Results 3641 - 3660 of 3728
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Results from: Answered Bible Questions, Answers, Unanswered Bible Questions, Notes Author: Emmaus Ordered by Verse |
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Results | Verse | Author | ID# | |||
3641 | Opinions on Rev 2:8-11 | Rev 2:8 | Emmaus | 129745 | ||
Aaron, Some help. "The Letters to the Seven Churches "In the church's exegetical tradition, the letters to the seven churches have been understood to have both literal and more-than-literal senses. That is, they can be read as speaking to John's local circle of churches in Asia Minor and commenting on the various pastoral problems they faced. But they can also be seen as a) speaking of the Church universal and various phases in its history; b) a picture of various states of the individual Christian's soul or c) (what we shall focus on here) a recapitulation a covenant history. In other words, the seven ages of the Old Testament provide the source material for the seven letters to the churches. And so, Ephesus is described using the language of Paradise, which takes us back to the Garden in Genesis and promises "the tree of life, which is in the paradise of God "(2:7). Similarly, The letter to Smyrna recalls the age of the patriarchs and particularly the drama of Joseph who was thrown into prison, tested, and eventually raised up to share in the authority of the crown. The letter to Pergamum makes use of imagery drawn from the time of Israel's wanderings in the wilderness in its mention of Balaam (2:14). Balaam was a false prophet who counseled Israel's enemies to seduce Israel into inter-marriage and thence idolatry. Numbers records that Phinehas opposed this with the sword, killing an Israelite man who slept with a Midianite woman. Revelation recalls this image of spiritual adultery and the action of Phinehas, with Jesus' pledge to "war against them with the sword of my mouth" (2:16). In other words, Jesus is telling the church at Pergamum, "You now resemble the condition of my people in the time of the wilderness, and I will judge just as I did then." The letter also recalls God's care for Israel in the wilderness in its mention of the "hidden manna" (2:17). Thyatira's letter draws from the period of monarchy. Revelation 2:20 complains against the church's toleration of "Jezebel." Jezebel was a Queen who perverted the Kingdom of David in Jerusalem and was the mortal enemy of the prophet Elijah (see 1 Kings). Similarly, Revelation 2:26 uses language drawn from the Kingdom of David (specifically Psalm 2:8). Sardis' letter draws on the prophetic period, summarizing what virtually all the prophets have to say to Israel during the centuries of decline after the reign of David: "Remember then what you received and heard; keep that, and repent. If you will not awake, I will come like a thief, and you will not know at what hour I will come upon you" (3:3). Similarly, the assurances given to the Old Testament prophets of a "remnant" in Israel who remain faithful to the covenant are echoed in Revelation 3:4. The letter to Philadelphia draws on language from Haggai, Ezra and Nehemiah concerning the period of Israel's return from exile. At that time too, the returning exiles had "but little power," yet God assured them that they possessed his authority to accomplish his work on earth in the face of their enemies. Significantly, the post-exilic Jews were entrusted with the task of rebuilding the Temple and the city of Jerusalem, just as Philadelphia is assured "He who conquers, I will make him a pillar in the temple of my God; never shall he go out of it, and I will write on him the name of my God, and the name of the city of my God, the new Jerusalem"(3:12). Finally, Laodicea corresponds to Pharisaic Judaism in the first century, which we find Jesus constantly remonstrating against: the lukewarm people who were blind to the coming of the Lord, poor and naked, while vaunting their riches and spiritual self-sufficiency. As a final note, it should also be noted that this last diagnosis can rather easily be applied to the state of the Church in America and Europe today as well. And this is not accidental, for as with all Scripture, Scripture is written, not as a mere archeological artifact about first century Christian communities, but "for our benefit" as St. Paul says. If we behave like the Church at Laodicea, we shall face what that Church faced. But if we heed the merciful call of Jesus, we shall just as surely find his mercy if we "be zealous and repent" (3:19)." Catholic Scripture Study - Revelation Lesson 2 copyright www.catholicexchange.com |
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3642 | research of Rev.3:7 philadelphia church | Rev 3:7 | Emmaus | 61636 | ||
