1. Septuagint, Tobit, 4.7-4.11 (th cent. BCE - 2nd cent. BCE)
| 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. |
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2. Hebrew Bible, Deuteronomy, 5.19, 12.15-12.16, 12.27, 15.7 (9th cent. BCE - 3rd cent. BCE)
| 5.19. אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃ 12.15. רַק בְּכָל־אַוַּת נַפְשְׁךָ תִּזְבַּח וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לְךָ בְּכָל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל׃ 12.16. רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ 12.27. וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְדַם־זְבָחֶיךָ יִשָּׁפֵךְ עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַבָּשָׂר תֹּאכֵל׃ 15.7. כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃ | 5.19. These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me." 12.15. Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of the LORD thy God which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart." 12.16. Only ye shall not eat the blood; thou shalt pour it out upon the earth as water." 12.27. and thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the LORD thy God; and the blood of thy sacrifices shall be poured out against the altar of the LORD thy God, and thou shalt eat the flesh." 15.7. If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;" |
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3. Hebrew Bible, Exodus, 3.14, 12.11, 20.15 (9th cent. BCE - 3rd cent. BCE)
| 3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 20.15. וְכָל־הָעָם רֹאִים אֶת־הַקּוֹלֹת וְאֶת־הַלַּפִּידִם וְאֵת קוֹל הַשֹּׁפָר וְאֶת־הָהָר עָשֵׁן וַיַּרְא הָעָם וַיָּנֻעוּ וַיַּעַמְדוּ מֵרָחֹק׃ | 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover." 20.15. And all the people perceived the thunderings, and the lightnings, and the voice of the horn, and the mountain smoking; and when the people saw it, they trembled, and stood afar off." |
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4. Hebrew Bible, Genesis, 1.2, 1.28, 2.18 (9th cent. BCE - 3rd cent. BCE)
| 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ | 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" |
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5. Hebrew Bible, Leviticus, 15.19, 17.14-17.15 (9th cent. BCE - 3rd cent. BCE)
| 15.19. וְאִשָּׁה כִּי־תִהְיֶה זָבָה דָּם יִהְיֶה זֹבָהּ בִּבְשָׂרָהּ שִׁבְעַת יָמִים תִּהְיֶה בְנִדָּתָהּ וְכָל־הַנֹּגֵעַ בָּהּ יִטְמָא עַד־הָעָרֶב׃ 17.14. כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃ 17.15. וְכָל־נֶפֶשׁ אֲשֶׁר תֹּאכַל נְבֵלָה וּטְרֵפָה בָּאֶזְרָח וּבַגֵּר וְכִבֶּס בְּגָדָיו וְרָחַץ בַּמַּיִם וְטָמֵא עַד־הָעֶרֶב וְטָהֵר׃ | 15.19. And if a woman have an issue, and her issue in her flesh be blood, she shall be in her impurity seven days; and whosoever toucheth her shall be unclean until the even." 17.14. For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off." 17.15. And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be home-born or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean." |
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6. Hebrew Bible, Proverbs, 19.17 (9th cent. BCE - 3rd cent. BCE)
| 19.17. מַלְוֵה יְהוָה חוֹנֵן דָּל וּגְמֻלוֹ יְשַׁלֶּם־לוֹ׃ | 19.17. He that is gracious unto the poor lendeth unto the LORD; And his good deed will He repay unto him." |
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7. Hebrew Bible, Psalms, 8.5-8.8, 50.13, 89.35-89.37 (9th cent. BCE - 3rd cent. BCE)
| 8.5. מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃ 8.6. וַתְּחַסְּרֵהוּ מְּעַט מֵאֱלֹהִים וְכָבוֹד וְהָדָר תְּעַטְּרֵהוּ׃ 8.7. תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃ 8.8. צֹנֶה וַאֲלָפִים כֻּלָּם וְגַם בַּהֲמוֹת שָׂדָי׃ 50.13. הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה׃ 89.35. לֹא־אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה׃ 89.36. אַחַת נִשְׁבַּעְתִּי בְקָדְשִׁי אִם־לְדָוִד אֲכַזֵּב׃ 89.37. זַרְעוֹ לְעוֹלָם יִהְיֶה וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי׃ | 8.5. What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?" 8.6. Yet Thou hast made him but little lower than the angels, And hast crowned him with glory and honour." 8.7. Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet:" 8.8. Sheep and oxen, all of them, Yea, and the beasts of the field;" 50.13. Do I eat the flesh of bulls, or drink the blood of goats?" 89.35. My covet will I not profane, Nor alter that which is gone out of My lips." 89.36. Once have I sworn by My holiness: Surely I will not be false unto David;" 89.37. His seed shall endure for ever, And his throne as the sun before Me." |
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8. Hebrew Bible, Isaiah, 11.4, 52.7, 57.19, 59.17 (8th cent. BCE - 5th cent. BCE)
| 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 57.19. בּוֹרֵא נוב [נִיב] שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יְהוָה וּרְפָאתִיו׃ 59.17. וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃ | 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’" 57.19. Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him." 59.17. And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak." |
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9. Septuagint, Tobit, 4.7-4.11 (4th cent. BCE - 2nd cent. BCE)
| 4.7. Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. 4.9. So you will be laying up a good treasure for yourself against the day of necessity. 4.10. For charity delivers from death and keeps you from entering the darkness; 4.11. and for all who practice it charity is an excellent offering in the presence of the Most High. |
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10. Anon., 1 Enoch, 102.5 (3rd cent. BCE - 2nd cent. BCE)
| 102.5. And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement. |
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11. Dead Sea Scrolls, Community Rule, 1.10, 1.11, 3.13, 3.13-4.26, 3.20, 3.21, 9.14 (2nd cent. BCE - 1st cent. CE)
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12. Dead Sea Scrolls, Hodayot, 6.29-6.30, 7.21, 12.21 (2nd cent. BCE - 1st cent. CE)
