Results 221 - 240 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# | |||
221 | regarding sanctification | Ex 28:3 | Emmaus | 151617 | ||
heizlrd, On sanctification, sometimes called the increase of justification: "Having, therefore, been thus justified and made the friends and domestics of God,[Eph. 2:19] advancing from virtue to virtue,[Ps. 83:8] they are renewed, as the Apostle says, day by day,[See 2 Cor. 4:16] that is, mortifying the members[Col. 3:5] of their flesh, and presenting them as instruments of justice unto sanctification,[Rom. 6:13, 19] they, through the observance of the commandments of God and of the Church, faith cooperating with good works, increase in that justice received through the grace of Christ and are further justified, as it is written: He that is just, let him be justified still;[Rev. 22:11] and, .. again, Do you see that by works a man is justified, and not by faith only?[James 2:24]" Emmaus |
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222 | salvation and the law | Rom 3:24 | Emmaus | 151515 | ||
Paz63, You may find the article, "The Point of the Law" at the link below, helpful in your discussion with your cousin. http://www.mark-shea.com/HE54.html Emmaus |
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223 | what type of tree are fig trees? | Mark 11:13 | Emmaus | 151441 | ||
lmorrison, The fig tree is a symbol of Israel ( Jer 8:13; Hos 9:10). "Not the season for figs" is a little more difficult to understand. Why would Jesus curse a tree fro not having fruit, when it was not the season for the fruit? It may underscore the fact that Israel has not yet borne the fruit of repentance (Luke 13:6-9). The cursing of the fig tree is a visual prophecy of what happens to Jerusalem for killing the Messiah. The destruction of Jerusalem in 70 AD. A similar point is made when Jesus overturns the money changers tables in the Temple in the next passage. The old way is being overturned, a new way and a new day is coming. Jersusalem and its authorities cursed Jesus and killed Him because they thought He could not be the Messiah, it was not the right "season" for the Messiah in their view. But Jesus rose and the fig tree He had cursed withered to the roots. The mountain that Jesus speaks of being moved by faith in Mark 11:23 is Jerusalem. Jesus moved it out of the picture by His faithfulness unto death and resurrection so that the whole world could worship God in spirit and truth (John 4:21-26). Emmaus |
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224 | Bible study. Any suggestions? | Matthew | Emmaus | 151151 | ||
I suggest you start with Matthew and as you go through it focus on the Old Testament paralells it presents. You may find this link helpful. http://www.salvationhistory.com/Online/Advanced/OTinNTMatt.cfm Emmaus |
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225 | Reformation Light in the Middle Ages | Rom 9:16 | Emmaus | 151015 | ||
Doc, Thomas Bradwardine (1290-1349) (AKA Doctor Profundus) Catholic Light in the Middle Ages. http://www.newadvent.org/cathen/14693b.htm Emmaus |
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226 | Who were the thessalonians? | Acts 17:11 | Emmaus | 150989 | ||
The city of Thesslonica is currently known as Salonika on the northeast coast of Greece. |
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227 | How does Paul and Peter differ | Acts | Emmaus | 150749 | ||
emw, Below are the numbers of four posts that will help answer your question. The first three deal with Peter and his unique position among the Apostles. The fourth one deals with the many parralells between Peter and Paul that are brought out by Luke in the Book of Acts. Just enter each number into ther Quick Search box on the right side of the screen and click search. 139522 139523 139524 124112 Emmaus |
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228 | Profets killed then go back to heaven | Rev 11:1 | Emmaus | 150440 | ||
No. | ||||||
229 | Profets killed then go back to heaven | Rev 11:1 | Emmaus | 150426 | ||
Rev 11:1-14 | ||||||
230 | Who died falling on a sword? | 1 Sam 31:4 | Emmaus | 150347 | ||
Saul 1 Samuel 31:4 |
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231 | Can anyone tell how he understand that? | John 6:54 | Emmaus | 150221 | ||
Here is another perspective. http://www.catholic.com/library/Christ_in_the_Eucharist.asp |
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232 | help | Luke 11:2 | Emmaus | 149365 | ||
mommapbs, Your post immediately made me think of the story of the day of St. Augustine's final conversion as he related it in his Confessions. "28. But when a profound reflection had, from the secret depths of my soul, drawn together and heaped up all my misery before the sight of my heart, there arose a mighty storm, accompanied by as mighty a shower of tears. Which, that I might pour forth fully, with its natural expressions, I stole away from Alypius; for it suggested itself to me that solitude was fitter for the business of weeping. So I retired to such a distance that even his presence could not be oppressive to me. Thus was it with me at that time, and he perceived it; for something, I believe, I had spoken, wherein the sound of my voice appeared choked with weeping, and in that state had I risen up. He then remained where we had been sitting, most completely astonished. I flung myself down, how, I know not, under a certain fig-tree, giving free course to my tears, and the streams of mine eyes gushed out, an acceptable sacrifice unto Thee. And, not indeed in these words, yet to this effect, spake I much unto Thee,—"But Thou, O Lord, how long?" "How long, Lord? Wilt Thou be angry for ever? Oh, remember not against us former iniquities;" for I felt that I was enthralled by them. I sent up these sorrowful cries,—"How long, how long? Tomorrow, and tomorrow? Why not now? Why is there not this hour an end to my uncleanness ?" 