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# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIV/Chapter 5

5. The Limit of Forgiveness.
“Then came Peter and said unto Him, Lord, how often shall my brother sin against me and I forgive him?” The conception that these things were said in a simple sense by Peter, as if he were inquiring whether he was to forgive his brother when he sinned against him seven times, but no longer if he sinned an eighth time, and by the Saviour, as if He thought that one should sit still and reckon up the sins of his neighbours against him in order that he might forgive seventy times and seven, but that from the seventy-eighth he should not forgive the man who wronged him, seems to me altogether silly and unworthy alike of the progress which Peter had made in the company of Jesus and of the divine magnanimity of Jesus. Perhaps, then, these things also border on an obscurity akin to the words, “Hear My voice, ye wives of Lamech,” etc. If any one has already become a friend of Jesus so as to be taught by His spirit which illumines the reason of him who has advanced so far according to his desert, he might know the true meaning, therefore, in regard to these things, and such as Jesus Himself would have clearly expounded it; but we who fall short of the greatness of the friendship of Jesus must be content if we can babble a little about the passage. The number six, then, appears to be working and toilsome, but the number seven to contain the idea of repose. And consider if you can say that he, who loves the world and works the things of the world, and does those things which are material, sins six times, and that the number seven is the end of sin in his case, so that Peter with some such thought in his mind wished to pardon seven sins of those which his brother had committed against him. But since as units the tens and the hundreds have a certain common measure of proportion to the number which is in units, and Jesus knew that the number might be exceeded, on this account, I think, that He added to the number seven also the seventy, and said that there ought to be forgiveness to brethren here, and to them who have sinned in respect to things here. But if any one going beyond the things about the world and this age were to commit sin, even if it were trifling, he could not longer reasonably have forgiveness of sins; for forgiveness extends to the things here, and in relation to the sins committed here, whether the forgiveness comes late or soon; but there is no forgiveness, not even to a brother, who has sinned beyond the seven and seventy times. But you might say that he who has sinned in such wise, whether as against Peter his brother, or as against Peter, against whom the gates of Hades do not prevail, is by sins of this kind in the smaller number of the sin, but according to sins still worse is in the number which has no forgiveness of sins.

## Footnotes

* ↑ Matt. xviii. 21.
* ↑ Gen. iv. 23.
* ↑ Matt. xviii. 22.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIV/Chapter 23

23. Some Laws Given by Concession to Human Weakness.
But, even if we have seemed to touch on things too deep for our capacity in the passages, nevertheless, because of the literal expression these things must further be said, that some of the laws were written not as excellent, but as by way of accommodation to the weakness of those to whom the law was given; for something of this kind is indicated in the words, “Moses for your hardness of heart suffered you to put away your wives;” but that which is pre-eminent and superior to the law, which was written for their hardness of heart, is indicated in this, “But from the beginning it hath not been so.” But in the new covenant also there are some legal injunctions of the same order as, “Moses for your hardness of heart suffered you to put away your wives;” for example, because of our hardness of heart, it has been written on account of our weakness, “But because of fornications, let each man have his own wife and let each woman have her own husband;” and this, “Let the husband render unto the wife her due, and likewise also the wife unto the husband.” To these sayings it is accordingly subjoined, “But this I say by way of permission, not of commandment.” But this also, “A wife is bound for so long time as her husband liveth, but if her husband be dead, she is free to be married to whom she will, only in the Lord,” was said by Paul in view of our hardness of heart and weakness, to those who do not wish to desire earnestly the greater gifts and become more blessed. But now contrary to what was written, some even of the rulers of the church have permitted a woman to marry, even when her husband was living, doing contrary to what was written, where it is said, “A wife is bound for so long time as her husband liveth,” and “So then if while her husband liveth, she shall be joined to another man she shall be called an adulteress,” not indeed altogether without reason, for it is probable this concession was permitted in comparison with worse things, contrary to what was from the beginning ordained by law, and written.

