Freethought & Rationalism Archive

stephan huller · 07-30-2012, 12:46 AM

I know the argument about the texts going back to an Aramaic source. But I just happened to be going through Clement's use of the two terms and it seems 'kingdom of God' references far outweigh 'kingdom of heaven' ones. Irenaeus mentions that the heretics distinguish between three abodes of the righteous after death linked with the numbers 30, 60 and 100. There is also this strange citation in Book Three of the Instructor "For know this well," says the apostle, "that no fornicator, or unclean person, or covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God."

Here are the only examples I can find of the latter. The first in Book Three all eunuch references from Matthew 19:

Quote:

Concerning the words, "Not all can receive this saying. There are some eunuchs who were born so, and some who were made eunuchs by men, and some who have made themselves eunuchs for the sake of the kingdom of heaven; let him receive it who can receive it," they do not realize the context.[Strom 3:6]

As for ourselves, we set high value on continence which arises from love to the Lord and seeks that which is good for its own sake, sanctifying the temple of the Spirit. It is good if for the sake of the kingdom of heaven a man emasculates himself from all desire, and "purifies his conscience from dead works to serve the living God."[ibid 3:7]

On this account a eunuch shall not enter into God's assembly," that is, the man who is unproductive and unfruitful both in conduct and in word; but blessed are those who have made themselves eunuchs, free from all sin, for the sake of the kingdom of heaven by their abstinence from the world. [ibid 3:13]

Book Four (another interesting reference):

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And again, "For your Father knoweth that ye have need of all these things." "But seek first the kingdom of heaven, and its righteousness," for these are the great things, and the things which are small and appertain to this life "shall be added to you." Does He not plainly then exhort us to follow the gnostic life, and enjoin us to seek the truth in word and deed? Therefore Christ, who trains the soul, reckons one rich, not by his gifts, but by his choice. It is said, therefore, that Zaccheus, or, according to some, Matthew, the chief of the publicans, on hearing that the Lord had deigned to come to him, said, "Lord, and if I have taken anything by false accusation, I restore him fourfold;" on which the Saviour said, "The Son of man, on coming to-day, has found that which was lost."

Book Five:

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And purity is "to think holy thoughts." "Except ye become as these little children, ye shall not enter," it is said, "into the kingdom of heaven."

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These things the Saviour Himself seals when He says: "To you it is given to know the mysteries of the kingdom of heaven." And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: "He will open His mouth in parables, and will utter things kept secret from the foundation of the world." And now, by the parable of the leaven, the Lord shows concealment; for He says, "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened." For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong and powerful, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings his whole system into unity. [Strom 5:12]

Book Six:

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I pass over in silence at present the parable which says in the Gospel: "The kingdom of heaven is like a man who cast a net into the sea and out of the multitude of the fishes caught, makes a selection of the better ones."

Book Seven (not a citation but a reference):

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Those, then, that adhere to impious words, and dictate them to others, inasmuch as they do not make a right but a perverse use of the divine words, neither themselves enter into the kingdom of heaven, nor permit those whom they have deluded to attain the truth.

Instructor Book One:

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"And they brought to Him," it is said, "children, that He might put His hands on them and bless them; and when His disciples hindered them, Jesus said, Suffer the children, and forbid them not to come to Me, for of such is the kingdom of heaven." What the expression means the Lord Himself shall declare, saying, "Except ye be converted, and become as little chidren, ye shall not enter into the kingdom of heaven; " not in that place speaking figuratively of regeneration, but setting before us, for our imitation, the simplicity that is in children.

Quote:

The prophetic spirit also distinguishes us as children. "Plucking," it is said, "branches of olives or palms, the children went forth to meet the Lord, and cried, saying, Hosanna to the Son of David! Blessed is He that cometh in the name of the Lord; " light, and glory, and praise, with supplication to the Lord: for this is the meaning of the expression Hosanna when rendered in Greek. And the Scripture appears to me, in allusion to the prophecy just mentioned, reproachfully to upbraid the thoughtless: "Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?" In this way the Lord in the Gospels spurs on His disciples, urging them to attend to Him, hastening as He was to the Father; rendering His hearers more eager by the intimation that after a little He was to depart, and showing them that it was requisite that they should take more unsparing advantage of the truth than ever before, as the Word was to ascend to heaven. Again, therefore, He calls them children; for He says, "Children, a little while I am with you." And, again, He likens the kingdom of heaven to children sitting in the market-places and saying, "We have piped unto you, and ye have not danced; we have mourned, and ye have not lamented;" and whatever else He added agreeably thereto. And it is not alone the Gospel that holds these sentiments.