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13. Dead Sea Scrolls, Hodayot, 6.29-6.30, 7.21, 12.21 (2nd cent. BCE - 1st cent. CE)
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14. Hebrew Bible, Daniel, 2.45 (2nd cent. BCE - 2nd cent. BCE)
| 2.45. כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃ | 2.45. Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’" |
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15. Septuagint, Ecclesiasticus (Siracides), 4.11-4.18, 14.18, 17.25-17.32, 18.1, 40.1-40.7, 41.1-41.4 (2nd cent. BCE - 2nd cent. BCE)
| 4.11. Wisdom exalts her sons and gives help to those who seek her. 4.12. Whoever loves her loves life,and those who seek her early will be filled with joy. 4.13. Whoever holds her fast will obtain glory,and the Lord will bless the place she enters. 4.14. Those who serve her will minister to the Holy One;the Lord loves those who love her. 4.15. He who obeys her will judge the nations,and whoever gives heed to her will dwell secure. 4.16. If he has faith in her he will obtain her;and his descendants will remain in possession of her. 4.17. For at first she will walk with him on tortuous paths,she will bring fear and cowardice upon him,and will torment him by her discipline until she trusts him,and she will test him with her ordices. 4.18. Then she will come straight back to him and gladden him,and will reveal her secrets to him. 14.18. Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born. 17.25. Turn to the Lord and forsake your sins;pray in his presence and lessen your offenses. 17.26. Return to the Most High and turn away from iniquity,and hate abominations intensely. 17.27. Who will sing praises to the Most High in Hades,as do those who are alive and give thanks? 17.28. From the dead, as from one who does not exist,thanksgiving has ceased;he who is alive and well sings the Lords praises. 17.29. How great is the mercy of the Lord,and his forgiveness for those who turn to him! 17.31. What is brighter than the sun? Yet its light fails. So flesh and blood devise evil. 17.32. He marshals the host of the height of heaven;but all men are dust and ashes. 18.1. He who lives for ever created the whole universe; 18.1. Like a drop of water from the sea and a grain of sand so are a few years in the day of eternity. 40.1. Much labor was created for every man,and a heavy yoke is upon the sons of Adam,from the day they come forth from their mothers womb till the day they return to the mother of all. 40.1. All these were created for the wicked,and on their account the flood came. 40.2. Their perplexities and fear of heart -- their anxious thought is the day of death 40.2. Wine and music gladden the heart,but the love of wisdom is better than both. 40.3. from the man who sits on a splendid throne to the one who is humbled in dust and ashes 40.3. In the mouth of the shameless begging is sweet,but in his stomach a fire is kindled. 40.4. from the man who wears purple and a crown to the one who is clothed in burlap; 40.5. there is anger and envy and trouble and unrest,and fear of death, and fury and strife. And when one rests upon his bed,his sleep at night confuses his mind. 40.6. He gets little or no rest,and afterward in his sleep, as though he were on watch,he is troubled by the visions of his mind like one who has escaped from the battle-front; 40.7. at the moment of his rescue he wakes up,and wonders that his fear came to nothing. 41.1. O death, how bitter is the reminder of you to one who lives at peace among his possessions,to a man without distractions, who is prosperous in everything,and who still has the vigor to enjoy his food! 41.1. Whatever is from the dust returns to dust;so the ungodly go from curse to destruction. 41.2. and of silence, before those who greet you;of looking at a woman who is a harlot 41.4. and how can you reject the good pleasure of the Most High?Whether life is for ten or a hundred or a thousand years,there is no inquiry about it in Hades. |
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16. Septuagint, Wisdom of Solomon, 2.23-2.24, 5.17-5.20, 9.15, 18.15 (2nd cent. BCE - 1st cent. BCE)
| 2.23. for God created man for incorruption,and made him in the image of his own eternity 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 5.17. The Lord will take his zeal as his whole armor,and will arm all creation to repel his enemies; 5.18. he will put on righteousness as a breastplate,and wear impartial justice as a helmet; 5.19. he will take holiness as an invincible shield 5.20. and sharpen stern wrath for a sword,and creation will join with him to fight against the madmen. 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind. 18.15. thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior |
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17. Lucretius Carus, On The Nature of Things, 1.102-1.126 (1st cent. BCE - 1st cent. BCE)
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18. Philo of Alexandria, On The Sacrifices of Cain And Abel, 9-10 (1st cent. BCE - missingth cent. CE)
| 10. In reference to which it is said of Moses, "That no one is said to know of his Tomb;" for who could be competent to perceive the migration of a perfect soul to the living God? Nor do I even believe that the soul itself while awaiting this event was conscious of its own improvement, inasmuch as it was at that time becoming gradually divine; for God, in the case of those persons whom he is about to benefit, does not take him who is to receive the advantage into his counsels, but is accustomed rather to pour his benefits ungrudgingly upon him without his having any previous anticipation of them. This is something like the meaning of God's adding the creation of what is good to the perfect mind. But the good is holiness, the name of which is Abel. IV. |
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19. Philo of Alexandria, On Dreams, 2.189 (1st cent. BCE - missingth cent. CE)
