CORNELL UNIVERSITY LIBRARY FROM Bequest of ROGER P. CLARK 1940 arV14751°° rne " Un,vers,,y Llbrar y T imiii««m««lliii!mS»teS? ament containing the oHn,an? W24 ° 31 669 ^3 The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924031669173 Ifiil ■ I 5w 'WE! ill F"^ nil THE DESCRIPTIVE TESTAMENT; CONTAININQ 8CJe gutjiorfjelj Svanslation OF THE NEW TESTAMENT OF OUR LORD AND SAVIOUR JESUS CHRIST; 2»itjr Mutts, EXPLANATORY OF THE KITES, CUSTOMS, SECTS, PHRASEOLOGY, TOPO- GRAPHY, AND GEOGRAPHY, REFERRED TO IN THIS PORTION OF THE SACRED PAGES. DESIGNED FOR THE STUDY OF TOUTH, AND FOR SABBATH SCHOOI.S. BY INGRAM COBBIN, M. A. ILLUSTRATED WITH NUMEROUS ENGRAVINGS, EDITED BY D. MEAD. BINGHAMTON, X. T.: GEORGE PRATT, PUBLISHER. 1854, PREFACE. The reading of the Scriptures is often uninteresting to youthful minds, be- cause they have no clue to the right understanding of them. And while th< notes at the foot of these pages are not intended to be of a theological charac- ter, they are designed to attract the attention and impress the memory of the reader, and explain many of the passages, without which the Scriptures can- not be well understood. The phraseology of the Scriptures — the explanation of many of the Greek and Roman customs — modes of dress many Eastern Proverbs — The Jewish Riles or Ceremonies, and Sects, have all received attention. The embellishments are truthful, and afford in many instances a pleasing assistance to the young in understanding the text. It is hoped that these efforts to advance the knowledge of the Scriptures will be both acceptable and useful, attracting many to the study of them, and giving a clearer insight into their meaning. Many works have been published on the subject here noticed, but they are, mostly, too large to effect the designs proposed by this volume ; and, in consequence of their size, too expensive. With respect to the Notes, it will be perceived that the Editor has some- times preferred repeating the meaning of a passage of great importance, as, if the work should be used in a school (which it is hoped it will be among the advanced classes) it would be inconvenient to refer to the previous notes ; and also, where the note is very short, it has also been thought better to re- peat it than to refer to the one preceding ; where such repetitions occur, they are, likewise, generally made with some additional remarks, most fitted to the place where the latter note occurs. A few references are made to previous notes ; but it must be observed, as a general rule, that if any particular sub- ject is passed by unexplained in either of the latter evangelists or books of this volume, the solution may be obtained by referring to the notes of parallel passages. Further help is also afforded by the fool-notes in the three latter IV PREFACE. evangelists, which refer to the same subjects and parallel passages contained in the preceding. As an additional aid to youth, care has been taken to accentuate those names m the text which are in any way likely to be wrongly pronounced. The greatest errors are often committed by persons of good ordinary education, for want of an early knowledge of the proper pronunciation of Scripture names and places, and such mistakes are particularly offensive to the ears of those who have paid due attention to accurate reading. In such a work it would have been ostentatious to make a parade of au- thorities, but the reader may be assured that the information here furnished is drawn from numerous works of the highest repute. Where the work is used to instruct youth in families and schools, an exam- ination on the subjects of the notes, after reading the chapters, may be a use- ful and agreeable exercise to ascertain whether the young reader has paid at- tention, and duly noticed the illustrations. Though the work is designed for youth somewhat advanced in knowledge, it may, perhaps, be sometimes favored with the perusal of those of more ma- ture age ; for though adapted to the former, it is hoped that it will not be considered beneath the notice of the latter THE GOSPEL ACCORDING TO ST. MATTHEW. Gospel is a word derived from the Anglo-Saxon god, good, and spell, a message. The word means good news or glad tidings, as does the original Greek word, in which the Gospel was written, and from which the English word is translated. Matthew was a mtblican, which does not signify the occupation to which we commonly give the name, but a toll or tax gatherer. Though a Jew, he accepted this office from the Romans, to whom the Jews were now in sub- jection ; and on that account the office was very odious among the latter people, who hated to pay tribute to Caesar the Roman emperor. Matthew's office seems more especially to have been to receive the customs collected from the passengers who crossed the lake of Gennesareth. His surname was Levi; and Christ called him to be an evangelist or messenger of good news to the world, by testifying what he saw and heard respecting Jesus Christ. CHAPTER I. 1 The genealogy of Christ from Abraham to Joseph. 18 He was conceived by the Holy Ghost, and born of the Virgin Mary when she was espoused to Joseph. 19 The angel satisfieth tlte misdeeming thoughts of Joseph, and interpreteth the names of Christ. THE book of the generation of Jesus Christ, the son of David, the son of Abraham.* 2 Abraham begat Isaac ; and Isaac begat Jacob; and Jacob begat Judas and his brethren ; 3 And Judas begat Phares and Zara of Thamar; and Ph&res begat Esrom; and Esrom begat Aram ; 4 And Aram begat Aminadab ; and Aminadab begat Nadsson ; and Naasson begat Salmon ; 5 And Salmon begat Booz of Rachab ; and Booz begat Obed of Ruth; and Obed begat Jesse ; 6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias ; 7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8 And Asa begat Josaphat; and Josa- phat begat Joram; and Joram begat Ozias ; 9 And Ozias begat Joatham ; and Joa- tham begat Achaz ; and Achaz begat Ezekias ; 10 And Ezekias begat Man&sses; and Manasses begat Amon; and Amon be- gat Josias ; 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon : 12 And alter they were brought to Babylon, Jechonias begat Salathiel ; and Salatb^el begat Zorobabel ; 13 And Zorobabel begat Abiud ; and Abiud begat Eliakim ; and Eliakim be- gat Azor ; 14 And Azor begat Sadoc ; and Sadoc begat Achim ; and Achim begat Eliud ; 15 And Eliud begat Eleazar ; and Eli- azar begat Matthan; and Matthan be- gat Jacob ; 16 And Jacob begat Joseph the hus- * The book here refers to the roll, register, or genealogical tables, which at that time were strictly kept among the Jews, especially to mark their descent from Abraham to David, from which line the Messiah was to spring. The genealogy of Christ by Matthew differs from Luke's, the former being deduced from the linn of his mother's husband Joseph, and the latter from the line of Mary the mother of Christ ■ • - ST. MATTHEW. (emu 1 , n band of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abra- ham to David are fourteen generations ; and from David until the carrying away into Babylon are fourteen generations ; and from the carrying away into Baby- lon unto Christ are fourteen generations. 18 f[ Now the birth of Jesus Christ was on this wise : When as his mother Maiy was espoused to Joseph, before they came wgether, she was found with child of the Holy Ghost.* 19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily .t 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife : for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS : for he shall save his people from their sins. 22 Now all this was done, that it might be fulfilled that was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth a aon, and they shall call his name Emmanuel, which being interpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife : 25 And knew her not till she had brought forth her firstborn sou: and he called his name JESUS. CHAPTER II, 1 The wise men out of the East are directed to Christ by a star. 11 They worship him, and offer their presents. 14 Joseph fiteth into Egypt, with Jesus and his mother. 16 Herod slayeth the children • 20 himself dieth. 