Quote:

On the question arising among the apostles, "which of them should be the greater," Jesus placed a little child in the midst, saying, "Whosoever, shall humble himself as this little child, the same shall be the greater in the kingdom of heaven." He does not then use the appellation of children on account of their very limited amount of understanding from their age, as some have thought. Nor, if He says, "Except ye become as these children, ye shall not enter into the kingdom of God," are His words to be understood as meaning "without learning."

Book 2 (not a citation but a reference to the term):

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In fine, wealth, when not properly governed, is a stronghold of evil, about which many casting their eyes, they will never reach the kingdom of heaven, sick for the things of the world, and living proudly through luxury.

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But you also oppose Scripture, seeing it expressly cries "Seek first the kingdom of heaven, and all these things shall be added unto you."

Some loose references in the Exhortation all of which are to the kingdom of heaven interestingly:

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The instrument of God loves mankind. The Lord pities, instructs, exhorts, admonishes, saves, shields, and of His bounty promises us the kingdom of heaven as a reward for learning; and the only advantage He reaps is, that we are saved. For wickedness feeds on men's destruction; but truth, like the bee, harming nothing, delights only in the salvation of men.

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Come, come, O my young people! For if you become not again as little children, and be born again, as saith the Scripture, you shall not receive the truly existent Father, nor shall you ever enter into the kingdom of heaven. For in what way is a stranger permitted to enter? Well, as I take it, then, when he is enrolled and made a citizen, and receives one to stand to him in the relation of father, then will he be occupied with the Father's concerns, then shall he be deemed worthy to be made His heir, then will he share the kingdom of the Father with His own dear Son. For this is the first-born Church, composed of many good children; these are "the first-born enrolled in heaven, who hold high festival with so many myriads of angels."

Quote:

But do you still continue in your sins, engrossed with pleasures? To whom shall the Lord say, "Yours is the kingdom of heaven?" Yours, whose choice is set on God, if you will; yours, if you will only believe, and comply with the brief terms of the announcement

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Well, by His blood, and by the word, He has gathered the bloodless host of peace, and assigned to them the kingdom of heaven. The trumpet of Christ is His Gospel.

From the fragments:

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The word which proclaims the kingdom of heaven is sharp and pungent as mustard, and represses bile, that is, anger, and checks inflammation, that is, pride; and from this word the soul's true health and eternal soundness flow.

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Wherefore the Father bestows on him the glory and honour that was due and meet, putting on him the best robe, the robe of immortality; and a ring, a royal signet and divine seal,--impress of consecration, signature of glory, pledge of testimony (for it is said, "He hath set to his seal that God is true,") and shoes, not those perishable ones which he hath set his foot on holy ground is bidden take off, nor such as he who is sent to preach the kingdom of heaven is forbidden to put on, but such as wear not, and ate suited for the journey to heaven, becoming and adorning the heavenly path, such as unwashed feet never put on, but those which are washed by our Teacher and Lord.

And then the most interesting of all. In Can the Rich Man be Saved Clement begins by responding to something which someone (a heretic?) has said about the narrative (= Mark 10:17- 31):

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Perhaps the reason of salvation appearing more difficult to the rich than to poor men, is not single but manifold. For some, merely hearing, and that in an off-hand way, the utterance of the Saviour, "that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven," despair of themselves as not destined to live, surrender all to the world, cling to the present life as if it alone was left to them, and so diverge more from the way to the life to come, no longer inquiring either whom the Lord and Master calls rich, or how that which is impossible to man becomes possible to God

This is a kingdom of heaven reference as is the one which follows:

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Those then who are actuated by a love of the truth and love of their brethren, and neither are rudely insolent towards such rich as are called, nor, on the other hand, cringe to them for their own avaricious ends, must first by the word relieve them of their groundless despair, and show with the requisite explanation of the oracles of the Lord that the inheritance of the kingdom of heaven is not quite cut off from them if they obey the commandments

But if we suppose that the heretics are using Matthew why does Clement bring forward the gospel of Mark with its 'kingdom of God' reading next:

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And he was sad at that saying, and went away grieved: for he was rich, having great possessions. And Jesus looked round about, and saith to His disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at His words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! More easily shall a camel enter through the eye of a needle than a rich man into the kingdom of God. And they were astonished out of measure, and said, Who then can be saved? bend He, looking upon them, said, What is impossible with men is possible with God. For with God all things are possible. Peter began to say to Him, Lo, we have left all and followed Thee.

