Greek lab

And again: "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost."[49]

"I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost."[334]

Also Paul to the Romans: "I could wish that I myself were accursed from Christ for my brethren and my kindred according to the flesh: who are Israel-ires: whose are the adoption, and the glory, and the covenant, and the appointment of the law, and the service (of God), and the promises; whose are the fathers, of whom, according to the flesh, Christ came, who is God over all, blessed for evermore."[167]

For although the Jew withal be called "a son," and an "elder one," inasmuch as he had priority in adoption;[89]

have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh.[160]

And again, writing to the Romans about Israel, he says: "Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever."[270]

just as Christ was sold by Israel-(and therefore, ) "according to the flesh," by His "brethren"[204]

," as the same apostle says: "Of whom is Christ, who is over all, God blessed for ever."[152]

and goeth to the Father."[233]

And, "Whose are the fathers, and of whom according to the flesh Christ came, who is over all, God blessed for evermore."[279]

of the gods, but which teaches us the wondrous condescension to us men of the awful glory of Him who is God over all.[12]

from the Word, "that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her, Two nations are in thy womb, and two manner of people are in thy body; and the one people shall overcome the other, and the eider shall serve the younger."[319]

For thus unto Rebecca did God speak: "Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less."[8]

But even holy Scripture does not appear to me to be altogether silent on the nature of this secret, as when the Apostle Paul, in discussing the case of Jacob and Esau, says: "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him who calleth, it was said, The elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated."[167]

l my eighth, and I am Israel and archangel of the power of the Lord and a chief captain among the sons of God? Am not I Israel, the first minister in the sight of God, and I invoked my God by the inextinguishable name? "It is likely that this was really said by Jacob, and was therefore written down, and that there is also a deeper meaning in what we are told, "He supplanted his brother in the womb." Consider whether the celebrated question about Jacob and Esau has a solution. We read,[99]

Our God, one and the same, is also their God, who knows hidden things, who knoweth all things before they can come to pass; and for this reason has He said, "Jacob have I loved, but Esau have I hated."[320]

"For there is no unrighteousness with God,"[256]

How could his soul and its images be formed along with his body, who, before he was created in the womb, is said to be known to God, and was sanctified by Him before his birth? Some, perhaps, may think that God fills individuals with His Holy Spirit, and bestows upon them sanctification, not on grounds of justice and according to their deserts; but undeservedly. And how shall we escape that declaration: "Is there unrighteousness with God? God forbid!"[122]

"For I will have mercy on whom I will have mercy,"[39]

Such, then, is the defence which I think we can offer to the statement, that "it is not of him that willeth, nor of him that runneth, but of God that showeth mercy."[194]

Thou wilt say then unto me, Why doth He yet find fault? For who hath resisted His will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? "[224]

but whom Thou wilt Thou savest, and whom Thou wilt Thou destroyest.[11]

In the same way the potter, too, has it in his power, by tempering the blast of his fire, to modify his clayey material into a stiffer one, and to mould one form after another more beautiful than the original substance, and now possessing both a kind and name of its own. For although the Scripture says, "Shall the clay say to the potter? "[52]

"Nay, O man, who art thou that repliest against God? Shall the thing formed say to him that hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? "[76]

and proclaim in what sense [God] says, "`That is a people who was not a people; and she is beloved who was not beloved; "[142]

and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved[67]

And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God."[313]

and that we had no hope of salvation except it came to us from Him. For He called us when we were not,[8]

to a compendious formula, because (as it was predicted in another passage) the Lord-that is, Christ" was to make (or utter) a concise word on earth."[610]

and knowing how to bear infirmity: "to wit as having been set by the Father "for a stone of offence,"[322]

Was it because Christ was both a rock and a stone? For we read of His being placed "for a stone of stumbling and for a rock of offence."[445]