The Attorney General of the United States of America, quoted Paul, who was not an Apostle. He was not appointed the head of the early Church, by Dead Jesus. This is a lie. Paul is a Roman Agent and mass murderer, who was not forgiven by Dead Jesus, or, any Jew. How about a Gentile?
You have got to take away the lie that Jesus is God, and a Divine Heaven Being, and return him to what he was, and always will be – A MAN – like Paul is a man. Jesus obeyed God, who was not his father. The God of the Jews bid all of His Children to show mercy on the widow and the alien. This includes their children.
Let’s read all of Roman 13 and forget the truth that the Jews rose up and made war against the Romans – as God bid them to do? Why wouldn’t He? If God bid Trump to move the U.S. Embassy to Jerusalem, for the sake of the Jews, then every Jew in Israel believes THEIR GOD backs THEIR NATIONALISM!
To make it appear God is not interested in backing any nation by ordering His followers to PAY TAXES, Paul says the End of Days is coming – VERY SOON! So, what does it matter if you are a Tax Slave to Rome – for a little while? How can you say God-Jesus bid New Englanders to rebel against paying taxes to the king of England – after there was a revolution? Why not say,
“Pay your taxes. Obey the laws, for Jesus is coming back for us – very soon! If you own the right to vote – don’t vote! Praise Kim Jong Un for being a brutal God-appointed ruler!”
“The authorities that exist have been established by God. 2 Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. 3 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended.”
JESUS IS A NO-SHOW!
Did Sessions ancestors OBEY the 13th. Amendment that freed the slaves, including children, who were often separated from their mothers? No!
He was born in Selma, Alabama, on December 24, 1946, the son of Jefferson Beauregard Sessions, Jr., and the former Abbie Powe. He was named after his father, who was named after his grandfather, who was named after Jefferson Davis, the president of the Confederate States of America, and P. G. T. Beauregard, the Confederate general who oversaw the bombardment of Fort Sumter, starting the American Civil War. His father owned a general store in Hybart, Alabama, and then a farm equipment dealership. Both of Sessions’s parents were of primarily English ancestry, with some Scots-Irish. In 1964, Sessions became an Eagle Scout, and later, he earned the Distinguished Eagle Scout Award for his many years of service.
The Day Is Near
11 And do this, understanding the present time: The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. 12 The night is nearly over; the day is almost here.
Attorney General Jeff Sessions cited the Bible on Thursday in his defense of his border policy that is resulting in hundreds of immigrant children being separated from their parents after they enter the U.S. illegally.
Sessions, speaking in Fort Wayne, Indiana, on immigration, pushed back against criticism he had received over the policy. On Wednesday, a cardinal in the Roman Catholic Church said that separating mothers from their babies was “immoral.”
Sessions said many of the recent criticisms were not “fair or logical and some are contrary to law.”
“I would cite you to the Apostle Paul and his clear and wise command in Romans 13, to obey the laws of the government because God has ordained them for the purpose of order,” he said. “Orderly and lawful processes are good in themselves and protect the weak and lawful.”
Last month, the attorney general announced a “zero tolerance” policy that any adult who enters the country illegally is criminally prosecuted. U.S. protocol prohibits detaining children with their parents because the children are not charged with a crime and the parents are.
The 13th Amendment to the Constitution declared that “Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.” Formally abolishing slavery in the United States, the 13th Amendment was passed by the Congress on January 31, 1865, and ratified by the states on December 6, 1865.
Romans 13 New International Version (NIV)
Submission to Governing Authorities
13 Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. 2 Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. 3 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended. 4 For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer. 5 Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience.
6 This is also why you pay taxes, for the authorities are God’s servants, who give their full time to governing. 7 Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.
Love Fulfills the Law
8 Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law. 9 The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,”[a] and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.”[b] 10 Love does no harm to a neighbor. Therefore love is the fulfillment of the law.
The Day Is Near
11 And do this, understanding the present time: The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. 12 The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. 13 Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. 14 Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh.[c]
Pope Francis gave what amounts to a Jubilee Sermon on the Mount to Congress.
In the painting above the artist depicts the followers of God on Jesus’ right, and the secular Democrats on his left. They are unhappy because the boy points out the words “under God” in the Constitution – that did not free the slaves, or, give women the right to vote. This goes against God’s Laws. What went wrong? Did Jesus somehow let the Founding Fathers know he does not want women and blacks to vote?
The truth, is, the End Time followers of John Darby, who raise up the rich and self-righteous by illegally using God and Jesus’ words, are gnashing their teeth. Their rulers on Wall Street are not happy with Francis, because he’s just like Saint Francis.
