Greek lab

He sends forth His disciples to preach the kingdom of God.[775]

"This is my beloved Son"-He who is hungry, and yet maintains myriads; who is weary, and yet gives rest to the weary; who has not where to lay His head,[403]

by Christ, was dearly attested by the opinion of all men, because some maintained to Herod that Jesus was the Christ; others, that He was John; some, that He was Elias; and others, that He was one of the old prophetess.[781]

it is the same, and also in Luke.[141]

It may be said that something of this kind was the thought of those who said that Elijah had appeared in Jesus, or that one of the old prophets had risen.[146]

Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place;[782]

(love), too, consists of five letters; and our Lord, after[187]

Such is the contribution we have been able to give to the exposition of the word about the five loaves and the two fishes; and probably those, who are better able than we to gather together the five loaves and the two fishes among themselves, would be able to give a fuller and better interpretation of their meaning. It must be observed, however, that while in Matthew, Mark, and Luke,[13]

And there He commands the multitudes to sit down or lie upon the grass; for Luke also wrote, "Make them sit down,"[203]

Again, there, the three Evangelists say in the very same words that "He took the five loaves and the two fishes and looking up to heaven He blessed; "[206]

to say, "Thou art the Christ,"[1371]

This conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it.[795]

and Luke, "He charged them and commanded them to tell this to no man."[113]

Now this is He who was born of Mary; for He says: "The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again."[286]

It was, however, a different reason which He assigned for the silence, even because "the Son of man must suffer many things, and be rejected of the elders, and scribes, and priests, and be slain, and be raised again the third day."[798]

"Whosoever," says He, "will save his life, shall lose it; and whosoever will lose his life for my sake, the same shall save it."[801]

And once more: "Whosoever shall lose his life for my sake, the same shall save it."[114]

" But plainly, unrighteous gain is pleasure and pain, toil and fear; and, to speak comprehensively, the passions of the soul, the present of which is delightful, the future vexatious. "For what is the profit," it is said, "if you gain the world and lose the soul? "[212]

Also in the Gospel according to Luke: "For what does it profit a man to make a gain of the whole world, but that he should lose himself? "[694]

But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."[100]

It is, however, a jealous God whom He here presents to me one who returns evil for evil. "For whosoever," says He, "shall be ashamed of me, of him will I also be ashamed."[810]

I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed."[71]

How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father."[25]

For of such a one our Lord declared, saying: "Whosoever shall deny me before men, and shall be ashamed of my name, I also will deny and be ashamed of him before my Father which is in heaven."[10]

But since here it is written in the three Evangelists, "They shall not taste of death,"[220]

And this is just the way of the Creator. "In the mouth of three witnesses," says He, "shall every word be established."[859]

while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias[72]

Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah.[42]

Some refer these things to the going up-six days after, or, as Luke says,[200]

re careful about the diction which they consider to be bright and pure, so that even their base thoughts and false dogmas seem to be beautified by their fulling, so to speak; but He who shows His own garments glistering to those who have ascended and brighter than their fulling can make them, is the Word, who exhibits in the expressions of the Scriptures which are despised by many the glistering of the thoughts, when the raiment of Jesus, according to Luke, becomes white and dazzling.[238]

among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels[200]

What has he to say of the Gospel, in the narratives of which Jesus ascended up into a high mountain, and was transfigured before the disciples, and was seen in glory, when both Moses: and Elias, "being seen in glory, spake of the decease which He was about to accomplish at Jerusalem? "[393]

might wish to make tabernacles in themselves for the Word of God who was going to dwell in them, and for His law which had been beholden in glory, and for the prophecy which spake of the decease of Jesus, which He was about to accomplish;[254]

But let such an one attend more exactly to the statements about Peter and the rest of the Apostles, how even they made requests as if they were yet alien from Him who was to redeem them from the enemy and purchase them with His own precious blood; or let them also, who will have it that even before the passion of Jesus the Apostles were perfect, tell us whence it came about that "Peter and they that were with him were heavy with sleep."[245]

of the New? Well therefore does Peter, when recognizing the companions of his Christ in their indissoluble connection with Him, suggest an expedient: "It is good for us to be here" (good: that evidently means to be where Moses and Elias are); "and let us make three tabernacles, one for Thee, and one for Moses, and one for Elias. But he knew not what he said."[849]

