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Luz notes that there are two interpretations of this verse: an optimistic and a pessimistic one. The optimistic view is that this verse is a rephrasing of the ancient idea of carpe diem, live each day to its fullest because one never knows what will happen tomorrow. The more pessimistic view, which Luz thinks is more likely, is that the evil of ...
Pope John Paul II stated, "Each man, in his sufferings, can also become a sharer in the redemptive suffering of Christ". [2] (cf. Colossians 1:24) Like an indulgence, redemptive suffering does not gain the individual forgiveness for their sin; forgiveness results from God's grace, freely given through Christ, which cannot be earned. (see Romans ...
He notes that Jesus was not ideal in family life (Mark 3:31–35, [71] Mark 13:12–13). [72] Gurus often remain indifferent to family ties. Other similarities, according to Storr, include Jesus' faith in receiving a special revelation from God and a tendency to elitism , in the sense that Jesus believed that he had been specially marked by God.
He notes that the Masoretic Text includes a samek (for seder) at the same verse, and a small samek after 52:12. Evans writes, "Accordingly, both the Great Isaiah Scroll of Qumran and the MT appear to view Isaiah 52:7-12 and 52:13-53:12 as two related units, perhaps with 52:7-12 introducing the hymn."
Chrysostom: " Or; All who come thereto with haste take by force the kingdom of God through the faith of Christ; whence He says, from, the days of John until now, and thus He brings them in haste to His faith, and at the same time adds support to those things which had been spoken by John. For if all things were fulfilled until John, then is ...
Peter Leithart notes that while the cross and resurrection are often thought of as a "U-shaped series of events", John's gospel, with its emphasis on the cross as the being the glorification of Christ (John 12:23), "pictures the death, resurrection, and ascension as points along a straight line, with a steep positive slope. The cross is not ...
Theologian John Nolland likewise notes that pearls at that time had a greater value than they do today, [6] and it thus has a similar theme to its partner, the parable of the hidden treasure. Nolland comments that it shares with that parable the notions of "good fortune and demanding action in attaining the kingdom of heaven " [ 6 ] but adds in ...
The exact translation varies slightly depending on the version of the Bible, but it is generally translated into English as: "I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." For a collection of other versions see BibleHub Matthew 16:19