Greek lab

On whose account also we, who are now assembled in one place,-Peter and Andrew; James and John, sons of Zebedee; Philip and Bartholomew; Thomas and Matthew; James the son of Alphaeus, and Lebbaeus who is surnamed Thaddaeus; and Simon the Canaanite,[70]

At that time we the apostles were all in Jerusalem-Simon called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas, and Matthew the tax-gatherer; James of Alphaeus and Simon the Cananaean; and Judas of James;[1]

of whom mention is made in the Gospel.[20]

-"In viam gentium ne abieritis, et ne ingrediamini in urbem Samaritanorum,"[217]

not yet did He charge them to "go into the way of the Gentiles."[97]

We maintain that this belongs specially to the persons of the apostles, and to their times and circumstances, as the following sentences will show, which are suitable only to the apostles: "Do not go into the way of the Gentiles, and into a city of the Samaritans do not enter: but go rather to the lost sheep of the house of Israel."[18]

was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying, "Go not into the way of the Gentiles; "[245]

For when first He sent His disciples on the ministry of salvation, He bade them, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not."[19]

and another who supported him in what he said, James and John, the sons of Zebedee, strove vigorously; and although they had a command not to enter into their cities,[55]

It is written above that Jesus sent forth these twelve saying unto them, "Go not into any way of the Gentiles,"[110]

To allege, then, that these men did not know the truth, is to act the part of false witnesses, and of those who have been alienated from the doctrine of Christ. For why did the Lord send the twelve apostles to the lost sheep of the house of Israel,[226]

But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: "Go ye to the sheep of the house of Israel,[26]

In my lifetime I have not taken anything from thee, nor will I now at my death take anything from thee, nor will I frustrate the word of Christ which He spake to us: Accept not anything from any man, and possess not anything in this world.[83]

For these doctrines are not at all similar to those of which our Lord said, "Freely ye have received, freely give."[65]

from them Ion account of such miraculous interpositions]. For as she has received freely[291]

Also in the Gospel: "Freely ye have received, freely give."[780]

many other acts of healing; and, "Freely ye have received, freely give."[125]

,"[7]

"For the workman is worthy of his meat."[98]

Well, then, are justice and goodness opposed to each other? Far from it! There has only been an advance from simple justice to positive goodness. And again, we have the saying, "The workman is worthy of his hire."[462]

2. So also a true teacher is himself worthy, as the workman, of his support.[120]

For they thought that Philip was a philosopher, since he was travelling in the dress of a recluse; and they did not know that he was an apostle of Christ. For the dress which Jesus gave to His disciples was a mantle only, and a linen cloth.[1]

For He chose for Himself us twelve, and gave us such a commandment, saying, When you go to preach, do not carry money in the journey, nor bread, nor bag, nor shoes, nor staff, nor two coats.[6]

But that progress too, which is in wisdom and which is found by those who seek their salvation in it to do for them what they require both in respect of exposition of truth in the divine word and in respect of conduct according to true righteousness, it lets us understand how Christ is the way. In this way we have to take nothing with us,[134]

For if we have it in charge, that when we enter into a city we should first learn who in it is worthy,[4]

And if the son of peace be there, your peace shall rest upon it; but if it be not worthy, your peace shall return to you."[45]

an infallible Prophet of that which is supremely profitable, gave us in charge, by way of salutation before our words of instruction, to announce to you, in order that if there be any son of peace among you, peace may take hold of him through our teaching; but if any of you will not receive it, then we, shaking off for a testimony the road-dust of our feet, which we have borne through our toils, and brought to you that you may be saved, will go to the abodes and the cities of others.[20]

and that it shall be more tolerable for Sodom and Gomorrha in the judgment than for that city which did not receive the word of His disciples.[403]

Be in all things "wise as a serpent, and harmless always as a dove."[16]

Again, when He says, "as suckling calves," He again alludes figuratively to us; and "as an innocent and gentle dove,"[27]

Mixing, then, "the serpent with the dove,"[137]

by them as simple, and as being merely so, without being wise also; as if indeed wisdom were compelled to be wanting in simplicity, whereas the Lord unites them both: "Be ye therefore wise as serpents, and simple as doves."[20]

For even thus again does He address words of guidance to the apostles: "Behold, I send you forth as sheep in the midst of wolves; "and, "Beware of men, for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles," etc.[58]

gall. And accordingly He says, "Be ye simple as doves."[67]

