Greek lab

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But this very saying, "So then while her husband liveth, she shall be called an adulteress," we have brought forward, wishing clearly to show why in answer to the Pharisees and Sadducees who were tempting Him and asking Him to show them a sign from heaven, He said not only "a wicked generation," but an "adulterous" generation.[27]

"[33]

because after the manner of these animals they go about in subtilty, and injure others. For He said, "Beware of the leaven of the Pharisees and of the Sadducees."[645]

But since the disciples understood, when Jesus said, "Beware of the leaven,"[47]

In truth she seems to me to be altogether chaste in secret heart, hut no longer to be pure in body such as she was before the act of violence; but though she is not pure outwardly, is she therefore now also unchaste? I have said these things because of the words, "They reasoned among themselves saying, We took no loaves," to which is added, "And Jesus perceiving it, said, O ye of little faith, why reason ye among yourselves,"[51]

And moreover this also is to be observed, in view of those who think that the divinity of the Saviour is not at all demonstrable from the Gospel of Matthew, that the fact that, when the disciples were reasoning among themselves and saying, "We have no loaves," Jesus knew their reasonings and said, "Why reason ye among yourselves, O ye of little faith, because ye took no loaves,"[45]

The Lord Himself, too, makes it evident who it was that suffered; for when He asked the disciples, "Who do men say that I, the Son of man, am? "[340]

Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, "Whom do men say that I am? "[64]

,-to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him,[65]

adapt the voice to the economy. If He shall say, Whom do men say that I the Son of man am?[26]

He does so by showing that a similar mistake was widely current about the Saviour Himself; for "some said that He was John the Baptist, others Elijah, others Jeremiah or one of the prophets."[45]

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having made Him to be a prophet to the Gentiles to whom He proclaimed the word. Moreover also those who said, "that he was a certain one of the prophets,"[57]

But what is the "this"? Was it that also according to him, Peter answered and said to the question, "Who say ye that I am."-"The Christ, the Son of the living God? "[114]

But he to whom the Father which is in heaven has revealed Him,[363]

she no more made a mistake than Peter[305]

By this Spirit Peter spake that blessed word, "Thou art the Christ, the Son of the living God."[417]

Or when by Peter it is answered and said: Thou art the Son of the living God? "[206]

Thou art the Christ, the Son of the living God.[27]

The Apostle Peter, however, the most eminent of all the disciples, was able to acknowledge Him on that occasion, when all were putting forth the several opinions which they entertained respecting Him: for he said, "Thou art the Christ, the Son of the living God; "[574]

These contrary qualities, accordingly, were still in Peter truth and falsehood; and from truth he said, "Thou art the Christ, the son of the living God,"[249]

For John reclined on His breast through love, and we may conclude that before the Supper they had seen many tokens of special honour given by Jesus to John; but Peter on his confession was called blessed in their hearing, because of his saying, "Thou art the Christ, the Son of the living God; "[96]

when He was generated from the same seed, and was a descendant of these men? And how was it that He also pronounced Peter blessed, because he acknowledged Him to be the Son of the living God?[422]

A few, too, knew Him as the Son of God; as Peter, whom also He pronounced blessed, "for flesh and blood revealed not the truth to him, but His Father in heaven,"[253]

The case of Peter escaped his memory, who, although he was a man of the law, was not only chosen by the Lord, but also obtained the testimony of possessing knowledge which was given to him by the Father.[333]

When acknowledged by Peter as the "Christ (the Son) of God,"[372]

Or when by the Lord Himself the sacrament of this revelation is approved, and He says: "Blessed art thou, Simon Barjona, because flesh and blood hath not revealed this to thee, but my Father which is in heaven?[207]

And on the ground of such a revelation as that the Lord pronounced Peter blessed, when He said: "Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven."[18]

But also the Jews, as worthy of the veil which was upon their heart, held false opinions concerning Jesus; while Peter as not a disciple "of flesh and blood,"[58]

which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built,"[225]

If, because the Lord has said to Peter, "Upon this rock will I build My Church,"[278]

By this Spirit the rock of the Church was stablished.[418]

And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven."[11]

And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail[6]

" Accordingly Mark and Luke who have recorded that Peter answered and said, "Thou art the Christ," but have not given the addition found in Matthew, have not recorded that he was declared blessed for what had been said, nor the blessing which followed the declaration of blessedness, "Thou art Peter,"[119]

or, "Whatsoever thou shale have bound or loosed in earth, shall be bound or loosed in the heavens,"[280]

And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in heaven."[3]