For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow[48]

But some one, with reference to what we have alleged about the trance and the working of an evil spirit in Peter, concerning the words, "not knowing what he said,"[259]

.[1369]

ture the Father of the Only-begotten, He who alone knoweth perfectly Him whom He alone in passionless fashion begat, to correct the erroneous imaginations of the Jews, opened the gates of the heavens, and sent down the Holy Spirit in the form of a dove, lighting upon the head of Jesus, pointing out thereby the new Noah, yea the maker of Noah, and the good pilot of the nature which is in shipwreck. And He Himself calls with clear voice out of heaven, and says: "This is my beloved Son,"[22]

how long shall I be with you? how long shall I suffer you? "[895]

" According to Luke, however, the reasoning did not arise spontaneously in the disciples, but was suggested to them by the question, "which of them should be greatest."[119]

infants, and teaches how all ought to be like them, if they ever wish to be greater.[906]

nings of hearts,-seeing the reasoning of their heart,-without being questioned, according to Luke, "took the little child and set him," not in the midst alone, as Matthew and Mark have said, but now, also, "by His side," and said to the disciples, not only, "Whosoever shall receive one such little child," or, "Whosoever shall receive one of such little ones in My name receiveth Me," but, now going even a step higher, "Whosoever shall receive this little child in My name receiveth Me."[120]

let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted be may become; as says the Lord, "He that is least among you, the same shall be great."[15]

And therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his brother, when His disciples asked Him which among them should be the greatest, said, "Who soever shall be least among you all, the same shall be great."[21]

Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great."[395]

For to say that the little are here called perfect, according to the passage, "He that is least among you all, the same is great."[182]

a like visitation on that obscure village of the Samaritans.[920]

Hence the Lord also says to the apostles, who said that He should punish with fire those who would not receive Him, after the manner of Elias: "Ye know not what manner of spirit ye are of."[20]

not the soul. And again, "I am come to save the soul." He did not say, "to explain"[180]

, when He said to him that asked Him, "Shall I follow Thee? "[104]

Well, but why does this most humane and merciful God reject the man who offers himself to Him as an inseparable companion?[924]

This, I think, is signified by the utterance of the Saviour, "The foxes have holes, but the Son of man hath not where to lay His head."[44]

That Lord walked in humility and obscurity, with no definite home: for "the Son of man," said He, "hath not where to lay His head; "[143]

while even burying a father was too tardy a business for faith.[90]

, again, when He said, "Let the dead bury their dead, but go thou and preach the kingdom of God,"[106]

Quod si usurpent vocem Domini, qui dicit Philippo: "Sine mortuos sepelire mortuos suos, tu autem sequere me: "[17]

, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking back, is fit for the kingdom of heaven"[105]

"For he that loveth father or mother more than Me," the Father and Teacher of the truth, who regenerates and creates anew, and nourishes the elect soul, "is not worthy of Me"-He means, to be a son of God and a disciple of God, and at the same time also to be a friend, and of kindred nature. "For no man who looks back, and puts his hand to the plough, is fit for the kingdom of God."[159]

"But provision must be made for children and posterity." "None, putting his hand on the plough, and looking back, is fit" for work.[83]

not to look backwards:[50]

Let each one, acknowledging his own sins, even now put off the conversation of the old man. "For no man who looks back as he putteth his hand to the plough is fit for the kingdom of God."[20]

The Lord, admonishing us of this in His Gospel, and teaching that we should not return again to the devil and to the world, which we have renounced, and whence we have escaped, says: "No man looking back, land putting his hand to the plough, is fit for the kingdom of God."[50]

Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God."[436]

Then the Lord, having appeared unto Philip, said: O Philip, didst thou not hear: Thou shall not render evil for evil? and why hast thou inflicted such destruction? O Philip, whosoever putteth his hand to the plough, and looketh backwards,[18]