" when also, "He left them and departed."
And the Saviour seems to me to conjoin the sign which was to come from Himself with the reason of the sign in regard to Jonah when He says, not merely that a sign like to that is granted by Him but that very sign; for attend to the words, "And there shall no sign be given to it but the sign of Jonah the prophet."
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.
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."
from running back to carnal things, Jesus said to them when on the other side, "Take heed and beware."
And something like this was what they said, "If we had loaves we would not have had to take of the leaven of the Pharisees and the Sadducees; but since, from want of loaves, we run the risk of taking from their leaven, while the Saviour does not wish us to run back to their teaching, therefore He said to us, "Take heed and beware of the leaven of the Pharisees and the Sadducees."
But since the disciples understood, when Jesus said, "Beware of the leaven,"
Now, while Jesus said these things, the disciples reasoned, saying not aloud, but in their own hearts, "We took no loaves."
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,"
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,"
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? "
As a witness for simplicity in shoes let John suffice, who avowed that "he was not worthy to unloose the latchet of the Lord's shoes."
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? "
,-to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him,
adapt the voice to the economy. If He shall say, Whom do men say that I the Son of man am?
Wherefore I know what is the meaning of revelation, having learned it in my own case. For at the very time when the Lord said, `Who do they say that I am? '
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."
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,"
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? "
But he to whom the Father which is in heaven has revealed Him,
even as Peter did on another occasion: "Thou art the Son of God."
she no more made a mistake than Peter
By this Spirit Peter spake that blessed word, "Thou art the Christ, the Son of the living God."
Or when by Peter it is answered and said: Thou art the Son of the living God? "
Thou art the Christ, the Son of the living God.
Matt. 16:16 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
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; "
and when I heard one saying one thing of Him, and another another, it came into my heart to say (and I know not, therefore, how I said it), `Thou art the Son of the living God.'
The saying of Peter to the Saviour, "Thou art the Christ," when the Jews did not know that He was Christ, was indeed a great thing, but greater that he knew Him not only to be Christ, but also "the Son of the living God,"
And these things we have added because to the saying, "Thou art the Christ, the Son of God," was subjoined the word "living; "
they may speak through the Spirit of God saying concerning Him, "Lord Jesus," and to Him, "Thou art the Christ, the Son of the living God."
dmit this-that though many, speaking the truth, say about God, "He has given to me a true knowledge of things that are," yet they will not say this with equal insight and apprehension of the things known, nor as knowing the same number of things? But it is not only in respect of the difference of knowing that those who know do not know alike, bat also according to that which is the source of the knowledge; so that according to this he who knows the Son by the revelation of the Father,
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,"
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; "
if these men did not know the truth? How also did the seventy preach, unless they had themselves previously known the truth of what was preached? Or how could Peter have been in ignorance, to whom the Lord gave testimony, that flesh and blood had not revealed to him, but the Father, who is in heaven?
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?
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,"
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.
And in the same manner He pronounced Peter to be "blessed," inasmuch as "flesh and blood had not revealed it to him"-that he had perceived the Father-"but the Father which is in heaven."
When acknowledged by Peter as the "Christ (the Son) of God,"
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?
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."
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,"
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,"
If, because the Lord has said to Peter, "Upon this rock will I build My Church,"
By this Spirit the rock of the Church was stablished.
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."
Peter also, upon whom by the Lord's condescension the Church was founded,
nd discourse a whole year to those who were awake? 'And how are we to believe your word, when you tell us that He appeared to you? And how did He appear to you, when you entertain opinions contrary to His teaching? But if you were seen and taught by Him, and became His apostle for a single hour, proclaim His utterances, interpret His sayings, love His apostles, contend not with me who companied with Him. For in direct opposition to me, who am a firm rock, the foundation of the Church,
And Peter, on whom the Church of Christ is built, against which the gates of hell shall not prevail
And if we too have said like Peter, "Thou art the Christ, the Son of the living God," not as if flesh and blood had revealed it unto us, but by light from the Father in heaven having shone in our heart, we become a Peter, and to us there might be said by the Word, "Thou art Peter," etc.
But if you suppose that upon that one Peter only the whole church is built by God, what would you say about John the son of thunder or each one of the Apostles? Shall we otherwise dare to say, that against Peter in particular the gates of Hades shall not prevail, but that they shall prevail against the other Apostles and the perfect? Does not the saying previously made, "The gates of Hades shall not prevail against it,"
hold in regard to all and in the case of each of them? And also the saying, "Upon this rock I will build My church"?
And, in the first place, I think that the saying, "I will give unto thee the keys of the kingdom of heaven," is spoken in consistency with the words, "The gates of Hades shall not prevail against it."
