Greek lab

Faithful stewards are ye:[19]

may receive you into eternal tabernacles."[428]

And again, "Make to you friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations; "[51]

How shall we fashion to us friends from mammon,[79]

Otherwise, if you think that we should give indiscriminately to all who ask, that seems to me to mean that you would give, I say not wine to him who has a fever, but even poison or a sword to him who longs for death. But how we are to understand," Make to yourselves friends of mammon,"[57]

by the prayers of many[29]

As also the Lord showed, when He said: "Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations."[91]

But if thou art desirous of also becoming a god, obey Him that has created thee, and resist not now, in order that, being found faithful in that which is small, you may be enabled to have entrusted to you also that which is great.[50]

For the Lord saith in the Gospel, "If ye have not kept that which was small, who will commit to you the great? For I say unto you, that he that is faithful in that which is least, is faithful also in much."[48]

And, for this reason, the Lord declared to those who showed themselves ungrateful towards Him: "If ye have not been faithful in that which is little, who will give you that which is great? "[308]

Accordingly, this will throw light upon the sense in which it was said, "If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? "[1303]

Quae cum ita se habeant, vitii erat depulsio atque expurgatio, in medium apostolorum circumactio uxoris, cujus dicebatur laborare zelotypia: et continentia a voluptatibus, quae magno studio parari solent, docebat illud, "abuti carne," hoc est, exercere carnem. Neque enim, ut existimo, volebant, convenienter Domini praecepto, "duobus dominis servire,"[18]

How, then, can what relates to meat, and drink, and amorous pleasure, be agreeable to such an one? since he views with suspicion even a word that produces pleasure, and a pleasant movement and act of the mind. "For no one can serve two masters, God and Mammon,"[106]

"But I was under contract." "None can serve two lords."[84]

this sentence against them, "Ye cannot serve God and mammon."[1297]

how much more fellowship of life, and indivisible intimacy! Any and every believing woman must of necessity obey God. And how can she serve two lords[32]

Now the Lord declares, "No servant can serve two masters."[33]

For when in the Gospel the Lord was discoursing concerning almsgiving, and faithfully and wholesomely warned us to make to ourselves friends of our earthly lucre by provident good works, who might afterwards receive us into eternal dwellings, the Scripture added after this, and said, "But the Pharisees heard all these things, who were very covetous, and they derided Him."[37]

And the Gospel testifies to their love of money, saying, "But the Pharisees who were lovers of money heard these things and they scoffed at Him."[80]

"for that which is highly esteemed among men is abomination in the sight of God."[86]

When He strikes at pride in the words: "That which is highly esteemed among men is abomination in the sight of God,"[1311]

God is the inspector of the heart."[129]

And the Lord, in His Gospel, blames and condemns men of that kind, saying, "Ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight Of God."[11]

and "that which is of high esteem with man is abomination with God."[72]

Since, then, the law originated with Moses, it terminated with John as a necessary consequence. Christ had come to fulfil it: wherefore "the law and the prophets were" with them "until John."[39]

This, then, is the type of "the law and the prophets which were until John; "[106]

And thus, the former gifts of grace being withdrawn, "the law and the prophets were until John,"[311]

He continued his pupillage up to the time of John, and then proceeded forthwith to announce the kingdom of God, saying: "The law and the prophets were until John; since that time the kingdom of God is proclaimed."[1313]

that so it might prove true that "the law and the prophets were until John."[357]

according to the apostle; and "the law and the prophets (were) until John,"[54]

and that these are now the only legitimate days for Christian fasts, the legal and prophetical antiquities having been abolished: for wherever it suits their wishes, they recognise what is the meaning of" the Law and the prophets until John."[6]

And many other things did he introduce, with the view of detracting from the honour of the law, on the ground that the law itself is sin; by which statements the simpler people were somewhat influenced, as he continued to bring them forward; and in accordance with all this, he also made use of the affirmation, that "the law and the prophets were until John."[438]

If the law and the prophets were until John,[52]

In reference to these things, it seems to me, that as the law and the prophets were until John,[153]

Perhaps they spoke this saying, in reference to the word of Jesus, that because of the beheading of John both the law and the prophets who were until John had ceased.[5]

His words are: "Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery,"[1331]

[in their separate state] as the body had to which they were adapted, and that they remember the deeds which they did in this state of existence, and from which they have now ceased,-in that narrative which is recorded respecting the rich man and that Lazarus who found repose in the bosom of Abraham. In this account He states[302]

But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice. Thus, too, Eleazar[96]

Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having-(as convivialities and fasts alike had)-as preceptors "Moses and the prophets."[115]

By Lazarus[235]

" And who the person is, who is spoken of under that figure, I shall briefly explain. There was a certain rich man,[458]

that your passage[12]

Thus it happens that the rich man in hell has a tongue and poor (Lazarus) a finger and Abraham a bosom.[63]

" is said to separate those regions, and to hinder a passage from one to the other. Besides, the rich man could not have "lifted up his eyes,"[1362]

No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no voice of interceding friends will profit them.[205]

And again: "Remember that thou hast received thy good things in this life. and likewise Lazarus evil things. But now he is besought, and thou grievest."[696]

Moreover, the fact that Hades is not in any case opened for (the escape of) any soul, has been firmly established by the Lord in the person of Abraham, in His representation of the poor man at rest and the rich man in torment.[344]

who died miserably with disease-his face being so eaten out with cancer, that his death caused repugnance to all men. For him I had made my prayer, and between him and me there was a large interval,[16]

The rich man in hell[192]

For the rich man says: "I have five brethren; ... lest they also come into this place of torment, "[114]

the end of both of them, the "torments" of Herod and the "comfort" of John, that even now Herod might hear that warning: "They have there Moses and the prophets, let them hear them."[1359]

And again, the Lord Himself exhibits Abraham as having said to the rich man, with reference to all those who were still alive: "If they do not obey Moses and the prophets, neither, if any one were to rise from the dead and go to them, will they believe him."[18]