23 Christ is brought back again into Galilee to Nazareth. NOW when Jesus was bora in Beth- lehem oi" Judea in the days of Herod the king, behold, there came wise men from the East to Jerusalem.^ 2 Saying, where is he that is born * Espoused means something like our en- gaged; Mary whs engaged to be the wife of Joseph. But this engagement among the Jews was too solemn to be broken, and though it usually took place a year before marriage, it was considered the same as tying the knot. t The woman who broke her marriage vows was exposed to the punishment of death ; but it was allowed to divorce her, that is, pronounce a separation for ever: and, instead of doing this publicly before the proper authorities, it might be done privately, the man putting the writing of divorce into the hands of the woman in the presence of two witnesses, J Bethlehem was originally called Ephrath or Ephratah (Gen. xxxv. 19). It is here called " Bethlehem of Judea," to distinguish it from another place of the same name, in Lower Galilee (Josh. xix. 15). It is called "the City of David." Luke, it 4. because that monarch was born and educated in it Hence, though obscure in itself, it became famous as the birth- place of David and also of Christ. It is about six miles south-west of Jerusalem. This place fell under the power of the Saracens. It has suf- fered much from war: and in the recent con- flict between Syria and Egypt, many of its houses and fields were demolished. Its present population is probably not above a thousand souls, chiefly professed Christians. These and their fathers have guarded the place with super- stitious reverence during seven centuries. Hjsjudd the ftentf*,— ST. MATTHEW King of the Jews? for we have seen his star in the East, and are come to worship him.* 3 When Herod the king had heard these things, he was troubled and all Jerusalem with him.t 4 And when he had gathered all the chief priests and scribes, of the people Modern Bethlehem. tensive application to all persona who cultivated science and learning, divine or human. Hence it was generally so used not only in Persia, but alio in Chaldea, Armenia, Arabia, and different parts of Asia. Astronomy was much cultivated among these Eastern philosophers, and many superstitiously added to it the sjudy of astro- logy, predicting events by the stars ; hence some have supposed that these were astrologers, and that they paid their homage to Christ not as the Saviour, but as an earthly prince whose reign they expected. Jerusalem. — Supposed to have been the same with Salem, of which Melchizedek was king, in the time of Abraham. In Judg. xix. 10 it is called Jebus, and then belonged to a people of Canaan called Jebusites. It belonged to the tribes of Judah and Benjamin. Here Solomon built the temple. Here also Herod had a most superb palace. This city stands on several eminences of equal heights ; and is strongly fortified by nature, having abrupt precipices and deep ravines for its protection. It was the scene of many wars, of which we read in various parts of Scripture. (See 2 Chron. j xii. xxv. xxxvi.) Nebuchadnezzar ravaged it several times, and at length it was burnt in the reign of Zedekiah. It remained in ruins 136 years, and was then restored by Nehemiah. Long after this, Ptolemy, king of Egypt, took it by stratagem, and carried away a hundred thousand captives. At a later period Antio- chus Epiphanee, king of Syria, ravaged it slew forty thousand of its inhabitants, and sold as muny more for slaves. It became idolatrous ; but Judas Maccabeus, a zealous young servant of God, by a series of brilliant victories^ made himself master of it, and restored the worship oi the true God. Pompey, a Roman general, again took the city, about sixty years before Christ ; twenty-four years after this it was taken again by Herod, assisted by a Roman army, and finally, it was completely destroyed by Titus, emperor of Rome, as predicted by the Son of God, in consequence of the nation rejecting him as the Messiah. The present, though an ancient city, is but Jerusalem in miniature and in mourning ; nor is it exactly built on the same site. The monks pretend to show various sacred Jewish and Christian places ; but it is only a pretence. There is, however, little difficulty in discovering those most in- teresting spots which surround it The pre- sent population of Jerusalem cannot exceed ten or twelve thousand. * King of the Jews. — Such a person was now expected throughout the East, an expectation probably excited from some faint knowledge of the prophecies respecting the coming or th** Messiah. His star. — A notion then prevailed that the birth of a prince waa accompanied by the appearance of some splendid star, and Pro- vidence instructed these "wise men," through such a medium, to find out the Messiah. The star was, doubtless, a supernatural meteor prepared for the occasion. t Herod being an usurper, feared he should now lose his throne ; and the people, knowing his cruel disposition, feared lest he should sr. tiate his revenge upon them. MATTHEW. (CHAP. XI. Modern Jerusalem together, he demanded of them where Christ should be born.* 5 And they said unto him, In Bethle- hem of Judea : for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda : for out of thee shall come a Governor, that shall rule my people Israel. 7 Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, and said, Go and search diligently for the young child ; and when ye have found him, bring me word again, that I may come and worship him also. 9 When they had heard the king, they departed ; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they re- joiced with exceeding great -joy. 11 1[ And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him:} and when they had opened their treasures, they presented * Chief priests. — That ie, the High Priest, or High Priests then in possession of the office, With all those who had Jicld the office, and their deputies, and also the heads of the twenty-four couraea or families of the Priests. See 1 Chron. xxiv. 6. Scribes. — These were persons then employed, for want of the art of printing, to write out co- pies of the Old Testament Scriptures ; and bein^ well versed in them, they were often consulted as expositors of certain difficulties. t Fell down and worshipped. — This Eastern custom is still in use. In this act the person kneels, puts his head between Lis knees, und with his forehead touches the ground. This is used to express both civil and religious reverence. In Hindostan this homage is paid by prostrating the body at full length. At the interview of Dr. Judson with the Emperor of Burmah, he says "every head except ours was now in the dust Moung Zah read the petition of the missionaries, and on the Emperors stretching out his hand, 1 crawled forward,'' and presented it" Similar prostrations belong to the court ceremonies of China and Japan. The presentation of gifts was an Eastern cus- tom, the great being always approached with presents. These were intended to do homage to CHAP. II.) ST. MATTHEW. EaBtem Mode of Worahio. unto him gifts ; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, be- hold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take theyoung child and his mother, and flee into Egypt, and be thou there until I bring thee word : for Herod will seek the young child to destroy him. 14 When he arose, he took the young child and his mother by night, and de- parted into Egypt: 15 And was there until the death of Herod :. that it might be fulfilled which was spoken of the Lord by the prophet, saying,Out of Egypt have I called my son. 16 If Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Beth- lehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently in- quired of the wise men.