their leaders.
+his was also stated for all the people in 14odus >33>, ,+hou shalt make no "ovenant with
them, nor with their gods., +he word covenant in this "ommandment and the word league are
both brriyth and is translated covenant& league& confederacy. It means a covenant& alliance&
pledge> between men> treaty& alliance& league 1man to man2. 5ll these things meant that they
were making men authorities over themselves instead of %od the #ather.
$oses dire"ted the king to not only remember all these basi" rules but to write them down
and read them over and over. )e was also still bound by the +en /ommandments whi"h did not
allow him to "ovet his neighbors goods, or kill, or "ommit adultery or bear false witnessJ
8nd it shall be& when he sitteth upon the throne of his *ingdom& that he shall write him
a copy of this law in a boo* out of that which is before the priests the Levites: 8nd it
shall be with him& and he shall read therein all the days of his life: that he may learn to
fear the LAR. his God& to *eep all the words of this law and these statutes& to do them:
7hat his heart be not lifted up above his brethren& and that he turn not aside from the
commandment& to the right hand& or to the left: to the end that he may prolong his days
in his *ingdom& he& and his children& in the midst of Bsrael. ;euteronomy 1F17A>@
$oses knew what he was talking about and though it took "enturies, eventually the people
wanted a king. %od made it "lear through :amuel that the voice of the people
4
showed that their
hearts had re0e"ted %od and his kingdom on earth -according to all the wor*s which they have
done since the day that he brought them out of )gypt& wherewith they have forsa*en him& and
served other gods. %od warned them what kind of ruler this government leader would
eventually be.
8nd he said& 7his will be the manner of the *ing that shall reign over you: 9e will
ta*e your sons& and appoint them for himself& for his chariots& and to be his horsemen>
and some shall run before his chariots. 8nd he will appoint him captains over
thousands& and captains over fifties> and will set them to ear his ground& and to reap
his harvest& and to ma*e his instruments of war& and instruments of his chariots. 8nd he
will ta*e your daughters to be confectionaries& and to be coo*s& and to be ba*ers. 8nd
he will ta*e your fields& and your vineyards& and your oliveyards& even the best of them&
and give them to his servants. 8nd he will ta*e the tenth of your seed& and of your
vineyards& and give to his officers& and to his servants. 8nd he will ta*e your
menservants& and your maidservants& and your goodliest young men& and your asses&
and put them to his wor*. 9e will ta*e the tenth of your sheep: and ye shall be his
servants. 8nd ye shall cry out in that day because of your *ing which ye shall have
chosen you> and the LAR. will not hear you in that day. Hevertheless the people
refused to obey the voice of :amuel> and they said& Hay> but we will have a *ing over
us> :amuel ,:/-
9aw and 0usti"eAAAas well as national se"urityAAAhad been in the hands of the people who
assembled themselves in voluntary militias or armies based on a pattern of tens and fifties,
hundreds and thousands.

+hese leaders were titular in their authority and held offi"e by mutual
respe"t and the "onsensus of those they served. 1very "aptain was "hosen by the ten men he
served. +his was a pure republi" designed by %od where the people were free from things
public under the perfe"t law of liberty.
:aul was "hosen be"ause he was a great man who defended 0usti"e and fought for the rights
of the people. But on"e he was given the power of a king he was tempted by that power. 5t one
of the first signs of trouble he "ompelled a ta4 on the people.
+here was a measured loss of liberty when the people sinned against %od and asked
:amuel
!
to establish a "entrali2ed government whi"h now was Benefa"tor to the nation imposed
ta4es or 6sa"rifi"e6, and appointed offi"ers over the people. $en re0e"ted %od6s kingdom and
the voice of the people ele"ted men to make laws, rule with e4er"ising authority, "olle"t the
"ontributions like a ta4 rather than a free will offering and generally rule over every man and his
neighbor.
!n"e, when there was a threat of invasion and :amuel had not arrived, :aul took matters
into his own hands. #earing that he would not have the resour"es to fight the enemy he did a very
foolish thing in violation of the "onstitution of %od..
-5nd :amuel said, What hast thou done(J I for"ed myself therefore GIn Wy"liffe6s translation
we see this as, ,I was "ompelled by needH, and offered a burnt offering.E 1 :amuel 1311
+he word offered here is from the )ebrew alah and "an mean ,withdrawJ to be taken up,
be brought up, be taken awayJ to be "arried away,. It is also translated increase& put and raised.