| 2.189. for when," the scripture say, "the high priest goes into the Holy of Holies he will not be a Man." What then will he be if he is not a man? Will he be a God? I would not venture to say that (for the chief prophet, Moses, did receive the inheritance of this name while he was still in Egypt, being called "the god of Pharaoh;") nor again is he man, but he touches both these extremities as if he touched both the feet and the head. XXIX. |
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20. Philo of Alexandria, On The Life of Moses, 1.158 (1st cent. BCE - missingth cent. CE)
| 1.158. What more shall I say? Has he not also enjoyed an even greater communion with the Father and Creator of the universe, being thought unworthy of being called by the same appellation? For he also was called the god and king of the whole nation, and he is said to have entered into the darkness where God was; that is to say, into the invisible, and shapeless, and incorporeal world, the essence, which is the model of all existing things, where he beheld things invisible to mortal nature; for, having brought himself and his own life into the middle, as an excellently wrought picture, he established himself as a most beautiful and Godlike work, to be a model for all those who were inclined to imitate him. |
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21. Epictetus, Discourses, 4.7.6 (1st cent. CE - 2nd cent. CE)
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22. New Testament, 1 John, 1.5-1.7, 2.8-2.11 (1st cent. CE - 1st cent. CE)
| 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 1.6. If we say that we have fellowship with him and walk in the darkness, we lie, and don't tell the truth. 1.7. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines. 2.9. He who says he is in the light and hates his brother, is in the darkness even until now. 2.10. He who loves his brother remains in the light, and there is no occasion for stumbling in him. 2.11. But he who hates his brother is in the darkness, and walks in the darkness, and doesn't know where he is going, because the darkness has blinded his eyes. |
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23. New Testament, 1 Peter, 1.12, 3.15 (1st cent. CE - 1st cent. CE)
| 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 3.15. But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear: |
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24. New Testament, 1 Corinthians, 1.10, 2.8, 4.16, 8.5, 9.15-9.18, 10.11-10.12, 10.16, 10.20-10.21, 11.24-11.27, 13.13, 14.15-14.16, 15.24-15.27, 15.42-15.50, 16.13, 16.15 (1st cent. CE - 1st cent. CE)
| 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 4.16. I beg you therefore, be imitators of me. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 9.15. But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void. 9.16. For if I preach the gospel, I havenothing to boast about; for necessity is laid on me; but woe is to me,if I don't preach the gospel. 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 9.18. What then is my reward? That, when I preach thegospel, I may present the gospel of Christ without charge, so as not toabuse my authority in the gospel. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. 14.15. What is it then? I will pray with the spirit, and I willpray with the understanding also. I will sing with the spirit, and Iwill sing with the understanding also. 14.16. Otherwise if you blesswith the spirit, how will he who fills the place of the unlearned saythe "Amen" at your giving of thanks, seeing he doesn't know what yousay? 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 16.13. Watch! Stand firm in the faith! Be courageous! Be strong! 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) |
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25. New Testament, 1 Thessalonians, 2.2, 2.9, 4.1, 5.8, 5.17, 5.25 (1st cent. CE - 1st cent. CE)
| 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.17. Pray without ceasing. 5.25. Brothers, pray for us. |
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26. New Testament, 1 Timothy, 4.1-4.5 (1st cent. CE - 1st cent. CE)
| 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. |
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27. New Testament, 2 Peter, 1.13, 2.4 (1st cent. CE - 1st cent. CE)
| 1.13. I think it right, as long as I am in this tent, to stir you up by reminding you; 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; |
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28. New Testament, 2 Corinthians, 2.5-2.11, 4.4, 5.1, 5.4, 5.20, 6.7, 6.15, 10.1, 10.3-10.5, 13.11 (1st cent. CE - 1st cent. CE)
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29. New Testament, 2 Thessalonians, 2.15, 3.1, 3.6-3.12 (1st cent. CE - 1st cent. CE)
| 2.15. So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter. 3.1. Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you; 3.6. Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. 3.7. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you 3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. 3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat. 3.11. For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies. 3.12. Now those who are that way, we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread. |
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30. New Testament, 2 Timothy, 2.3 (1st cent. CE - 1st cent. CE)
| 2.3. You therefore must endure hardship, as a good soldier of Christ Jesus. |
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31. New Testament, Acts, 4.35, 26.18 (1st cent. CE - 2nd cent. CE)
| 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' |
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32. New Testament, Apocalypse, 1.16, 12.7, 19.11 (1st cent. CE - 1st cent. CE)
| 1.16. He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. |
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33. New Testament, Philemon, 22, 2 (1st cent. CE - 1st cent. CE)
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34. New Testament, Colossians, 1.12-1.13, 1.25-1.26, 2.9, 4.2-4.3 (1st cent. CE - 1st cent. CE)