* 17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her chil- dren, and would not be comforted, be- cause they are not. 19 IT But when Herod was dead, be- hold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the the new-born prince ; and the parents of Christ being poor, the gold was especially a seasonable offering to supply their wants. Frankincense is an aromatic reBin or gum, distilled from a tree growingin Arabia and Syria, and valued on account of its yielding a rich per- fume, (myrrh). See John xix. 39. * This fact is noticed by some ancient Jewish and Heathen writers. Josephus, the great Jew- ish historian, says, that ,f many slaughters fol- lowed the predictions of a new king." And Macrobius, a heathen writer, informs us that 2* when Augustus, the Roman Emperor, heard that among the children under two years of age, whom Herod, king of the Jews, ordered to be slain in Syria, his son was also killed, he said "It was better to be Herod'8 hog than his son." Coast is a word now commonly applied to regions about the sea, but here it means the adjacent parts of the villages and hamlets about Bethlehem. From the small amount of the population, it has been supposed that the number slain was probably not mare than twentj FT MATTHEW. (chap. m. land of Israel : for they are dead which sought the young child's life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judea in the room of his father H erod, he was afraid to go thither : notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee :* 23 And he came and dwelt m a city called Nazareth : that it might be ful- filled which was spoken by the prophets, He shall be called a Nazarene.t CHAPTER III. 1 John preacheth ; his office : life, and baptism. 7 He reprehendeth the Pharisees, 13 and bap- tizeth Christ in Jordan. IN those days came John the Baptist, preaching in the wilderness of Judea. t * Herod the Great, having put an elder son, Antipater, to death, five daya before he himself died, appointed by will Archelaus, another son, to be his successor in the kingdom. He was, therefore, declared king by the populace, the soldiers, and those that were in power. But, as he held his throne subject to the pleasure of the Roman Emperor, he abstained from assuming the regal title and power until he had the Em- peror's sanction. After reigning ten years, he became so tyrannical and unpopular that the people made a representation of his conduct to Augustus, who deposed him, and banished him to Vienne in Gaul, where lie ended his days. He was afraid to go thither. — Joseph was. doubtlesB, alarmed at the king's cruelties ; for on one occasion, Archelaus, among other cruelties, caused three thousand persons to be massacred ju the temple. 1 It was in the city of Nazareth that our Lord was brought up, whence he was called a Naza rene. This city is now called Nasara, and stands on the side of a barren, rocky eminence, or hill, from the brow of which the inhabitants were about to hurl our Lord down headlong, (Luke, iv. 29). It is now occupied by about three thou- sand inhabitants of the Christian persuasion, and is visited by many Roman Catholic pilgrims. \ A wilderness or desert in scripture language does not exactly bear the same meaning which we now attach to the word. In the holy page, it more properly signifies an uncultivated spot, without wood or pasture, like an English com- mon, or heath, and there was scarcely a town without its wilderness; some of these spots were, indeed, quite barren, but others had good pastures. The wilderness of Judea begi'ii near Jericho, and extended to the mountains of Edora, comprehending within its limits the hi.l country south of Jerusalem. our. ni.i ST. MATTHEW. 2 And saying, Repent ye: for the kingdom of heaveu is at hand.* 3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. t 4 And the same John had his rai- ment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey-4 5 Then went out to him all Jerusalem, and all Judea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins. 7 U But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O genera- tion of vipers, who hath warned you to flee from the wrath to come?$ 8 Bring forth therefore fruits meet for repentance. 9 And think not to say within your- selves, We have Abraham to our fa- ther: for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees : therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire. II * Kingdom of keacen, among the Jews, sig- nified the reign of the Messiah. t See Isaiah, xl. 3. Preparing the way for great men has been quite an usual custom in the East A large company proceeded in advance, and their route not being accommo- dated with highways, passages were cut wher- ever there was an obstruction, and ground was cleared by grubbing up trees and bushes, for the purpose of pitching their tents at night. The figure here means, " amend your lives, and rem ove what will be offensive to the coming Messiah," J John's raiment was a coarse sort of stuff like that usually worn by the people who dwelt among the mountains ; it was made of the shaggy hair of the camel, and was anciently worn by monks and hermits. His meat was locusts and wild honey. — The common brown locust is about three inches in Locust. (Gryllut migratoriut.) length, and the general form of the insect is like that of the grass-hopper. The body is scaly, the head large, and the eyes very bright. The legs and thighs are so powerful, that it can leap to a height of two hundred times the length of its body. When flying, the sky sometimes is darkened by the pountless numbers of these insects ; and wherever they alight, vegetation 1 is consumed as by a fire. — John the Baptist fared as the poorest of men, in a manner cor responding with the meanness of his dress. The locust is not disgusting food among the Orien- tals. A monk, who had travelled into Egypt, asserts, that in the country they subsisted on them four months in the year ; the catching and cooking of locusts there forms a regular employment. Their taste is said to be insipid. Burckkardi, the traveller, also mentions that the Bedouins eat them entire. Wild honey. — For this Palestine was so famous that it was metaphorically called " a land flowing with honey." (Exod. iii. 8.) Hasselquist, the travel- ler, says,- that between Acra and Na2areth, " great numbers of wild bees breed to the ad- vantage of the inhabitants ;" and Maundrell observes of the gifat plain near Jericho, that he perceived in it, in many places, a smell of honey and wax as strong as if he had been in an apiary. Milk and honey were the chief dainties of the earlier ages, and continue to be so of the Bedouin Arabs now. § The Pharisees were a sect among the Jews that had subsisted above a century and a half before Christ. They derived their name from Pharos, a Hebrew word, which signifies sepa- rated, or set apart, because they affected to be separated by extraordinary piety from the rest of the world. They corrupted religion with many traditions, or verbal lnws never given by God. himself, attended much to external rites and ceremonies, were very ostentatious of their religion, wishing every one to see it, and wore inscriptions from the law for this purpose, fastened on various parts of their bodies, and larger fringes than the other Jews, that they might be better distinguished as belonging to that privileged people. The Sadducees derived their name from one Sadoc, a follower of Antigonus Sochaeus, a resident of the Sanhedrim, about 250 years before Christ. They denied the resurrection of the dead, and the existence of angels and spirits 1 U The custom of loosing the sandals from ofl ST. MATTHEW. (.CHAP. IT Eastern Mode of Winnowing. 12 Whose fan is in his hand, and he will thoroughly puige his floor, and father his wheat into the garner ; but e will burn up the chaff with un- quenchable fire.* 13 % Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. 14 But John forbade him, saying, I have need to be baptized of. thee, and comest thou to me 1 15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteous- ness. Then he suffered him. 16 And Jesus, when he was baptized, went up straightway out of the water : and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him : 17 And lo a voice from heaven, say- ing, This is my beloved Son, in whom I am well pleased. CHAPTER IV. 1 Christ fasteth, and is tempted. 