+he word and is not in the original te4t. What is being said is that :aul "ompelled the taking of a
burnt offering. 5 burnt offering is 0ust something you are not getting ba"k as we have already
seen.
Be"ause :aul was afraid the people would not "ome, he "ompelled a sa"rifi"e, a ta4. )e
"oveted the goods of the people and demanded they "ontribute. +his was a "lear violation of the
+en /ommandments. It was a noble "ause but still a sin.
:amuel6s response to :aul was to the point and dire"t. )e "alled him a fool.
8nd :amuel said to :aul& 7hou hast done foolishly: thou hast not *ept the
commandment of the LAR. thy God& which he commanded thee: for now would the
LAR. have established thy *ingdom upon Bsrael for ever. #ut now thy *ingdom shall
not continue: the LAR. hath sought him a man after his own heart& and the LAR.
hath commanded him to be captain over his people& because thou hast not *ept that
which the LAR. commanded thee. 1 :amuel 131>A1D
%od had not 0ust taken people out of 1gypt and the house of bondage but had taken them out
of all <ingdoms like that, so that no ruler "ould take from them any more or rule over or oppress
them again. +he people did not trust in %od6s way but desired to "ompel their neighbor to be
bound under a single leader to assure their se"urity. :amuel had them present themselves
a""ording to the assembled units of the "ongregation and the tribes.
8nd said unto the children of Bsrael& 7hus saith the LAR. God of Bsrael& B brought up
Bsrael out of )gypt& and delivered you out of the hand of the )gyptians& and out of the
hand of all *ingdoms& and of them that oppressed you: 8nd ye have this day rejected
your God& who himself saved you out of all your adversities and your tribulations> and
ye have said unto him& Hay& but set a *ing over us. How therefore present yourselves
before the LAR. by your tribes& and by your thousands. 1 :amuel 1@17A18
#ormer freewill "ontributions be"ame "ompulsory and the nation was no longer sustained
by love of neighbor but by the demands of governing agents. +his power "orrupted the leaders,
even though it was to be limited a""ording to the "onstitution laid out by $oses. +his evil
system, "ontrary to the nature of %od, also spread to the temple where the priests soon began to
demand a temple ta4 with the aid of the <ing6s right hand.
:tand fast therefore in the liberty wherewith +hrist hath made us free& and be not
entangled again with the yo*e of bondage. %alatians ?1.

St*dy Series+ )o&enants
http-..///.hisholychurch.or).study.co+enants.inde,.php

De!i&er thyse!f from the hand of the h*nter+
;y son& if thou be surety for thy friend& $if% thou hast stric*en thy hand with a
stranger& thou art snared with the words of thy mouth& thou art ta*en with the words of
thy mouth. .o this now& my son& and deliver thyself& when thou art come into the hand
of thy friend> go& humble thyself& and ma*e sure thy friend. Give not sleep to thine eyes&
nor slumber to thine eyelids. .eliver thyself as a roe from the hand of the hunter& and
as a bird from the hand of the fowler. *roverbs =1A?
,+he real destroyers of the liberties of the people is he who spreads among them bounties,
donations and Benefits.,
"
#or, ,.o one is obliged to a""ept a benefit against his "onsent. But if
he does not dissent, he will be "onsidered as assenting.,
#
Be"ause, ,1very man is presumed to
intend the natural and probable "onsequen"es of his own voluntary a"ts.,
$
9e was a mighty hunter before the LAR.: wherefore it is said& )ven as Himrod the
hunter before theLAR.. %enesis 1@8
In %enesis 1@8, the word hunter is from the )ebrew word tsayid whi"h is more often
translatedprovision& food& food/supply& or victuals. +he word paniym is translated before in the
sense in the fa"e of, before or in stead of. It "ould be said that -Himrod was a mighty provider
instead of the LAR..
It is not only by overt "onsent that a 0ust and a"tual authority is established by governments
and assented to by individuals, but also by appli"ation for or the a""eptan"e of benefits gratuities,
entitlements and privileges not owed. +hese entitlement systems demand a "orresponding
entitlement of allegian"e and servi"e. +hey e4er"ise a power and dominion not intended by %od
the #ather.
