Results 3441 - 3460 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Date |
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Results | Verse | Author | ID# | |||
3441 | Who were the three men whit God? | Gen 1:27 | Emmaus | 36367 | ||
Leftwich, God was one of the three "men" and the other two were the angels who went to Sodom and Gommorah. This was a theophany or manifestation of God. Some see it as a trinitarian theophany. Emmaus |
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3442 | Who were the three men whit God? | Gen 1:27 | Emmaus | 36365 | ||
Leftwich, God was one of the three "men" and the other two were the angels who went to Sodom and Gommorah. This was a theophany or manifestation of God. Some see it as a trinitarian theophany. Emmaus |
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3443 | Who was the one to be sacrificed? | Gen 22:12 | Emmaus | 36354 | ||
Mist, I don't know that I have much to add to your conversation other than what I have already posted. It is apparent that the technical "first born" with certain inheritance rights can lose them to another son as in the case of Esaau selling his bithright to Jacob for a mess of pottage and later Jacob tricking Isaac into giving him the blessing. Jacob's name meaning supplanter. or Abel's receiving the blessing of God being pleased with his sacrifice and rejecting Cain's or Reuben being supplanted in his father's favor by Joseph the late born child of his first love Rachel. God is not bound by the machinations of men who think they know better how to accomplish His ends. He blesses whom He will and even uses the headstrong when they think they are making things happen in their own way. I do have a book recommendation for you. If you do not already have it or have not read it, I recommend, Answering Islam by Norman L Geisler and Abdul Saleeb from Baker Books. You can probably get it through Amazon on the web or order it through a bookstore. I also recommend this link http://www.ewtn.com/library/HOMELIBR/HERESY4.TXT which is a chapter from a book by Hilaire Belloc titled The Great Heresies. This particular chapter is title The Great and Enduring Heresy of Mohammed. It is more an historical book from the Catholic Christian European perspective. It was written in the 1930s when all Islam was prostrate at the feet of colonial powers, but was prophetic in predicting that Islam would rise again. It does touch on some theology but is mostly history and very readable. It is about 40 pages if printed out. Emmaus |
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3444 | how can catholics be saved | Rev 6:10 | Emmaus | 36246 | ||
Johnny, "Story of lazarus is not literal it is compose of past and after the second coming. it is the complete story of one mans life before he died and after the judgement. If we believed that story of lazarus is very literal do you mean all rich will go to hell and all beggar will go to heaven? It is also contadict other passages in the bible:" Your logic here is faulty. Also, where does it say it was in the far distant past or mention the second coming or say thousand of years later? The rich man's brothers were still alive and it must be before the second coming since the second coming is not mentioned and Jesus is not mentioned. "Ec 9:5 For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten. Ec 9:6 Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun. " Your interpretation of the above would indicate you believe at least in the concept of "soul sleep" and your iterpretation of the lack of consciousness and rewards in the afterlife is in conclict with your own previous interpretations of this and other passages. "If you recall in that parables Lu 16:29 Abraham saith unto him, They have Moses and the prophets; let them hear them. When Jesus tell about that parables, it is thousand years after moses died, how is true that the brother and sisters of the richman have moses? " They have Moses and the prophets in the Hebrew scriptures. Emmaus |
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3445 | A form of godliness -denying its power? | Eph 6:17 | Emmaus | 36218 | ||
Mommapbs, I doubt it is possible without being in union with and submission to the Spirit. Easier for God to wield us than us to wield God. Hard to get a grip on the handle of God. ;-) Emmaus |
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3446 | how can catholics be saved | Rev 6:10 | Emmaus | 36217 | ||