I, and one other, figured out Jesus was restoring the Jubilee. Only I figured out John spoke when he was eight days old. This suggests God is speaking to me in some manner, giving me private lessons that no other Republican is getting. I became a Republican seven years ago so I could drive Satan’s Lush Bosom Buddies out of our Congress and Senate.
The Laws of the Jubilee had been abolished a hundred years before Jesus was born. When he announced he had come to restore these laws, some Jews were elated, while others, were threatened. Some Jews owned slaves, while others did not. Consider our Civil War.
18 “The Spirit of the Lord is upon Me,
Because He has anointed Me
To preach the gospel to the poor;
He has sent Me to heal the brokenhearted,[j]
To proclaim liberty to the captives
And recovery of sight to the blind,
To set at liberty those who are oppressed;
19 To proclaim the acceptable year of the Lord.”[k]
Here I am with Dottie Witherspoon, whose great, great, grandfather, John Witherspoon, signed the Constitution.
Jon ‘The Nazarite’
[19:27] She came to her family, carrying him. They said, “O Mary,
you have committed something that is totally unexpected.
[19:28] “O descendant of Aaron, your father was not a bad man, nor
was your mother unchaste.”
The Infant Makes a Statement
[19:29] She pointed to him. They said, “How can we talk with an
infant in the crib?”
[19:30] (The infant spoke and) said, “I am a servant of GOD. He has
given me the scripture, and has appointed me a prophet.
[19:31] “He made me blessed wherever I go, and enjoined me to
observe the Contact Prayers (Salat) and the obligatory charity
(Zakat) for as long as I live.
Ancient Israel was acquainted with two classes of strangers, resident aliens and foreigners who considered their sojourn in the land more or less temporary. The latter were referred to as zarim (זָרִים) or nokhrim (נָכְרִים), terms generally applied to anyone outside the circle the writer had in view (e.g., Ex. 21:8; 29:33). They retained their ties to their original home and sought to maintain their former political or social status. On occasion they came as invaders (II Sam. 22:45–46; Obad. 11). More often they entered the land in the pursuit of trade and other commercial ventures. The usual laws were not applicable to them, and they were protected by folk traditions concerning the proper treatment of strangers (cf. Job 31:32) and by special conventions resulting from contractual arrangements between the Israelites and their neighbors (cf. I Kings 20:34). In the legislation of Deuteronomy, an Israelite may charge a foreigner usury though he may not do so to a fellow Israelite (Deut. 23:21), and the septennial remission of debts does not apply to the debts of foreigners (Deut. 15:3). On the other hand, barred from the cult (Ex. 12:43), the foreigner was also not bound by the ritual laws, and it was permissible to sell him animals that had died a natural death (Deut. 14:21). The fact that Deuteronomy includes a special prohibition against foreigners’ ascending the throne (Deut. 17:15) and that Solomon specifically requested that God listen to their prayers (I Kings 8:41) may indicate the important position some foreigners occupied during the age of the monarchy.
In contrast with the foreigner, the ger (גֵּר), the resident alien, lived more or less permanently in his adopted community. Like the Arabic jār, he was “the protected stranger,” who was totally dependent on his patrons for his well-being. As W.R. Smith noted, his status was an extension of that of the guest, whose person was inviolable, though he could not enjoy all the privileges of the native. He, in turn, was expected to be loyal to his protectors (Gen. 21:23) and to be bound by their laws (Num. 15:15–16).
Prior to the Exodus, resident aliens as a class were unknown in Israel. On the contrary, the Israelites themselves were gerim (Ex. 22:20) as were their ancestors (Gen. 15:13; cf. 23:4; Ex. 2:22). Aliens were apparently attracted to their ranks when they left Egypt (Ex. 12:38, 48), and their numbers were further augmented during the time of the conquest of Canaan (Josh. 9:3ff.). By far the greatest number of gerim consisted of the earlier inhabitants of Canaan, many of whom were neither slain as Deuteronomy commands (cf. e.g., 7:2) nor reduced to total slavery (cf. I Kings 5:29; II Chron. 2:16–17). Immigrants also were numbered among them – foreigners who sought refuge in times of drought and famine (cf. Ruth 1:1) and refugees who fled before invading armies.