11 7%e angels minister unto kirn. 13 He dwelleth in Capernaum, 17 beginneth to preach, 18 calleih Peter and Andrew, 21 James, and John, 23 and healetk all the diseased. Egyptian Sandaik the feet of an Eastern, worshipper w^ih nncieut and indispensable. It is also commonly- observed in visits to great men. The eandale, or slippers, are pulled off at the door, and either left there, or given to a servant to bear. This among the 1 Jews was reckoned the most servile of all works: and they had a saying, that what a servant does for his master, a disciple does for his master, except unloosing- his shoes. The loose shoes, sandals, or soles of the East, were bound to the feet. See a distinction made between shoes and -sandals (Ch. x. 10.) * The threshing floors were covered at the top, but open at the sides, in the daytime, to let the wind blow away the chaff; at nieht they were shut to preserve the corn from being stolen. The grain was winnowed, or separated from the chaff during the daytime, by turning it over with a shovel, and using a fan to blow away the chaff. So God would separate the righteous from too wicked. CHAP. IV.) ST. MATTHEW. THEN was Jesus led up of the sDirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he was afterward an hungred. 3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. 4 But he answered and said, It is written, Man shall not live by "bread alone, but by every word that pro- ceedeth out of the mouth of God. 5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, 6 And saith unto him, If thou be the Son of God, cast thyself down : for it is written, He shall give his angels charge concerning thee : and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone, 7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. 8 Again, the devil taketh him up into an exceeding high mountain, and shovveth him all the kingdoms of the world, and the glory of them ;* 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. 10 Then saith Jesus unto him, Get thee hence, Satan : for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him, and, behold, angels came and ministered unto him. 12 H Now when Jesus had heard that John was cast into prison, he departed into Galilee ; 13 And leaving Nazareth, he came and dwelt in Caper'uaum, which is upon the sea coast, in the borders of Zab'ulon and Neph'thalim. 14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 15 The land of Zab'ulon and the land of Neph'thalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles ; 16 The people which sat in darkness saw great light; and to them "which sat in the region and shadow of death light is sprung up. The Sea of Galilee. * " All tlie kingdoms of the world " could not I called kingdoms, it is supposed that no more is Sossibly be seen from any mountain. As the old meant here by " tha kingdoms of the world ominions of Judah and Israel were now divided I than those, the states into which the ancii-nt into several provinces and tetrarcbies, popularly kingdom of David was now divided. 10 ST. MATTHEW. (CHAP. V. 17 IT From that lime Jesus began to preach, and to say, Repent : for the kingdom of heaven is at hand. IS M And Jesus, walking by the sea of Galilee,* saw two brethren, Simon call- ed Peter, and Andrew his brother, cast- ing a net into the sea : for they 'were fishers. 19 And he saith unto them, Follow me, and I will make you fishers of men. 20 And they straightway left their nets, and followed him, 21 And going on from thence, he saw other two brethren, James the son of Zeb'edee, and John his brother, in a ship with Zeb'edee their father, mending their nets: and he called them. 22 And they immediately left the ship and their father, and followed him. 23 IT And Jesus went about all Gali- lee, teaching in their synagogues, t and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. 24 And his fame went throughout all Syria ; and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy ; and he healed them. 25 And there followed him great multitudes of people from Galilee, and from Decapohs, and from Jerusalem, and from Judea, and from beyond Jordan. CHAPTER V. 1 Christ beginneth his sermon in the rtwunt : 3 declaring who are blessed, 13 who are the salt of the earth, 14 the light of the world the city on an hill, 15 the candle : 17 that ht came to fulfil the law. 21 What it is to kill, 27 to commit adultery, 33 to swear : 38 ex- horteth to suffer wrong, 44 to love even oar enemies, 48 and to labor after perfectness. AND seeing the multitudes, he went up into a mountain : and when he was set his disciples came unto him : 2 And he opened his mouth, and taught them, saying, 3 Blessed are the poor in spirit: for their's is the kingdom of heaven. 4 Blessed are they that mourn: for they shall be comforted. 5 Blessed are the meek : for they shall inherit the earth. 6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled. 7 Blessed are the merciful: for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers : for they shall be called the children of God. 10 Blessed are they which are per- secuted for righteousness' sake : for their's is the kingdom of heaven. 11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad : for great is your reward in heaven : for so persecuted they the prophets which were before you. 13 IT Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted ? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. * The sea of Galilee is an inland sea or lake, and receives its name from the province of Galilee : but the same sea ia sometimes called " the sea of Tiberias, from the town ot that name on its western shore, and sometimes the lake of Gennesareth, which bounded it all along on its western side. This sea is also men- tioned in the Old Testament, where it is called " the sea of Chinnereth," or Cinnereth (Numb. xxxiv. 11 ; Jos. xiii. 27). Buckingham the traveller says, that " this fine piece of water abounds with excellent fish. t Synagogues were buildings in which Jewish congregations' assembled to read the law and worship God. The sacrifices of the Jews were appointed to be held in one place at Jerusalem, but they were not forbidden to perform the services of religion at any place. The syna- gogues were usually built on elevated places, and in imitation of the Temple, with a centre building supported by pillars,-and a court surrounding it Buildings of this kind were erected in most of the cities of Judea and Galilee after the return of the Jews from Babylon ; and Ezra is thought to have sug- gested this provision. CHAP. V.) ST. MATTHEW 14 Ye are the light of the world. A city that is set on an hill cannot be hid. 15 Neither do men light a candle,* and put it under a bushel, but on a candlestick : and it giveth light unto all that are in the house. 16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. 17 H Think not that I am come to destroy the law, or the prophets : I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jott or one tittle shall in no wise pass from the ' law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the rigktemisness of the scribes and Pha- risees, ye shall in no case enter into the kingdom of heaven. 21 11 Ye have heard that it was said by them of old time, Thou shalt not kill ; and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whoso- ever is angry with his brother without a cause shall be in dangei of the judg- ment :\. and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee ; 24 Leave there thy gift before the altar, and go thy "way ; first be recon- ciled to thy brother, and then come and oiler thy gift. 25 Agree with thine adversary quick- ly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison : 26 Verily I say unto thee, Thou shalt by no means come out thence till thou hast paid the uttermost farthing. 27 IT Ye have heard that it was said by them of old time, Thou shalt not commit adultery : 28 But I say unto you, That whoso ever looketh on a woman to lust aftei her hath committed adultery with hei already in his heart. 