Johnny, My point was made earlier in stating that we are all together in Christ whether here on earth or in heaven. And those in heaven are aware of what goes on here just as God is because they are in Christ and Christ is aware and cares. They are the cloud of witness in Hebrews and the saints praying before the throne of God in Rev. We always have recourse to our brothers and sisters in Christ who pray for us with Him and in Him. We do not ask them to appear or speak to us but to God with and for us in Christ Jesus. Jesus did release the souls of the just from the prison of Hades, so they are with him and interested in everthing He is interested in which includes us. Even the rich man of the Lazarus story was interested in what was going on back on earth, and he wasn't even in heaven. As for your question about works, prayer is the work of the church here and in heaven. Check out the dictionary definition and origins of the word liturgy. And of course all good works are the work of Christ by those in Christ. Emmaus |
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3447 | God of the living | Rev 6:10 | Emmaus | 36211 | ||
jlpangilinan, Yes,I was alluding to Matt 22:32 as well as 17:1-8. Rev 15:8 starts at 15:5 saying "After this I had another vision." Not the same as before. The companions of the Lamb were already with him earlier in Rev 14 on Mount Zion. Before that they were in the heavenly temple in Rev 4, 6 and 7. Maybe they were out of the heavenly temple in Rev 15 because they had gone out with the Lamb in Rev 14. Emmaus |
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3448 | God of the living | Rev 6:10 | Emmaus | 36208 | ||
Greg, Sorry. I saluted you as heaven rings in error. Emmaus |
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3449 | God of the living | Rev 6:10 | Emmaus | 36207 | ||
heaven rings, "First, Matt 17:1-8. Jesus told his disciples in 16:28 "Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom." This is an interesting take on the Transfiguration that folows; seeing Jesus in his kingly glory. "Now this transfiguration, was it Jesus who was transfigured, or the disciples? See Rev 1:12-18. In otherwords did Jesus just allow them to see that which He really was? " The passage says: "and behold he was transfigured before them" so I have to say Jesus was the one transfigured, but for the edification of the three who he allowed to see who he really was, as you note. Moses and Elijah of course had previously met the Lord on a mountaintop and many scholars agree they are likely the two witnesses of Revelation. "The souls you mention in Rev 6:10 are those who came through the tribulation, not those who preceded us. See 6:11 and 7:9-14" I would say that any martyr killed for the faith has already gone through the tribulation. There had been many already by the time of John's vision. Emmaus |
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3450 | How do Paul and Peter compare in Acts? | Acts 1:15 | Emmaus | 36203 | ||
bmae, Since no one else seems anxious to answer your question I will address at least the Peter side of the equation which also touches only in passing briefly on Paul. A scriptural antecedent or Old Testament type of the kind of commission Jesus gives to Peter in Matt: 16:18-19 can be found in Isaiah 22:15-25. It is the description of the delegation of authority to the chief steward or minister of the king. The steward is given the key of the House of David It is an office with succession. The authority over the House of David is transferred from one servant to a new servant and his line. Much as the stewards of temple worship in Jerusalem were cut off and Jesus the Son of David passes the authority of His house to Peter. You see there also the transfer of authority to bind and loose even as given to Peter in Matthew. What examples do we have in scripture of Peter exercising this authority? They are found in Acts 1:15 Peter leads the other apostles in the selection of Matthias to succeed Judas in his office. Acts 2:14 Peter is first to proclaim the Gospel at Pentecost. Acts 3:1-12 The first public miracle is worked through Peter. Acts 4:8-12 Peter professes the faith before the Sanhedrin. Acts 5:1-5 Peter exercises Church discipline on Ananias and Sapphira dramatically and Acts 5:3-10 speaks with amazing and frightening authority. Acts 5:15 The faith of the people in Peter’s authority is demonstrated by their actions. Acts 8:14-15 Peter goes to Samaria to lay on hands so the Holy Spirit would come. Acts 8:20-24 Peter speaks for the Apostles rebuking Simon Magus. Acts 10:1-48 Peter baptizes the first Gentiles into the Church. Acts 11:18 Peter’s authority in baptizing Gentiles is accepted after he explains actions. His decision was binding on the Jewish