But when those who maintain the function of the episcopate make use of this word as Peter, and, having received the keys of the kingdom of heaven from the Saviour, teach that things bound by them, that is to say, condemned, are also bound in heaven, and that those which have obtained remission by them are also loosed in heaven, we must say that they speak wholesomely if they have the way of life on account of which it was said to that Peter, "Thou art Peter; "
" 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,"
"to thee have I given the keys of the heavenly kingdom; "
or, "Whatsoever thou shale have bound or loosed in earth, shall be bound or loosed in the heavens,"
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."
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."
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."
Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,
Are the keys of the kingdom of heaven given by the Lord to Peter only, and will no other of the blessed receive them? But if this promise, "I will give unto thee the keys of the kingdom of heaven,"
be common to the others, how shall not all the things previously spoken of, and the things which are subjoined as having been addressed to Peter, be common to them? For in this place these words seem to be addressed as to Peter only, "Whatsoever thou shalt bind on earth shall be bound in heaven,"
But since it was necessary, even if something in common had been said in the case of Peter and those who had thrice admonished the brethren, that Peter should have some element superior to those who thrice admonished, in the case of Peter, this saying "I will give to thee the keys of the kingdom of the heavens,"
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.
t away the Twelve, He did not send them away with the understanding that He was the Christ? But if the Twelve had such understanding, manifestly Peter had it also; how, then, is he now pronounced blessed? For the expression here plainly indicates that now for the first time Peter confessed that Christ was the Son of the living God, Matthew then, according to some of the manuscripts, has written, "Then He commanded His disciples that they should tell no man that He was the Christ," but
You must know, however, that some manuscripts of the Gospel according to Matthew have, "He charged."
but from falsehood he said, "May God be propitious to Thee, Lord, this shall not be unto Thee,"
Hence, also, among His words He said, when He was discoursing about His future sufferings: `The Son of man must suffer many things, and be rejected by the Pharisees and Scribes, and be crucified, and on the third day rise again.'
"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."
Matt. 16:21 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith
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; "
Matt. 16:21 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
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.
this, so to speak, to be digested in the minds of the hearers, that, after there had been a period of silence in the proclamation of something of this kind about Him, at a more seasonable time there might be built up upon the former rudiments "Christ Jesus crucified and raised from the dead," which at the beginning not even the Apostles knew; for it is written in the passage now under consideration, "From that time began Jesus to show unto His disciples that He must go unto Jerusalem"
And that this was His meaning, when He forbade proclamation to be made that He was the Christ, is in a measure established by the words, "From that time began Jesus to show unto His disciples how that He must go unto Jerusalem, and suffer many things of the elders," and what is annexed;
Wherefore, reserving the more perfect proclamation of the things concerning Him by the Apostles, He commanded His disciples that they should tell no man that He was the Christ; and He prepared them to say that He was the Christ crucified and risen from the dead, "when He began "not only to say, nor even to advance to the point of teaching merely, but "to show"
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."
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; "
Matt. 16:22 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
this shall not be unto Thee."
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,
he said, "God be propitious to thee, O Lord."
In harmony with which we may put, "Who is made to stumble, and I am not made to stumble? "But if Peter, at that time because of the saying. "God be propitious to Thee, Lord, this shall not be unto Thee,"
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,
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."
Matt. 16:23 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
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."
Approving his purpose, indeed, but rebuking his ignorance, because of the purpose being right. He says to him, "Get thee behind Me,"
But you will compare together His saying to Peter, "Get thee behind me, Satan,"
Next we must inquire how He said to Peter, "Thou art a stumbling-block unto Me,"
" But this spirit was perhaps that which is called a stumbling-block by Jesus, and which is spoken of as Satan in the passage, "Get thee behind Me, Satan; thou art a stumbling-block unto me.'
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,"
For whosoever will save his life, shall lose it; and whosoever will lose it for My sake shall save it."
If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: "
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.
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."
"Take up thy cross and follow"
Moreover in regard to the saying, "Let him deny himself,"
But at the same time also observe that at the beginning it is said, "Whosoever wills," but afterwards, "Whoso shall lose."
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? "
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."
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? "
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? "
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? "
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? "
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? "
Matt. 16:27 - NIV, NAB - in Pseudo-Gregory Thaumaturgus Twelve Topics on the Faith
and again, "When the Son of man cometh in the glory of His Father? "
with a great concussion above the clouds, with the angels of His power,
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;
But to the perfect He comes "in the glory of His own Father,"
But since some one may think that the promise of the Saviour prescribes a limit of time to their not tasting of death, namely, that they will not taste of death "until"
But since here it is written in the three Evangelists, "They shall not taste of death,"
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