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In Matthew 18:10 Jesus warns not to despise children because "their angels in heaven always see the face of my Father in heaven." Luke 20:34–36 affirms that, like the angels, "those who are considered worthy of taking part in the age to come and in the resurrection from the dead will neither marry nor be given in marriage, and they can no longer die."
The angels are mentioned in the Gospel of Mark at Mark 1:13 but they are absent from Luke's narrative. As described in Matthew 4:2 Jesus had been fasting for forty days and nights prior to the temptation. The word minister or served is often interpreted as the angels feeding Jesus.
This suggest that angels are linked to God and that they are more than mere messengers, but they also play an important theophonic role. [5] The description is also similar to that of the transfigured Christ at Matthew 17:2, but Boring suggests that the angel in that verse was a bit less in glory from Jesus, showing his more divine nature. [6]
[37]: 202–205, 210–11 [47] Hebrews 1:13 again quotes Psalm 110 to prove that the Son is superior to angels. [37]: 272 [42]: 939 Psalm 110 would play a crucial role in the development of the early Christian understanding of the divinity of Jesus. The final reading of Psalm 110:1 incorporated a preexistent Son of God greater than both David ...
A person or angel possessing the beatific vision reaches, as a member of the communion of saints, perfect salvation in its entirety, i.e., heaven. The notion of vision stresses the intellectual component of salvation, i.e., the immediate contemplation of God, though it encompasses the whole of the experience of joy, with happiness coming from ...
And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy". (Revelation, 19:10) The worship of angels (or angelolatry) primarily relates to either excessive honouring (or possibly invoking the names of) angels.
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The received "well-defined exercise of authority" is the climactic vindication of Jesus' humiliation (cf. Philippians 2:5–11) and marks a turning point in the redemptive history that the "Messiah's Kingdom" or Jesus' "king-dominion" has risen up in new power: the exercise of Jesus' "divine and saving authority".
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