the woman who had suffered for eighteen years, and was healed on the Sabbath-day;
also the parable of the judge who feared not God, whom the widow's importunity led to avenge her cause;
Luke 13:1 - NIV, NAB - in A Treatise Against the Heretic Novatian by an Anonymous Bishop
Or those eighteen upon whom the tower in Siloam fell, think ye that they were debtors to death above all men who dwell in Jerusalem? No; I say unto you," said He, "that unless ye repent, ye shall all likewise perish."
Then, again, this truth was clearly shown forth by the parable of the fig-tree, of which the Lord says, "Behold, now these three years I come seeking fruit on this fig-tree, but I find none"
(This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times,
This refuse is perhaps the "dung" thrown down beside the fig tree by the keeper of the vineyard, which is the cause of its bearing fruit.
And when Jesus beheld her, and perceived from what cause she was bowed together, he said, "Ought not this daughter of Abraham, whom Satan has bound, lo, these eighteen years, to be loosed from this bond on the Sabbath day? "
Take note also of the cases where Jesus is recorded to have sent any one away, that you may see the difference of those who were sent away by Him after being fed, and those who had been sent away otherwise; and, as a pattern of one who was sent away otherwise, take "Woman, thou art loosed from thine infirmity."
doth not each one of you on the Sabbath-days loose his ox or his ass, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed from this bond on the Sabbath-days? "
When the question was again raised concerning a cure performed on the Sabbath-day, how did He discuss it: "Doth not each of you on the Sabbath loose his ass or his ox from the stall, and lead him away to watering? "
that at the coming of the Lord all things loosed should be brought to light, and that things bound of old should now be loosed by Him, as the Lord said Himself to the rulers of the people, when they were indignant at the cure on the Sabbath-day: "Ye hypocrites, doth not each one of you loose his ox or his ass from the stall, and lead him away to watering? and ought not this woman, being a daughter of Abraham, whom Satan hath bound these eighteen years, be loosed on the Sabbath-day? "
And not only in the case of this woman have the years of her infirmity (which they affirm to fit in with their figment) been mentioned, but, lo! another woman was also healed, after suffering in like manner for eighteen years; concerning whom the Lord said, "And ought not this daughter of Abraham, whom Satan has bound during eighteen years, to be set free on the Sabbath-day? "
Wherefore He Himself, declaring Himself very beautifully, likened Himself to a grain of mustard-seed;
That which is, he says, nothing, and which consists of nothing, inasmuch as it is indivisible-(I mean) a point-will become through its own reflective power a certain incomprehensible magnitude. This, he says, is the kingdom of heaven, the grain of mustard seed,
More easily, it may be, through the "strait gate"
but also that which was said by the Saviour to those who come to Him, as it is recorded in Luke in these words, "Strive to enter in by the narrow door, for many, I say unto you, shall seek to enter in through the narrow door and shall not be able; "
Now, if you attend to the saying, "Many, I say unto you, shall seek to enter in and shall not be able,"
How often has He already displayed Himself as a Judge, and in the Judge the Creator? How often, indeed, has He repelled, and in the repulse condemned? In the present passage, for instance, He says, "When once the master of the house is risen up; "
"And hath shut to the door," thereby shutting out the wicked, of course; and when these knock, He will answer, "I know you not whence ye are; "and when they recount how "they have eaten and drunk in His presence," He will further say to them, "Depart from me, all ye workers of iniquity; there shall be weeping and gnashing of teeth."
is His disapproval. In the Gospel: "I know you not."
By their works ye shall know them. And every tree that bringeth not forth good fruit, is hewn down and cast into the fire."
And in another passage: "Many will say unto Me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and by Thy name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from Me, because ye are workers of iniquity."
Luke 13:27 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
But what reply is that righteous Judge and King represented as making to them? "Depart from me into everlasting fire, ye workers of iniquity."
in My very bosom, yet if ye were not to keep My commandments, I would cast you off, and say unto you, Depart from Me; I know you not whence ye are, ye workers of iniquity."
me in my very bosom, yet if ye were not to keep my commandments, I would cast you off, and say unto you, Depart from me; I know you not whence ye are, ye workers of iniquity."
and then again by saying to the Jews, "When ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of heaven, but you yourselves cast out."
For how happens it, if the kingdom belong to the most lenient god, that it is closely followed up by a fervent judgment, the severity of which brings weeping?
But whereas He said also, `Many shall come from the east and the west, from the north and the south, and shall recline in the bosom of Abraham, and Isaac, and Jacob; '
For I remember His saying, `Many shall come from the east and from the west, the north and the south, and shall recline on the bosoms of Abraham, and Isaac, and Jacob.'
But the Lord prayed and besought not for Himself-for why should He who was guiltless pray on His own behalf?-but for our sins, as He Himself declared, when He said to Peter, "Behold, Satan hath desired that he might sift you as wheat. But I have prayed for thee, that thy faith fail not."
Wherefore I have laboured to bring forward, and make clearly manifest, the utterly ill-conditioned carcase of this miserable little fox.
Speaking of Herod, too, He says, "Go ye and tell that fox,"
Thus also, in reference to Herod: "Go, tell that fox, Behold, I cast out devils, and perform cures to-day and to-morrow, and the third day I shall be perfected."
For not riches only, but also honour, and marriage, and poverty, have ten thousand cares for him who is unfit for them.
For, when any one apprehends from the Word the perfect knowledge of these things, then it must be said that, from a rational exhibition (the mind seeing the things which are shown, ) the exhibition becomes complete for him who has the will and the power to contemplate these things, and does contemplate them. But since "it cannot be that a prophet perish out of Jerusalem,"
And, without using a parable, the Lord said to Jerusalem, `O Jerusalem, Jerusalem, thou that killest the prophets, and stonest those that are sent unto thee; how often would I have gathered thy children together, as a hen gathereth her chickens trader her wings, and ye would not! Behold, your house shall be left unto you desolate."
"Jerusalem, Jerusalem, how often would I have gathered thy children, as a hen her chickens!"
The expression, then, "How often," shows wisdom to be manifold; every mode of quantity and quality, it by all means saves some, both in time and in eternity. "For the Spirit of the Lord fills the earth."
" For this is the end of foolish pleasure. Such, indeed, is the case. And when He says, "Be not much with a strange woman,"
And vet He loved even those who hated Him, and wept over the unbelieving, and blessed those who slandered Him, and prayed for those who were enmity against Him.
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