Try this link for some information http://www.newadvent.org/cathen/11793a.htm and this is a quote from the "Apostolic Constitutions" Book VII, xlvi, one of the early Chritian writings which is referenced in the article at the link above. "WHO WERE THEY THAT THE HOLY APOSTLES SENT AND ORDAINED? XLVI. Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these:--James the bishop of Jerusalem, the brother of our Lord; upon whose death the second was Simeon the son of Cleopas; after whom the third was Judas the son of James. Of Caesarea of Palestine, the first was Zacchaeus, who was once a publican; after whom was Cornelius, and the third Theophilus. Of Antioch, Euodius, ordained by me Peter; and Ignatius by Paul. Of Alexandria, Annianus was the first, ordained by Mark the evangelist; the second Avilius by Luke, who was also an evangelist. Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens, after Linus' death, the second, ordained by me Peter. Of Ephesus, Timotheus, ordained by Paul; and John, by me John. Of Smyrna, Aristo the first; after whom Strataeas the son of Lois; and the third Aristo. Of Pergamus, Gains. Of Philadelphia, Demetrius, by me. Of Cenchrea, Lucius, by Paul. Of Crete, Titus. Of Athens, Dionysius. Of Tripoli in Phoenicia, Marathones. Of Laodicea in Phrygia, Archippus. Of Colossae, Philemon. Of Borea in Macedonia, Onesimus, once the servant of Philemon. Of the churches of Galatia, Crescens. Of the parishes of Asia, Aquila and Nicetas. Of the church of AEginae, Crispus. These are the bishops who are entrusted by us with the parishes in the Lord; whose doctrine keep ye always in mind, and observe our words. And may the Lord be with you now, and to endless ages, as Himself said to us when He was about to be taken up to His own God and Father. For says He, "Lo, I am with you all the days, until the end of the world. Amen." Emmaus |
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3643 | research of Rev.3:7 philadelphia church | Rev 3:7 | Emmaus | 61637 | ||
Try this link for some information http://www.newadvent.org/cathen/11793a.htm and this is a quote from the "Apostolic Constitutions" Book VII, xlvi, one of the early Chritian writings which is referenced in the article at the link above. "WHO WERE THEY THAT THE HOLY APOSTLES SENT AND ORDAINED? XLVI. Now concerning those bishops which have been ordained in our lifetime, we let you know that they are these:--James the bishop of Jerusalem, the brother of our Lord; upon whose death the second was Simeon the son of Cleopas; after whom the third was Judas the son of James. Of Caesarea of Palestine, the first was Zacchaeus, who was once a publican; after whom was Cornelius, and the third Theophilus. Of Antioch, Euodius, ordained by me Peter; and Ignatius by Paul. Of Alexandria, Annianus was the first, ordained by Mark the evangelist; the second Avilius by Luke, who was also an evangelist. Of the church of Rome, Linus the son of Claudia was the first, ordained by Paul; and Clemens, after Linus' death, the second, ordained by me Peter. Of Ephesus, Timotheus, ordained by Paul; and John, by me John. Of Smyrna, Aristo the first; after whom Strataeas the son of Lois; and the third Aristo. Of Pergamus, Gains. Of Philadelphia, Demetrius, by me. Of Cenchrea, Lucius, by Paul. Of Crete, Titus. Of Athens, Dionysius. Of Tripoli in Phoenicia, Marathones. Of Laodicea in Phrygia, Archippus. Of Colossae, Philemon. Of Borea in Macedonia, Onesimus, once the servant of Philemon. Of the churches of Galatia, Crescens. Of the parishes of Asia, Aquila and Nicetas. Of the church of AEginae, Crispus. These are the bishops who are entrusted by us with the parishes in the Lord; whose doctrine keep ye always in mind, and observe our words. And may the Lord be with you now, and to endless ages, as Himself said to us when He was about to be taken up to His own God and Father. For says He, "Lo, I am with you all the days, until the end of the world. Amen." Emmaus |
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3644 | The hour of temptation | Rev 3:10 | Emmaus | 67084 | ||
Rev 3:10 refers to "the hour of trial," or "the hour of temptation," or "the hour of the test." It seems to refer back to John 16:1-4. We pray in the Our Father, "and put us not to the test" or "lead us not into temptation." The "hour of temptation" or being put to the test is that time when God tests a person's true disposition and will, rather than their ability. In this sense God is said to tempt man. God tempted or tested Abraham(Gen 22:1-19), when He told Abraham to sacrifice Isaac. God tested Israel at Sinai (Ex 20:20). He tested Israel again in Judges 2:22. In the same way Job was tested or tempted. Temptation reveals man's true disposition and will toward God and the sincereity of his righteousness." In this sense even Jesus was tested when His "hour" finally came and He underwent His Passion and death. Paraphasing from entries under "hour " and "temptation" from Dictionary of the Bible, John L. McKenzie, S.J., Touchstone Books, Simon and Schuster, N.Y., N.Y. 1995 Emmaus |
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3645 | What does Revelation 3:14-22 mean? | Rev 3:14 | Emmaus | 42524 | ||