:ee $atthew >@>?, $ark 1@D>, and 9uke >>>?.
!%
,$embership in a politi"al so"iety, implying a duty of allegian"e on the part of the member
and a duty of prote"tion on the part of so"iety.,
!1
,*rote"tion draws to it sub0e"tionI sub0e"tion
prote"tion,
!2
5llegian"e is, ,6+he tie or ligamen whi"h binds the sub0e"t Gor "iti2enH to the king
Gor governmentH in return for that prote"tion whi"h the king Gor governmentH affords the sub0e"t,
Gor "iti2enH6
!3
It "onsists in 6a true and faithful obedien"e of the sub0e"t to his sovereign.6,
!4
We are
told that we are to give our allegian"e to men and governments, or to ideas and do"uments, but is
that what %od really intended(
#ew rulers in history have not abused power. +hey often establish order but at what "ost.
Responsibility breeds "hara"ter. 1ntitlements breed apathy and avari"e. *ower "orrupts. +his is
why 5braham left Kr, Israel left 1gypt, and $oses established a government with no "entral
powers. But men "ontinue to return to the vomit, and wallow in the mire,
!
binding themselves
under tribute, due to their ignoran"e, apathy, avari"e and sloth.
What :tate do you live in( 5 :tate is, ,+hat quality whi"h belongs to a person in so"iety,
and whi"h se"ures to and imposes upon him different rights and duties in "onsequen"e of the
differen"e of that quality.,
!!
,5lthough all men "ome from the hands of nature upon an equality, yet there are among
them marked differen"esJ +hree sorts of different qualities whi"h form the state or "ondition of
men may, then, be distinguished those whi"h are purely natural, those purely "ivil, and those
whi"h are "omposed of natural and "ivil or muni"ipal law.,
!"
%od has said, ,+hou shalt have no other gods before me., Be"ause of its importan"e it bears
repeating, the words ,gods, and ,%od, are translated from the single word 3elohiym in the plural.
61lohiym is defined ,rulers, 0udges, and was ,applied as deferen"e to magistrates,, while in the
.ew +estament the word God is translated from the %reek word theos whi"h figuratively means
,a magistrate.,
%od e4pounds that, ,+hou shalt not make unto thee any graven image, or any likeness Gof
any thingH that GisH in heaven above, or that GisH in the earth beneath, or that GisH in the water
under the earth,
!#
+he wordsgraven image "omes from pecel meaning ,idol, image,
while li*eness is translated from temuwnah meaning ,something portioned &i.e. fashioned' outJ
likeness, similitude.,
+ribute is, ,5 sum of money paid by an inferior sovereign or state to a superior potentate, to
se"ure the friendship or prote"tion of the latter.,
!$
In"ome ta4 is an e4"ise ta4. ,14"ise &tribute', in its origin, is the patrimonial right of
emperors and kings.,
"%
If in"ome ta4 is a patrimonial right then it is a right of the #ather to
re"eive honor from his "hildren. It a"tually stems from the an"ient "ommandment to honor your
father. It is from the )ebrew word *abad meaning to ma*e heavy& give weight to or to fatten. +he
government be"omes the father of the nation, *ater *atriae and demands *arens *atriae requiring
your "ontribution.
"1
$en have done this in every age. $en make "onstitutions, pledge allegian"e, strike hands in
agreement, and fill out appli"ations to "orporate entities "reated by human imagination to gain
se"urity. By doing so they themselves be"ome surety for another and go under the authority and
power of those man "reated institutions even though it is written, 57hou shalt not bow down
thyself to them& nor serve them:5
"2
:erve is translated from Labad meaning ,to work &in any sense'I by impli"ation to serveJ,
Be"ause men apply to other men and the systems they "reate for se"urity and prote"tion they also
in turn go under those authorities. +hey give away their responsibility and therefore their rights.
$en have developed an appetite for the dainties of the tables of rulers and governments of men.
+hey have again returned to the bondage of 1gypt where they serve their #enefactor who
e"ercises authority.
%imrod+ The H*nter
)unters and *redators
http-..///.hisholychurch.or).ne/s.articles.hunter.php
%ot of the Wor!d?
