PARALLEL HISTORY BIBLE - Luke 5:32
CHAPTERS: Luke 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39
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How then shall the sick be strengthened, or how shall sinners come to repentance? Is it by persevering in the very same courses? or, on the contrary, is it by undergoing a great change and reversal of their former mode of living, by which they have brought upon themselves no slight amount of sickness, and many sins? But ignorance, the mother of all these, is driven out by knowledge. Wherefore the Lord used to impart knowledge to His disciples, by which also it was His practice to heal those who were suffering, and to keep back sinners from sin. He therefore did not address them in accordance with their pristine notions, nor did He reply to them in harmony with the opinion of His questioners, but according to the doctrine leading to salvation, without hypocrisy or respect of person.
LXX- Greek Septuagint - Luke 5:32 ουκ 3756 εληλυθα 2064 5754 καλεσαι 2564 5658 δικαιους 1342 αλλα 235 αμαρτωλους 268 εις 1519 μετανοιαν 3341
Douay Rheims Bible I came not to call the just, but sinners to penance.
King James Bible - Luke 5:32 I came not to call the righteous, but sinners to repentance.
World English Bible I have not come to call the righteous, but sinners to repentance."
Early Church Father Links Anf-01 ix.iv.vi Pg 5, Anf-01 vi.ii.v Pg 5, Anf-07 x.iii Pg 22, Anf-09 iv.iii.vii Pg 49, Anf-09 xii.vi.ii Pg 6, Npnf-101 vii.1.CII Pg 69, Npnf-105 x.iii.xxiii Pg 8, Npnf-105 x.iii.xl Pg 3, Npnf-106 vi.v.xxviii Pg 11, Npnf-110 iii.XXX Pg 54
World Wide Bible Resources
Early Christian Commentary - (A.D. 100 - A.D. 325)
Anf-01 ix.iv.vi Pg 5
Luke v. 31, 32.
Anf-03 v.iv.v.xi Pg 6 For since by “those that are sick” he meant that the heathens and publicans should be understood, whom he was choosing, he affirmed of the Jews that they were “whole” for whom he said that a physician was not necessary. This being the case, he makes a mistake in coming down3815
Luke v. 31.
3815 Male descendit. to destroy the law, as if for the remedy of a diseased condition. because they who were living under it were “whole,” and “not in want of a physician.” How, moreover, does it happen that he proposed the similitude of a physician, if he did not verify it? For, just as nobody uses a physician for healthy persons, so will no one do so for strangers, in so far as he is one of Marcion’s god-made men,3816
3816 Homo a deo Marcionis. having to himself both a creator and preserver, and a specially good physician, in his Christ. This much the comparison predetermines, that a physician is more usually furnished by him to whom the sick people belong. Whence, too, does John come upon the scene? Christ, suddenly; and just as suddenly, John!3817
3817 See chap. vii. of this book, and chap. ii. of book. iii. After this fashion occur all things in Marcion’s system. They have their own special and plenary course3818
3818 Plenum ordinem. in the Creator’s dispensation. Of John, however, what else I have to say will be found in another passage.3819
3819 See below, chap. xviii. To the several points which now come before us an answer must be given. This, then, I will take care to do3820
3820 Tuebor.—demonstrate that, reciprocally, John is suitable to Christ, and Christ to John, the latter, of course, as a prophet of the Creator, just as the former is the Creator’s Christ; and so the heretic may blush at frustrating, to his own frustration, the mission of John the Baptist. For if there had been no ministry of John at all—“the voice,” as Isaiah calls him, “of one crying in the wilderness,” and the preparer of the ways of the Lord by denunciation and recommendation of repentance; if, too, he had not baptized (Christ) Himself3821
3821 Ipsum. along with others, nobody could have challenged the disciples of Christ, as they ate and drank, to a comparison with the disciples of John, who were constantly fasting and praying; because, if there existed any diversity3822
3822 Marcion’s diversitas implied an utter incompatibility between John and Christ; for it assigned John to the Creator, from whom it took Christ away. between Christ and John, and their followers respectively, no exact comparison would be possible, nor would there be a single point where it could be challenged. For nobody would feel surprise, and nobody would be perplexed, although there should arise rival predictions of a diverse deity, which should also mutually differ about modes of conduct,3823
3823 De disciplinis: or, “about discipleships.” having a prior difference about the authorities3824
3824 De auctoritatibus; or, “about the authors thereof.” upon which they were based. Therefore Christ belonged to John, and John to Christ; while both belonged to the Creator, and both were of the law and the prophets, preachers and masters. Else Christ would have rejected the discipline of John, as of the rival god, and would also have defended the disciples, as very properly pursuing a different walk, because consecrated to the service of another and contrary deity. But as it is, while modestly3825
3825 Humiliter. giving a reason why “the children of the bridegroom are unable to fast during the time the bridegroom is with them,” but promising that “they should afterwards fast, when the bridegroom was taken away from them,”3826
Anf-03 v.viii.ix Pg 6 although not honourable, since “we bestow more abundant honour upon the less honourable members;”7347
Luke v. 31.
Edersheim Bible History
Lifetimes viii.xvii Pg 1.3, Lifetimes viii.xvii Pg 3.1
Treasury of Scriptural Knowledge, Chapter 5
VERSE (32) -
Lu 4:18,19; 15:7,10; 18:10-14; 19:10; 24:47 Isa 55:6,7; 57:15 Mt 18:11
PARALLEL VERSE BIBLE