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However, Jesus rejects the possibility of dual service on the part of humanity, stating that no one can serve both God and Mammon. In the story of Jesus and the rich young man, the young ruler's wealth inhibits him from following Jesus and thereby attaining the Kingdom. Jesus comments on the young man's discouragement thus:
Hans Dieter Betz notes that in Jesus' time blessed was a common way of describing someone who is wealthy. In his discussion of Croesus in Herodotus, for instance, the link between being blessed and being wealthy is assumed [vague]. [2] Similarly, Albright and Mann prefer the word "fortunate" to "blessed" for makarios.
[3] [11] Hendriksen feels the reference to streets, or alleys, is included because that is the place where the poor would have gathered. [12] Fowler argues that this verse is arguing that one's piety cannot be both to impress God and to impress other people; rather true piety must be dedicated to God and God alone.
James Tissot, The Beatitudes Sermon, c. 1890, Brooklyn Museum. The Beatitudes (/ b i ˈ æ t ɪ tj u d z /) are blessings recounted by Jesus in Matthew 5:3-10 within the Sermon on the Mount in the Gospel of Matthew, and four in the Sermon on the Plain in the Gospel of Luke, followed by four woes which mirror the blessings.
The Parable of the Rich Fool is a parable of Jesus which appears in the Gospel of Luke. It depicts the futility of the belief that wealth can secure prosperity or a good life. This parable has been depicted by several artists, including Rembrandt, Jan Luyken, James Tissot, and David Teniers the Younger.
The Matthew effect of accumulated advantage, sometimes called the Matthew principle, is the tendency of individuals to accrue social or economic success in proportion to their initial level of popularity, friends, and wealth. It is sometimes summarized by the adage or platitude "the rich get richer and the poor get poorer".
The English word used to show the positive nature of the Beatitudes is blessed. A number of scholars note that this is not an ideal translation as in modern English, blessed often means "blessed by God", a meaning not implied by the Greek. William F. Albright and C. S. Mann use the more general word fortunate instead of blessed. R. T.
The other view was that the end times would have God come down to directly rule Earth, and the chosen people would then be given dominion over the entire world. [3] Hill does not see the two verses referring to different things. He does not feel that the word "earth" means the physical world.
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