| 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints 2.9. For in him all the fullness of the Godhead dwells bodily 4.2. Continue steadfastly in prayer, watching therein with thanksgiving; 4.3. praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds; |
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35. New Testament, Ephesians, 1.1, 1.3-1.23, 2.1-2.22, 3.1-3.21, 4.1-4.6, 4.12-4.13, 4.15-4.16, 4.21-4.27, 4.30, 5.1-5.3, 5.5, 5.8-5.9, 5.11, 5.21, 5.23, 5.25-5.33, 6.1, 6.4-6.11, 6.13-6.24 (1st cent. CE - 1st cent. CE)
| 1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.16. don't cease to give thanks for you, making mention of you in my prayers 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4. But God, being rich in mercy, for his great love with which he loved us 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.1. For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel 3.7. whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord; 3.12. in whom we have boldness and access in confidence through our faith in him. 3.13. Therefore I ask that you may not lose heart at my troubles for you, which are your glory. 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.21. if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 4.26. Be angry, and don't sin." Don't let the sun go down on your wrath 4.27. neither give place to the devil. 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.21. subjecting yourselves one to another in the fear of Christ. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. 6.1. Children, obey your parents in the Lord, for this is right. 6.4. You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; 6.6. not in the way of service only when eyes are on you, as men-pleasers; but as servants of Christ, doing the will of God from the heart; 6.7. with good will doing service, as to the Lord, and not to men; 6.8. knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. 6.9. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. 6.10. Finally, be strong in the Lord, and in the strength of his might. 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness 6.15. and having fitted your feet with the preparation of the gospel of peace; 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 6.18. with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: 6.19. on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel 6.20. for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. 6.21. But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22. whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts. 6.23. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ. 6.24. Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen. |
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36. New Testament, Galatians, 1.16, 4.8-4.9, 5.1, 5.13-5.14, 6.14 (1st cent. CE - 1st cent. CE)
| 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. |
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37. New Testament, Hebrews, 2.13-2.15, 4.15, 9.11, 10.4-10.5, 10.10, 10.19-10.20, 10.36, 13.11 (1st cent. CE - 1st cent. CE)
| 2.13. Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 10.4. For it is impossible that the blood of bulls and goats should take away sins. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.36. For you need endurance so that, having done the will of God, you may receive the promise. 13.11. For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. |
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38. New Testament, Philippians, 1.19-1.20, 2.10, 3.1, 4.1, 4.6, 4.8 (1st cent. CE - 1st cent. CE)
| 1.19. For I know that this will turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ 1.20. according to my earnest expectation and hope, that I will in no way be put to shame, but with all boldness, as always, now also Christ will be magnified in my body, whether by life, or by death. 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 3.1. Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.6. In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 4.8. Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things. |
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39. New Testament, Romans, 3.21, 5.15, 8.29, 8.38, 12.1, 12.8-12.10, 13.1-13.7, 13.12, 15.30-15.32, 16.17, 16.25-16.27 (1st cent. CE - 1st cent. CE)
| 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 12.9. Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. 12.10. In love of the brothers be tenderly affectionate one to another; in honor preferring one another; 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 13.2. Therefore he who resists the authority, withstands the ordice of God; and those who withstand will receive to themselves judgment. 13.3. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same 13.4. for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. 13.6. For this reason you also pay taxes, for they are ministers of God's service, attending continually on this very thing. 13.7. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 15.32. that I may come to you in joy through the will of God, and together with you, find rest. 16.17. Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them. |
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40. New Testament, Titus, 3.1, 3.4, 3.10-3.11 (1st cent. CE - 1st cent. CE)
| 3.1. Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work 3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned. |
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41. New Testament, John, 1.14, 6.53-6.56, 12.31 (1st cent. CE - 1st cent. CE)
| 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. |
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42. New Testament, Luke, 12.35, 12.37, 21.12-21.15 (1st cent. CE - 1st cent. CE)
| 12.35. Let your loins be girded and your lamps burning. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.15. for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. |
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43. New Testament, Mark, 5.29, 13.11 (1st cent. CE - 1st cent. CE)