What did 3esus really say, to whom, and why about his kingdom(
http-..///.hisholychurch.or).ne/s.articles./orld.php

,!ements of the "ingdom
0hile they promise them liberty& they themselves are the servants of corruption: for of
whom a man is overcome& of the same is he brought in bondage. ' Deter ':-
Loo*ing for and hasting unto the coming of the day of God& wherein the heavens
being on fire shall be dissolved& and the elements shall melt with fervent heat4 > *eter
31>
$any will tell you that this is when our %od of )eaven brings destru"tion to the planet. +he
word world is the same 6world6 whi"h 3esus said his kingdom was not a part of. It does not mean
planet but meansconstitutional order. +his was a 0urisdi"tional statement in "ourt.
"3
+he same words element and world are again found in %alatians D3 )ven so we& when we
were children& were in bondage under the elements of the world. )ere the author is speaking of
bondage in a legal system. 5nd also in %alatians D8 #ut now& after that ye have *nown God& or
rather are *nown of God& how turn ye again to the wea* and beggarly elements& whereunto ye
desire again to be in bondage4
If /hrist was a king and )e prea"hed a kingdom, and )e told us to prea"h the *ingdom was
at hand&then why would a man of /hrist prea"h that we should go under any other kingdom or
governmental authority( It is "lear 3esus and *aul did not.
5gain in /olossians >7 we see the %reek word for elements translated as rudiments of that
same "onstitutional order. -#eware lest any man spoil you through philosophy and vain deceit&
after the tradition of men& after the rudiments of the world& and not after +hrist. )ere, the
author is again not speaking of atomi" stru"ture but of philosophy and vain de"eit. 5nd again in
/olossians >>@, -0herefore if ye be dead with +hrist from the rudiments of the world& why& as
though living in the world& are ye subject to ordinances&
Why are we sub0e"t to the ordinan"es of men( Why are we under tribute( Why do we serve
a government who stands in the position of #ather, who is a Benefa"tor to the people( Why are
we a part of governments who e4er"ise authority one over another(
+he first "entrali2ed "ivil authority was /ain. 5braham left the "ity :tate. Israel was a nation
designed to not have a king or "entral governmental authority or "entral bank. Its $inisters were
not to go up by steps.
+hey were taken out of su"h systems by $oses and told to not return to the ways of 1gypt.
:amuel warned what would happen if you made men rulers over you and $oses had given them
a "onstitution for ea"h ruler to read.
7hou shalt in any wise set $him% *ing over thee6 he shall not6 cause the people to
return to )gypt6 Ke shall henceforth return no more that way6 neither shall he
greatly multiply to himself silver and gold. ;euteronomy 1F1?
3esus appointed a kingdom to those who follow )is ways. -8nd B appoint unto you a
*ingdom& as my Father hath appointed unto meIE 9uke >>>8. 5nd then )e told them how it was
to be run. 8nd he said unto them& 37he *ings of the Gentiles e"ercise lordship over them> and
they that e"ercise authority upon them are called benefactors. #ut 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.3 9uke >>>?A>=
Israel was a government, not a religion. 3udea was its Remnant. Ces, it was a system of
faith, hope and law. 5ll governments are systems, but not all are of faith and hope. :ome are
based on entitlements, for"e and allegian"e.
3ohn and 3esus prea"hed a <ingdom and we were told to do the same. $inisters of %od
prea"h what /hrist said to prea"h. 7he *ingdom of 9eaven is at hand. It is )is government that
we should be seeking and tea"hing. It is not finan"ed by "oveting your neighbors6 goods through
the agen"y of authoritarian benefa"tors. 5s the bondservants of )is )oly /hur"h we are ,to
re"eive, preserve, and propagate )is do"trines and ordinan"es., We are not to make the word of
%od to none effe"t. We are to feed )is sheep in spirit and in truth, not lead them into bondage.
We are to lead the people in the ways of /hrist, to )is kingdom and )is righteousness, with
no god
"4
or father on earth
"
but %od 5lmighty and )is #ather in )eaven.
3esus loves those who "an re"eive the meat of )is tea"hings, the milk of )is kindness and
breath and the mer"y of )is forgiveness. +he word that was translated as element in the .ew
+estament also is translated asprinciples in )ebrews ?1> -For when for the time ye ought to be
teachers& ye have need that one teach you again which be the first principles of the oracles of
God> and are become such as have need of mil*& and not of strong meat.
