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The saying Whom the gods would destroy, they first make mad, sometimes given in Latin as Quos Deus vult perdere, prius dementat (literally: Those whom God wishes to destroy, he first deprives of reason) or Quem Iuppiter vult perdere, dementat prius (literally: Those whom Jupiter wishes to destroy, he first deprives of reason) has been used in English literature since at least the 17th century.
Gregory the Great: In these things are shown the twofold nature in one person; it is the man whom the Devil tempts; the same is God to whom Angels minister. [9] Pseudo-Chrysostom: Now let us shortly review what is signified by Christ's temptations. The fasting is abstinence from things evil, hunger is the desire of evil, bread is the ...
The third antithesis (verses 31–32) not only contains Jesus' rejection of the legal process of divorce stated in Deuteronomy 24:1 [13] but uniquely includes his only justification for divorce, i.e. "sexual unfaithfulness" (cf. Matthew 19:8). [16] 31 It has been said, "Anyone who divorces his wife must give her a certificate of divorce."
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."
And anyone who marries a divorced woman also commits adultery. For a collection of other versions see BibleHub Matthew 5:32. Divorce is discussed in several other parts of the Bible. Malachi 2:16 has God disapproving of divorce, but Deuteronomy 24:1–4 makes clear that it is acceptable under certain circumstances (see Christian views on divorce).
As a result of linking this motif with the cited passage of the Book of Revelation, the casting of Satan down from heaven, which other versions of the motif present as an action of God himself, has become attributed to the archangel Michael at the conclusion of a war between two groups of angels, of whom (because of the mention of the dragon's ...
In Luke's Gospel (Luke 19:12–27), Jesus told this parable because he was near Jerusalem and because his disciples thought the kingdom of God would appear immediately. The parable follows on from Zacchaeus' meeting with Jesus and the disciples "hearing" his declaration of restitution to those whom Zacchaeus had defrauded. [5]
Deification is the central idea in the spirituality of St. Maximus the Confessor, for whom the doctrine is the corollary of the Incarnation: 'Deification, briefly, is the encompassing and fulfillment of all times and ages,' ... and St. Symeon the New Theologian at the end of the tenth century writes, 'He who is God by nature converses with ...