Greek lab

When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests.[1434]

, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray[79]

This is also the unjust judge, whom the Lord mentioned as one "who feared not God, neither regarded man,"[221]

The widow kept asking to be heard by the judge, because she was not admitted; but when her suit was heard, thenceforth she was silent.[137]

And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her."[129]

if only our prayers, our groanings, and our tears, knock at the door; and with these we must be urgent and persevering, even although prayer be offered with one mind.[8]

" But that he asserted that He is really to be feared as being a just God, to whom he says those who receive injustice cry, is shown in a parable of which he gives the interpretation, saying:[11]

And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily."[399]

He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that "God would avenge His own elect."[1435]

He is commanding that those about to confess be the object of solicitude; and He is soothing their sufferings when He asserts that God will avenge His own elect.[76]

indicated His [second] advent, concerning which He Himself says, "Thinkest thou that when the Son of man cometh, He shall find faith on the earth? "[498]

But if there be among us, most beloved brother, the fear of God, if the maintenance of the faith prevail, if we keep the precepts of Christ, if we guard the incorrupt and inviolate sanctity of His spouse, if the words of the Lord abide in our thoughts and hearts, when he says, "Thinkest thou, when the Son of man cometh, shall He find faith on the earth"[19]

And therefore the Lord, looking to our days, says in His Gospel, "When the Son of man cometh, think you that He shall find faith on the earth? "[71]

For these are hidden wolves, dumb dogs, that cannot bark, who at present are but few, but in process of time, when the end of the world draws nigh, will be more in number and more troublesome, of whom said the Lord, "Will the Son of man, when He comes, find faith on the earth? "[98]

as the Saviour Himself uttered an expression of doubt as to those who would witness His coming, saying,[180]

This is manifest from consideration of the saying, "How-beit when the Son of man cometh shall He find faith on the earth? "[10]

For that publican who prayed with humility and dejection not merely in his supplication, but in his countenance too, went his way "more justified" than the shameless Pharisee.[101]

Then, in the case of the publican, who ex celled the Pharisee in prayer, [we find] that it was not because he worshipped another Father that he received testimony from the Lord that he was justified rather [than the other]; but because with great humility, apart from all boasting and pride, he made confession to the same God.[591]

the other justified,[1438]

" This is as much as to say to them: Since you have come to baptism without having done fruits meet for repentance, you are a tree that does not bring forth good fruit and which has to be cut down by the most sharp and piercing axe of the Word which is living and powerful and sharper than every two-edged sword. The estimation in which the Pharisees held themselves is also set forth by Luke in the passage:[85]

and of the Pharisee who boasted with a certain wicked self-conceit in the words, "I thank Thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican."[200]

For says [the Scripture], "God be merciful to me a sinner."[87]

And this is manifest to those who are willing to peruse the Gospels in a spirit of fairness, by the parable of the publican, who said, "Be merciful to me a sinner,"[199]

The People (twelve times): Lord, have mercy.[47]

"For he that humbleth himself shall be exalted, and he that exalteth himself shall be humbled."[193]

and thus was fulfilled in him the declaration, that "every one who exalteth himself shall be abased."[123]

For Jesus subjoins to his narrative of them both the words: "This man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted."[201]

For since He says, "Whosoever exalteth himself shall be abased, and he who humbleth himself shall be exalted; "[60]

9. Thou shalt not exalt thyself,[39]

Thou shalt not exalt thyself, as did the Pharisee; for "every one that exalteth himself shall be abased,"[71]

? The Lord does indeed say, "Forbid them not to come unto me."[190]

" Now, according to Luke, "If any one shall not receive the kingdom of God as the little child, he shall in no wise enter therein."[122]

He confessed that God who is truly good, saying, "Why callest thou Me good: there is One who is good, the Father in the heavens; "[260]

Annon aperte indicat, quod sicut mundus componitur ex contrariis, nempe ex calido et frigido, humido et sicco, ita etiam ex iis qui dant, et ex iis qui accipiunt? Et rursus cum dixit: "Si vis perfectus esse, vende quae habes, et da pauperibus," refellit eum qui gloriabatur quod "omnia a juventute praecepta servaverat; "non enim impleverat illud: "Diliges proximum tuum sicut teipsum: "[85]

He asks, too, relief in those things in which we have sinned, and conversion to the acknowledgment of them.[123]

go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion.[104]

" And Peter said: "I shall explain to you how goodness itself is just. Our teacher Himself first said to the Pharisee who asked Him,[6]

It is, of course, another matter if He does not wish to be prayed to, because He is the supremely and spontaneously good God! But who is this good God? There is, He says, "none but one."[1442]

And therefore also the Saviour Himself rightly says in the Gospel, "Them is none good save one only, God the Father,"[54]

He says that this (one) alone is good, and that what is spoken by the Saviour[43]

and as Himself acknowledges: "Why call ye me good? there is one good,"[86]

Naaman, then, is still in error, and does not see how far inferior other rivers are to the Jordan for the cure of the suffering; he extols the rivers of Damascus, Arbana, and Pharpha, saying, "Are not Arbana and Pharpha, rivers of Damascus, better than all the waters of Israel? Shall I not wash in them and be clean? "For as none is good[139]

Then, when he affirmed that from his youth up he had kept all the principal commandments, (Jesus) said to him: "One thing thou yet lackest: sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me."[1447]

"My work was my subsistence." Nay, but "all things are to be sold, and divided to the needy."[82]

joys?-which, indeed, is chiefly found among the wealthier; for the more any is rich, and inflated with the name of "matron," the more capacious house does she require for her burdens, as it were a field wherein ambition may run its course. To such the churches look paltry. A rich man is a difficult thing (to find) in the house of God;[56]

It is also agreeable [to reason], and there may be well said regarding such a belief, that "the things which are impossible with men are possible with God."[48]

for the Father is incomprehensible; but in regard to His love, and kindness, and as to His infinite power, even this He grants to those who love Him, that is, to see God, which thing the prophets did also predict. "For those things that are impossible with men, are possible with God."[281]

Wherefore also the Lord declares, "The things which are impossible with men, are possible with God."[27]

But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. "For the things which are impossible with men are possible with God."[25]

? [You ask] "How many have fulfilled these conditions? "But what with men is difficult, with God is easy.[91]

; who can be ignorant of it? Who also can be unaware that "the things which are impossible with men are possible with God? "[106]

and, "The things very difficult with men are easy with God."[9]

our Saviour and Master Jesus Christ says, that "what is impossible with men is possible with God."[48]

10 Like him, have all things left,[121]

And again He says, "Whosoever shall have left lands, or houses, or parents, or brethren, or children because of Me, he shall receive in this world an hundred-fold, and in that to come he shall inherit eternal life."[287]

Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting."[486]

But how consistent is the interpretation on our side of the question! For He, who had been a little while ago invoked by the blind man as "the Son of David,"[1529]

But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord "stood patient."[1460]

"Thy faith," He says, "hath saved thee"[155]

His patience, nor fasten on Him any charge of dissimulation, nor deny Him to be the Son of David, He very pointedly confirmed the exclamation of the blind man-both by the actual gift of healing, and by bearing testimony to his faith: "Thy faith," say Christ, "hath made thee whole."[1463]

and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee; "[130]