We may let men remain under authority they have "hosen to apply to and be"ome sub0e"t to,
but %od wants you to seek and serve )im alone. )e sent )is :on to pur"hase you from those
other authorities of earth by )is sa"rifi"e. In )is kingdom your redemption is sealed by )is
blood with the pro"lamation of /aesar nailed to the "ross. -#y so much was ?esus made a surety
of a better testament.E
"!
+he word testament is from diathe*e whi"h is the same word translated into covenant. It
means a disposition, arrangement, of any sort, whi"h one wishes to be valid. It is )is "ovenant
whi"h we should be validating with our lives, )is government that we should be seeking and
applying to for our benefit.
)is government operates under the perfe"t law of liberty by #aith, )ope and /harity, not
for"e, "ontrol and violen"e. )is law and traditions and way is the a""eptan"e of responsibility
for, of and by the people seeking )is kingdom. )is <ingdom sets men free to serve %od through
serving one another in love and "harity, while other governments that do "ontrary to )is way
bind men to the servi"e of others.
We are to love the ways of %od and to love our neighbor as ourselves. +he tyranny of
neighbor over neighbor to be se"ure in our sin is antiA/hrist. We should turn around and go the
other way rather than "onvert to the /aesars of this world with the voice of a people
""
who have
already re0e"ted %od.
3esus prea"hed )is kingdom at hand in one word. In the 1pistles of *aul it is
translated +harity but in the %ospels of /hrist the same word is translated as Love.
See a!so
Romans 13, .. Mideo :eriesFA1@ D3>
http-..///.youtube.com./atch'+01123Y,!affo

Romans 13, *art 1
5udio #ile @>A1Romans13A?=.mp3
http-..///.hisholychurch.net.44++.%2516omans135!.mp3
Romans 13, *art >
5udio #ile @>A>Romans13A?=.mp3
http-..///.hisholychurch.net.44++.%2526omans135!.mp3

The Higher Liberty, +able of /ontents
http-..///.hisholychurch.or).media.boo4s.78L.tableofcontents.php
Romans 13
#rom the book The Higher Liberty, :e". 1
http-..///.hisholychurch.or).media.boo4s.78L.6omans13.php
Print ready down!oads-
What was *aul trying to tell us when he wrote Romans 13(
http-..///.hisholychurch.or).study.b4lt.romans13%".pdf
*rintable ?, N 7 1B>, *amphlets.
http-..///.hisholychurch.or).study.b4lt.romans13%"st.pdf
:tandard 7 1B>,N 11, *rint #riendly.
1 9eter 2-13
1la+es and 1er+ants


'ootnotes-
18ebre/52n)lish and :ree452n)lish Le,icons, ;nline<ible.com
2=ohn $-22 7hese >/ords? spa4e his parents, because they feared the =e/s- for the =e/s had a)reed already, that if
any man did confess that he /as @hrist, he should be put out of the syna)o)ue.
3A67A@L2 B 5 7he prime directi+e of the @hurch http-..///.hisholychurch.or) .study.polity.article,.html
43atthe/ !-3 <ut /hen thou doest alms, let not thy left hand 4no/ /hat thy ri)ht hand doeth-
Asaiah !1-# (or A the L;6C lo+e Dud)ment, A hate robbery for burnt offerin)* and A /ill direct their /or4 in truth, and A
/ill ma4e an e+erlastin) co+enant /ith them.
3ar4 12-33 And to lo+e him /ith all the heart, and /ith all the understandin), and /ith all the soul, and /ith all the
stren)th, and to lo+e >his? nei)hbour as himself, is more than all /hole burnt offerin)s and sacrifices.
!1ophistry of 1acrifice, http-..///.hisholychurch.or).sermon.sacrifice.php
"mi)dal ldgm 1E to/er...1bE ele+ated sta)e, pulpit
#The Covenants of the gods http-..///.hisholychurch.or).study.)ods./ritin)s.htm
$Lu4e 11-2 &oe unto you, la/yersF for ye ha+e ta4en a/ay the 4ey of 4no/led)e- ye entered not in yoursel+es, and
them that /ere enterin) in ye hindered. 1ee also Lu4e 11-4!
1%3atthe/ -2 A)ree /ith thine ad+ersary Guic4ly, /hiles thou art in the /ay /ith him* lest at any time the ad+ersary
deli+er thee to the Dud)e, and the Dud)e deli+er thee to the officer, and thou be cast into prison.