## Footnotes

* ↑ Matt. xix. 8.
* ↑ 1 Cor. vii. 2.
* ↑ 1 Cor. viii. 3.
* ↑ 1 Cor. vii. 6.
* ↑ 1 Cor. vii. 39.
* ↑ 1 Cor. xii. 31.
* ↑ Rom. vii. 3.
# Ante-Nicene Fathers/Volume IX/Origen on Matthew/Origen's Commentary on Matthew/Book XIV/Chapter 3

3. The Harmony of Body, Soul, and Spirit.
And next to this about the married, I am familiar also with another interpretation of the agreement between the two which is as follows. In the wicked, sin reigns over the soul, being settled as on its own throne in this mortal body, so that the soul obeys the lusts thereof; but in the case of those, who have stirred up the sin which formerly reigned over the body as from a throne and who are in conflict with it, “the flesh lusteth against the spirit, and the spirit against the flesh;” but in the case of those who have now become perfected, the spirit has gained the mastery and put to death the deeds of the body, and imparts to the body of its own life, so that already this is fulfilled, “He shall quicken also your mortal bodies because of His Spirit that dwelleth in you;” and there arises a concord of the two, body and spirit, on the earth, on the successful accomplishment of which there is sent up a harmonious prayer also of him who “with the heart believes unto righteousness, but with the mouth maketh confession unto salvation,” so that the heart is no longer far from God, and along with this the righteous man draws nigh to God with his own lips and mouth. But still more blessed is it if the three be gathered together in the name of Jesus that this may be fulfilled, “May God sanctify you wholly, and may your spirit and soul and body be preserved entire without blame at the coming of our Lord Jesus Christ.” But some one may inquire with regard to the concord of spirit and body spoken of, if it is possible for these to be at concord without the third being so,—I mean the soul—and whether it does not follow from the concord of these on the earth after the two have been gathered together in the name of Christ, that the three also are already gathered together in His name, in the midst of whom comes the Son of God as all are dedicated to Him,—I mean the three,—and no one is opposed to Him, there being no antagonism not only on the part of the spirit, but not even of the soul, nor further of the body.

## Footnotes

* ↑ Rom. vi. 12.
* ↑ Gal. v. 17.
* ↑ Rom. viii. 11.
* ↑ Rom. x. 10.
* ↑ 1 Thess. v. 23.
# An Etymological Dictionary of the German Language/gucken

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gucken | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gucken, vb., from the equiv. MidHG. gucken, gücken, ‘to peep’; the word is wanting in OHG. and in OTeut. generally. Origin obscure.
# An Etymological Dictionary of the German Language/gut

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gut | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gut, adj., ‘good, virtuous, skilful,’ from the equiv. MidHG. and OHG. guot; a common Teut. term unknown to the non-Teut. languages; comp. Goth. gôds, OIc. gôðr, AS. gôd, E. good, Du. goed. Its connection with Gr. ἀγαθός is phonetically uncertain. Only in Teut. are found reliable cognates which may elucidate the primary meaning of gut (yet comp. OSlov. godŭ, ‘suitable time’?). The cognates of Gatte, with which E. together, to gather, Goth. gadiliggs, ‘relative,’ also seem to be connected, prove that the prim. meaning of gut is ‘belonging to one another, suitable.’ For the comparison of the adj. see baß, besser.
# An Etymological Dictionary of the German Language/grün

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/grün | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ grün, adj., ‘green, fresh, vigorous, unripe,’ from MidHG. grüene, OHG. gruoni, ‘green, fresh’; corresponding to OSax. grôni, Du. groen, AS. grêne, E. green, OIc. grœ́nn, Goth. *grô-ni-, ‘green'; allied to a Teut. root grô, ‘to grow, become green.’ Comp. MidHG. grüejen, OHG. gruoan, ‘to grow green’; AS. grôwan, E. to grow, Du. groeijen, ‘to grow, thrive.’ Akin to Gras and its Aryan cognates.
# An Etymological Dictionary of the German Language/gähnen