Here is some commentary material for you. Rev 3:14 Christ's title of "the Amen" is similar to the title given him in 2 cor 1:20. Both times are instance of a divine name being applied to christ, thereby asserting his divinity. The "Amen" is an assertion of truth and veracity and connects with the title of "the true one" in the previous letter. "Faithful and true" spell out the full meaning of the "Amen" title. For "in the begiining of God's creation" see John 1:3 "all things were made through him" therefore He with the Father and Holy Spirit is the creator of heaven and earth. 3:15-16 The prosperity Laodicea enjoyed may have contributed to the laxity and lukewarmness the Church is accused of here. Israel tended to take the same path in easy times and become forgetful of Yaweh. See Duet 31:12; Duet 32:15; Hosea 13:6; Jer 5:7. The presence of hot springs near the city explains the language of this passage. 3:17-19 The Laodicean did not realize how precarious their spiritual situation was because of their prosperity and fell victim to the self conceit of the rich which moved our Lord to say that the rich enter heaven only with difficulty, Matt 19:23. Jesus says they must wear his garment of righteousness (Matt 17:2; Rev 3:4-5; 7:9) not look to the garments from Laodicea's famous textiles, black woolen cloth. His ointment which cures spiritual blindness is also in contrast to the an ointment for the eyes developed by the famous oculists of Ladodices, Zeuxis and Philetoes. For God reproving whom He loves see Prov 3:12 and Hebrews 12:7-8. 3:20-22 This is reminicent of Song of Songs 5:2 and beautifully illustrated God's tender love for us, calling us to deeper intimacy with him.When we are in love we listen for the sound of our lover's approach and call to us. These comments are paraphrased from The Navarre Bible and Commentary. Four Courts Press, 1992 Dublin, Ireland Hope it is some help. Emmaus |
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3646 | What is this "open door?" | Rev 4:1 | Emmaus | 30276 | ||
Mommapbs, Adding to Nolan's comments. I think this is an interesting look through the heavenly church door into the Heavenly worship.It is the Church where the martyrs and faithful departed attend. John had his vision on The Lord's Day. And essentially what he was seeing especially in chapter 4 is worship. There is all kinds of imagery there associated with the worship at the Temple in Jerusalem: priests, incense, altar. These are also reflected in the worship of present day churches with liurgical styles of worship. Temple worship was patterned after heavenly worship, since it was established by revelation from God. Here are a few points to ponder form a Bible study I have used. "The Liturgy of the Creation The focus in Revelation 4, say many scholars, is on the world as God made it and the world as God renewed it after Noah's flood. The imagery draws from the Genesis account of Paradise and mentions jasper and carnelian (precious stones associated with Paradise) and a rainbow (the sign of the covenant with Noah) surrounding the throne. Also recalling the covenant with Noah are the "living creatures" that evoke not only the human race but the rest of creation as well. And this carries an added meaning because the living creatures are also probably drawn from the zodiac and therefore refer us to the cosmic powers arrayed around the throne of God. This is not an endorsement of astrology or of the occult any more than calling the Lord God "a sun and a shield" identifies the worship of Yahweh with sun worship. Rather, it is to see in the order of the heavens an image of the order of Heaven. For John, as for all biblical writers, creation is sacred, but creation is not God. That is why the twenty-four elders in verse 10 praise God as worthy to receive glory and honor and power for a very specific reason: "For thou didst create all things, and by thy will they existed and were created." And that is also why the imagery that fills this heavenly scene is related to the imagery associated with the Temple at Jerusalem (lampstands, priests, a "sea" like the immense Bronze Sea that stood outside the Temple). For the ancient Jews, like all ancients, regarded their Temple as a microcosm of creation. In other words, what is in view in Revelation 4 is God as Creator, which will lead in the next chapter to the praise of God as Redeemer. In this chapter we are also drawn to look, not only at earth, but at the many levels of creation not visible to the naked eye, what Scripture elsewhere refers to as the powers and principalities, the thrones, dominations, and various superhuman and supernatural creatures whose existence is presupposed in Scripture (see Romans 8:38-39 and Ephesians 6:12). So, in Revelation 4, we are presented with the old creation renewed and included in the covenant with Christ who sits enthroned in its midst." from Catholic Scripture Study by Scot Hahn, Jeff cavins , Mark Shea, Gayle Somers published on the web by catholicexchange.com Emmaus |