113atthe/ 2"-11 And =esus stood before the )o+ernor- and the )o+ernor as4ed him, sayin), Art thou the Hin) of the
=e/s' And =esus said unto him, 7hou sayest.
127he @ity 1tate http-..///.hisholychurch.or).thy4in)dom.t4ce2.html
13)oly $atrimony vs. $arriage http-..///.hisholychurch.or).study.)ods.co)1m+m.php
14=ud)es 2-2 And ye shall ma4e no lea)ue /ith the inhabitants of this land* ... Also translated co+enant ,
confederacy...
1&ho are the Iicolaitan' http-..///.hisholychurch.or).ne/s.nicolaitans.9C(
1!http-..plato.stanford.edu.entries.aristotle5politics.
1"La/ma4ers and ;rdinary 9eople in Aristotle, by 9aul <ullen J1$$!E http-..paul.bullen.com.<ullenLa/ma4ers.html
JKA. 4.131#b3#5131$a4E
1#http-..///.uio/a.edu.Llsa.b4h.lla.plato
1$<ryn 3a/r @lassical 6e+ie/ 2%%1.%#.1$ ;n this issue, see 1. <obMien, Ceterminism and (reedom in 1toic
9hilosophy, ;,ford 1$$#, chap. ! Jnot Guoted by <rancacci, but listed in the
biblio)raphyE.http-..ccat.sas.upenn.edu.bmcr.2%%1.2%%15%#51$.html
2%:enesis 4-1! And @ain /ent out from the presence of the L;6C, and d/elt in the land of Iod, on the east of
2den.
211 1amuel #-" And the L;6C said unto 1amuel, 8ear4en unto the +oice of the people in all that they say unto thee-
for they ha+e not reDected thee, but they ha+e reDected me, that A should not rei)n o+er them.
222,odus 2%-4 7hou shalt not ma4e unto thee any )ra+en ima)e,... 9ro+erbs 22-2! <e not thou >one? of them that
stri4e hands, >or? of them that are sureties for debts. Asaiah 1%-1% As my hand hath found the 4in)doms of the idols,
and /hose )ra+en ima)es did e,cel them of =erusalem and of 1amaria*
23Archibald 3acleish J1##251$#2E 1ecretary of 1tate under (C6.
247he Koice of the 9eople http-..///.hisholychurch.or).ne/s.articles.+ote4in).php
2The Covenants of the gods http-..///.hisholychurch.or).study.)ods.boo4)ods.php
2! Thy Kingdom Comes http-..///.hisholychurch.or).thy4in)dom.t4ca.html
2"3y 4in)dom is not of this world http-..///.hisholychurch.or).ne/s.articles./orld.php
2#7here Are )ods 3any http-..///.hisholychurch.or).sermon.)odsmany.php
2$Acts 1"-" &hom =ason hath recei+ed- and these all do contrary to the decrees of @aesar, sayin) that there is
another 4in), >one? =esus.
3%The Covenants of the gods http-..///.hisholychurch.or).study.)ods.boo4)ods.php
312 9eter 2-3 And throu)h co+etousness shall they /ith fei)ned /ords ma4e merchandise of you- /hose Dud)ment
no/ of a lon) time lin)ereth not, and their damnation slumbereth not.
32Cid 9aul claim to be a citiMen of 6ome' http-..///.hisholychurch.or).study.b4lt.paulromanst.pdf
33Ad+entures in Artifice and Lan)ua)e land. http-..///.hisholychurch.or).sermon.sacrifice.php
34N.1. +. 3in4er, 3% N.1. 1"$, 1#" .
36ome +s. N1 http-..///.hisholychurch.or).ne/s.articles.romeus.php
3!7he <ody of @hrist Ks. 7he <ody of the 1tate http-..///.hisholychurch.or).study.)ods.co)1b+b.php
3"6epublic +s. Cemocracy http-..///.hisholychurch.or).study.)ods.r+d.htmCemocracy +s.
Cema)o)uehttp-..///.hisholychurch.or).study.)ods.d+d.htm
3#6ome +s. N1 http-..///.hisholychurch.or).sermon.romeus.873
3$7hy Hin)dom @omes http-..///.hisholychurch.or).order.materials4in)dom.html
4%@ecil <. Ce3ille in 7he 7en @ommandments.