Since all of the landed property belonged to Israelites (cf. Lev. 25:23–24), the gerim were largely day laborers and artisans (Deut. 24: 14–15; cf. 29:10). Both the Book of the Covenant which classed them among those who were dependent (Ex. 23:12) and the Decalogue which referred to them as “your stranger” (gerkha; Ex. 20:10; cf. Deut. 5:14) attest their inferior position in Israelite society. While a few acquired wealth (cf. Lev. 25:47), most of them were poor and were treated as the impoverished natives. Thus, they were permitted to share in the fallen fruit in the vineyard (Lev. 19:10), the edges of the field, and the gleanings of the harvest (Lev. 23:22; see also Poor, Provisions *for). Like the other poor folk they were also granted a share in the tithe of the third year (Deut. 14:29) and the produce of the Sabbatical Year (Lev. 25:6).
Since the foreigners’ defenselessness made them vulnerable, the Israelites were frequently reminded of God’s special concern for the weak (Ex. 22:21–22; cf. Deut. 10:17–19) and were enjoined not to molest them (Ex. 22:20; cf. Jer. 7:6). They were not to be abused (Deut. 24:14) and were to receive equal treatment before the law (Deut. 1:16; cf. 24:17; 27:19). In case of accidental homicide, the cities of refuge were open to them as well (Num. 35:15), for there was to be “one standard for stranger and citizen alike” (Lev. 24:22). Moreover, the Israelites were enjoined to be especially solicitous of the welfare of the ger and to befriend him as one of their own, since they could recall the sufferings of their own people in the land of Egypt (Lev. 19:34; cf. Deut. 10:19).
With the passage of time, the gerim were assimilated culturally and religiously. Doeg the Edomite, for instance, was a worshiper of YHWH by the time of Saul (I Sam. 21:8), as was Uriah the Hittite in the reign of David (II Sam. 11:11). Hence, the ger, in contrast to the nokhri, was required in many cases to conform to the ritual practices of the native Israelite. Thus, gerim were subject to laws dealing with ritual purification (Num. 19:2–10), incest (Lev. 18:26) and some of the food taboos (Lev. 17:10–16; but cf. Deut. 14:21). They were expected to observe the Sabbath (Ex. 20:10; Deut. 5:14), participate in the religious festivals (Deut. 16:11, 14), and fast on the Day of Atonement (Lev. 16:29). They were permitted to offer up burnt offerings (Lev. 17:8; 22:18; Num. 15:14ff.) and, if circumcised, even to sacrifice the paschal lamb (Ex. 12:48–49; Num. 9:14). Indeed, they, no less than the Israelites, were expected to be loyal to YHWH (Lev. 20:2; cf. Ezek. 14:5–8).
However, social differences did remain, and some gerim were better received than others. While third generation offspring of Edomites and Egyptians might “be admitted into the congregation of the Lord” (Deut. 23:8–9), Ammonites and Moabites were not to be admitted “even in the tenth generation” (23:4). Furthermore, even while the Holiness Code admonished Israelites not to subject their fellows to slavery (Lev. 25:39), they were specifically permitted to do so to the children of resident aliens (25:45–46). A Hebrew slave belonging to a ger could be redeemed immediately, and if not redeemed served until the Jubilee Year (25:47ff.), but one belonging to an Israelite served until the *Jubilee (25:39ff.). Correspondingly, a Hebrew could serve as a hired or bound laborer (25:40) of an Israelite, but only as a hired laborer of an alien (25:50). Indeed, the humble position of the ger generally was emphasized by the usage of the term in the Holiness Code: e.g., “The land is Mine; you are but strangers resident with Me” (25:23; cf. 25:35, but see *Proselyte).
In practice, of course, there were Israelites who became propertyless and destitute and had to support themselves as day laborers (Deut. 24:14; cf. Lev. 19:13), and no doubt there were also gerim who became prosperous and acquired land. This narrowed the gap between the two classes and resulted in frequent intermingling. Marriages between the two groups did take place, only marriages between Israelites and the aboriginal inhabitants of Palestine being prohibited in Deuteronomy 7:3–4. On close examination it appears that even in the theory (and it was hardly more) of the author of Ezra-Nehemiah only marital alliances with the non-Israelites of Palestine were illegitimate, because the laws of Deuteronomy 7:3–4 and 23:3–9 applied to them. The absorption of converts from other nations is reported with equanimity – Ezra 2:59–60 (= Neh. 7:61–62); Ezra 6:21; Nehemiah 10:29 (“and everyone who withdrew from the uncleanness of the peoples of the lands [note the plural] to the teaching of God”). The phenomenon of such conversions is alluded to in Isaiah 56:3 and Zechariah 2:15; 8:20ff., and the predictions of the conversion of the gentiles in Isaiah and Jeremiah are well known. In late Second Temple times, the term ger had become virtually synonymous with “proselyte,” and strangers were admitted to the religious fellowship of Israel (Jos., Apion, 2:28).