Christ knew "the baptism of John, whence it was."
The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly:
But John's baptism was "from heaven." "Why, therefore," asks Christ, "did ye not believe him? "
Suppose their answer to have been, that John's baptism was "of men," they would have been immediately stoned to death.
when He actually met their refusal to say what they thought, with such reprisals as, "Neither tell I you by what authority I do these things,"
again, when inquiring about tribute, the Pharisees came to Him, tempting Him
And of civil government: "Render to Caesar the things which are Caesar's; and unto God the things which are God's."
Similiter autem afferunt etiam illud dictum de resurrectione mortuorum: "Filiillius saeculi nec nubunt, nec nubuntur."
Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. "The things which are Cµsar's are to be rendered to Cµsar."
He returned evil for evil! "Render unto Cµsar the things which be Cµsar's, and unto God the things which be God's."
t was in the sea, and in the mouth of a fish of the sea which, in my judgment, was benefited when it came up and was caught in the net of Peter, who became a fisher of men, in which net was that which is figuratively called a fish, in order also that the coin with the image of Caesar might be taken from it, and that it might take its place among those which were caught by them who have learned to become fishers of men. Let him, then, who has the things of Caesar render them to Caesar,
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;
conduct which would be unfit even to an ordinary man! The Sadducees, who said there was no resurrection, in a discussion on that subject, had proposed to the Lord a case of law touching a certain woman, who, in accordance with the legal prescription, had been married to seven brothers who had died one after the other. The question therefore was, to which husband must she be reckoned to belong in the resurrection?
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.
of her so many husbands; nor is any (husband) awaiting her to put her to confusion.
, of that world. It was: "Whose wife should this woman be in that world after the resurrection? "
Luke 20:34 - NIV, NAB - in Fragments of the Lost Work of Justin on the Resurrection
And at the same time He foretold that, in the future world, sexual intercourse should be done away with; as He says, "The children of this world marry, and are given in marriage; but the children of the world to come neither marry nor are given in marriage, but shall be like the angels in heaven."
And those whose life is common, have common graces and a common salvation; common to them are love and training. "For in this world," he says, "they marry, and are given in marriage,"
Sed hanc interrogationera et cos qui interrogant, si quis consideraverit, inveniet Dominum non reprobare matrimonium, sed remedium afferre exspectationi carnalis cupiditatis in resurrectione. Illud autem, "filiis hujus saeculi,"
a subject which He was not in the habit of teaching publicly at any other time. He therefore gave His answer, that "the children of this world marry."
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!
Luke 20:34 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him."
Just as our Lord also said, `They shall neither marry nor be given in marriage, but shall be equal to the angels, the children of the God of the resurrection.'
Sed post resurrectionem, inquit, nec uxorem ducunt, nec hubnut.' "
Rightly, then, they reckon the number seven motherless and childless, interpreting the Sabbath, and figuratively expressing the nature of the rest, in which "they neither marry nor are given in marriage any more."
"But they whom God shall account worthy of the possession of that world and the resurrection from the dead, neither marry nor are given in marriage; forasmuch as they cannot die any more, since they become equal to the angels, being made the children of God and of the resurrection."
because in it "men shall not die, neither shall they marry, but be like the angels."
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
"But if 'in that age they will neither marry nor be given in marriage, but will be equal to angels,'
Then-what is even greater-when he had learned from the reading of Scripture certain things not according to the condition of his novitiate, but in proportion to the earliness of his faith, he immediately laid hold of what he had discovered, for his own advantage in deserving well of God.
For what could happen to me more desirable and more joyful than to be now close to you, that you might embrace me with those hands, which, pure and innocent, and maintaining the faith of the Lord, have rejected the profane obedience? What more pleasant and sublime than now to kiss your lips, which with a glorious voice have confessed the Lord, to be looked upon even in presence by your eyes, which, despising the world, have become worthy
It is the word of the Lord which says, "The children of this world beget and are begotten; but they who are counted worthy of that world, and of the resurrection from the dead, neither marry nor are given in marriage: neither shall they die any more: for they are equal to the angels of God, being the children of the resurrection."
And the latter terminating in love, thereafter gives the loving to the loved, that which knows to that which is known. And, perchance, such an one has already attained the condition of "being equal to the angels."
My God, however, who formed that which He had taken out of the dust of the ground in the true quality of flesh, although not issuing as yet from conjugal seed, was equally able to apply to angels too a flesh of any material whatsoever, who built even the world out of nothing, into so many and so various bodies, and that at a word! And, really, if your god promises to men some time or other the true nature of angels
in order, indeed, that it may be rendered a fit substance for the kingdom of God. "For we shall be like the angels."
To this discussion, however, our Lord's declaration puts an effectual end: "They shall be," says He, "equal unto the angels."
no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels.
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.
and also become "equal to the angels."
blessed are they that have the fear of God, for they shall become angels of God:
though he is not God, is said to be the god of those who do not wish to receive the spirit of adoption, in order that they may become sons of that world, and sons of the resurrection from the dead,
For since the Sadducees indeed denied the resurrection, whilst the Lord affirmed it; since, too, (in affirming it, ) He reproached them as being both ignorant of the Scriptures-those, of course which had declared the resurrection-as well as incredulous of the power of God, though, of course, effectual to raise the dead, and lastly, since He immediately added the words, "Now, that the dead are raised,"
For if Abraham, and Isaac, and Jacob, who, it is admitted, were only men, are manifested to be alive-for all they,
For our Saviour says to the Sadducees: "But concerning the resurrection of the dead, have ye not read that which is written, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God, therefore, is not the God of the dead, but of the living; for all live to Him."
And to those who say that Abraham and Isaac and Jacob are dead, He said, `God is not of the dead, but of the living.'
They, indeed, who had caught the very force of His voice, and pronunciation, and expression, discovered no other sense than what had reference to the matter of the question. Accordingly, the Scribes exclaimed, "Master, Thou hast well said."
Now, He did not reject the attestation of those who had assumed His answer to bear this meaning. If, however, the Scribes thought Christ was David's Son, whereas (David) himself calls Him Lord,
of His own accord,
and ye be shut out with all your goods beyond the gate of the tower. Wherefore I now say to you who preside over the Church and love the first seats,
because righteous. And although here upon earth he be not honoured with the chief seat,
Luke 20:46 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
and while devoting great care to the things which were external, they overlooked those which bore upon the salvation of the soul. For they also had respect to "greetings in the market-place,"
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