29 And if thy right eye § offend thee pluck it out, and cast & from thee: for it is profitable for ihee that one of thy members should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, * Candle rather signifies " lamp." Lamps were made of various kinds of metals and of different forms • and those of the Israelites probably resembled the Grecian and Egyptian. l.iuuji". E£V|>tmu ana G eciau. t One jot alludes to the smallest letter in the Hebrew alphabet, called Jod ; and tittle seems to mean the dashes, points, or corners of the Hebrew letters, which if not carefully written would confound one with another, and cause a confusion in understanding them. J The judgment. — Every city among the Jews had its elders, who formed a co\irt tor trying small offenses : this was called " The Judg? ment" According to Josephus, it consisted of seven judges. — The council, or Sanhedrim, consisted of seventy-two members: this had the right of passing the sentence of condemna- tion : but the execution was left to the Romans, as in the case of Christ — Raca means " Thou empty fellow ;" and our Lord here cautions against the use of angry and improper words. § The Hebrews expressed the passions of the mind, by calling them after the names of th« members of the body. The Saviour here teachei us to sacrifice and subdue whatever within ui would cause us to sin, 12 ST. MATTHEW. (CHAP. VI. cut it off, and cast it from thee : for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 31 It hath been said, Whosoever &hall put away his wife, let him give her a ■writing of divorcement : 32 But I say unto you, that whoso- ever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall many her that is divorced committeth adultey, 33 If Again, ye have heard that it hath been said by them of old time, Thou shall not forswear thyself, but shalt perform unto the Lord thine oaths : 34 But I say unto you, Swear not at all ; neither by heaven ; for it is God's throne : 35 Nor by the earth ; for it is his footstool : neither by Jerusalem ; for it is the city of the great King. 36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black. 37 But let your communication be, Yea, yea ; Nay, nay : for "whatsoever is more than these cometh of evil. 38 1T Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth : 39 But I say unto you, That ye re- gist not evil : but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if a'ny man will sue thee at the law, and take away thy coat,* let him have thy cloke also, 41 And whosoever shall compel thee to go a mile, go with him twain, t 42 Give to him that askefh thee, and from him that would borrow of thee turn not thou away. 43 % Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you ; 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye ? do not even the publicansthe same? 47 And if ye salute your brethren only, what do ye more than otlicrs 1 do not even the publicans so 1 48 Be ye therefore perfect, even as your Father which is in heaven is perfect. CHAPTER VI. 1 Clirist continueth his sermon in the mount, speaking of alms, Sprayer, 14 forgiving our brethren, 16 fasting, 19 where our treasure is to be laid up, 24 of serving God, and mammon .- 25 exhorteth not to be careful for worldly things : 33 but to seek God's kingdom. TAKE heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. 2 Therefore when tho" doest thine alms, do not sound a trumpet} before thee, as the hypocrites do in the syna- gogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. * The Jews wore two principal garments. The interior, here called the " coat " or tunic, was made commonly of linen, and encircled the whole body, extending down tothe knees. The coat or tunic extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called »' cloak'' or mantle. It was a piece of cloth nearly square, and wrapped round the body or tied over the shoulders. t It was usual among the Persians to trans- mit intelligence by couriers placed at regular distances ; and they might, it appears, seize on men's horses, vessels, or themselves, At pleasure, while oh 'their progress, for public service. The Romans continued the practice, which is still retained, as we find from tra- vellers, by the Turks ; and resistance may be punished with death. Our Lord's meaning is, rather yield to an unreasonable person, than quarrel with him, and oppose force to force. X It does not appear that the Jewish alms- givers literally sounded a trumpet before them; this was therefore, a mode of expression, as we often eay of a person who praises himself, " His trumpeter is dead." CHIP. VI.) ST. MATTHEW. 3 But when thou doest alms, let not thy left hand know what thy light hand doeth : 4 That thine alms may be in secret : and thy father which seeth in secret himself shall reward thee openly. 5 U And when thou prayest, thou shalt not be as the hypocrites* are : for they love to pray standing in the syna- gogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their re- ward. 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall l'uward thee openly. 7 But when ye pray, use not vain repetitions as the heathens do : for they think that they shall be heard for their much speaking. 8 Be not ye therefore like unto them : for your Father knoweth what things ye have need of before ye ask him. 9 After this manner therefore pray ye : Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come. Thy will be done in earth as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil : for thine is the kingdom, and the power, and the glory, for ever. Amen. 14 For if ye forgive men their tres- passes, your heavenly Father will also forgive you : 15 But if ye forgive not men their trespasses, neither will your Father for- give your trespasses. 16 If Moreover, when ye fast, be not, as the hypocrites, of a sad counte- nance : for they disfiguret their faces, that they may appear unto men to fast. Verily I say unto you, they have their reward. 17 But thou, when thou fastest, anoint thine head}:, and wash thy face ; 18 That thou appear not unto men to fast, but unto thy Father which is in secret : and thy Father, which seeth in secret, shall reward thee openly. 19 IF Lay not up for yourselves trea- sures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves trea- sures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: zl For where your treasure^ is, there will your heart be also. 22 The light of the body is the eye : if tnerefore thine eye be single, thy whole body shall be full of light. * Hypocrites signify men wearing faces not their own, as the stage-players did : seeming to be what they really were not — The practice of praying in the streets may yet he traced in dif- ferent nations. " Such Turks," says Hill, " as at the common hours of prayer are on the road, or unable to attend the mosques, are still obliged to execute that duty, nor are they known to fail, however employed, but pray immediately where they chance to be." When the .mosque bell rings the Turk spreads his handkerchief on the ground, seats himself cross-legged upon it, and says his prayers, though in the open market, which having ended he leaps briskly up and proceeds on his business. t It was customary among the Jews to" put ashes upon their heads during the public fasts, which of course disfigured or blackened their faces also (1 Kings, xx. 38). J: The head was not to be anointed as a quali- fication for fasting, but it was the custom of thtf Jews to wash at every, meal^aijd where it could be effected, to anoint the head and other parts of the body with sweet or olive oil : our Lord therefore means, Make no singular dis play of what you are doing, but appear in dress as at other times. § The illustrious and opulent among the an- cients accumulated, not merely silver and gold, but a prodigious number of sumptuous and magnificent habits, which were regarded as a necessary and indispensable part ot their trea- sures. How difficult it is to preserve these in warm countries appears from Bartolomo ; " 1 had put my effects into a chest, and opening it afterwards, I discovered an innumerable multi- tude of termites (or ants). They had perforated my linen in a thousand places, and gnawed'my books, my girdle, my amice, and my shoes."