In the Gospel according to Matthew: "Be ye prudent as serpents, and simple as doves."[750]

To His everlasting mercy ought we to render thanks, that, having at length looked on the earth, He deigned to collect again and to restore His flock, partly laid waste by ravenous wolves, and partly scattered abroad, and to extirpate those noxious wild beasts who had trod down its pastures, and destroyed its resting-places.[41]

Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, "Ye shall be as lambs in the midst of wolves."[27]

If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be "wise as serpents, and harmless as doves; "[26]

Where are the great mysteries which thou hast been taught, and the wonderful things which we have believed? And Matthias said to him: Didst thou not hear the Lord saying, I shall send you like sheep into the midst of wolves?[17]

Follow not such, but keep them far off from you. Be ye, according to the voice of Truth, wise as serpents and harmless as doves.[6]

And to the disciples He was wont to say, "And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city."[345]

So we preach throughout all the world; nay, no special care even for Israel has been laid upon us, save as also we are bound to preach to all nations, Yes, and if we are apprehended, we shall not be brought into Jewish councils, nor scourged in Jewish synagogues, but we shall certainly be cited before Roman magistrates and judgment-seats.[19]

As it was with Him it happens to those who walk keeping Him before them as an example, recollecting His divine words, in which, confirming us, He speaks of persecution: "Take heed unto yourselves, for they will deliver you up to the councils, and they will scourge you in their synagogues."[27]

And observe whether it is not with great authority that this declaration is uttered: "Whosoever therefore shall confess Me before men, him will I confess also before My Father who is in heaven. And whosoever shall deny Me before men,"[51]

And again," Because ye shall stand before kings and powers, and the brother shall deliver up the brother to death, and the father the son, and he that endureth to the end shall be saved; "[6]

Now, He says, they will deliver you up, and not, ye shall deliver up yourselves; and "ye shall be brought before rulers and kings for My sake,"[28]

hat on their introduction into the school of Christ the Jews were taught by the disciples glorious things about Jesus, so that in due season there might be built upon these as a foundation the things about Jesus being the Christ; and perhaps many of the things which were said to them were said to all who virtually believed; for not to the Apostles alone did the saying apply, "Before governors and kings also shall ye be brought for My sake for a testimony to them and to the Gentiles; "[120]

" How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat,[74]

"When they," says He, "deliver you up, take no thought what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[5]

For the Lord says in His Gospel: "But when they deliver you up, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[6]

The uncorrupted and unconquered might of the Holy Spirit broke forth by their mouth, so that the words which the Lord in His Gospel spoke are seen to be true: "But when they shall seize you, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[13]

For that it is His doing that we conquer, and that we attain by the subduing of the adversary to the palm of the greatest contest, the Lord declares and teaches in His Gospel, saying, "But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."[11]

For whatever, in that moment of confession, the confessor-bishop speaks, he speaks in the mouth of all, by inspiration of God.[3]

For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you."[79]

Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you."[480]

That is the Spirit of whom the Lord declares, "For it is not ye that speak, but the Spirit of your Father which speaketh in you."[308]

and again, "Taking up the cross follow me; "[49]

For so is it brought to pass, that the brother delivers up the brother to death, and the father the son: and the children rise up against the parents, and cause them to die. And he who endureth to the end let that man be saved.[71]

and perhaps also not to the Apostles absolutely, but to all who were about to believe the word, "And brother shall deliver up brother to death,"[121]

For what reason, men of Greece, do you wish to bring the civil powers, as in a pugilistic encounter, into collision with us? And, if I am not disposed to comply with the usages of some of them, why am I to be abhorred as a vile miscreant?[5]

For it is neither the faith, nor the love, nor the hope, nor the endurance of one day, but "he that endureth to the end shall be saved."[57]

but the Christian; and no one is a Christian but he who perseveres even to the end.[20]

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]

Unhappy, therefore, they who, by running away, will not suffer according to the divine command. "He who shall endure to the end shall be saved."[27]

And the Lord also says, "He that endureth to the end, the same shall be saved."[5]

saith the Lord. They have confessed Him "He that endureth to the end, the same shall be saved,"[3]

Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise, but it initiates our dignity; and since it is written, "He that endureth to the end, the same shall be saved,"[58]

It is the wholesome precept of our Lord and Master: "He that endureth," saith He, "unto the end, the same shall be saved; "[27]

Moreover, in the Gospel the Lord speaks, and says: "He that shall endure to the end, the same shall be saved."[55]

