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This warning is paralleled in Luke 6:44 and appears again at Matthew 12:33; a similar fruit metaphor also appears in Matthew 3. In those other places the verse is an attack on the Pharisees, but here it targets false Christian prophets. Matthew also differs in wording from Luke 6:44. In Luke Jesus' words are a declarative statement, while in ...
The final woe against being well spoken of, is against the former blessing promised to true prophets, who for the sake of the gospel suffer persecution (Luke 6:22). [9] Likewise St. Paul writes, "For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ."
In the King James Version of the Bible the text reads: Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. The World English Bible translates the passage as: Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves. The Novum Testamentum Graece text is:
The Olivet Discourse or Olivet prophecy is a biblical passage found in the Synoptic Gospels in Matthew 24 and 25, Mark 13, and Luke 21.It is also known as the Little Apocalypse because it includes the use of apocalyptic language, and it includes Jesus's warning to his followers that they will suffer tribulation and persecution before the ultimate triumph of the Kingdom of God. [1]
The Woes of the Pharisees are series of criticisms by Jesus against scribes and Pharisees recorded in Luke 11:37–54 and Matthew 23:1–39. [1] Mark 12:35–40 and Luke 20:45–47 also include warnings about scribes. Eight are listed in Matthew, and hence Matthew's version is known as the eight woes. These are found in Matthew 23 verses 13 ...
[14]: 169 The Gospel of Marcion is, however, much more amenable to a Marcionite interpretation than the canonical Gospel of Luke, because it lacks many of the passages in Luke that explicitly link Jesus with Judaism, such as the parallel birth narratives of John the Baptist and Jesus in Luke 1-2.
This verse is considered to be a summation of the entire sermon. Some editions append it to the end of Matthew 7:7-11, and the rule does seem to be an expansion on the teaching about prayer in that section. However, the word therefore and the mention of the law and the prophets implies that this is a more far reaching teaching.
Similarly, Luke 18:9-14 condemns a Pharisee who seeks out the most prominent location in the Temple to pray. However, theologian M. Eugene Boring notes that Jewish writings from that time are equally condemning exhibitionist prayers, so these verses should not imply that it was a mainstream practice. [ 4 ]