413r 11-1% <lessed >be? the 4in)dom of our father Ca+id, that cometh in the name of the Lord- 8osanna in the
hi)hest. 3t 21-$ And the multitudes t... cried, sayin), 8osanna to the 1on of Ca+id- .... =ohn 12-13 ...cried, 8osanna-
<lessed >is? the Hin) of Asrael that cometh in the name of the Lord.
42=ohn #-2% 7hese /ords spa4e =esus in the treasury > )aMophula4ion , public treasure ?, as he tau)ht in the temple-
and no man laid hands on him* for his hour /as not yet come.
433atthe/ -34 <ut A say unto you, 1/ear not at all* neither by hea+en* for it is :odOs throne-
44Ceuteronomy 13-#
49ro+erbs 1-1%
4!2mploy +s. 2nsla+e http-..///.hisholychurch.or).study.)ods.co)4e+e.php
4"3atthe/ 21-43 7herefore say A unto you, 7he 4in)dom of :od shall be ta4en from you, and )i+en to a nation
brin)in) forth the fruits thereof.
4#Lu4e 22-2$ And A appoint unto you a 4in)dom, as my (ather hath appointed unto me*
4$N.1. +. 3in4er, 3% N.1. 1"$, 1#"
%3atthe/ 1-! And honour not his father or his mother, >he shall be free?. 7hus ha+e ye made the commandment of
:od of none effect by your tradition.
17he @onstitution 9art A of B 1. 7he 9arty of the first part http-..///.hisholychurch.or).ne/s.4dconstitution.html
2@on+ersion +s. 6econ+ersion http-..///.hisholychurch.or).study.)ods.c+r.htm
3oney +s. 3ammon
http-..///.hisholychurch.or).study.)ods.mo+ma.htm
3 7he 6oyal 7reasury http-..///.hisholychurch.or).thy4in)dom.t4cMG$.htm
47he Koice of the 9eople http-..///.hisholychurch.or).ne/s.articles.+ote4in).php
2, 1#-2 And 3oses chose able men out of all Asrael, and made them heads o+er the people, rulers of thousands,
rulers of hundreds, rulers of fifties, and rulers of tens.
!1 1amuel #, 1 1amuel 1%-1#51$, 1 1amuel 12-152
"9lutarch, 2%%% years a)o.
#An+ito beneficium non datur.Ci). %.1".!$* <room, 3a,.3d Lond. ed.!2.
$1 :reen. 2+id. P 1#* $ 2ast, 2""* $ <arnue. Qmp*mp*mp*mp*mp* @. !43* 3 3aule * 1. 11, 1".
!%A67A@L2 B 5 7he prime directi+e of the @hurch http-..///.hisholychurch.or).study.polity.article,.html
!1Luria +. N.1., 231 N.1. $, 34 1. @t. 1%,13, # L.2d. 1%1.J<lac4's 3rd.E
!29rotectio trahit subDectionem, subDectio protectionem. @o4e, Littl. !.
!31 <l. @omm. 3!!. <lac4's 3rd 2d. p. $.
!4" @o4e, 4b. <lac4's. 3rd 2d. p $.
!9ro+erbs 2!-11 As a do) returneth to his +omit, so a fool returneth to his folly. 1ee also 2 9eter 2-22.
!!http-..///.lectla/.com.def2.s%!".htm
!"1tate in 1ociety. <ou+ier's.
!#2,odus 2%-4
!$<rande. <lac4's 3rd 2d. p. 1"".
"%Kecti)al, ori)ina ipsa, Dus @aesarum et re)um patrimoniale est.
"1;bey the (ather N1@ 7itle 1, 1ec 1.
@all no man on earth (ather http-..///.hisholychurch.or).sermon.fatherabba.html
"2J2,. 2%-E.
"33y 4in)dom is not of this /orld http-..///.hisholychurch.or).sermon./orld.873
"47here Are )ods 3any http-..///.hisholychurch.or).sermon.theos)od.873
"@all no man on earth (ather http-..///.hisholychurch.or).sermon.fatherabba.html
"!8ebre/s "-22
""7he Koice of the 9eople http-..///.hisholychurch.or).ne/s.articles.+ote4in).php