Greek lab

Then said the king to his servants, Take him away, hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen."[576]

Meantime He has commanded us to go forth to preach, and to invite you to the supper of the heavenly King, which the Father hath prepared for the marriage of His Son, and that we should give you wedding garments, that is, the grace of baptism;[30]

For He commissioned [messengers] to call people to the marriage, but they who did not obey Him deprived themselves of the royal supper.[626]

Men, he says, "in the resurrection will be like the angels of God,"[424]

And the king has sent forth heralds to proclaim everywhere that all are to come to the marriage, rich and poor, bond and free, strangers and citizens. And if any one shall refuse and not come to the marriage, he will be answerable to the king.[6]

This is the Father of our Lord, by whose providence all things consist, and all are administered by His command; and He confers His free gifts upon those who should [receive them]; but the most righteous Retributor metes out [punishment] according to their deserts, most deservedly, to the ungrateful and to those that are insensible of His kindness; and therefore does He say, "He sent His armies, and destroyed those murderers, and burned up their city."[585]

according as each one is or shall be worthy. And this is the couch[19]

For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding.[341]

that is, in the bright beauty of the unwedded flesh. In the gospel even, "the wedding garment" may be regarded as the sanctity of the flesh.[193]

are wont to be lifted by the torturers, and cast away into darkness,[105]

But the unlovely and unsightly man will hear, "Friend, how camest thou in here, without having a wedding garment? "[7]

to him, "Friend, how camest thou in hither, not having a wedding garment? "and then ordered his servants, "Bind him hand and foot, and cast him into outer darkness; there will be weeping and gnashing of teeth."[59]

But there were also some who remained without; namely, those who had no trace of faith, and no perception of the marriage garment,[31]

And the third department of counsel consists of what is future, by which we are bidden guard against what is to happen; as also that was said, "They that fall into sins shall be cast into outer darkness, where there shall be wailing and gnashing of teeth,"[239]

-not even a hair, as also not an eye nor a tooth. And yet whence shall come that "weeping and gnashing of teeth,"[236]

so also is it the case here, that "many are called, but few chosen."[583]

"And therefore many are called, but few chosen."[60]

to shame in regard to these things because of the great majority of those of the church who are thought to believe, it must be said to him not only "Many are called, but few chosen; "[85]

, so that even they would not handle a current coin of the country, saying that they ought not either to carry, or behold, or fashion an image:[75]

Let a bishop, or presbyter, or deacon, who goes to the army, and desires to retain both the Roman government and the sacerdotal administration, be deprived. For "the things of Caesar belong to Caesar, and the things of God to God."[56]

before the appearance of our modern Sadducees,[3]

Their specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored.[238]

of her so many husbands; nor is any (husband) awaiting her to put her to confusion.[11]

for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees;[45]

But as it was, He answered and said, "In the resurrection they neither marry, nor are given in marriage, but are as the angels in heaven,"[31]

as more righteous than others, began to separate themselves from the assembly of the people, and to deny the resurrection of the dead,[51]

who was of the same substance as they were? How, too, could He have subdued[478]

God; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise![69]

For if Abraham, and Isaac, and Jacob, who, it is admitted, were only men, are manifested to be alive-for all they,[194]

: You err, not knowing the Scriptures, neither the power of God.[244]

And to those who err by reason of the false scriptures He fitly showed the cause of their error, saying, `Ye do therefore err, not knowing the true things of the Scriptures;[37]

for in the time it represents there will be no more marriage.[258]

in order, indeed, that it may be rendered a fit substance for the kingdom of God. "For we shall be like the angels."[479]

With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are, ) have the self-same angelic nature promised[21]

And this is evident from the statement, that when all Who are saints have arrived at the summit of perfection, they are said to be made like, or equal to, the angels, agreeably to the declaration in the Gospels.[27]

"For in the resurrection they neither marry nor are given in marriage, but the righteous are as the angels in heaven,"[119]

For there are some to whom it is not given to attain virginity; and there are others whom He no longer wills to be excited by procreations to lust, and to be defiled, but henceforth to meditate and to keep the mind upon the transformation of the body to the likeness of angels, when they "neither marry nor are given in marriage,"[19]

that those who shall obtain the resurrection shall then be as the angels.[28]

Whence also angels, who are spirits, see God; and therefore men, as long as they are men, cannot see Him. But after the resurrection of the dead, when they shall have been made like the angels,[15]