Then immediately after citing Mark and its 'kingdom of God' he goes back to cite the terminology used by the heretics:

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This is he who is blessed by the Lord, and cared poor in spirit, a meet heir of the kingdom of heaven, not one who could not live rich. But he who carries his riches in his soul, and instead of God's Spirit bears in his heart gold or land, and is always acquiring possessions without end, and is perpetually on the outlook for more, bending downwards and fettered in the toils of the world, being earth and destined to depart to earth, -- whence can he be able to desire and to mind the kingdom of heaven, -- a man who carries not a heart, but land or metal, who must perforce be found in the midst of the objects he has chosen? For where the mind of man is, there is also his treasure.

and then again:

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To him who is poor in worldly goods, but rich in vices, who is not poor in spirit and rich toward God, it is said, Abandon the alien possessions that are in thy soul, that, becoming pure in heart, thou mayest see God; which is another way of saying, Enter into the kingdom of heaven. And how may you abandon them? By selling them.

and again:

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For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers and sluggards, "but the violent take it by force." For this alone is commendable violence, to force God, and take life from God by force. And He, knowing those who persevere firmly, or rather violently, yields and grants. For God delights in being vanquished in such things. Therefore on hearing those words, the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Saviour paid tribute, quickly seized and comprehended the saying. And what does he say? "Lo, we have left all and followed Thee? Now if by all he means his own property, he boasts of leaving four oboli perhaps in all, and forgets to show the kingdom of heaven to be their recompense.

But then 'kingdom of God' when he cites from his own gospel:

Quote:

You may even go against wealth. Say, "Certainly Christ does not debar me from property. The Lord does not envy." But do you see yourself overcome and overthrown by it? Leave it, throw it away, hate, renounce, flee. "Even if thy right eye offend thee," quickly "cut it out." Better is the kingdom of God to a man with one eye, than the fire to one who is unmutilated. Whether hand, or foot, or soul, hate it. For if it is destroyed here for Christ's sake, it will be restored to life yonder.

and again:

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But if one is able in the midst of wealth to turn from its power, and to entertain moderate sentiments, and to exercise self-command, and to seek God alone, and to breathe God and walk with God, such a poor man submits to the commandments, being free, unsubdued, free of disease, unwounded by wealth. But if not, "sooner shall a camel enter through a needle's eye, than such a rich man reach the kingdom of God." Let then the camel, going through a narrow and strait way before the rich man, signify something loftier; which mystery of the Saviour is to be learned in the "Exposition of first Principles and of Theology."

But back again to kingdom of heaven later:

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He it is that subjected angels, and principalities, and powers, for a great reward to serve us. For they also shall be delivered from the vanity of the world through the revelation of the glory of the sons of God. We are therefore to love Him equally with God. And he loves Christ Jesus who does His will and keeps His commandments. "For not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father" ... Such He names children, and sons, and little children, and friends, and little ones here, in reference to their future greatness above. "Despise not," He says, "one of these little ones; for their angels always behold the face of My Father in heaven." And in another place, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom of heaven." Similarly also He says that "the least in the kingdom of heaven" that is His own disciple "is greater than John, the greatest among those bern of women."

and again:

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Then by supplicating with copious prayers, and striving along with him in continual fastings, and subduing his mind by various utterances of words, did not depart, as they say, till he restored him to the Church, presenting in him a great example of true repentance and a great token of regeneration, a trophy of the resurrection for which we hope; when at the end of the world, the angels, radiant with joy, hymning and opening the heavens, shall receive into the celestial abodes those who truly repent; and before all, the Saviour Himself goes to meet them, welcoming them; holding forth the shadowless, ceaseless light; conducting them,to the Father's bosom, to eternal life, to the kingdom of heaven.

stephan huller · 07-30-2012, 01:39 AM

the question is - are we sure that the kingdom of god and the kingdom of heaven refer to the same thing?

Toto · 07-30-2012, 07:44 AM

In the gospels, Matthew uses Kingdom of Heaven, the others Kingdom of God. Would Clement have seem a distinction?

Some Christians today see a distinction: the Kingdom of God is within you, but the Kingdom of Heaven refers to the thousand year reign when Jesus returns to rule on earth. This is not a popular interpretation.

stephan huller · 07-30-2012, 08:02 AM

I developed the post while I was very tired but if you look at Can the Rich Man Be Saved in Matthew there is this strange double reference:

Quote:

“Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.”

This seems to be significant in Clement's discussion or response to the anonymous heretical interpretation of Matthew with references to Mark which does not mention 'the kingdom of heaven.'