— The villages of Judea seem to have been built of mud or clay, as they are in the East to this day. Through these mud walls it is no un- common thing for the thieves to dig, and obtain quiet entrance, an easier mode than that used by such persons among us, who break open doors and window-s ST. MATTHEW. ,CHAP. VII. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in ihee be darkness, how great is that darkness ! 24 U No man can serve two masters: for either he will hate the one, and love the other ; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25 Therefore I say unto you, take no thought >or your lite, what ye shall eat, or what ye shall drink ; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment ? 26 Behold the fowls of the air : for ■they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedelh them. Are ye not much better than they ? 27 Which of you by taking thought can add one cubit unto his stature 1 28 And why take ye thought for raiment 7 Consider the lilies of the field, how they grow ; they toil not, neither do they spin : 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to-morrow is cast into the oven, shall lie not much more clothe you, O ye of little faith ? 31 Therefore take no thought, say- ing, What shall we eat ? or, What shall we drink? or, Wherewithal shall we be clothed 1 32 (For after all these things do the Gentiles* seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness ; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shal' take thought for the things of itself. Suffi. cient unto the day is the evil thereof CHAPTER VII. 1 Christ ending his sermon in the mount, re- proveth rash judgment, 6 forbiddeth to cast holy things to dogs, 7 exiwrteth to prayer, 13 to enter in at the strait gate, 15 to beware of false prophets, 21 not to be liearers, but doers of the word : 24 like Jiouses builded on a rock, 26 and not on the sand. JUDGE not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged : and with what measure ye mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother's eye, but con* siderest not the beam that is in thiue own eye 1 4 Or how wilt thou say to thy brother, Let ine pull out the mote out of thine eye ; and, behold, a beam is in thine own eye ? 5 Thou hypocrite, first cast out the beam out of thine own eye ; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 IT Give not that which is holy unto the dogs,t neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 7 IF Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you : 8 For every one that asketh re- ceivelh ; and he that seeketh findeth ; and to him that knocketh it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone 7 10 Or if he ask a fish, will he give him a serpent 7 11 If ye then, being evil, know how * Gentiles, or " Notions," was a name given by the Jews to all those nations which had not received the faith of Abraham and the law of Moses. t Thin exhortation means, that as the pripsts gave not any of the sacrifice which was offered to the Lord, unto dogs, so his diaciples should not throw away their instruction on unholy men who would ridicule and blaspheme. It was customary with the ancient writers of Greece and Rome, and with the Eastern sages, to denote certain classes of men by animals of similar disposition. Our Saviour adopted the same natural, concise, and energetic method. By dogs, which the Jews much detested, he meant men of odious character and violent temper ; and by swine, the usual emblem of moral filth, the abandoned and profligate. chap, vni.7 ST. MATTHEW. to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 12 Therefore all things whatsoever ye would that men should do to you, do ye even so to i.heni: for this is the law and the prophets. 13 If Enter ye in at the strait gate :* for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thei'eat : 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. 15 U Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles ? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bring forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 21 1f 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 which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils ? and in thy name done many wonderful works ? 23 And then will I profess unto them, I never knew you : depart from me, ye that work iniquity. 24 If Therefore whosoever heareth these sayings of mine, and doeth them, 1 will liken him unto a wise man, which built his house upon a rock : 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house'; audit fell not : for it was founded upon a rock. 2b* And eveiy one that heareth these sayings of mine, and doeth them not. shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain t descended, and the floods came, and the winds blew, and beat upon that house ; and it fell : and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine : 29 For he taught them as one having authority, and not as the scribes. CHAPTER VIII. 2 Christ cleanseth the leper, 5 healetk the cen- turion's servant, 14 Peter's mother-in-law, 16" and many other diseased : 18 showeth how he is to be followed : 23 stilleth the tempest on the sea, 28 driveth the devils out of two men possessed, 31 and sujfcreth them to go into the swine. * The strait gale is thought to allude to the custom at Eastern marriage-feasts of having a gate designedly made narrow that none but the properly invited guests might enter, and any intruders be more easily excluded, as among us, on some particular occasions, nar- row entrances are provided, through which only one or two persons can pass at a time. t Palestine being to a considerable extent a hind of hills and mountains, like other lands of that description, was subject to sudden violent rains. The Jordan, the principal stream, was annually swollen to a great extent and became rapid and furious in its course. The streams which ran amon" the hills, whose channels might have been dry during some months of the year, became suddenly swollen with rain, and would pour down impetuously into the plains bilow. Everything in the way of these torrents would be swept off. J£ven a house erected within the reach of these sudden in- undations, and especially if founded on sand, would not stand before them. Rocks in that land were common, and it was easy to secure for their houses a solid foundation. Ward, & late missionary in the East, informs us that the fishermen of liengal build their huts in the dry season on the beds of sand from which the river has retired. When the rains set in the water pours down in torrents from the moun- tains, and in one night multitudes of these huts are swept away, and the place where they stood is the next morning un discoverable. Roberts, another Eastern missionary, says, that when the torrents descend after a long period of drought, the chapped earth sud- denly swells, and the foundations are moved by the change. The house founded upon a rock can alone stand the rains and floods of tliia season. ST. MATTHEW. (CHAP. vm. WHEN he wds come down from the mountain, great multitudes fol- lowed him. 2 And, behold, there came a leper* and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him,t saying, I will ; be thou clean. And immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man ; but go thy way, show thyself to the priest, and offer the gift that Moses commanded for a testimony unto them. 5 IT And when Jesus was entered into Caper'naum, there came unto him a centurion,} beseeching him, 6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. 7 And Jesus saith unto him, I will come and heal him. 8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth ; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 10 When Jesus heard it, he marvel- led, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. 