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gähnen | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gähnen, vb., ‘to yawn, gape,’ from the equiv. MidHG. ginen (genen, geinen), OHG. ginên (geinôn); ModHG. ae for ĕ. Goth. *gi- nai-, from the root gī̆, ‘to gape’; comp. AS. ginian, gânian, ‘to gape.’ OIc. and AS. possess a str. vb. formed from the root gī̆, and n orig. a suffix of the present stem — OIc. gína, AS. tôgînan, ‘to bark’; comp. also OIc. gin, n., ‘jaw of animals.’ OHG. gîên, ‘to gape,’ is formed without the suffix n; so too with a derivative w, OHG. giwên, gëwôn, MidHG. giwen, gëwen, ‘to open the mouth wide.’ The Teut. root gī̆, from pre-Teut. ghī̆, is widely diffused, especially in West Teut. Comp. Lat. hiare (for Lat. h, representing Teut. g, see Gerste and Gast), OSlov. zijati, ‘to gape, bark,’ Lith. żióti, ‘tó ‘to open the mouth wide’; OIr. gin, ‘mouth’ (OIc. gin); Lat. hisco; Gr. χειά, ‘hole,’ for χειϝά?.
# An Etymological Dictionary of the German Language/gänge

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gänge | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gänge, adj., ‘current, in vogue, ​customary,’ from MidHG. gęnge, OHG. gęngi, ‘ordinary, scattered,’ orig. ‘capable of going, or rather of circulating’; a verbal adj. from the root gang (see the preceding word), formed like gäbe, angenehm, flügge.
# An Etymological Dictionary of the German Language/gäbe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gäbe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gäbe, adj., ‘acceptable, in vogue, stylish,’ from MidHG. gœbe (OHG. *gâbi), adj., ‘acceptable, dear, good’; Goth. *gêbi- is related to giban (see geben), just as nêms is to niman (see gänge, angenehm); comp. OIc. gœ̂fr, ‘salutary,’ Du. gaaf, ‘suitable.’
# An Etymological Dictionary of the German Language/gähe

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gähe | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gähe, see jäh.
# An Etymological Dictionary of the German Language/gruseln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gruseln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gruseln, vb., ‘to inspire terror,’ ModHG. simply, intensive of grausen.
# An Etymological Dictionary of the German Language/gräßlich

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/gräßlich | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ gräßlich, adj., ‘horrible, hideous, ghastly,’ formed from early ModHG. graß; the latter is derived from MidHG. graȥ, ‘furious, angry,’ of which OHG. preserves only the adv. graȥȥo, ‘violently, very’; Goth. *grata-, as well as correspondences in the remaining dialects, is wanting. Goth. grêtan, ‘to weep’ (MidHG. grâȥen), is scarcely allied.
# An Etymological Dictionary of the German Language/grübeln

| Expand abbreviations An Etymological Dictionary of the German Language/Annotated/grübeln | Random word Special:RandomInCategory/Kluge's Etymological Dictionary of the German Language |
​ grübeln, vb., ‘to grub, rack one's brains, brood,’ from MidHG. grübelen, OHG. grubilôn, ‘to excavate by boring, investigate closely’; it is certainly connected with the root grab, ‘to dig’ (comp. E. to grub).
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XI

Chapter XI.
He adds, “And indeed he who, when speaking of God, asserts that there is only one who may be called Lord, speaks impiously, for he divides the kingdom of God, and raises a sedition therein, implying that there are separate factions in the divine kingdom, and that there exists one who is His enemy.” He might speak after this fashion, if he could prove by conclusive arguments that those who are worshipped as gods by the heathens are truly gods, and not merely evil spirits, which are supposed to haunt statues and temples and altars. But we desire not only to understand the nature of that divine kingdom of which we are continually speaking and writing, but also ourselves to be of those who are under the rule of God alone, so that the kingdom of God may be ours. Celsus, however, who teaches us to worship many gods, ought in consistency not to speak of “the kingdom of God,” but of “the kingdom of the gods.” There are therefore no factions in the kingdom of God, nor is there any god who is an adversary to Him, although there are some who, like the Giants and Titans, in their wickedness wish to contend with God in company with Celsus, and those who declare war against Him who has by innumerable proofs established the claims of Jesus, and against Him who, as the Word, did, for the salvation of our race, show Himself before all the world in such a form as each was able to receive Him.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XIV

