Greek lab

? "[182]

-shall we therefore so interpret Paul as if he demonstrates the apostles to have had wives?[66]

And, "(I think) God hath selected us the apostles (as) hindmost, like men appointed to fight with wild beasts; since we have been made a spectacle to this world, both to angels and to men: "And, "We have been made the offscourings of this world, the refuse of all: "And, "Am I not free? am I not an apostle? have I not seen Christ Jesus our Lord? "[140]

Dicit itaque in quadam epistola: "Non habemus potestatem sororem uxorem circumducendi, sicut et reliqui apostoli? "[74]

Thus it comes to pass that "all things are lawful, but not all are expedient," so long as (it remains true that) whoever has a "permission" granted is (thereby) tried, and is (consequently) judged during the process of trial in (the case of the particular) "permission." Apostles, withal, had a "licence" to marry, and lead wives about (with them[42]

For there is extant withal an Epistle to the Hebrews under the name of Barnabas-a man sufficiently accredited by God, as being one whom Paul has stationed next to himself in the uninterrupted observance of abstinence: "Or else, I alone and Barnabas, have not we the power of working? "[255]

he begins with a copious induction of examples-of soldiers, and shepherds, and husbandmen.[321]

Doth God care for oxen? or saith He it altogether for our sakes? for for our sakes it was written," and so on?[9]

interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves;[62]

Doth God take care for oxen? or saith he it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking of the fruits."[46]

Doth God take care for oxen? or saith He it altogether for our sakes? For our sakes, no doubt, this is written, that he that plougheth should plough in hope, and he that thresheth in hope of partaking."[230]

may suffice him for all cases? Moreover, it is in perfect harmony with these sayings that Paul speaks, when he interprets to the following intent certain things written in the law: "Thou shalt not muzzle the mouth of the ox that tread-eth out the corn. Doth God take care for oxen? Or saith He it altogether for our sakes? "[172]

Now we say these things, not as if you might not partake of the fruits of your labours; for it is written, "Thou shalt not muzzle the mouth of the ox which treadeth out the corn; "[133]

to the refreshment[220]

Now the law dies to him who has gone up to the condition of blessedness, and no longer lives under the law, but acts like to Christ, who, though He became under law for the sake of those under law, that He might gain those under law,[23]

When he teaches that every man ought to live of his own industry,[320]

I gain the man by a little self-restraint. "Have we not power to eat and to drink? "[29]

Of this he boasted, and suffered no man to rob him of such glory[327]

With what kind of superciliousness, on the contrary, was he compelled to declare, "But to me it is of small moment that I be interrogated by you, or by a human court-day; for neither am I conscious to myself (of any guilt); "and, "My glory none shall make empty."[141]

And so there is incumbent on us a necessity[89]

"For though I be free from all men, I have made myself servant to all," it is said, "that I might gain all. And every one that striveth for mastery is temperate in all things."[136]

And Daniel, under the king of the Persians, wore "the chain,"[238]

But that he might not, by dragging all at once away from the law to the circumcision of the heart through faith those of the Hebrews who were reluctant listeners, compel them to break away from the synagogue, he, "accommodating himself to the Jews, became a Jew that he might gain all."[81]

Now by this time, you who argue about "Joseph" and "Daniel," know that things old and new, rude and polished, begun and developed, slavish and free, are not always comparable. For they, even by their circumstances, were slaves; but you, the slave of none,[141]

,[93]

to be free from all, but to bring himself under bondage to all those below that He might gain the more of them.[258]

, that evil has an evil nature, and can never turn out the producer of aught that is good; indicating that philosophy is in a sense a work of Divine Providence.[40]

doctrine into suspicion, I will put in a defence, as it were, for Peter, to the effect that even Paul said that he was "made all things to all men-to the Jews a Jew," to those who were not Jews as one who was not a Jew-"that he might gain all."[258]

is a different Paul from him who says. Of such an one I will glory, but of myself I will not glory. If he becomes[15]

who in suffering for men "became a curse for us." But just as fittingly Paul became a Jew to the Jews that he might gain Jews,[70]

Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For "I became all things to all men, that I might gain all men."[50]

from respect of persons. And yet as Paul himself "became all things to all men,"[76]

But so did circumstances require him to "become all things to all, in order to gain all; "[100]

And again: "To the weak I became as weak, that I might gain the weak."[20]

But I so run, not as uncertainty; I fight, not as One beating the air; but I make my body livid, and bring it into subjection, lest by any means, when preaching to others, I may myself be rendered a castaway."[617]

"Do ye not know," says he, "that they which run in a race, run all indeed, but one receiveth the prize? So run that ye may obtain." "Now they do it that they may receive a corruptible crown, but we an incorruptible."[8]

And they, indeed, that they may receive a corruptible crown; but ye an incorruptible."[59]

In the first Epistle of Paul to the Corinthians: "Know ye not, that they which run in a race run indeed all, although one receiveth the prize? So run, that ye may obtain. And those indeed that they may receive a corruptible crown, but we an incorruptible."[547]

And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain."[26]

They are kept from luxury, from daintier meats, from more pleasant drinks; they are pressed, racked, worn out; the harder their labours in the preparatory training, the stronger is the hope of victory. "And they," says the apostle, "that they may obtain a corruptible crown."[6]

Bear all things for the sake of your Creator Himself; endure all things; overcome and get above all things, that ye may win Christ the Lord. Great are these duties, and full of painstaking. But he that striveth for the mastery[11]

And each of us runs "not as uncertain," and he so fights with evil "not as one beating the air,"[136]

Et ideo Paulus quoque: "Corpus meum," inquit, "castigo, et in servitutem redigo; quoniam qui certat, omnia continet," hoc est, in omnibus continet, non ab omnibus abstinens, sed continenter utens iis, quae utenda judicavit, "illi quidera ut corruptibilem coronam accipiant; nos autem ut incorruptibilem,"[200]

Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old,"[62]

We, however, when we do abstain, do so because "we keep under our body, and bring it into subjection,"[168]

He in whomsoever the Spirit of God is, is in accord with the will of the Spirit of God; and, because he is in accord with the Spirit of God, therefore does he mortify, the deeds of the body and live unto God, "treading down and subjugating the body and keeping it under; so that, while preaching to others," he may be a beautiful example and pattern to believers, and may spend his life in works which are worthy of the Holy Spirit, so that tie may "not be cast away,"[81]