And, "He that endureth unto the end, the same shall be saved."[9]

Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do.[9]

When, again, He says, "When they persecute you in this city, flee ye to the other,"[113]

to take advantage of the permission granted, and "flee from town to town,"[25]

Neither were they to flee to any city as if by stealth, but as if everywhere about to proclaim their message; and for this, everywhere about to undergo persecutions, until they should fulfil their teaching. Accordingly the Saviour says, "Ye will not go over all the cities of Israel."[20]

"If they persecute you in this city, flee ye into another; and if they persecute you in the other, flee again into a third,"[129]

For in the world ye have tribulation: for they shall deliver you into the synagogues; and ye shall be brought before rulers and kings for my sake, and for a testimony to them."[8]

on account of the faith, and who fly from city to city,[201]

If, however, he is persecuted in his own church, he must flee to another, and attach himself to it, as the Lord says: "If they persecute you in one city, flee ye into another."[9]

For who would still hesitate about avoiding such things, when not only did Jesus retreat in view of what happened to John, but also taught and said, "If they persecute you in this city, flee ye into the other"?[167]

If, then, the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those greater questions which may occur to us. For no man is superior to his master.[240]

These persons, who are "servants above their Lord, and disciples above their Master,"[315]

lord, "[50]

In like manner we decree and ordain by apostolic authority, that the flock should not dare to bring a charge against their pastor, to whose care they had been consigned, unless he falls into error in the faith; for the deeds of superiors are not to be smitten with the sword of the mouth; neither can the disciple be above the master, as the voice of Truth saith, "The disciple is not above his master, nor the servant above his lord."[22]

For "He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law; "[235]

Of which members of the household it is said in the Gospel: "If they have called the master of the house Beelzebub, how much rather them of his household!"[726]

"For there is nothing hidden which shall not be revealed, nor secret that shall not be made known."[7]

, they have the audacity to draw near to God with head bare. But the "jealous God and Lord," who has said, "Nothing covered which shall not be revealed,"[53]

for a record, as it were, is made of all things that have been spoken and done and thought, and by divine power every hidden thing of ours shall be manifested, and everything that is covered shall be revealed,[61]

But the wise do not utter with their mouth what they reason in council. "But what ye hear in the ear," says the Lord, "proclaim upon the houses; "[146]

Comprehending this, as He who taught wished, and receiving it in its grand sense, he teaches worthily "on the housetops"[221]

He had Himself commanded that, "whatsoever they had heard in darkness" and in secret, they should "declare in the light and on the house-tops."[281]

He took the book, therefore, and loosed it, in order that the things spoken concerning Him of old in secret, might now be proclaimed with boldness upon the house-tops.[178]

And likewise he who holds that the fact that He was Christ had been formerly proclaimed by the Apostles when they heard the saying, "What I tell you in the darkness, speak ye in the light, and what ye hear in the ear proclaim on the housetops,"[123]

and, "Fear not them that kill you, and after that can do no more; but fear Him who after death is able to cast both soul and body into hell."[43]

For this purpose did He give them this exhortation: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell; "[346]

But as to the threats of the devil, fear them not at all, for he is powerless as the sinews of a dead man. Give ear to me, then, and fear Him who has all power, both to save and destroy,[18]

But He also teaches us, that "He is rather to be feared, who is able to destroy both body and soul in hell," that is, the Lord alone; "not those which kill the body, but are not able to hurt the soul,"[229]

striking down not the body only, but the souls too, into hell.[39]

"Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell."[28]

He is to be feared whose anger no one can escape, as He Himself forewarns, and says: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both body and soul in hell."[18]

And again: "Fear not them which kill the body, but are not able to kill the soul: but rather fear Him who is able to destroy both soul and body in hell."[8]

Whence the Lord exhorts and strengthens us to contempt of death, saying: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill soul and body in Gehenna."[40]

Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna."[483]

is man? For what if the divinity in Christ does not die, but the substance of the flesh only is destroyed, when in other men also, who are not flesh only, but flesh and soul, the flesh indeed alone suffers the inroads of wasting and death, while the soul is seen to be uncorrupted, and beyond the laws of destruction and death? For this also our Lord Himself said, exhorting us to martyrdom and to contempt of all human power: "Fear not those who slay the body, but cannot kill the soul."[193]

It is then He who must be revered by us; He must be held fast; He must be propitiated by our full and worthy confession, "who has the power of sending soul and body to the Gehenna of fire,"[67]

