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Here some years afterwards, according to Acts 21:8–9, where he is described as "the evangelist" (a term found again in the New Testament only in Ephesians 4:11; 2 Timothy 4:5), he entertained Paul the Apostle and his companion on their way to Jerusalem; at that time "he had four daughters, virgins, which did prophesy".
The evangelist notes in verse 6 that the question was put to Philip "to test him": [19] theologian Heinrich August Wilhelm Meyer thinks this was not a test of faith: rather, "we might say" that "it was because Philip had to be tested according to his intellectual idiosyncrasy", noting Philip's train of thought in John 14:8ff, "Lord, show us the ...
Chrysostom: "Philip is not persuaded himself, but begins preaching to others: Philip findeth Nathanael, and saith unto him, We have found Him of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth, the Son of Joseph. See how zealous he is, and how constantly he is meditating on the books of Moses, and looking for Christ’s ...
“Now faith, hope, and love remain — these three things — and the greatest of these is love.” — 1 Corinthians 13:13 “We love because God first loved us." — 1 John 4:19
The followers were Philip, Bartholomew, and a woman named Mariamne, who is identified in the text as Philip's sister, and is a leading figure in the second half of the text. They form a community that seems to practice vegetarianism and celibacy , [ 4 ] and uses a form of the eucharist where vegetables and water were consumed in place of bread ...
It was Philip who first introduced Nathanael (sometimes identified with Bartholomew) to Jesus. [2] According to Butler, Philip was among those attending the wedding at Cana. Of the four Gospels, Philip figures most prominently in the Gospel of John. [a] Jesus tests Philip (John 6:6) when he asks him how to feed the 5,000 people. [2]
The Gospel according to Philip: the sources and coherence of an early Christian collection. Leiden New York: E.J. Brill. ISBN 978-90-04-43967-2. OCLC 1035370738. Lundhaug, Hugo (2010). Images of rebirth: cognitive poetics and transformational soteriology in the Gospel of Philip and the Exegesis on the Soul. Leiden: Brill. ISBN 978-90-04-21650-1.
This is the first grace then which the sinner receives, the remission of his sins. Again, we have grace for grace; i.e. instead of that grace in which we live by faith, we are to receive another, viz. life eternal: for life eternal is as it were the wages of faith. And thus as faith itself is a good grace, so life eternal is grace for grace.