Chapter XIV.
Again Celsus proceeds: “If you should tell them that Jesus is not the Son of God, but that God is the Father of all, and that He alone ought to be truly worshipped, they would not consent to discontinue their worship of him who is their leader in the sedition. And they call him Son of God, not out of any extreme reverence for God, but from an extreme desire to extol Jesus Christ.” We, however, have learned who the Son of God is, and know that He is “the brightness of His glory, and the express image of His person,” and “the breath of the power of God, and a pure influence flowing from the glory of the Almighty;” moreover, “the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness.” We know, therefore, that He is the Son of God, and that God is His father.  And there is nothing extravagant or unbecoming the character of God in the doctrine that He should have begotten such an only Son; and no one will persuade us that such a one is not a Son of the unbegotten God and Father. If Celsus has heard something of certain persons holding that the Son of God is not the Son of the Creator of the universe, that is a matter which lies between him and the supporters of such an opinion. Jesus is, then, not the leader of any seditious movement, but the promoter of peace. For He said to His disciples, “Peace I leave with you, My peace I give unto you;” and as He knew that it would be men of the world, and not men of God, who would wage war against us, he added, “Not as the world giveth peace, do I give peace unto you.” And even although we are oppressed in the world, we have confidence in Him who said, “In the world ye shall have tribulation; but be of good cheer, I have overcome the world.” And it is He whom we call Son of God—Son of that God, namely, whom, to quote the words of Celsus, “we most highly reverence;” and He is the Son who has been most highly exalted by the Father. Grant that there may be some individuals among the multitudes of believers who are not in entire agreement with us, and who incautiously assert that the Saviour is the Most High God; however, we do not hold with them, but rather believe Him when He says, “The Father who sent Me is greater than I.” We would not therefore make Him whom we call Father inferior—as Celsus accuses us of doing—to the Son of God.
* ↑ Wisd. vii. 25, 26.
* ↑ John xiv. 27.
* ↑ John xiv. 28.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XIX

Chapter XIX.
And if, further, temples are to be compared with temples, that we may prove to those who accept the opinions of Celsus that we do not object to the erection of temples suited to the images and altars of which we have spoken, but that we do refuse to build lifeless temples to the Giver of all life, let any one who chooses learn how we are taught, that our bodies are the temple of God, and that if any one by lust or sin defiles the temple of God, he will himself be destroyed, as acting impiously towards the true temple. Of all the temples spoken of in this sense, the best and most excellent was the pure and holy body of our Saviour Jesus Christ. When He knew that wicked men might aim at the destruction of the temple of God in Him, but that their purposes of destruction would not prevail against the divine power which had built that temple, He says to them, “Destroy this temple, and in three days I will raise it again.…This He said of the temple of His body.” And in other parts of holy Scripture where it speaks of the mystery of the resurrection to those whose ears are divinely opened, it says that the temple which has been destroyed shall be built up again of living and most precious stones, thereby giving us to understand that each of those who are led by the word of God to strive together in the duties of piety, will be a precious stone in the one great temple of God. Accordingly, Peter says, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ;” and Paul also says, “Being built upon the foundation of the apostles and prophets, Jesus Christ our Lord being the chief cornerstone.” And there is a similar hidden allusion in this passage in Isaiah, which is addressed to Jerusalem:  “Behold, I will lay thy stones with carbuncles, and lay thy foundations with sapphires. And I will make thy battlements of jasper, and thy gates of crystal, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord; and great shall be the peace of thy children. In righteousness shalt thou be established.”
* ↑ John ii. 19, 21.
* ↑ 1 Pet. ii. 5.
* ↑ Eph. ii. 20.
* ↑ Isa. liv. 11–14.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XLII

