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God blessed them. God said to them, "Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth."
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It shall be, that you shall drink of the brook. I have commanded the ravens to feed you there."
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The birds of the sky, the fish of the sea, and whatever passes through the paths of the seas.
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Yahweh prepared a great fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights.
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Yahweh spoke to the fish, and it vomited out Jonah on the dry land.
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Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying?"
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But he answered, "Every plant which my heavenly Father didn't plant will be uprooted.
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Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit."
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But, lest we cause them to stumble, go to the sea, cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater coin. Take that, and give it to them for me and you."
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But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble?
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It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.
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Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves.
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Let each one of us please his neighbor for that which is good, to be building him up.
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For even Christ didn't please himself. But, as it is written, "The reproaches of those who reproached you fell on me."
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But be careful that by no means does this liberty of yours become a stumbling block to the weak.
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Therefore if food causes my brother to stumble, I will eat no meat forevermore, that I don't cause my brother to stumble.
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For though I was free from all, I brought myself under bondage to all, that I might gain the more.
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To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;
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to those who are without law, as without law (not being without law toward God, but under law toward Christ), that I might win those who are without law.
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To the weak I became as weak, that I might gain the weak. I have become all things to all men, that I may by all means save some.
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Give no occasions for stumbling, either to Jews, or to Greeks, or to the assembly of God;
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even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.
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We give no occasion of stumbling in anything, that our service may not be blamed,
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For you know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
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Abstain from every form of evil.
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in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility,
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and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us.
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You made him a little lower than the angels. You crowned him with glory and honor.
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You have put all things in subjection under his feet." For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet.
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Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him?
Le statère valait précisément quatre drachmes, qui suffisaient pour Jésus et pour Pierre.
- C'est ici assurément un récit très difficile à comprendre, un miracle qui ne porte pas les mêmes caractères que ceux que Jésus accomplit d'ordinaire.
Et d'abord, en quoi consiste-t-il ? Non dans une action par laquelle Jésus aurait produit le statère dans la bouche du poisson, mais dans la science divine qui savait qu'il s'y trouvait. Or, ce n'est pas là ce qui arrête la critique, celle du moins qui voit en Jésus le Fils de Dieu, le Roi de la nature.
Mais elle objecte que ce miracle est inutile, vu la facilité de se procurer d'une autre manière, à Capernaüm, cette petite valeur de quatre drachmes. Elle objecte ensuite que jamais Jésus n'a fait de miracles pour lui-même. (Comparer Matthieu 4.3,4)
Elle fait observer enfin que l'exécution de l'ordre donné à Pierre, c'est-à-dire le fait même de cette pêche miraculeuse n'est point raconté. D'où elle a conclu que les paroles de Jésus ont été défigurées par une tradition que Matthieu rapporte seul ; que celle-ci aurait, par exemple, transformé en un fait historique ce qui était primitivement une parabole par laquelle Jésus voulait enseigner aux siens le devoir de payer les impôts.
Inutile de citer les puériles tentatives d'interprétation rationnelle, comme celle qui prétend que Pierre devait vendre ce poisson et en donner le prix aux percepteurs.
L'exégèse n'a pas à discuter ces hypothèses, mais à s'en tenir simplement aux données du récit, dont le sens est clair. Ce récit renferme pour la piété de précieuses leçons : la pauvreté de Jésus, qui ne possède pas quatre drachmes, l'humilité avec laquelle il renonce à son droit divin pour remplir un si pale devoir de citoyen, sa charité, qui évite de heurter des préjugés ; sa grandeur divine, à laquelle tout dans la nature doit servir.