Wages Biblical Quotes

If you are looking for verses with which to support slavery, you will find them. If you are looking for verses with which to abolish slavery, you will find them. If you are looking for verses with which to oppress women, you will find them. If you are looking for for verses with which to liberate or honor women, you will find them. If you are looking for reasons to wage war, you will find them. If you are looking for reasons to promote peace, you will find them. If you are looking for an out-dated, irrelevant ancient text, you will find it. If you are looking for truth, believe me, you will find it. This is why there are times when the most instructive question to bring to the text is not "what does it say?", but "what am I looking for?" I suspect Jesus knew this when he said, "ask and it will be given to you, seek and you will find, knock and the door will be opened." If you want to do violence in this world, you will always find the weapons. If you want to heal, you will always find the balm.

We are mad if we imagine that the God of love revealed in Jesus will bless us in waging war.

The third of the biblical Ten Commandments instructs humans never to make wrongful use of the name of God. People tend to understand this in a childish way, as a prohibition on uttering the explicit name of God (as in the famous Monty Python sketch 'If you say Jehovah...'). Perhaps the deeper meaning of this commandment is that we should never use the name of God to justify our political interests, our economic ambitions, or our personal hatreds. As a resident of the Middle East I am keenly aware how often people break this commandment. The world would be a much better place if we followed it more devotedly. You want to wage war on your neighbours and steal their land? Leave God out of it, and find yourself some other excuse.

I use my own interpretation of Virginia Woolf’s phrase “a room of one’s own” to explain historical differences within the continuity of women’s lives.19 Women, throughout history, live within the confines of patriarchy. Bennett describes this as the patriarchal equilibrium. Regardless of how much freedom women have, they always have less than men. Yet the patriarchal equilibrium is a continuum, not a fixed standard. The boundaries of patriarchy wax and wane; the size of a woman’s room—the space where she is able to make her own choices—changes. Some women have bigger rooms, such as wealthy women with husbands and fathers among the highest social classes. Some women have smaller rooms, such as poorer women from families with little political and social influence. Historical circumstances, such as the aftermath of the Black Death in Europe, temporarily expanded women’s rooms by increasing their independence as wage earners, while other historical circumstances, such as Athenian democracy, made women’s rooms smaller.

Scripture and Tradition Scriptural exegesis was no mere school exercise. The New Testament text became the battleground for the fierce debates over the nature of Jesus, God and man, that were waged in the fifth century and exegesis was the weapon that all the combatants wielded with both skill and conviction.23 The scriptural witness, often couched in familiar, popular, and even homely language, had to be converted into the abstract and learned currency of theology, the language of choice of the Church’s intelligentsia. Scripture, as it turned out, was merely the starting point. The steering mechanism was exegesis, and behind the exegesis, the helmsman at the rudder, stood another elemental principle: tradition.24 Judaism, Christianity, and Islam each possessed a Scripture that was, by universal consent, a closed Book. But God’s silence was a relative thing, and his providential direction of the community could be detected and “read” in other ways. Early within the development of Christianity, for example, one is aware of a subtle balance operating between appeals to Scripture and tradition. It was not a novel enterprise. By Jesus’ time the notion of an oral tradition separate from but obviously connected to the written Scriptures was already familiar, if not universally accepted, in Jewish circles. Jesus and the Pharisees debated the authority of the oral tradition more than once, and though he does not appear to have denied the premise, Jesus, his contemporaries remarked, “taught on his own authority,” not on that of some other sage. He substituted his authority for the tradition of the Fathers. Thus Jesus was proposing himself as the source of a new tradition handed on to his followers and confirmed by the Holy Spirit on the day of Pentecost. The Christian view that there was a tradition distinct from the Scriptures may have begun with the early understanding of Scripture as synonymous with the Bible—serious exegetical attention did not begin to be paid to the Gospels until the end of the second century—whereas the “tradition” was constituted of the teachings and redemptive death of Jesus, both of which Jesus himself had placed in their true “scriptural” context.25 Thus, even when parts of Jesus’ teachings and actions had been committed to writing in the Gospels, and so began to constitute a new, specifically Christian Scripture, the distinction between Scripture in the biblical sense and tradition in the Christian sense continued to be felt in the Christian community.26