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3647 | Is Matthew 19:28 tied into Rev.4:4 | Rev 4:4 | Emmaus | 108597 | ||
rsunlan, You might want to look at Rev 20:4 in relation to Matt 19:28. Emmaus |
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3648 | Is Matthew 19:28 tied into Rev.4:4 | Rev 4:4 | Emmaus | 108598 | ||
rsunlan, Then take a look at Rev. 21:12-14. The 24 thrones in Rev 4:4 are usually seen as 12 for the patriarch of the twelve tribes of Israel and 12 for the Apostles. Emmaus |
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3649 | What does that verse mean? | Rev 5:5 | Emmaus | 30195 | ||
chart99, The Lion of the tribe of Judah, the root of David are messianic titles applied to Christ to symbolize his victory. Rev 22:16; Genesis 49:9; Isaiah 11:1,10; Matt 1:1. Emmaus |
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3650 | What are the seven spirts of God? Rev:4 | Rev 5:6 | Emmaus | 122466 | ||
ljw, The "seven spirits who are before the throne" Rve 4:5, "stand for God power,omniscience and intervention in the events of history. In Zechariah 4;10 divine power is symbolized by theseven "eyes of the Lord, which range the whole earth". Further on in Rev 5:6, St. John tells us that the seven spirits of God sent out into all the earth are the seven eyes of the Lamb, that is,Christ. The symbolism also seen in Is 11:2ff is used to show that God the Father acts through his Spirit and that this Spirit has been communicated to Christ and by Him to all mankind. So, when St. John wishes grace and peace from the seven spirits of Gos it is that same as saying "from the Holy Spirit", who is sent to the Church after the death and resurrection of Christ." See also th4e seven gifts of the Spirit in Is 11:2-3. Notes from the Navarre Bible, text and commentary, Four courts Press 1992, Dublin, Ireland Emmaus |
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3651 | Who are the 24 elders? | Rev 5:8 | Emmaus | 163090 | ||
food, 144,000 is a symbolic number, which can mean an infinite number, with particular significance to Israel, Old and New. So you see the 24 elders, as in 12 patriarchs of the twelve tribes of Israel and the 12 apostles, Rev 4:4. The infinite 144,000 is 12 x 12 x 1,000. We would use a an eight laid on its side, but that doesn't make for very dramatic reading, especially if you are reading out loud to a Church assembly. The multitude are the elect. Emmaus |
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3652 | The word "come!" is a call to action? | Rev 6:1 | Emmaus | 90432 | ||
dondee, I think the context makes "Come!" a command to the horsemen since it is said immediately before each one comes forth in order. John was already there and watching after the first command. Logically the "Come!" would appear to be an imperative command. Perhaps one of the Greek scholars on the forum such as Tim Moran sould shed more light on the question. Emmaus |
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3653 | The word "come!" is a call to action? | Rev 6:1 | Emmaus | 90438 | ||
Come (ercomai) er'-khom-ahee Verb Definition to come of persons to come from one place to another, and used both of persons arriving to appear, make one's appearance, come before the public metaph. to come into being, arise, come forth, show itself, find place or influence be established, become known, to come (fall) into or unto to go, to follow one |
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3654 | is this rider the anti-christ | Rev 6:2 | Emmaus | 121797 | ||
ssalt, There have been various interpretation of this personage. Some identify him as Jesus, which is of course far from the anti-Christ. Others say it is a personification of the victorious Gospel or the victory of God who sends out conquerors to humble those turn from Him even as Israel was subjected to conquest for its apostasy. The ant-Christ seesm unlikely and so does Christ since He appears later. I would hold to the victorious Gospel or the victory of God who sends out conquerors to humble those turn from Him. Emmaus |
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3655 | 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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3656 | 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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3657 | how can catholics be saved | Rev 6:10 | Emmaus | 36184 | ||
Hank,It's a scandal isn't it? :-) Emmaus |
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3658 | 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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3659 | God of the living | Rev 6:10 | Emmaus | 36208 | ||
Greg, Sorry. I saluted you as heaven rings in error. Emmaus |
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3660 | 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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