But what is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church which was once based by Christ upon the rock, may be perceived from this, that Christ said to Peter alone, "Whatsoever thou shall bind on earth shall be bound in heaven, and whatsoever thou shall loose on earth shall be loosed in heaven."[28]

by the seat of the apostles, and by no other; because, although they may be transferred to other bishops, it was yet to the blessed Apostle Peter these terms were addressed: "Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven."[3]

Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,[3]

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For it is no small difference that Peter received the keys not of one heaven but of more, and in order that whatsoever things he binds on the earth may be bound not in one heaven but in them all, as compared with the many who bind on earth and loose on earth, so that these things are bound and loosed not in the heavens, as in the case of Peter, but in one only; for they do not reach so high a stage, with power as Peter to bind and loose in all the heavens.[211]

but from falsehood he said, "May God be propitious to Thee, Lord, this shall not be unto Thee,"[250]

"For from that time forth," it is said, "He began to show to His disciples, how that He must go unto Jerusalem, and suffer many things of the priests, and be rejected, and crucified, and rise again the third day."[341]

How could it be said that He who suffered is one, and He who suffered not another, when the Lord Himself says, "The Son of man must suffer many things, and be killed, and be raised again the third day from the dead; "[13]

This he said after Jesus had announced to him that the Son of man must go up to Jerusalem, and be killed, and rise again the third day.[589]

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And these things will appear to be of the same effect as those, "that Jesus began to show unto His disciples that He must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes."[59]

by Him because he had arrived at this truth, not after the flesh, but by the revelation of the heavenly Father; yet this same Peter, when Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders, and priests, and scribes, and be killed, and after the third day rise again from the dead; nevertheless that true confessor of Christ, after a few days, taking Him aside, began to rebuke Him, saying, "Be propitious to Thyself: this shall not be; "[23]

this shall not be unto Thee."[588]

For before He was betrayed, He spoke to us to the effect that He should be betrayed and crucified for the salvation of men, and foretold that He should rise again on the third day. To whom my brother Peter said,[4]

was called a stumbling-block by Jesus, as not minding the things of God in what he said but the things of men, what is to be said about all those who profess to be made disciples of Jesus, but do not mind the things of God, and do not look to things unseen and eternal, but mind the things of man, and look to things seen and temporal,[163]

g that one must not confess on the earth before men, and must do so the less in truth, that God may not (seem to) thirst for blood, and Christ for a repayment of suffering, as though He besought it with the view of obtaining salvation by it for Himself also, he would have immediately heard from the servant of God what the devil had from the Lord: "Get thee behind me, Satan; thou art an offence unto me. It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve."[115]

And in answer then to Peter He said: "Get thee behind me, Satan; for thou savourest not the things that be of God, but those that be of men."[590]

Next we must inquire how He said to Peter, "Thou art a stumbling-block unto Me,"[157]

but again because of the saying, "Get thee behind Me, Satan; thou art a stumbling-block unto Me, for thou mindest not the things of God hut the things of men,"[97]

For whosoever will save his life, shall lose it; and whosoever will lose it for My sake shall save it."[343]

counsels, it is not in gentle fevers and on soft beds, but in the sharp pains of martyrdom: you must take up the cross and bear it after your Master, as He has Himself instructed you.[321]

ed from the curse, For Christ, the Son of God, by His coming has confirmed and completed the law, but has taken away the additional precepts, although not all of them, yet at least the more grievous ones; having confirmed the former, and abolished the latter, and has again set the free-will of man at liberty, not subjecting him to the penalty of a temporal death, but giving laws to him according to another constitution. Wherefore He says: "If any man will come after me, let him come."[124]

"Take up thy cross and follow"[42]

Moreover in regard to the saying, "Let him deny himself,"[171]

But at the same time also observe that at the beginning it is said, "Whosoever wills," but afterwards, "Whoso shall lose."[177]

Jesus Christ, than to reign over all the ends of the earth. "For what shall a man be profited, if he gain the whole world, but lose his own soul? "[44]

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 it? Lay up treasure, therefore, in heaven, where neither moth nor rust doth corrupt."[24]

For what shall it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? "[42]

For they have sustained the loss and sacrifice of their goods that they might not hurt or destroy their soul, which others for the sake of filthy lucre have not done; and yet the Lord says, "What is a man profited, if he shall gain the whole world, and lose his own soul? "[44]

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]

If we desire, then, to serve both God and mammon, it will be unprofitable for us. "For what will it profit if a man gain the whole world, and lose his own soul? "[34]

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and again, "When the Son of man cometh in the glory of His Father? "[15]

with a great concussion above the clouds, with the angels of His power,[134]

Now we who suffer these things ought to leave them to the judgment of God, who will render to every man according to his works;[11]

But to the perfect He comes "in the glory of His own Father,"[194]

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