Christians to accept the Gentiles and loosing for the Gentiles, loosing them from any obligation to be circumcised. Acts 15:1-35 At the Council of Jerusalem after much debate on the matter of the Gentiles Peter again states his position on the question. The assembly falls silent, Paul and Barnabas speak, and James accepts and supports Peter’s doctrinal Declaration. James then addresses the issues of minimum disciplines the Gentiles must practice now that they are accepted without having to be circumcised. If one accepts the scriptural evidence of Peter’s primacy among the Apostles, which Catholics do, the next question is whether the office of the Apostles and their authority can be transmitted from generation to generation within the Church. The first scriptural evidence that the office of the Apostles can be transmitted is found in Acts 1:15-30.When Matthias is chosen to succeed in the office left vacant by Judas Iscariot. Later in Acts 13:1-3 Hands are laid on Barnabas and Paul. The true apostles after the original twelve are recognized because they are sent the original Apostles who have laid hands on them so that they speak with true authority. See also 1Timothy 4:14, 2 Timothy 1:6, Titus 1:5 See Matt: 10:40-41, John 14:16-18 and John 16:12-13. Perhaps someone else will address the Paul side of the equation. They are certainly the dominant figures (aside from the Holy Spirit) in Acts, with Paul more prominent in his missionary journeys which get much attention since Luke, the inspired author of Acts was pauls's companion on at least some of the journeys. Emmaus |
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3451 | Weilding the Sword of the Spirit | Eph 6:17 | Emmaus | 36201 | ||
Mommapbs, Of course the Spirit is indwelling in you. So why can't we wield the sword of the indwelling Spirit, the word of God or perhaps the Spiirt wield the sword of the word through us? Emmaus |
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3452 | Who was the one to be sacrificed? | Gen 22:12 | Emmaus | 36190 | ||
Mist, You said: "If what you said about "firstborn" as not meaning the phisically "firstborn" but who was blessed, then we should see this repeated tens of times in other situations, this however is not the case." It is in fact a recurring OT theme. See Cain and Abel, Essau and Jacob, Reuben and Joseph. Not tens of times but the most important times. Emmaus |
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3453 | Who was the one to be sacrificed? | Gen 22:12 | Emmaus | 36187 | ||
Mist, St paul shed important light on the subject of Ishmael and Isaac in Galatiosn 4:21-31 22: For it is written that Abraham had two sons, one by a slave and one by a free woman. 23: But the son of the slave was born according to the flesh, the son of the free woman through promise. 24: Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. 25: Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. 26: But the Jerusalem above is free, and she is our mother. 27: For it is written, "Rejoice, O barren one who does not bear; break forth and shout, you who are not in travail; for the children of the desolate one are many more than the children of her that is married." 28: Now we, brethren, like Isaac, are children of promise. 29: But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now. 30: But what does the scripture say? "Cast out the slave and her son; for the son of the slave shall not inherit with the son of the free woman." 31: So, brethren, we are not children of the slave but of the free woman. Emmaus |
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3454 | how can catholics be saved | Rev 6:10 | Emmaus | 36184 | ||
Hank,It's a scandal isn't it? :-) Emmaus |
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3455 | God of the living | Rev 6:10 | Emmaus | 36183 | ||
heavens ring, How would you interpret Matt 17:1-8? Is our God the God of the living or the dead? Do the saints who have gone before worship and pray before the throne of God? See the Revelation references in conjunction with the Hebrew reference. Emmaus |
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3456 | how can catholics be saved | Rev 6:10 | Emmaus | 36157 | ||