Is the call for Jihad against a particular people a religious right by those calling for it, or is it a human rights violation against the people on which Jihad is declared and waged?” (Dr. John Garang, United Nations, Geneva, March 22, 1999)

the Fourth World Empire in the end times will be different from those which came before. Jihadists are convinced their role is to conquer the world, not for treasure or lands, but for Allah, killing all who don’t follow Allah. Daniel’s prophecy also tells us that this final world empire, which will be “waging war against the saints and defeating them” (Daniel 7:21) will be destroyed by “one like the son of man, coming with the clouds of heaven…given authority, glory and sovereign power…his kingdom is one that will never be destroyed” (Daniel 7:13-14).

beaten and humiliated and experience indescribable suffering and anguish. Will become sin offering and die on job. To qualify: Must be male, minimum age 30. Father must be God, mother must be of house and lineage of David, must have been virgin when he was born. Adopted father must also be of house of David. Must have sinless blood and spotless record. Must have been born in Bethlehem and raised in Nazareth. Must be self-motivated, with aggressive personality and burning desire to help people. Must have tremendous knowledge of Old Testament and firm reliance on biblical principles. Must incorporate the foresight of Noah, the faith of Abraham, the patience of Job, the faithfulness of Joseph, the meekness of Moses, the courage of Joshua, the heart of David, the wisdom of Solomon, the boldness of Elijah, the power of Elisha, the eloquence of Isaiah, the commitment of Jeremiah, the vision of Ezekiel and the love of God. Wages: Holy spirit (without measure) to start. Additional payoff in intimacy with God and receiving revelation as necessary to complete job. Constant on-job training, supervision and guidance by top-level management. Benefits: Position will lead to highly exalted position in future if job carried out successfully. Workman’s compensation: Injuries sustained on job, including death, well compensated by promotion including new body. Management will highly promote name upon successful completion of job, and entire publicity department will be devoted to getting name before multitudes. Will assume presidency of expanding international venture (The Ministry of Reconciliation), as Head of Body of well-equipped members ready to move dynamic new product on world market. All in all, tremendous eternal potential for growth and rewards in return on initial investment of giving life. If qualified, management will contact you. No need to apply.

Favor isn't fair. You've probably heard that saying a thousand times before, but did you know that it is a biblical truth? That's right, God's favor is not fair. And I, for one, am extremely grateful that it's not. If God gave us what we deserved, that would be fair. If He gave us the proper and earned wages for our sin, that would be just. But, He said, “No! I will send My Son to receive the remuneration of their sins so that I can close the book on their accounts." And once that price was paid, God was free to lavish His goodwill and loving kindness all over us. However, it is only available to those who allow Jesus to receive God's wrath in their stead.

I don't remember what class I was in with this girl, but she was just going on and on about raised minimum wage and socialized medicine and the entire time I was just wondering where in the Bible Jesus said to go to your neighbor at gunpoint to take his wages and to give it to someone else. I call it the "Gospel of Violent Jesus" . because this is the Jesus Christ radicalized by both radical conservatives and progressives, in which everything Jesus said is used to justify state sponsored violence and coercion, This govermment tied gospel is used to advocate for socialized medicine, like what Republican John Kasich tried to pull when he labeled himself a "compassionate conservative" and said Medicaid expansion was biblical. The progressive left is hateful towards Christians but yells and screams and brings up the Bible selectively to advocate for open borders and socialized everything.

It is evident that our national economy in the United States (writ large as “globalization”), is largely in the hands of Pharaonic interests.[12] The acquisitive oligarchy now largely manages the government and controls the media. It has, moreover, supported a sustained process of deregulation alongside rigged credit laws, inequitable tax arrangements, and low wages that has resulted in a growing gap between a small party of “haves” and a large company of “have-nots” who are economically vulnerable and without leverage.

This biblical warrant for “capital punishment” is also the grounds for its abolition in Christ. It naturally follows for Yoder that those whose faith centers on the conviction that Christ shed his own blood in the place of all capital offenders (“for the wages of sin is death,” Rom 6:23) must actively oppose the practice of capital punishment. In Yoder’s words, “Life is God’s peculiar possession, which man may not profane with impunity. Thus, the function of capital punishment in Genesis 9 is not the defense of society but the expiation of an offense against the image of God. If this be the case—and both exegetical and anthropological studies confirm strongly that it is—then the central events of the New Testament, the cross and the resurrection, are overwhelmingly relevant to this issue. The sacrifice of Christ is the end of all expiatory killing.”20

Jesus forbids payment for ministry (reciprocity) but insists that workers are to receive from other members of the kingdom as wages from God (colabor).

