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According to the Gospels of Matthew and Luke, the Galilean cities of Chorazin, Bethsaida, Capernaum, and the Decapolis did not repent in response to Jesus's teaching, so Jesus declared that the wicked cities of Tyre, Sidon, Sodom and Gomorrah would have repented; it will be more bearable for the latter cities on the Judgement Day, and Capernaum, in particular, will sink down to Hades (Matthew ...
The three unrepentant cities lay around the northern shore of the Sea of Galilee.. The "Woes to the unrepentant cities" is a set of significant passages in The Gospel of Matthew and Luke that record Jesus' pronouncement of judgement on several Galilean cities that have rejected his message despite witnessing His miracles.
The books of the New Testament frequently cite Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah.Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.
Matthew 5:17 is the 17th verse of the fifth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount.One of the most debated verses in the gospel, this verse begins a new section on Jesus and the Torah, [1] where Jesus discusses the Law and the Prophets.
S. G. Wilson suggests that this might give a glimpse of later persecution by Jews and rejection of the Jewish mission for a gentile mission in Acts (13:46). [14] In Luke, Jesus speaks of "people [who] hate" and "defame you on account of the Son of Man" and likens his followers' suffering to that of earlier prophets (6:22-23 NRSV). [15]
John 6 is the sixth chapter of the Gospel of John in the New Testament of the Christian Bible.It records Jesus' miracles of feeding the five thousand and walking on water, the Bread of Life Discourse, popular rejection of his teaching, and Peter's confession of faith.
Most modern scholars reject this sin based interpretation. A second theory that was popular for some time, and is still held by many, is that the temptation narrative represents Jesus rejecting alternate views of the messiah. In this verse Satan is tempting Jesus to become a political figure rather than a spiritual one.
Jesus states here that he was sent, literally that He is an Apostle for Jews, in accord with the prediction of the prophets. This was done so there would be no pretext for the Jews rejecting Him as the promised Messiah (see Rom. 15:8, 9).
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