Y2JSwFL Catholics are saved in the same way everyone else is: by grace through faith in the death and resurrection of Jesus for our sins. Catholics pray "to" the saints only in the same sense that we would ask a friend or family member to pray for us or with us about any matter. Catholics believe in the "communion of saints." That is we believe that God is the God of the living (Matt 22:32), and that all those who are in Christ are alive in him even after physical death. In a sense after they die they are with Him in an even more real and intimate sense than we are here on earth. But still Jesus, the Everliving Man, is the vine and we are all the branches on earth and those in heaven that trust in Him and obey (John 15:1-10). St. Paul in his epistles often asks for the prayers of his congregations and assures them of his prayers for them. He also speaks of being physically absent from them but with them in the spirit (1 Cor. 5:3, Col. 2:5). Although he was alive on the earth at the time he wrote, the same principle applies after death if God is the God of the living, not of the dead. Abraham, Isaac and Jacob are dead in the physical sense, but counted among the living by Jesus in Matt 22:32. And so to live in Christ is to transcend the separation of death by faith, hope and charity (1 Cor. 13:13). In the Book of Revelation we see the Church in heaven praising God (Rev 4) and praying before God for the Church on earth (Rev 6:9-11 and 7:9-8:5). See also Hebrews 11 especially 11:40 through 12-4 that speaks of how those who have gone before us are bound together with us in salvation and are a great cloud of witnesses as we continue in our struggle against sin. So we ask them to pray with us and for us before the throne of God. Emmaus |
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3457 | Is God ONE or is God THREE? | James 2:19 | Emmaus | 36016 | ||
10ECPreacher, "Is God in essence "ONE"? Or is He in essence "THREE"? What difference does it make to us if we believe one way or the other? " First I would say that when you get to the "essence" of a thing you are getting to its singular irreducible nature of being. Is there a difference between 1 and 3? Is there difference between monotheism and polytheism? To say we must appeal to scripture alone without reference to creeds or dogmas is to say we can appeal to scripture but may not draw any final conclusions about the scriptures. Creeds and dogmas are conclusions drawn. Creeds and dogmas are the authoritative scriptural exegesis of the Church. You say you do not want to get into any discussion of unitarian doctrines or any teaching that denies the absolute deity of Jesus. That indicates that you know that is exactly where the trinitarian/oneness question leads. That being said I will rest with the creeds and dogmas of the Fathers with which you say you are familiar. They have said it better that I can and are accessible on any number of sites. Emmaus |
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3458 | Sisters' veiling/feet washing | OT general | Emmaus | 36013 | ||
I believe Seventh Day Adventist also practice foot washing. In the Catholic Church during Mass on the evening of Holy Thursday, the priest washes the feet of 12 parishioners. Many Churches follow some form of veiling for women. Emmaus |
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3459 | What does men in Eph. 4:8 mean? | Eph 4:8 | Emmaus | 35998 | ||
Tuli, The following is an edited commentary on the opening of Ephesians in a broader context. It doesn't address the women in leadership issue as such. There are many kinds of leadership. "All fatherhood in heaven and on earth derives from our heavenly Father. Eph 3:14 Because God the Father is a loving Father he enables us to share his life... That is why Paul writes as he does under the inspiration of Christ's Spirit in 1 Cor 4:15 to all those who are his spiritual sons and daughters: ... So Paul's role as an apostle must be understood as a participation in the fatherhood of God through the grace of Jesus Christ.... In verse 8, Paul gives a free quotation from Ps 68:18. In context, this verse comes from a psalm of David sung to the God of Israel, praising him for his guidance from slavery in Egypt all the way to the establishment of the Davidic monarchy. The opening of the psalm celebrates the Exodus, then the God who led Israel through the wilderness of Sinai, the conquest of Canaan, and finally (in v. 15 and following) it celebrates the God who led them in triumph into Jerusalem and up Mount Zion where the Temple would be built. In the original Ps, the passage reads, "With mighty chariotry, twice ten thousand,/thousands upon thousands,/the Lord came from Sinai into the holy place./Thou didst ascend the high mount,/leading captives in thy train,/and receiving gifts among men,/even among the rebellious, that the LORD God may dwell there." Many scholars argue that the reason Paul cites this passage from the psalms is because he means to point out that Jesus does in heaven what