If it is your intention to persecute me, I am prepared for it: and if you wish to involve me in punishment, I shall not shrink from it; yea, if you mean even to put me to death, I am not afraid: "For we ought to fear Him only who is able to destroy both soul and body in hell."[562]

And afterwards: "Fear not them that kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in hell."[12]

the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire."[30]

For sometimes by other utterances, taken from the Scriptures, he presents God as being terrible and just, saying,[10]

But we, listening to the words of Christ, will "not be afraid of those that kill the body but are not able to kill the soul: "Him rather will we fear "who is able to destroy our soul and body."[9]

larger and others smaller heads, some have bushy heads of hair, others thin, and others scarcely any hair at all,-and then those who imagine that they have discovered the number of the hairs, should endeavour to apply that for the commendation of their own sect which they have conceived? Or again, if any one should, because of this expression which occurs in the Gospel, "Are not two sparrows sold for a farthing? and not one of them falls to the ground without the will of your Father,"[218]

For how can he make grants to him who has fallen? Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground,[197]

, whilst confirming us in the selfsame hope, adds the example of "the sparrows"-how that "not one of them falls to the ground without the will of God."[232]

Believe it most surely, if indeed you believe in that God without whose will not even the sparrow, a penny can buy, falls to the ground.[16]

, that nothing comes to man without (the will of) God, when our Lord and Saviour declares, "Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father who is in heaven."[315]

For of "two sparrows which are sold for a farthing," as the Scripture says, "not one of them falls on the ground without our Father in heaven."[133]

This is not to believe in God-this is to stand forth as a rebel against Christ and His Gospel; so that although He says, "Are not two sparrows sold for a farthing? and neither of them falls to the ground without the will of my Father,"[3]

And lest moreover any one should think that such an indefatigable providence of God does not reach to even the very least things, "One of two sparrows," says the Lord, "shall not fall without the will of the Father; but even the very hairs of your head are all numbered."[40]

But to the wicked who punish and desire to ill-use them, and will not repent, it is permitted to ill-use the righteous for the filling up of their own punishment. For without the will of God, not even a sparrow can fall into a girn.[13]

For how would it be, if any one, gradually elated by attempts of the kind referred to, should, because the Lord said that "even the hairs of your head are all numbered,"[217]

But the embellishment of smoothing (for I am warned by the Word), if it is to attract men, is the act of an effeminate person,-if to attract women, is the act of an adulterer; and both must be driven as far as possible from our society. "But the very hairs of your head are all numbered," says the Lord;[30]

for the very reason that, when fallen, we rise again. He affirms, lastly, that "the very hairs of our head are all numbered,"[234]

Where are Thy words, Lord, which Thou spakest to us, confirming us, when we walked about with Thee, saying to us, Ye shall not lose one hair?[34]

Whosoever therefore shall confess in Me before men, him will I also confess before my Father in heaven.[104]

, He will confess those who confess Him, and deny those who deny Him, before His Father.[375]

If to flee, how to suffer? If to suffer, how to flee? In fact, what utter inconsistency in the decrees of One who commands to flee, and yet urges to suffer, which is the very opposite! "Him who will confess Me, I also will confess before My Father."[24]

n our brotherhood is deceived by some of you, who, while without the means of restoring salvation they desire to please, become a still greater stumbling-block to the lapsed, For that it is a very great crime which persecution has compelled to be committed, they themselves know who have committed it; since our Lord and Judge has said, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me, him will I also deny."[3]

"Whosoever shall confess me before men, him will I also confess before my Father which is in heaven,"[2]

And therefore in the Gospel He threatens, and says: "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me before men, him will I also deny before my Father which is in heaven."[37]

Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved."[484]

has been punished before it has been granted him to be baptized with water? Wilt thou declare him to have perished because he has not been baptized with water? Or, indeed, wilt thou think that there may be something from without that helps him to salvation, although he is not baptized with water? Thy thinking him to have perished will be opposed by the sentence of the Lord, who says, "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; "[31]

For such a one is worthy of God, and will fulfil His will by supplying those who have confessed Him before nations and kings, and the children of Israel; concerning whom our Lord declared, saying: "Whosoever shall confess me before men, him will I also confess before my Father."[1]

but by not denying Him through whom this knowledge has been attained? For He himself declares, "Whosoever shall confess me before men, him will I confess before my Father."[20]

arid bears testimony to the works of Christ, as making confession by all these things of Christ before men, will be confessed by Him before His Father in heaven.[167]