| 5.29. Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. |
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44. New Testament, Matthew, 6.34, 12.6, 12.41-12.42, 13.25, 16.17-16.18, 16.25, 26.26-26.28, 26.37, 26.41 (1st cent. CE - 1st cent. CE)
| 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 12.6. But I tell you that one greater than the temple is here. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 12.42. The queen of the south will rise up in the judgment with this generation, and will condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and behold, someone greater than Solomon is here. 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.25. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. |
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45. Quintilian, Institutes of Oratory, 6.1.1 (1st cent. CE - 1st cent. CE)
| 6.1.1. The next subject which I was going to discuss was the peroration which some call the completion and others the conclusion. There are two kinds of peroration, for it may deal either with facts or with the emotional aspect of the case. The repetition and grouping of the facts, which the Greeks call á¼Î½Î±ÎºÎµÏαλαίÏÏÎ¹Ï and some of our own writers call the enumeration, serves both to refresh the memory of the judge and to place the whole of the case before his eyes, and, even although the facts may have made little impression on him in detail, their cumulative effect is considerable. |
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46. Seneca The Younger, De Constantia Sapientis, 3.4-3.5 (1st cent. CE - 1st cent. CE)
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47. Seneca The Younger, On Anger, 2.2.2 (1st cent. CE - 1st cent. CE)
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48. Tacitus, Agricola, 34, 33 (1st cent. CE - 2nd cent. CE)
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49. Apuleius, On The God of Socrates, 124 (2nd cent. CE - 2nd cent. CE)
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50. Clement of Alexandria, Miscellanies, 2.9.45, 7.3.20 (2nd cent. CE - 3rd cent. CE)
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51. Irenaeus, Refutation of All Heresies, 1.5.4, 1.27.1-1.27.2, 2.30.9, 3.12.12, 3.25.2-3.25.5, 4.2.2, 5.4.1 (2nd cent. CE - 3rd cent. CE)
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52. Justin, First Apology, 63, 60 (2nd cent. CE - 2nd cent. CE)
| 60. And the physiological discussion concerning the Son of God in the Tim us of Plato, where he says, He placed him crosswise in the universe, he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, If you look to this figure, and believe, you shall be saved thereby. Numbers 21:8 And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, that the Spirit of God moved over the waters. For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, And the third around the third. And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: Everlasting fire shall descend, and shall devour to the pit beneath. Deuteronomy 32:22 It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God. |
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53. Lucian, The Passing of Peregrinus, 23, 13 (2nd cent. CE - 2nd cent. CE)
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54. Marcus Aurelius Emperor of Rome, Meditations, 11.3 (2nd cent. CE - 2nd cent. CE)
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55. Tertullian, Against Marcion, 1.25.3, 5.18.1 (2nd cent. CE - 3rd cent. CE)
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56. Athanasius, Life of Anthony, 22-23, 31, 33-34, 42-43, 6, 16 (3rd cent. CE - 4th cent. CE)
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57. Nag Hammadi, On The Origin of The World, 117.28-118.2 (3rd cent. CE - 3rd cent. CE)
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58. Nag Hammadi, The Hypostasis of The Archons, 88.11-88.24, 89.4-89.17 (3rd cent. CE - 3rd cent. CE)
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59. Origen, Against Celsus, 5.2-5.6 (3rd cent. CE - 3rd cent. CE)
| 5.2. We have now, then, to refute that statement of his which runs as follows: O Jews and Christians, no God or son of a God either came or will come down (to earth). But if you mean that certain angels did so, then what do you call them? Are they gods, or some other race of beings? Some other race of beings (doubtless), and in all probability demons. Now as Celsus here is guilty of repeating himself (for in the preceding pages such assertions have been frequently advanced by him), it is unnecessary to discuss the matter at greater length, seeing what we have already said upon this point may suffice. We shall mention, however, a few considerations out of a greater number, such as we deem in harmony with our former arguments, but which have not altogether the same bearing as they, and by which we shall show that in asserting generally that no God, or son of God, ever descended (among men), he overturns not only the opinions entertained by the majority of mankind regarding the manifestation of Deity, but also what was formerly admitted by himself. For if the general statement, that no God or son of God has come down or will come down, be truly maintained by Celsus, it is manifest that we have here overthrown the belief in the existence of gods upon the earth who had descended from heaven either to predict the future to mankind or to heal them by means of divine responses; and neither the Pythian Apollo, nor Æsculapius, nor any other among those supposed to have done so, would be a god descended from heaven. He might, indeed, either be a god who had obtained as his lot (the obligation) to dwell on earth for ever, and be thus a fugitive, as it were, from the abode of the gods, or he might be one who had no power to share in the society of the gods in heaven; or else Apollo, and Æsculapius, and those others who are believed to perform acts on earth, would not be gods, but only certain demons, much inferior to those wise men among mankind, who on account of their virtue ascend to the vault of heaven. 