12 But the children of the kingdom} shall be cast out into outer darkness : there shall be weeping and gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way ; and as thou hast believed, so be it done unto thee. And his ser- vant was healed in the selfsame hour. 14 If And when Jesus was come into Peter's house, he saw his wife's mother laid and sick of a fever. * The leprosy is a dreadful and contagious plague, affecting the skin, and sometimes in- creasing in such a manner as to produce scurf, scabs, and violent itchings, and to corrupt the whole mass of blood. This disease, incurable by medicine, was formerly common in the East, and still prevails in Arabia, Egypt, and several of their neighbouring countries. In curing this disorder at a word, or by a touch, our Saviour showed hie divine power, and gave evidence of his Messiahship. (Matt xi. 2-5.) t He that touched a leper, or a dead body,' was by the law of Moses rendered unclean. Our Lord might have healed the one or raised the other without this action ; but in each case, he "put forth his hand and touched." This was probably to show that the law was not applicable to him who by touching a leper, instead of contracting impurity, imparted health, and by whose touch, death itself be- came life. | A centurion was a Roman military officer in command of a hundred foot soldiers. He was generally promoted from the ranks for merit and distinguished actions. The centurions were usually stationed in the towns of the Roman provinces to preserve order. § The children of (he kingdom signified the Jews, who were subjects to me kingdom and commonwealth of Israel. Outer darkness here refers to their custom of celebrating mar- riage-feasts at night, with many torches and various lights, while those shut out from them remainedin outer darkness; and the expression designates the unhappy state of th were through unbelief^ excluded from dom of heaven. Dse who the king* CHAP. VIII.) ST. MATTHEW. J? 15 And he touched her hand, and the fever left her ; and she arose, and ministered unto them. 16 If When the even "was come, they brought unto him many that were possessed with devils :* and he cast out Uie spirits with his word, and healed all that were sick : 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses. 18 11 Now when Jesus saw great multitudes about him, he gave com- mandment to depart unto the other side. 19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests ; but the Son of man hath not where to lay his head. 21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus said unto him, Follow me ; and let the dead buiy their dead. 23 1T And when he was entered into a ship, his disciples followed him. 24 And, behold, there arose a great tempest in the sea.t insomuch that the ship was covered with the waves : but he was asleep. 25 And his disciples came to him, and awoke him, saying, Lord, save us : we perish. 26 And he saith unto them, Why are ye fearful, O ye of little faith ? Then he arose, and rebuked the winds and the sea ; and there was a great calm. 27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him ! 28 If And when he was come to the other side into the country of the Ger- gesenes,£ thez*e met him two possessed with devils, coming out of the tombs,§ exceeding fierce, so that no man might pass by that way. 29 And, behold, they cried out, say- ing, What have we to do with thee, Jesus, thou Son of God 1 art thou come hither to torment us before the time 1 30 And there was a good way off from them an herd of many swine feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. 32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. || 33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. * Those possessed ickh devils were maniacB of a certain kind, supposed at that period to have been particularly under the agency of evil spirits. t The inland sea of Tiberias, or lake of Gennesareth, lies in a deep basin, surrounded on all aides by lofty hills, excepting only the narrow entrance and outlet of the Jordan at each extreme ; its length is about sixteen and breadth nearly six miles, and affords one of the most striking prospects of the Holy Land. The river Jordan maintains its course through the middle of the lake, causing a strong current ; and when this is opposed by contrary winds, which blow here with the force of a hurricane from the south-east, sweeping from the moun- tains into the lake, it may be conceived that a boisterous sea is instantly raised ; this the small vessels of the country are not adapted to retist. | The country of the Gergesenes is called the country of the GadareneB in Mark, v. 1,'and in. Luke, vi, -8, because it lay contiguous to or 3* between the two cities of Gergesa and Gadara. § The tombs in those days were usually in desert places, distant frum towns, and were often made in the sides of caves and dens in the rocks and mountains. Dr. E. 1>. Clarke, the traveller, says, that along the borders of the lake of Gennesareth may still be seen the remains of those ancient tombs, hewn by the earliest inhabitants of Galilee, in the rocks which face the water. Their existence in the present day offers strong evidence of the accu- racy of the Evangelist in the account her** mentioned. ■ |[ Some think that the destruction of the^e swine was a just punishment inflicted on their owners : for, if they were Jews, they were kept by them contrary to law, swine being reckoned unclean ; and if they were heathens, their city was the metropolis of Perea, a country inhabited by disciples of Moses, and their con- duct in keeping swine was a contempt of the Jewish religion. ST. MATTHEW. (CHAT. IX. 34 And, behold, the whole city came out to meet Jesus : and when they saw him, they besought him that he would depart out of their coasts. CHAPTER IX t Christ curing one sick of the palsy, 9 calleth Matthew from tlie receipt of custom, 10 eateth with publicans and sinners, 14 defendeth his disciples for not fasting. 20 cureth the bloody issue, 23 raiseth from death Jairus' daughter, 27 giveth sight to two blind men, 32 healeth a dumb man possessed of a devil, 36 and hath compassion of the multitude. AND he entered into a ship, and £*- passed over, and came into his own city* 2 And, behold, they brought to him a man sick of the palsy, lying on a bed : t and Jesus seeing their faith said unto the sick of the palsy : Son, be of good cheer ; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blas- phemeth. 4 And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts ? 5 For whether is easier to say, Thy sins be forgiven thee ; or to say. Arise, and walk 1 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saitli he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house 8 But when the multitudes saw it, they marvelled and glorified God which had given such power unto men 9 IT And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom :i and he saith unto him, Follow me. And he arose, and followed him. 10 H And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto hia disciples. Why eat- eth your Master with publicans and sinners ? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice : for I am not come to call the righteous, but sinners to repentance. 14 IT Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft. but thy disciples fast not? 15 And Jesus said unto them, Can the children of the bridechamber mourn as long as the bridegroom^ is with them '/ but the days will come, when the bride- groom shall be taken from them, and then shall they fast. 16 No man putteth * piece of new|| * By " his own city *' is meant Capernaum, not Nazareth, he being at this time a resident of Capernaum, for, according to the Jewish canons, a person was counted a citizen of a place in which he had lived twelve months, or in which he had purchased a dwelling-house. t The beds of the East were commonly only thick bed's or mattresses, laid down on the floor at night, and easily removed. J The receipt of custom here mentioned is said by Mark to have been by the sea side ; hence it is inferred thatit was the custom-house of Capernaum. The publicans, or tax-gatherers, had tenements or booths erected for them at the foot of bridges, at the mouth of rivers, and by the sea-ehore, where they took the toll of >aSBengers that came or went in ships or boats, t was probably exacted from persons who crossed the Lake of Gennesareth, and carried on some traffic in fish and other commodities. The rich publicans generally hired the revenues, fi and employed others as inferior publicans *to gather them ; aud, as they were assisted by the Roman soldiery, they often used great violence, and were therefore very hateful to the people. We must not, however, suppose that all pub- licans were equally oppressive. § It would be unreasonable for the com- panions of a bridegroom to fast, during the days allotted for his nuptiali, which were usually spent in festivity ; but, if any calamity tore him from them, their joy would be turned into mourning, and their feasting into fasting. In like manner, it would be improper for his dis- ciples to fast while they had the comfort of his presence ; but he would soon be taken from them, and then they would meet with hard- ships and trials which would render fasting seasonable. II The word here translated new, in the ori- ginal implies rude and undressed cloth, not fulled nor cleansed by the cloth-dresser. In ClIAV. IX.) ST. MATTHEW. 