29. I was saying these things and weeping in the most bitter contrition of my heart, when, lo, I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, "Take up and read; take up and read." Immediately my countenance was changed, and I began most earnestly to consider whether it was usual for children in any kind of game to sing such words; nor could I remember ever to have heard the like. So, restraining the torrent of my tears, I rose up, interpreting it no other way than as a command to me from Heaven to open the book, and to read the first chapter I should light upon. For I had heard of Antony, that, accidentally coming in whilst the gospel was being read, he received the admonition as if what was read were addressed to him, "Go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me." And by such oracle was he forthwith converted unto Thee. So quickly I returned to the place where Alypius was sitting; for there had I put down the volume of the apostles, when I rose thence. I grasped, opened, and in silence read that paragraph on which my eyes first fell,—"Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying; but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof." No further would I read, nor did I need; for instantly, as the sentence ended,—by a light, as it were, of security infused into my heart,—all the gloom of doubt vanished away. 30. Closing the book, then, and putting either my finger between, or some other mark, I now with a tranquil countenance made it known to Alypius. And he thus disclosed to me what was wrought in him, which I knew not. He asked to look at what I had read. I showed him; and he looked even further than I had read, and I knew not what followed. This it was, verily, "Him that is weak in the faith, receive ye;" which he applied to himself, and discovered to me. By this admonition was he strengthened; and by a good resolution and purpose, very much in accord with his character (wherein, for the better, he was always far different from me), without any restless delay he joined me. Thence we go in to my mother. We make it known to her,—she rejoiceth. We relate how it came to pass,—she leapeth for joy, and triumpheth, and blesseth Thee, who art "able to do exceeding abundantly above all that we ask or think; for she perceived Thee to have given her more for me than she used to ask by her pitiful and most doleful groanings. For Thou didst so convert me unto Thyself, that I sought neither a wife, nor any other of this world's hopes,—standing in that rule of faith in which Thou, so many years before, had showed me unto her in a vision. And thou didst turn her grief into a gladness, much more plentiful than she had desired, and much dearer and chaster than she used to crave, by having grandchildren of my body." Emmaus |
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233 | Foreign women in the Old Testament | OT general | Emmaus | 149351 | ||
Greekbabe132, With the exception of Rahab and Ruth, both in the geneology of Jesus, foreign women tended to lead Israel into apostasy. Moses' foreign wife did not lead to apostasy, but did lead to diseension in the camp. Emmaus |
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234 | what did jesus mean in matt 8:21and 22 | Matt 8:22 | Emmaus | 149330 | ||
Jesus is saying let the spiritually dead bury the physically dead. The disciples first and highest obligation is to follow Him without putting it off by claiming worldly obligations such as Luke 9:59, "Lord, lwet me go and bury my father, then I will follow you." Compare the higher demand of Jesus for the New Cevenant disciple tot he reponse Elijah gave to Elisha in 1 Kings 19:19-21. In ancient Hebrew and Greeek culture, the duty to bury one's parent was considered a sacred duty. revgearyt60, Jesus is making a point. Not that burying the dead and fulfilling family obligations is unimportant, but that following Him, spiritual obligations and committment, without excuse is more important than even important, but wordly family obligations. This is the same point He is making in Matt 10:37 and 19:29 amd Luke 14:26. Emmaus |
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235 | the talk beats the walk. | 2 Cor 6:14 | Emmaus | 149325 | ||
Doc, Doesn't the seed of faith produce fruit? Isn't the ability of the seed of saving faith to produce good fruit an element of the seed? To say something is an evidence, does not exclude it being intrinsic element of the thing that produces the evidence. Emmaus |
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236 | Good from evil? | Bible general Archive 2 | Emmaus | 149310 | ||
WOS, "Can anything good come from evil?" Not by man, but God can take what man meant for evil and bring good from it. The primary example of this is our redemption by the crucifixion of Jeus. "In time we can discover that God in his almighty providence can bring a good from the consequences of an evil, even a moral evil, caused by his creatures: "It was not you", said Joseph to his brothers, "who sent me here, but God. . . You meant evil against me; but God meant it for good, to bring it about that many people should be kept alive." (Gen 45:8; 50:20) From the greatest moral evil ever committed - the rejection and murder of God's only Son, caused by the sins of all men - God, by his grace that "abounded all the more", (Cf. Rom 5:20) brought the greatest of goods: the glorification of Christ and our redemption. But for all that, evil never becomes a good." http://www.scborromeo.org/ccc/p1s2c1p4.htm#312 For man: "An evil action cannot be justified by reference to a good intention" (cf. St. Thomas Aquinas, Dec. praec. 6). The end does not justify the means. http://www.scborromeo.org/ccc/p3s1c1a4.htm#1759 Emmaus |
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237 | Who has been silenced? | Rev 8:1 | Emmaus | 149307 | ||
mommapbs, Silence in heaven: as in Zephaniah 1:7, a prelude to the eschatological woes that are to follow. See also the following verses in their context for some help:Habbakuk 2:20 and Zechariah 2:13. Emmaus |
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238 | Does God hear the prayers of the lost? | Acts 10:4 | Emmaus | 149272 | ||
Mike, Does the Good Shepherd hear the bleating of the lost sheep? Does He not go out searching for it? "Turn ye to Me and I will turn to you." Zachariah 1:3. "Convert us, O Lord to Thee and we shall be converted." Lamentations 5:21 Emmaus |
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239 | Did God mention his/her gender in bible? | John 8:54 | Emmaus | 149271 | ||
Figoyuen, You may find the article at this link helpful. http://www.catholic.net/rcc/Periodicals/Faith/Jul-Aug99/God2.html Emmaus |
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240 | What does the name Gad mean? | OT general | Emmaus | 149270 | ||
According to Cruden's Gad means: band or happy or armed and prepared.But I see only God in Rev 7:2 not Gad. | ||||||
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