Greek lab

"[67]

showing that the elders were in the habit of mingling a watered tradition with the simple command of God; that is, they set up a spurious law, and one contrary to the [true] law; as also the Lord made plain, when He said to them, "Why do ye transgress the commandment of God, for the sake of your tradition? "[140]

s sits-His church-those who wish to go up to it along with us, the deaf, the blind, the lame, the maimed and many others, and let us cast them at the feet of Jesus that He may heal them, so that the multitudes are astonished at their healing; for it is not the disciples who are described as wondering at such things, although at that time they were present with Jesus, as is manifest from the words, "And Jesus called unto Him His disciples and said, I have compassion on the multitudes,"[197]

If the name of father, which in man is commanded to be honoured, is violated with impunity in God, what will become of what Christ Himself lays down in the Gospel, and says, "He that curseth father or mother, let him die the death; "[30]

Then since we have explained in what way they made void the word of God which said, "Honour thy father and thy mother," by saying, "Thou shalt not honour thy father or thy mother," whosoever shall say to his father or mother, "It is a gift that wherewith thou mightest have been profited by me," some one may inquire whether the words, "He that speaketh evil of father or mother, let him die the death,"[86]

? But, perhaps, when any one said to his father or his mother, "It is a gift, that wherewith thou mightest have been profited by me,"[87]

"If ye believed Moses, ye would believe Me," and[79]

For [the Scripture] saith in a certain place, "This people honoureth me with their lips, but their heart is far from me."[69]

and subjected all creation to him, and gave him power to rule over everything under heaven? If, then, man is lord of the creatures of God, and rules over all, is he not able to be lord also of these commandments? For," says he, "the man who has the Lord in his heart can also be lord of all, and of every one of these commandments. But to those who have the Lord only on their lips,[11]

And "this people honoureth Me with their lips," it is said, "but their heart is far from Me."[141]

And now, especially, from the time at which they denied our Saviour, it might be said about them by God, "But in vain do they worship Me; "[92]

from idolatry, and all the other blemishes which, conceived by the spirit, are effected by the operation of the hands. These are the true purities;[84]

but here He stretches forth His hand to the multitude, calling them unto Him, and turning their thoughts away from the literal interpretation of the questions in the law, when He in the first place said to them, who did not yet understand what they heard, "Hear and understand," and thereafter as in parables said to them, "Not that which entereth into the mouth defileth the man, but that which proceedeth out of the mouth."[117]

The use of them is accordingly indifferent to us. "For not what entereth into the mouth defileth the man,"[48]

and reflecting that "blessed are the pure in heart, for they shall see God; "[113]

and that the Lord Himself in the Gospel has given a compendious answer to every kind of scrupulousness in regard to food; "that not by such things as are introduced into the mouth is a man defiled, but by such as are produced out of the mouth; "[13]

But those things which proceed out of the mouth are evil thoughts when spoken, murders, adulteries, fornications, thefts, false witness, blasphemies."[57]

But the Saviour also, who cleanseth all meats, says, "Not that which goeth into a man defileth the man, but that which cometh out."[4]

For "not those things that go into the mouth, but those that come out of it, defile a man; "[98]

But He withdrew, perhaps because the Pharisees were offended when they heard that "not that which entereth in, but that which proceedeth out, defileth the man; "[153]

These men are not the planting of the Father, but are an accursed brood. And says the Lord, "Let every plant which my heavenly Father has not planted be rooted up."[85]

and "the plant which (my heavenly Father) hath not planted, He rooteth up; "[24]

upon whom by the same Lord the Church had been built, speaking one for all, and answering with the voice of the Church, says, "Lord, to whom shall we go? Thou hast the words of eternal life; and we believe, and are sure that Thou art the Christ, the Son of the living God: "[31]

Especially, since He further repeats, and says, "Every plant which my heavenly Father hath not planted shall be rooted up."[27]

Jesus Himself said that the Pharisees, who were worshipping the God who created the world and the law, were not a plant which His heavenly Father had planted, and that for this reason it was being rooted up.[119]