5.3. But observe how, in his desire to subvert our opinions, he who never acknowledged himself throughout his whole treatise to be an Epicurean, is convicted of being a deserter to that sect. And now is the time for you, (reader), who peruse the works of Celsus, and give your assent to what has been advanced, either to overturn the belief in a God who visits the human race, and exercises a providence over each individual man, or to grant this, and prove the falsity of the assertions of Celsus. If you, then, wholly annihilate providence, you will falsify those assertions of his in which he grants the existence of God and a providence, in order that you may maintain the truth of your own position; but if, on the other hand, you still admit the existence of providence, because you do not assent to the dictum of Celsus, that neither has a God nor the son of a God come down nor is to come down to mankind, why not rather carefully ascertain from the statements made regarding Jesus, and the prophecies uttered concerning Him, who it is that we are to consider as having come down to the human race as God, and the Son of God?- whether that Jesus who said and ministered so much, or those who under pretence of oracles and divinations, do not reform the morals of their worshippers, but who have besides apostatized from the pure and holy worship and honour due to the Maker of all things, and who tear away the souls of those who give heed to them from the one only visible and true God, under a pretence of paying honour to a multitude of deities? 5.4. But since he says, in the next place, as if the Jews or Christians had answered regarding those who come down to visit the human race, that they were angels: But if you say that they are angels, what do you call them? he continues, Are they gods, or some other race of beings? and then again introduces us as if answering, Some other race of beings, and probably demons,- let us proceed to notice these remarks. For we indeed acknowledge that angels are ministering spirits, and we say that they are sent forth to minister for them who shall be heirs of salvation; and that they ascend, bearing the supplications of men, to the purest of the heavenly places in the universe, or even to supercelestial regions purer still; and that they come down from these, conveying to each one, according to his deserts, something enjoined by God to be conferred by them upon those who are to be the recipients of His benefits. Having thus learned to call these beings angels from their employments, we find that because they are divine they are sometimes termed god in the sacred Scriptures, but not so that we are commanded to honour and worship in place of God those who minister to us, and bear to us His blessings. For every prayer, and supplication, and intercession, and thanksgiving, is to be sent up to the Supreme God through the High Priest, who is above all the angels, the living Word and God. And to the Word Himself shall we also pray and make intercessions, and offer thanksgivings and supplications to Him, if we have the capacity of distinguishing between the proper use and abuse of prayer. 5.5. For to invoke angels without having obtained a knowledge of their nature greater than is possessed by men, would be contrary to reason. But, conformably to our hypothesis, let this knowledge of them, which is something wonderful and mysterious, be obtained. Then this knowledge, making known to us their nature, and the offices to which they are severally appointed, will not permit us to pray with confidence to any other than to the Supreme God, who is sufficient for all things, and that through our Saviour the Son of God, who is the Word, and Wisdom, and Truth, and everything else which the writings of God's prophets and the apostles of Jesus entitle Him. And it is enough to secure that the holy angels of God be propitious to us, and that they do all things on our behalf, that our disposition of mind towards God should imitate as far as it is within the power of human nature the example of these holy angels, who again follow the example of their God; and that the conceptions which we entertain of His Son, the Word, so far as attainable by us, should not be opposed to the clearer conceptions of Him which the holy angels possess, but should daily approach these in clearness and distinctness. But because Celsus has not read our holy Scriptures, he gives himself an answer as if it came from us, saying that we assert that the angels who come down from heaven to confer benefits on mankind are a different race from the gods, and adds that in all probability they would be called demons by us: not observing that the name demons is not a term of indifferent meaning like that of men, among whom some are good and some bad, nor yet a term of excellence like that of the gods, which is applied not to wicked demons, or to statues, or to animals, but (by those who know divine things) to what is truly divine and blessed; whereas the term demons is always applied to those wicked powers, freed from the encumbrance of a grosser body, who lead men astray, and fill them with distractions and drag them down from God and supercelestial thoughts to things here below. 