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In the King James Version of the Bible the text reads: 19: Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
The asking, seeking, and knocking, may be searches for knowledge just as much as for aid. This verse can thus be read as a support for inquisitiveness. [6] A third view, rejected by almost all scholars, is that these verses are outlining a specific religious ritual involving asking, seeking, and knocking, and that the verse is not a metaphor at ...
While many theologians disagree, William Barclay reasons that this verse is overtly stating that while goodness for secular rewards is wrong, goodness in pursuit of heavenly rewards is perfectly acceptable. [11] These ideas were not original to Jesus, the notion that anonymous giving was the most pious form of charity was widely held at the time.
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[39] His overall concern is that "The mind that takes up with images is a mind that has not yet learned to love and attend to God's Word." [40] In other words, image making relies on human sources rather than on divine revelation. Another typical Christian argument for this position might be that God was incarnate as a human being, not as an ...
The previous two verses argued that charitable giving should be kept secret, so that it is not done for praise by others. This verse uses a metaphor to build on this argument, but there is some debate over exactly what this metaphor means. This verse is the origin of a common English expression.
Moreover, they would inherit everlasting life. Theirs was a decision that they did not have to regret later. — Matthew 19:27–29. [12] Justus Knecht reflects on this passage, writing: "The young man had kept the commandments from his youth up; and yet he did not feel satisfied. He wished to do even more than was commanded, or was absolutely ...
Eric Franklin argues that the requirement to "hate" in Luke (verse 26) is "Semitic exaggeration", [7] and Joseph Benson envisages that hatred "signifies only an inferior degree of love". [ 8 ] Cornelius a Lapide , in his great commentary , comments on verse 33, writing that, "this is the post-parable, and sums up the teaching of the parable itself.
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