For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair, for even now these are to deny Him in the days that are coming.[14]

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]

that is, shall flourish or revive, from death, from the grave-to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are "better than many sparrows: "[85]

so it is written, "Whosoever shall deny me before men, him will I also deny before my Father and before His angels."[19]

And in the Gospel the Lord says, "Whosoever shall deny me, him will I deny."[41]

from that utterance of the Lord, where He says, "Whosoever shall deny me before men, him will I deny before my Father which is in heaven."[22]

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]

For we have a Father in heaven whose will we follow, and He says: "He that shall confess Me before men, him will I also confess before My Father who is in heaven; but he that shall deny Me before men, him will I also deny before My Father and His angels."[6]

So also he who has not denied himself but denied the Christ will experience the saying, "I also will deny him."[168]

but the separating power when He said, "I came not to send peace, but a word."[50]

This sword the Lord Himself came to send on earth, and not peace.[201]

For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: "I came not to send peace on the earth, but a sword,"[239]

explain to us how Jesus says, "I came not to send peace, but a sword."[714]

And that He might show to the apostles that He was announcing judgment, He says: "I came not to send peace, but a sword."[8]

over against error, sending as it were fire upon those who are sober, namely wrath against the seducer, which is likened to a sword,[7]

that "whosoever preferred father or mother or brethren to the Word of God, was not a disciple worthy of Him."[730]

fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me."[136]

had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God.[60]

And then what does He allot to the fearful? "He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple."[29]

For to this battle our Lord, as with the trumpet of His Gospel, stimulates us when He says, "He that loveth father or mother more than me is not worthy of me: and he that loveth his own soul more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me."[4]

recall the Christian from good and righteous works, that any one should fancy that he could be excused for the benefit of his children; since in spiritual expenditure we ought to think of Christ, who has declared that He receives them; and not prefer our fellow-servants, but the Lord, to our children, since He Himself instructs and warns us, saying, "He that loveth father or mother more than me is not worthy of me, and he that loveth son or daughter more than me is not worthy of me."[48]

In the Gospel the Lord speaks, and says: "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth me, is not worthy of me."[43]

Also in the Gospel according to Matthew: "He that loveth father or mother above me, is not worthy of me; and he that loveth son or daughter above me, is not worthy of me; and he that taketh not up his cross and followeth me, is not my disciple."[502]

to the number of twelve, whom He also named His apostles, He gave them this injunction, Leave father and mother, that you may be made worthy of me;[585]

For what is a man profited, if he shall gain the whole world, and lose his own souL? or what shall a man give in exchange for his soul? "[11]

And to the same effect is the saying, "He that doth not take his cross and follow behind Me is not worthy of Me."[153]

Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life.[13]

And abstinence from vicious acts is found, somehow, [to result in] the diminution and extinction of vicious propensities, their energy being destroyed by inaction. And this is the import of "Sell what thou hast, and give to the poor, and come, follow Me"[28]

-that is, he who will rather live by denying, than die by confessing, me; and "he who findeth his life shall lose it; but he who loseth it for my sake shall find it."[73]

?[80]

That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come."[29]

Habib said: Nay, we do not hate our bodies: the Scripture distinctly teaches us, "Whosoever shall lose his life shall find it."[29]

-a perishing which corresponds to the words, "He that loseth his life for My sake shall find it."[135]

They never, however, departed from God, but gladly bore His name, and joyfully received His servants into their houses.[33]

And in another place, "He that receiveth you; receiveth Me; and he that receiveth not you, rejecteth Me."[46]

and again He says, "He that receiveth me, receiveth Him that sent me; "[566]

But concerning the apostles and prophets, according to the decree of the Gospel, thus do. 4. Let every apostle that cometh to you be received as the Lord.[105]

For says the Lord: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me." And, "He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me."[203]

And again, "He that receiveth a righteous man or a prophet in the name of a righteous man or a prophet, shall receive their reward; and he that giveth to a disciple in the name of a disciple a cup of cold water to drink, shall not lose his reward."[50]

that comes to you is worthy of his maintenance, as being a labourer in the word of righteousness.[122]

offered to a poor (child);[88]

That even a small work is of advantage, also in the same place: "And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish."[357]

For a single cup of water,[4]

and Guy cup of cold water only which one has given to drink in the name of a disciple.[59]