All the human race shall arise without bodies, as I told you that in the resurrection they neither marry nor are given in marriage, but are as the angels of God.[16]

But such a view is both foolish and impious, since the other Scriptures testify against this interpretation and declare that, when we are somewhat more advanced, we shall be equal to the angels.[57]

The words, moreover, "Have you not read what was spoken by God to Moses: I am the God of Abraham, and the God of Isaac, and the God of Jacob; He is not a God of the dead, but of the living,"[39]

Moreover, we are taught that "God is not the God of the dead, but of the living."[9]

For far be it from the mercy of God and His uncontrolled might to suffer the number of the lapsed to be called the Church; since it is written, "God is not the God of the dead, but of the living."[5]

re, whether immortal or mortal, is derived; who didst make man a rational creature, the citizen of this world, in his constitution mortal, and didst add the promise of a resurrection; who didst not suffer Enoch and Elijah to taste of death: "the God of Abraham, the God of Isaac, and the God of Jacob, who art the God of them, not as of dead, but as of living persons: for the souls of all men live with Thee, and the spirits of the righteous are in Thy hand, which no torment can touch; "[185]

all the precepts which afterwards sprouted forth when given through Moses; that is, Thou shalt love the Lord thy God from thy whole heart and out of thy whole soul; Thou shalt love thy neighbour as thyself;[18]

The Master accordingly, when asked, "Which is the greatest of the commandments? "says, "Thou shalt love the Lord thy God with all thy soul, and with all thy strength; "[37]

but to us He has addressed the exhortation, "Thou shalt love the Lord thy God."[126]

" Especially conspicuous is the love of the Instructor set forth in various salutary commandments, in order that the discovery may be readier, from the abundance and arrangement of the Scriptures. We have the Decalogue[178]

. It proposed one for the obedient man, the other for the transgressor.[175]

the queen of His creation, the inheritor of His own liberality, the priestess of His religion, the champion of His testimony, the sister of His Christ! We know by experience the goodness of God; from His Christ we learn that He is the only God, and the very good. Now, as He requires from us love to our neighbour after love to Himself,[61]

and loving God, to wit, with all its strength (by which in the endurance of martyrdom it maintains the fight), with all its life[42]

I must love God, and my neighbour as myself:[17]

And the second is like unto it, Thou shalt love thy neighbour as thyself." And to these He added: "On these two commandments hang all the law and the prophets."[42]

This is the first; and the second is like unto it, Thou shall love thy neighbour as thyself. On these two commandments hang all the law and the prophets."[21]

Because by this deed he profits nothing who has not the love of that God and Christ who is announced by the law and the prophets and in the Gospel in this manner: "Thou shalt love the Lord thy God, with all thy heart, and with all thy mind, and with all thy thought; and thou shalt love thy neighbour as thyself. For on these two commandments hang all the law and the prophets; "[40]

who made thee; second, thy neighbour as thyself;[5]

But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind.[21]

ight to us, and to whom a wanton look is adultery, the eyes being made for other purposes, and who are to be called to account for their very thoughts, how can any one doubt that such persons practise self-control? For our account lies not with human laws, which a bad man can evade (at the outset I proved to you, sovereign lords, that our doctrine is from the teaching of God), but we have a law which makes the measure of rectitude to consist in dealing with our neighbour as ourselves.[124]

The second in order, and not any less than this, He says, is, "Thou shalt love thy neighbour as thyself,"[38]

Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? "[17]

"But if ye bite and find fault with one another, take heed that ye be not consumed one of another."[19]

And as he wishes to be praised, and blessed, and honoured, and to have all his sins forgiven, thus he does to his neighbour, loving him as himself.[14]

And He says also, "Thou shalt love thy neighbour as thyself; "[4]

And again, "A new commandment give I unto you, that ye love one another. On these two commandments hang all the law and the prophets."[43]

Wherefore then, said He, does he in the Spirit call him his lord, when he says, The Lord said to my lord, Sit at my right hand, that I may put thine enemies under thy footsteps?[22]

of David, fearing and understanding the error of the wicked, he saith, "The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool."[183]

or greater than David,[421]

or greater than Jonah, or have been the Lord of David,[477]

Therefore, (as they further hold, ) those other words, "Before the morning star did I beget thee from the womb,"[410]