5.6. He next proceeds to make the following statement about the Jews:- The first point relating to the Jews which is fitted to excite wonder, is that they should worship the heaven and the angels who dwell therein, and yet pass by and neglect its most venerable and powerful parts, as the sun, the moon, and the other heavenly bodies, both fixed stars and planets, as if it were possible that 'the whole' could be God, and yet its parts not divine; or (as if it were reasonable) to treat with the greatest respect those who are said to appear to such as are in darkness somewhere, blinded by some crooked sorcery, or dreaming dreams through the influence of shadowy spectres, while those who prophesy so clearly and strikingly to all men, by means of whom rain, and heat, and clouds, and thunder (to which they offer worship), and lightnings, and fruits, and all kinds of productiveness, are brought about - by means of whom God is revealed to them - the most prominent heralds among those beings that are above - those that are truly heavenly angels - are to be regarded as of no account! In making these statements, Celsus appears to have fallen into confusion, and to have penned them from false ideas of things which he did not understand; for it is patent to all who investigate the practices of the Jews, and compare them with those of the Christians, that the Jews who follow the law, which, speaking in the person of God, says, You shall have no other gods before Me: you shall not make unto you an image, nor a likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth; you shall not bow down to them, nor serve them, worship nothing else than the Supreme God, who made the heavens, and all things besides. Now it is evident that those who live according to the law, and worship the Maker of heaven, will not worship the heaven at the same time with God. Moreover, no one who obeys the law of Moses will bow down to the angels who are in heaven; and, in like manner, as they do not bow down to sun, moon, and stars, the host of heaven, they refrain from doing obeisance to heaven and its angels, obeying the law which declares: Lest you lift up your eyes to heaven, and when you see the sun, and the moon, and the stars, even all the host of heaven, should be driven to worship them, and serve them, which the Lord your God has divided unto all nations. |
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60. Origen, On First Principles, 1.6.4, 2.2.2, 4.4.4, 4.4.8 (3rd cent. CE - 3rd cent. CE)
| 1.6.4. But since Paul says that certain things are visible and temporal, and others besides these invisible and eternal, we proceed to inquire how those things which are seen are temporal — whether because there will be nothing at all after them in all those periods of the coming world, in which that dispersion and separation from the one beginning is undergoing a process of restoration to one and the same end and likeness; or because, while the form of those things which are seen passes away, their essential nature is subject to no corruption. And Paul seems to confirm the latter view, when he says, For the fashion of this world passes away. David also appears to assert the same in the words, The heavens shall perish, but You shall endure; and they all shall wax old as a garment, and You shall change them like a vesture, and like a vestment they shall be changed. For if the heavens are to be changed, assuredly that which is changed does not perish, and if the fashion of the world passes away, it is by no means an annihilation or destruction of their material substance that is shown to take place, but a kind of change of quality and transformation of appearance. Isaiah also, in declaring prophetically that there will be a new heaven and a new earth, undoubtedly suggests a similar view. For this renewal of heaven and earth, and this transmutation of the form of the present world, and this changing of the heavens will undoubtedly be prepared for those who are walking along that way which we have pointed out above, and are tending to that goal of happiness to which, it is said, even enemies themselves are to be subjected, and in which God is said to be all and in all. And if any one imagine that at the end material, i.e., bodily, nature will be entirely destroyed, he cannot in any respect meet my view, how beings so numerous and powerful are able to live and to exist without bodies, since it is an attribute of the divine nature alone — i.e., of the Father, Son, and Holy Spirit— to exist without any material substance, and without partaking in any degree of a bodily adjunct. Another, perhaps, may say that in the end every bodily substance will be so pure and refined as to be like the æther, and of a celestial purity and clearness. How things will be, however, is known with certainty to God alone, and to those who are His friends through Christ and the Holy Spirit. 2.2.2. If, however, it is impossible for this point to be at all maintained, viz., that any other nature than the Father, Son, and Holy Spirit can live without a body, the necessity of logical reasoning compels us to understand that rational natures were indeed created at the beginning, but that material substance was separated from them only in thought and understanding, and appears to have been formed for them, or after them, and that they never have lived nor do live without it; for an incorporeal life will rightly be considered a prerogative of the Trinity alone. As we have remarked above, therefore, that material substance of this world, possessing a nature admitting of all possible transformations, is, when dragged down to beings of a lower order, moulded into the crasser and more solid condition of a body, so as to distinguish those visible and varying forms of the world; but when it becomes the servant of more perfect and more blessed beings, it shines in the splendour of celestial bodies, and adorns either the angels of God or the sons of the resurrection with the clothing of a spiritual body, out of all which will be filled up the diverse and varying state of the one world. But if any one should desire to discuss these matters more fully, it will be necessary, with all reverence and fear of God, to examine the sacred Scriptures with greater attention and diligence, to ascertain whether the secret and hidden sense within them may perhaps reveal anything regarding these matters; and something may be discovered in their abstruse and mysterious language, through the demonstration of the Holy Spirit to those who are worthy, after many testimonies have been collected on this very point. |
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61. Porphyry, Aids To The Study of The Intelligibles, 29 (3rd cent. CE - 4th cent. CE)
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62. Augustine, Confessions, 10.42.67 (4th cent. CE - 5th cent. CE)
