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Hilary of Poitiers: For obeying God's will and not calling on His name, shall find the way to the heavenly kingdom. [8] Pseudo-Chrysostom: And what the will of God is the Lord Himself teaches, This is, (John 6:40.) He says, the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life.
Genesis 5:24 says "Enoch walked with God; then he was no more, for God took him," but it does not state whether he was alive or dead nor where God took him. The Books of Kings describes the prophet Elijah being taken towards the heavens ( Hebrew : שָׁמַיִם , romanized : šāmayim ) in a whirlwind, but the word can mean either heaven ...
The tree is the soul, that is, the man himself; the fruit is the man’s works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits.
For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words without cause then must be erased, for the wrath of man works not the righteousness of God. [18] Pseudo-Chrysostom: Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a ...
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 ...
And that the consequence for sin at the day of judgment when God will judge both the living and the dead when He appears is death, not burning forever. God's gift is eternal life, very different from the penalty of sin: "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished."
In the words of Reformed scholar Louis Berkhof, “[Common grace] curbs the destructive power of sin, maintains in a measure the moral order of the universe, thus making an orderly life possible, distributes in varying degrees gifts and talents among men, promotes the development of science and art, and showers untold blessings upon the children of men,” (Berkhof, p. 434, summarizing Calvin ...
But as He says not here, The whole Law, as He speaks there, He reserves a place for the other commandment respecting the love of God. [4] Augustine: Otherwise; Scripture does not mention the love of God, where it says, All things whatsoever ye would; because he who loves his neighbour must consequently love Love itself above all things; but God ...