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[326] God's people have the opportunity of entering into God's promised rest through a persevering faith, or of being found/judged by God on judgment day to have fallen short of it through unbelief and disobedience. [327] "God's 'rest' is available and its loss a true possibility." [328] Note how complementary warnings bracket verses 1–11. [329]
"And me as I am going towards the God of mine, and I thank His name, as the Lord gave me everything bless His name. And I am telling you, to stand firm on your faith and to search for death for Christ for His name and you will find the permanent glory. I for my life glorified you and all of our race.
The letter continues by encouraging the Thessalonian church to stand firm in their faith, and to "keep away from every brother who leads an unruly life and not according to the tradition which you received from us [...] do not associate with him, so that he will be put to shame. Yet do not regard him as an enemy, but admonish him as a brother ...
In contrast to the two enigmatic references to Enoch and Elijah, there are ample references to the fact that death is the ultimate destiny for all human beings, that God has no contact with or power over the dead, and that the dead do not have any relationship with God (see, inter alia, Ps. 6:6, 30:9–10, 39:13–14, 49:6–13, 115:16–18 ...
The Book's instruction that one should find peace with God before dying resembles a concept of settling one's soul within the good death tradition as the discourse the author uses is very legal-sounding. Especially striking is the use of the word, "will," when describing one's relationship with God upon dying.
James Dunn considers the seven sayings weakly rooted in tradition and sees them as a part of the elaborations in the diverse retellings of Jesus' final hours. [11] He does, however, argue in favour of the authenticity of the Mark/Matthew saying, in which Jesus seems to describe himself as forsaken by God.
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In the Lutheran Churches, last rites are formally known as the Commendation of the Dying, in which the priest "opens in the name of the triune God, includes a prayer, a reading from one of the psalms, a litany of prayer for the one who is dying, [and] recites the Lord’s Prayer". [2]