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It is said that Jesus does away with two vices, pride and avarice with this one command to freely give, since whatever they received is a gift of God, without any merit of their own, and so pride has no place. And second against avarice, because everything received must be freely given away. [2]
For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work." [ 12 ] Jerome : "Thus far we have expounded by the letter; but metaphorically, as we often find gold put for the sense, silver for the words, brass for the voice—all these we may say ...
The Return of the Prodigal Son (1773) by Pompeo Batoni. The Parable of the Prodigal Son (also known as the parable of the Two Brothers, Lost Son, Loving Father, or of the Forgiving Father; Greek: Παραβολή του Ασώτου Υιού, romanized: Parabolē tou Asōtou Huiou) [1] [2] is one of the parables of Jesus in the Bible, appearing in Luke 15:11–32.
Thus, the offer of salvation through grace does not act irresistibly in a purely cause-effect, deterministic method but rather in an influence-and-response fashion that can be both freely accepted and freely denied. [66] In Arminianism, God takes initiative in the salvation process and his grace comes to all people.
Chrysostom: "A further reward also He promises, saying, He who receiveth a prophet in the name of a prophet, shall receive a prophet’s reward.He said not merely, Whoso receiveth a prophet, or a righteous man, but in the name of a prophet, and in the name of a righteous man; that is, not for any greatness in this life, or other temporal account, but because he is a prophet, or a righteous man."
Jesus gives the disciples powers to heal. The ability of one miracle worker to train others is found in the Old Testament as well, such as the education of Elisha by Elijah . [ 4 ] The Greek makes clear that healing illnesses and casting out spirits were two parts of the same act, a reflection of the common belief at the time that diseases were ...
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The author made a comparison between Moses and Jesus in 3:1–6, and now he makes a parallel between (1) the response of unbelief and disobedience by the people of God of old (Israel) who experienced redemption out of Egypt under the leadership of Moses (3:7–11), and (2) the possibility of the identical response by the people of God ...
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