For, wandering in life as in deep darkness, we need a guide that cannot stumble or stray; and our guide is the best, not blind, as the Scripture says, "leading the blind into pits."[13]

You therefore, who seek after their fashion, looking to those who are themselves ever seeking, a doubter to doubters, a waverer to waverers, must needs be "led, blindly by the blind, down into the ditch."[162]

and flee from their words, avoiding them as a cancer and a plague, as the Lord warns you and says, "They are blind leaders of the blind. But if the blind lead the blind, they shall both fall into the ditch."[10]

He saith, "They are blind leaders of the blind; and if the blind lead the blind, they shall both fall into the ditch."[53]

These, moreover, are like "the blind man who leads the blind man, and they both fall into the ditch."[111]

to us all to see thereby; and if, when light has arisen upon us, any one close his eyes so as not to see, into the ditch he must go.[8]

I have deemed it necessary to introduce these matters, even though they may have been spoken by way of digression, because of the saying, "They are blind guides of the blind."[126]

To which the Saviour says, "Are ye also, even yet, without understanding? "[129]

And if he saw her eating, it is manifest that she was partaker of a body subject to corruption. "For everything going in at the mouth, is cast out into the draught."[22]

God is not worshipped by the belly nor by meats, which the Lord says will perish, and are "purged" by natural law in the draught.[27]

Now, if "everything that entereth into the mouth goes into the belly and is cast out into the drought,"[140]

From filthy speaking we ourselves must entirely abstain, and stop the mouths of those who practise it by stern looks and averting the face, and by what we call making a mock of one: often also by a harsher mode of speech. "For what proceedeth out of the mouth," He says, "defileth a man,"[120]

Next to this let us see how the things which proceed out and defile the man do not defile the man because of their proceeding out of the mouth, but have the cause of their defilement in the heart, when there come forth out of it, before those things which proceed through the mouth, evil thoughts, of which the species are-murders, adulteries, fornications, thefts, false witness. railings.[143]

To see God belongs to the pure heart, out of which no longer proceed "evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, the evil eye,"[71]

"[151]

son.[533]

And it is probable that she of whom the Canaanitish woman was a symbol came out of the borders of Tyre and Sidon, of which the places on earth were types, and came to the Saviour and besought Him and even now beseeches Him saying, "Have mercy on me, O Lord, Thou Son of David, my daughter is terribly vexed with a demon."[175]

Likewise, again, the disciples who conceive nothing great about the Canaanitish woman say, "Send her away, for she crieth after us; "[215]

Therefore it was to Israel that he spake when He said, "I am not sent but to the lost sheep of the house of Israel."[95]

" Marcion must even expunge from the Gospel, "I am not sent but unto the lost sheep of the house of Israel; "[172]

and once more, "I am not sent but unto the lost sheep of the house of Israel."[568]

" These prophecies clearly refer to the age still to come, and they are addressed to the children of Israel in their captivity, to whom He was sent and came, who said, "I am not sent but to the lost sheep of the house of Israel."[146]

Then also to those without and to the disciples when necessary He answers and says, "I was not sent; "[176]

from his children, and hand it to dogs? "[44]

For He says, "If you should gain the whole world, and lose your own soul, what shall it profit you, or what exchange shall a man give for his soul? "[21]

For, discovering their own lowliness, and the hunger that pressed upon them for the knowledge of God, they pleaded for the divine word, though it were but for crumbs of the same, like the woman of Canaan;[36]

but the Saviour does not at all appear to send her away; for saying unto her, "O woman, great is thy faith, be it done to thee even as thou wilt,"[216]

"[190]

etc.; and perhaps if you attend carefully to the words, "There came unto Him great multitudes,"[198]

but here He heals these, along with the multitudes, who were not sick but blind, and lame, and deaf, and maimed; wherefore also in regard to these the four thousand marvel,[212]

but here He speaks of His own accord about the four thousand.[202]

Now there may sometimes be a time, when He is with us, that we are without food, as is spoken of in the passage above, "They continue with me now three days and have nothing to eat; "[44]

but here, as Matthew and Mark have written, "Jesus gave thanks and brake; "[207]

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