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63. Augustine, The City of God, 9.23, 14.9 (4th cent. CE - 5th cent. CE)
| 9.23. If the Platonists prefer to call these angels gods rather than demons, and to reckon them with those whom Plato, their founder and master, maintains were created by the supreme God, they are welcome to do so, for I will not spend strength in fighting about words. For if they say that these beings are immortal, and yet created by the supreme God, blessed but by cleaving to their Creator and not by their own power, they say what we say, whatever name they call these beings by. And that this is the opinion either of all or the best of the Platonists can be ascertained by their writings. And regarding the name itself, if they see fit to call such blessed and immortal creatures gods, this need not give rise to any serious discussion between us, since in our own Scriptures we read, The God of gods, the Lord has spoken; and again, Confess to the God of gods; and again, He is a great King above all gods. And where it is said, He is to be feared above all gods, the reason is immediately added, for it follows, for all the gods of the nations are idols, but the Lord made the heavens. He said, above all gods, but added, of the nations; that is to say, above all those whom the nations count gods, in other words, demons. By them He is to be feared with that terror in which they cried to the Lord, Have You come to destroy us? But where it is said, the God of gods, it cannot be understood as the god of the demons; and far be it from us to say that great King above all gods means great King above all demons. But the same Scripture also calls men who belong to God's people gods: I have said, You are gods, and all of you children of the Most High. Accordingly, when God is styled God of gods, this may be understood of these gods; and so, too, when He is styled a great King above all gods. Nevertheless, some one may say, if men are called gods because they belong to God's people, whom He addresses by means of men and angels, are not the immortals, who already enjoy that felicity which men seek to attain by worshipping God, much more worthy of the title? And what shall we reply to this, if not that it is not without reason that in holy Scripture men are more expressly styled gods than those immortal and blessed spirits to whom we hope to be equal in the resurrection, because there was a fear that the weakness of unbelief, being overcome with the excellence of these beings, might presume to constitute some of them a god? In the case of men this was a result that need not be guarded against. Besides, it was right that the men belonging to God's people should be more expressly called gods, to assure and certify them that He who is called God of gods is their God; because, although those immortal and blessed spirits who dwell in the heavens are called gods, yet they are not called gods of gods, that is to say, gods of the men who constitute God's people, and to whom it is said, I have said, You are gods, and all of you the children of the Most High. Hence the saying of the apostle, Though there be that are called gods, whether in heaven or in earth, as there be gods many and lords many, but to us there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him. 1 Corinthians 8:5-6 We need not, therefore, laboriously contend about the name, since the reality is so obvious as to admit of no shadow of doubt. That which we say, that the angels who are sent to announce the will of God to men belong to the order of blessed immortals, does not satisfy the Platonists, because they believe that this ministry is discharged, not by those whom they call gods, in other words, not by blessed immortals, but by demons, whom they dare not affirm to be blessed, but only immortal, or if they do rank them among the blessed immortals, yet only as good demons, and not as gods who dwell in the heaven of heavens remote from all human contact. But, though it may seem mere wrangling about a name, yet the name of demon is so detestable that we cannot bear in any sense to apply it to the holy angels. Now, therefore, let us close this book in the assurance that, whatever we call these immortal and blessed spirits, who yet are only creatures, they do not act as mediators to introduce to everlasting felicity miserable mortals, from whom they are severed by a twofold distinction. And those others who are mediators, in so far as they have immortality in common with their superiors, and misery in common with their inferiors (for they are justly miserable in punishment of their wickedness), cannot bestow upon us, but rather grudge that we should possess, the blessedness from which they themselves are excluded. And so the friends of the demons have nothing considerable to allege why we should rather worship them as our helpers than avoid them as traitors to our interests. As for those spirits who are good, and who are therefore not only immortal but also blessed, and to whom they suppose we should give the title of gods, and offer worship and sacrifices for the sake of inheriting a future life, we shall, by God's help, endeavor in the following book to show that these spirits, call them by what name, and ascribe to them what nature you will, desire that religious worship be paid to God alone, by whom they were created, and by whose communications of Himself to them they are blessed. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible. |
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64. Augustine, Sermons, 216.7 (4th cent. CE - 5th cent. CE)
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65. Basil of Caesarea, Letters, 261 (4th cent. CE - 4th cent. CE)
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66. Basil of Caesarea, Letters, 261 (4th cent. CE - 4th cent. CE)
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67. Anon., 3 Enoch, 1.7
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68. Anon., Pirqe Rabbi Eliezer, 13
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