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Eusebius Pamphilii of Caesarea
On the Theophania

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  • THE FOURTH BOOK OF (EUSEBIUS) OF CAESAREA.
    • 31
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31. "The disciple is not greater than his master, nor the servant than his lord. It is sufficient for the disciple that he be as his master, and for the servant, as his lord. And, if they have called the Lord of the house Beelzebub, How much more the children of his household? Fear them not therefore, for there is nothing hidden that shall not be revealed; nor concealed that shall not be made known118." The Jews held that Beelzebub was an evil Demon, and prince of the Demons: they blasphemed our Saviour accordingly, (affirming) that by the power of this, He expelled the rest of the Demons from men 119. But, He returned the true answer to those who thought this, which is also written among His words. He foretold too, to His Disciples, that they also should be thought to overcome men, through intercourse with Demons and Magicians: which very thing, now affirmed by the many, has sealed and confirmed the prediction of our Saviour. He also gave His testimony, that this notion, (so) ascribed to them, should come to nothing, from (the consideration) of their lives, and conduct; their purity of doctrine, and that (inculcating)


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the worship of God. He said therefore, "Fear them not; for there is nothing hidden that shall not be revealed, nor concealed that shall not be made known." He therefore reproved these (Disciples), for a considerable time, because the things formerly escaping the many, had, on this account, been supposed (by them) to be incapable of publication; as also those, belonging to the doctrines of the (true) worship of God, of being made openly known. But, His ordinances and precepts have now been made known to every man ; and He has extinguished that (injurious) opinion respecting them, (His Disciples) which had formerly been held by the many120.

On those who should remain in complete holiness in His Church, and in the life inexperienced (in conjugal) Society. From the Gospel of Matthew.




1181 Matt. x. 24, 25, 26. Differing slightly from the Peschito, as before. Cited partly by Theodoret, Gr. affect. curat. Ed. Gaisford, p. 447.



1192 Matt. ix. 84; xii. 34. Mark iii. 22. Nothing was more common, among both the Jews and heathens, than the accusation of Magic against the miraculous powers of Christ, and of His immediate followers. (See Wetstein on Matt. xii. 24.) "The Heathen," says Bingham,..."because our Saviour and his followers did many miracles, which they imputed to evil arts, and the power of magic,....therefore generally declaimed against them as magicians, and under that character exposed them to the fury of the vulgar," &c. From the prevalence of a belief in magic still in the East, the Mohammedans strongly object to the manner in which we speak of miracles; because, say they, it might still follow, that such miracles proceeded from skill in magic. See my Persian Controversies, Camb. 1824, sect. ii. p. 191. seq. and Book v. sect. 2. below.



1203 This place, which is obscure, seems to me to mean this: He bore long with the ignorance of His disciples, seeing as they did His divine power, and blamed their doubting as to the ultimate results of His Gospel. The chief difficulty in the Syriac is, the introduction of the interrogative [Syriac], How ? intended apparently to have the force of a strong negative.






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