As is well known Matthew usually mentions 'the kingdom of Matthew' and Mark never does. Yet here there is double reference and it is the source of some controversy. I wonder whether Matthew is preserving the original reading or something closer to the original

Vorkosigan · 07-31-2012, 07:33 AM

well, if Goodacre were here, he'd say it was copying fatigue. Matt put Heaven in the first part, then copied word for word in his usual unthinking way....

Toto · 07-31-2012, 08:47 AM

... or some later scribe decided that varying the terms just sounded better, and tied the gospels together.

spin · 07-31-2012, 10:21 AM

Quote:

Originally Posted by stephan huller

I developed the post while I was very tired but if you look at Can the Rich Man Be Saved in Matthew there is this strange double reference:

Quote:

“Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.”

This has the appearance of fatigue on the part of the Matthean redactor responsible (as Vork says). Compare Mt 19:24 with Mk 10:24b-25 (& Lk 18:24b-25). The redactor changes the first, but not the second.

However, there are five references to the kingdom of god in Mt.

6:33 cf. Lk 12:31 "his kingdom"
12:28 cf. Lk 11:20 "kingdom of god"
19:24 (dealt with above)
21:31 (not paralleled)
21:43 (not paralleled)

The evidence is certainly not transparent.

Quote:

Originally Posted by stephan huller

This seems to be significant in Clement's discussion or response to the anonymous heretical interpretation of Matthew with references to Mark which does not mention 'the kingdom of heaven.'

As is well known Matthew usually mentions 'the kingdom of Matthew' and Mark never does. Yet here there is double reference and it is the source of some controversy. I wonder whether Matthew is preserving the original reading or something closer to the original

stephan huller · 07-31-2012, 01:15 PM

It is interesting that the Diatessaron tradition has 'the kingdom of God' side by side with 'the kingdom of heaven.' The usual way of explaining this is that the text is simply a patchwork of material from the different gospels. Yet it isn't that simple either. Many of the sections have what appear to be a line - or part of a line - from each gospel mixed together. The Arabic Diatessaron has 40ish 'kingdom of God' references and 25ish 'kingdom of heaven references.

If the compiler had all the canonical gospels why would he have drawn from Matthew's version of Question of the Rich Man story only here:

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Verily I say unto you, It is difficult for a rich man to enter the kingdom of heaven. And I say unto you also, that it is easier for a camel to enter the eye of a needle, than for a rich man to enter the kingdom of God.

There are somethings which are so unfathomable. The reference in Matthew is bizarre. Why pick that one?

stephan huller · 07-31-2012, 01:27 PM

Indeed look at how utterly complex that patchwork appears in the whole section (red Matthew, blue Mark, bold Luke):

And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is it that I must do that I may have eternal life? Jesus said unto him, Why callest thou me good, while there is none good but the one, even God? Thou knowest the commandments. If thou wouldest enter into life, keep the commandments. The young man said unto him, Which of the commandments? Jesus said unto him, Thou shalt not commit adultery [Luke adds 'thou shalt not murder] Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shall not do injury, Honour thy father and thy mother: and, Love thy neighbour as thyself. That young man said unto him,All these have I kept from my youth: what then is it that I lack? And Jesus looked intently at him, and loved him, and said unto him, If thou wouldest be perfect, what thou lackest is one thing: go away and sell everything that thou hast, and give to the poor, and thou shalt have treasure in heaven and take thy cross, and follow me. And that young man frowned at this word, and went away feeling sad; for he was very rich. And when Jesus saw his sadness, he looked towards his disciples, and said unto them, How hard it is for them that have possessions to enter the kingdom of God!

SECTION XXIX.

29 1 Verily I say unto you, It is difficult for a rich man to enter the kingdom of 2 heaven. And I say unto you also, that it is easier for a camel to enter the eye of 3 a needle, than for a rich man to enter the kingdom of God. And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the 4 kingdom of God! And those that were listening wondered more, and said amongst 5 themselves, being agitated, Who, thinkest thou, can be saved? And Jesus looked at them intently, and said unto them, With men this is not possible, but with God it is. 6 Arabic, it is possible for God to do everything. Simon Cephas said unto him, Lo, we have left everything, and followed thee; what is it, thinkest thou, that we 7 shall have? Jesus said unto them, Verily I say unto you, Ye that have followed me, in the new world, when the Son of man shall sit on the throne of his glory, ye also 8 shall sit on twelve thrones, and shall judge the twelve tribes of Israel. Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for my 9 sake, and the sake of my gospel, who shall not obtain many times as much in this time, and in the world to come inherit eternal life: and now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecution; 11 and in the world to come everlasting life. Many that are first shall be last, and that are last shall be first.

stephan huller · 07-31-2012, 01:53 PM

What is truly fascinating here is that the compiler appears to have repeated the parallel text that appears in Mark 10:23 and Matthew 19:23. Look carefully:

Quote:

Mark - Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!” 24 The disciples were amazed at his words. But Jesus said again, “Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

Matthew - 23 Then Jesus said to his disciples, “Truly I tell you, it is hard for someone who is rich to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

Doesn't this suggest that the Diatessaron was made before Mark (i.e. that Tatian compiled two sources and then Mark smoothed over the disagreement with respect to kingdom of God and heaven?