Chapter XLII.
There is an inconsistency into which, strangely enough, Celsus has fallen unawares. Those demons or gods whom he extolled a little before, he now shows to be in fact the vilest of creatures, punishing more for their own revenge than for the improvement of those who revile them. His words are, “If you had reviled Bacchus or Hercules when present in person, you would not have escaped with impunity.” How any one can hear without being present in person, I leave any one who will to explain; as also those other questions, “Why he is sometimes present, and sometimes absent?” and, “What is the business which takes demons away from place to place?”  Again, when he says, “Those who crucified your God himself, suffered no harm for doing so,” he supposes that it is the body of Jesus extended on the cross and slain, and not His divine nature, that we call God; and that it was as God that Jesus was crucified and slain. As we have already dwelt at length on the sufferings which Jesus suffered as a man, we shall purposely say no more here, that we may not repeat what we have said already. But when he goes on to say that “those who inflicted death upon Jesus suffered nothing afterwards through so long a time,” we must inform him, as well as all who are disposed to learn the truth, that the city in which the Jewish people called for the crucifixion of Jesus with shouts of “Crucify him, crucify him,” preferring to have the robber set free, who had been cast into prison for sedition and murder, and Jesus, who had been delivered through envy, to be crucified,—that this city not long afterwards was attacked, and, after a long siege, was utterly overthrown and laid waste; for God judged the inhabitants of that place unworthy of living together the life of citizens. And yet, though it may seem an incredible thing to say, God spared this people in delivering them to their enemies; for He saw that they were incurably averse to any amendment, and were daily sinking deeper and deeper into evil.  And all this befell them, because the blood of Jesus was shed at their instigation and on their land; and the land was no longer able to bear those who were guilty of so fearful a crime against Jesus.
# Ante-Nicene Fathers/Volume IV/Origen/Origen Against Celsus/Book VIII/Chapter XLIII

Chapter XLIII.
Some new thing, then, has come to pass since the time that Jesus suffered,—that, I mean, which has happened to the city, to the whole nation, and in the sudden and general rise of a Christian community. And that, too, is a new thing, that those who were strangers to the covenants of God, with no part in His promises, and far from the truth, have by a divine power been enabled to embrace the truth. These things were not the work of an impostor, but were the work of God, who sent His Word, Jesus Christ, to make known His purposes. The sufferings and death which Jesus endured with such fortitude and meekness, show the cruelty and injustice of those who inflicted them, but they did not destroy the announcement of the purposes of God; indeed, if we may so say, they served rather to make them known.  For Jesus Himself taught us this when He said, “Except a grain of wheat fall into the ground and die, it abideth by itself alone:  but if it die, it bringeth forth much fruit.” Jesus, then, who is this grain of wheat, died, and brought forth much fruit. And the Father is ever looking forward for the results of the death of the grain of wheat, both those which are arising now, and those which shall arise hereafter. The Father of Jesus is therefore a tender and loving Father, though “He spared not His own Son, but delivered Him up” as His lamb “for us all,” that so “the Lamb of God,” by dying for all men, might “take away the sin of the world.” It was not by compulsion, therefore, but willingly, that He bore the reproaches of those who reviled Him. Then Celsus, returning to those who apply abusive language to images, says: “Of those whom you load with insults, you may in like manner say that they voluntarily submit to such treatment, and therefore they bear insults with patience; for it is best to deal equally with both sides. Yet these severely punish the scorner, so that he must either flee and hide himself, or be taken and perish.” It is not, then, because Christians cast insults upon demons that they incur their revenge, but because they drive them away out of the images, and from the bodies and souls of men. And here, although Celsus perceives it not, he has on this subject spoken something like the truth; for it is true that the souls of those who condemn Christians, and betray them, and rejoice in persecuting them, are filled with wicked demons.
* ↑ ἀγγελμάτων.  Spencer reads ἀγαλμάτων in this and the following sentences.
* ↑ John xii. 24.
* ↑ Rom. viii. 32.