The increasing social and political activism of today's church seems paradoxical, if not hypocritical, alongside its careless regard of doctrinal purity. The unwillingness of its leaders to involve themselves in the necessary process of correcting one another can only encourage the growing contempt for truth. The resultant blindness is evident in that fact that at the same time they are waging an important battle against pornography, abortion, and homosexuality, many Christian leaders are giving their blessing to the equally evil and more seductive elements of humanistic psychology that are infecting the church. In its zeal to selectively impose biblical standards upon the world, the church is neglecting the only sure foundation for morality -- its commitment to sound theology -- and thereby assuring its own moral corruption.

Bennett describes this as the patriarchal equilibrium. Regardless of how much freedom women have, they always have less than men. Yet the patriarchal equilibrium is a continuum, not a fixed standard. The boundaries of patriarchy wax and wane; the size of a woman’s room—the space where she is able to make her own choices—changes. Some women have bigger rooms, such as wealthy women with husbands and fathers among the highest social classes. Some women have smaller rooms, such as poorer women from families with little political and social influence. Historical circumstances, such as the aftermath of the Black Death in Europe, temporarily expanded women’s rooms by increasing their independence as wage earners, while other historical circumstances, such as Athenian democracy, made women’s rooms smaller.

We are mad if we imagine that the God of love revealed in Jesus will bless us in waging war. That is madness! But it’s a pervasive and beloved madness. And I know from experience that it’s hard to oppose a crowd fuming for war. When we have identified a hated enemy, we want to be assured that God is on our side as we go to war with our enemy. And we believe that surely God is on our side, because we feel so unified in the moment. Everyone knows the nation is most unified in times of war. Nothing unites a nation like war. But what’s so tragic is when Christian leaders pretend that a rally around the war god is compatible with worshipping the God revealed in Jesus Christ. We refuse to face the truth that waging war is incompatible with following Jesus. We forget that God is most clearly revealed, not in the nascent understanding of the ancient Hebrews but in the Word made flesh. We forget that “being disguised under the disfigurement of an ugly crucifixion and death, the Christform upon the cross is paradoxically the clearest revelation of who God is.”6 We forget that “the worst day in history was not a Tuesday in New York, but a Friday in Jerusalem when a consortium of clergy and politicians colluded to run the world on our own terms by crucifying God’s own Son.”7 We forget that when we see Christ dead upon the cross, we discover a God who would rather die than kill his enemies. We forget all of this because the disturbing truth is this—it’s hard to believe in Jesus. When I say it’s hard to believe in Jesus, I mean it’s hard to believe in Jesus’s ideas—in his way of saving the world. For Christians it’s not hard to believe in Jesus as the Son of God, the Second Person of the Trinity—all the Christological stuff the church hammered out in the first five centuries. That’s not hard for us. What’s hard is to believe in Jesus as a political theologian. It’s hard because his ideas for running the world are so radically different from anything we are accustomed to. Which is why, I suspect, for so long, the Gospels have been treated as mere narratives and have not been taken seriously as theological documents in their own right. We want to hear how Jesus was born in Bethlehem, died on the cross, and rose again on the third day. We use these historical bits as the raw material for our theology that we mostly shape from a particular misreading of Paul. In doing this we conveniently screen out Jesus’s own teachings about the kingdom of God and especially his ideas about nonviolence and enemy love.

Against this background, the onset of a “gay plague” revived the oldest of all interpretations of epidemic diseases—that they are the “wages of sin” meted out by a wrathful God. Recalling biblical strictures about the evil of “sodomites,” some conservative religious leaders took the lead in propounding this view.

Absolutely. For the wages of sin is death, but the free gift of God is eternal life through christ Jesus our Lord. Romans 6:23. May God bless the reading of His Word -- home skillet biscuits. Holla' at a biblical schola' when you see him in the street. Holla'.

Let us be clear on this: Jesus does not lead his people as an angry crowd. Jesus does not lead his people to join an angry crowd. Jesus never leads anything other than a gentle and peaceable minority. Jesus hides from the triumphalistic crowd that tries to force him to be their war-waging king. Jesus weeps over the nationalistic crowd whose hosannas are meant to egg him into violent revolution. The crowd is antichrist.

Believing in a war-waging Messiah is easy. Believing in the Prince of Peace is hard.