FWIW Clement's text of Mark resembles the Diatessaron in terms of having 'Do not adulterate' as the first commandment listed but follows Mark here:

Quote:

And Jesus looked round about, and saith to His disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at His words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! More easily shall a camel enter through the eye of a needle than a rich man into the kingdom of God.

Over all his text resembles the Diatessaron quite a bit.

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07-30-2012, 01:39 AM	#2
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	the question is - are we sure that the kingdom of god and the kingdom of heaven refer to the same thing?

07-30-2012, 07:44 AM	#3
Toto Contributor Join Date: Jun 2000 Location: Los Angeles area Posts: 40,549	In the gospels, Matthew uses Kingdom of Heaven, the others Kingdom of God. Would Clement have seem a distinction? Some Christians today see a distinction: the Kingdom of God is within you, but the Kingdom of Heaven refers to the thousand year reign when Jesus returns to rule on earth. This is not a popular interpretation.

07-31-2012, 07:33 AM	#5
Vorkosigan Contributor Join Date: Jan 2001 Location: Barrayar Posts: 11,866	well, if Goodacre were here, he'd say it was copying fatigue. Matt put Heaven in the first part, then copied word for word in his usual unthinking way....

07-31-2012, 08:47 AM	#6
Toto Contributor Join Date: Jun 2000 Location: Los Angeles area Posts: 40,549	... or some later scribe decided that varying the terms just sounded better, and tied the gospels together.

07-31-2012, 01:27 PM	#9
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Indeed look at how utterly complex that patchwork appears in the whole section (red Matthew, blue Mark, bold Luke): And while Jesus was going in the way, there came near to him a young man of the rulers, and fell on his knees, and asked him, and said, Good Teacher, what is it that I must do that I may have eternal life? Jesus said unto him, Why callest thou me good, while there is none good but the one, even God? Thou knowest the commandments. If thou wouldest enter into life, keep the commandments. The young man said unto him, Which of the commandments? Jesus said unto him, Thou shalt not commit adultery [Luke adds 'thou shalt not murder] Thou shalt not steal, Thou shalt not kill, Thou shalt not bear false witness, Thou shall not do injury, Honour thy father and thy mother: and, Love thy neighbour as thyself. That young man said unto him,All these have I kept from my youth: what then is it that I lack? And Jesus looked intently at him, and loved him, and said unto him, If thou wouldest be perfect, what thou lackest is one thing: go away and sell everything that thou hast, and give to the poor, and thou shalt have treasure in heaven and take thy cross, and follow me. And that young man frowned at this word, and went away feeling sad; for he was very rich. And when Jesus saw his sadness, he looked towards his disciples, and said unto them, How hard it is for them that have possessions to enter the kingdom of God! SECTION XXIX. 29 1 Verily I say unto you, It is difficult for a rich man to enter the kingdom of 2 heaven. And I say unto you also, that it is easier for a camel to enter the eye of 3 a needle, than for a rich man to enter the kingdom of God. And the disciples were wondering at these sayings. And Jesus answered and said unto them again, My children, how hard it is for those that rely on their possessions to enter the 4 kingdom of God! And those that were listening wondered more, and said amongst 5 themselves, being agitated, Who, thinkest thou, can be saved? And Jesus looked at them intently, and said unto them, With men this is not possible, but with God it is. 6 Arabic, it is possible for God to do everything. Simon Cephas said unto him, Lo, we have left everything, and followed thee; what is it, thinkest thou, that we 7 shall have? Jesus said unto them, Verily I say unto you, Ye that have followed me, in the new world, when the Son of man shall sit on the throne of his glory, ye also 8 shall sit on twelve thrones, and shall judge the twelve tribes of Israel. Verily I say unto you, No man leaveth houses, or brothers, or sisters, or father, or mother, or wife, or children, or kinsfolk, or lands, because of the kingdom of God, or for my 9 sake, and the sake of my gospel, who shall not obtain many times as much in this time, and in the world to come inherit eternal life: and now in this time, houses, and brothers, and sisters, and mothers, and children, and lands, with persecution; 11 and in the world to come everlasting life. Many that are first shall be last, and that are last shall be first.

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