David did on earth. Ps 68 celebrates the earthly works of God: the earthly exodus out of earthly bondage, the earthly wanderings in the earthly wilderness, the earthly conquest of the earthly promised land, and the establishment of an earthly Davidic kingdom in an earthly Jerusalem. And all of this foreshadows the heavenly Exodus Jesus accomplished by bringing us out of the spiritual bondage of sin (1 Cor 10:1-2). Likewise, the wandering in the wilderness corresponds to this present life after baptism and the struggles we face in learning to trust God as Israel did (1 Cor 10:6-11). The entry into the Promised Land corresponds to our entry into Heaven, the Heavenly Jerusalem. For just as David led "thousands upon thousands" up to the worship of God on the earthly Mount Zion (where the earthly Temple would eventually be built), so the messianic "son of David" leads "a great multitude which no man could number, from every nation, from all tribes and peoples and tongues" (Rev 7:9) up to the Heavenly Jerusalem. So everything celebrated by David in Ps 68 foreshadows what Jesus, the true Son of David, accomplishes in the new covenant. This is perfectly in keeping with all Paul's linkages between the Temple, the body of Christ, and the Church earlier in Ephesians... Paul speaks (verse 9) of Christ descending "into the lower parts of the earth." This refers not only to Christ's descent from heaven into earth in the Incarnation, it also refers to his descent into Hades after his death. According to tradition, the souls of the saints who had been awaiting the Messiah, who had worshiped in the earthly Jerusalem, and had died before his Advent, had gone down to Sheol or the underworld of the dead (Hebrew "Sheol" is translated "Hades" in Greek). Paul alludes to this here and speaks of Jesus plundering the realm of the devil and leading a host of captives to live by delivering the dead saints of the old covenant from Hades or Sheol into the heavenly Jerusalem that their earthly city and Temple had only dimly foreshadowed. Paul emphasizes the surpassing greatness of Christ's triumph by using a curious rendering of Ps 68 that varies from the original Hebrew text. In the earthly conquest of Jerusalem, God is spoken of in the original psalm as "leading captives in thy train,/and receiving gifts among men." But in the heavenly triumph of Christ, the picture is transfigured in Paul's quotation of the verse: "When he ascended on high he led a host of captives, and he gave gifts to men." The picture is no longer focusing on an Oriental king with rebellious prisoners being dragged behind his triumphal chariot receiving tribute from subdued rebels. Rather, it is of the conquering and triumphant Liberator leading freed prisoners from subjection to the devil and from death to the glory of heaven, showering bounteous gifts upon his Church. Interestingly, David both received tribute (when he captured the Jebusites who held Jerusalem and claimed the city for his own) and gave the conquered Jebusites gifts of bread and wine (recorded in 2 Sam 6:19 in an obscure Hebrew text that is probably mistranslated in the RSV). Christ, who conquers sin, and liberates sinners through the Eucharist, is the reality of which David was only a prefigurement." Catholic Scripture Study, Scott Hahn, Jeff Cavins Emmaus |
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3460 | Why do we do communion? | Luke 22:19 | Emmaus | 35733 | ||
becca101, This is a brief commentary commentary I recently read on a daily service I subscribe too called A Word of Encouragement. Pledge of the Glory to Come! Revelation 19:9 And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are true words of God." The Eucharist is the Pledge of the Glory to Come because it is the glory to come. The Eucharist is Jesus. What we shall receive in Heaven is full participation, not in something utterly different, but in the very same Jesus we receive in the Eucharist. To be sure, in one sense, everything will be different. Like the Risen Christ, the whole Universe will be transfigured and we might not recognize the old girl at first. But when our eyes adjust to the light and we look again we will recognize that this place is Home, the place we've been looking for all our lives. And we will recognize that it has been among us, even on earth because the same Jesus we know in the Eucharist is the Jesus who will welcome us to the Great and Ultimate Marriage Banquet at which he presides and offers himself to us all. Just a Word of Encouragement from Mark Shea and Jeff Cavins Emmaus |
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