And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.
-- Luke 23:2
Yet the gospels all, including Luke, have Pilate focus on the charge of Jesus claiming to be King of the Jews, despite "how many things they witness against thee":
Art thou the King of the Jews?
-- Luke 23:3
Art thou the King of the Jews?
-- Matthew 27:11
Art thou the King of the Jews?
-- Mark 15:2
Art thou the King of the Jews?
-- John 18:33
The charge of forbidding to give tribute is doubtlessly an inference from Jesus' standard for discipleship, a religious detail uninteresting to the likes of an oblivious Pilate but entirely subversive of the Jewish client state's status quo:
So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
-- Luke 14:33
A disciple without possessions, family, and occupation is a revolutionary who cannot pay tribute to Caesar, let alone pay fellow Jews for sacrifices in the temple.
Praying "Thy kingdom come" however requires no mammon.
And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.
-- Matthew 21:13
And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.
-- Mark 11:17
Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves.
-- Luke 19:46
Luke's gospel time and again makes more sense of Jesus the eschatological prophet than any of the other gospels.
Lukas war Historiker.