19 cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles ;.* else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, aud both are preserved. 18 H While he spake these things unto them, behold, there came a cer- tain ruler, t and worshipped him, say- ing, My daughter is even now dead : but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples. 20 U And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment : 21 For she said within herself, If I may but touch his garment,t I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. 23 And when Jesus came into the ruler's house, and saw the minstrels} and the people making a noise, 24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land. 27 If And when Jesus departed thence, two blind|| men followed him, crying, and saying, Thou son of David, have mercy on us. 28 And when he was come into the house the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this ? They said unto him. Yea, Lord. this state, if applied to an old garment, and if wet, it will contract and draw off a part of the garment to which it is attached, and thus make the rent worse than it was. * Bottles in Eastern nations were made, and Bottle. Tlie modern Oriental .eatliern tcsmI, which ib believed to be identical witli the ancient one. are so still, of skins of beasts. Generally the skin was taken entire from a sheep or goat, and properly prepared, was filled with wine or water, and being comparatively green, would distend to the swelling of the liquor. But by long usage these skins would wear, and were then easily rent. New wine put into them, by its fermentation and swelling, would burst them open, but new skins or bottles would be strong enough to prevent their bursting. tA Ruler was a person who attended the affairs of the synagogue and directed the wor- ship there performed. X The Jewish mantle, or upper garment, had four corners, at each of which was suspended a tuft or tassel of threads or strings (See Dcut xxii. 12). The supposed sacreduess of this pro- bably led the woman to think of touching that part of the garment rather than any other. § Minstrels were singing-women who attend ed funerals for hire. These seemed, from their appellation, also to have been provided with pipes. The poorest Israelite thought himself bound to provide two pipes and one wailing woman when his wife died. The number of both was increased with the , means of the family. This custom of instruments was hea- then, and came in but late among the Jews. The ancient Jewish custom was, that the la- mentation was not begun with musical instru- ments, but only voices of old women, who, in a sad modulation, strove to extort lamentation from those who were present. Mourning wo men are still employed in the East j| An Eastern traveller says that the blind are yet to be seen lining the approaches to Jerusalem, and crying loudly to the passers-by for mercy and for charity. ST. MATTHEW. (CHAP. X Mourning Women of Tark«y 29 Then touched he their eyes, saying, According to your faith be it unto you. 30 And their eyes were opened ; and Jt.sus straitly charged them, saying, See that no man know it. 31 But they, when they were de- parted, spread abroad his fame in all that country. 32 IT As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It "was never so seen in Israel. 34 But the Pharisees said, He casteth out devils through the prince of the devils. 35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sick- ness and every disease among the people. 36 IT But when he saw the multi- tudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. 37 Then saith he unto his disciples, The harvest truly w plenteous, but the labourers are few ; 38 Pray ye therefore the Lord of the harvest, that he will send forth labour- ers into his harvest. CHAPTER X. 1 Christ sendeth out his twelve apostles, en- abling them with power to do miracles, 5 giveth them their charge, teachstk them, 16 comjorteth them against persecutions : 40 and promiseth a blessing to those that receive them. AND when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. 2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother ; James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Matthew the publican ; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus ; 4 Simon the Canaanite,* and Judas Iscariot, who also betrayed him. * Canaanite does not mean here one of the. ancient recc of Canaan, but a native of Cana. CHAP. X.\ ST. MATTHEW. 31 5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:* 6 But go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdom of heaven is at hand. 8 Heal the sick, cleanse the lepers, raise the dead, cast out devils : freely ye have received, freely give. 9 Provide neither gold, nor silver, nor brass in your purses,! 10 Nor script for your journey, nei- ther two coats, neither shoes, nor yet staves: for the workman is worthy oi his meat. 11 And into whatsoever city or town ye shall enter, inquire who in it is worthy ;§ and there abide till ye go thence. 12 And when ye come into an house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it bo not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake og" the dust|| of your feet. in Galilee, though some think it means one of a zealous sect called Kainites or Zelotes ; it is doubted, however, whether this sect appeared bo long before the siege of Jerusalem, by the Romans, when it became very noted. * Shalmanezer, king of Assyria, destroyed the kingdom of Israel, and carried away the mass of the people into captivity. Some, how- ever, were suffered to remain that the ground might not become a complete desert, and these united and intermarried with colonists sent from various parts to supply the vacancies oc- casioned by the loss of the fo rraer inhabitants. Idolatry soon corrupted the whole people ; but they retained with it the worship of the One living and true God (2 Kings, xvii. 29). Cyrus afterwards permitted the Jews to return irom captivity and rebuild the temple, when the Samaritans, so called, wished to unite in the labour, and share in their religious privileges. But Zerubbabel and the other Jewish rulers would not admit of so corrupt a mixture among their nation. The Samaritans then employed the most strenuous efforts to obstruct the re- building of the temple and the prosperity of the Jews. Hence originated a mutual hatred between the nations : they also, at length, aided by Sanballat, their governor, obtained permis- sion from Alexander the Great, and built a rival temple on Mount Gerizim (Ezra, iv. 1-4; Neh. ii. 10-20). The two nations made this a subject of future contention, and each nation claimed superiority for its own place of wor- ship. Tlie rancorous hatred between them became at last so strong, that to many of the Jews the Samaritans were objects of greater detestation than even the Gentiles (Luke, x. 33). A poor remnant of this people is found at Naplouse, the ancient Shecnem ; but they exist in a state of very great poverty, and probably will soon be extinct — Our Lord's prohibition against entering any city of the Samaritans speme to have been given to avoid the offending of the Jews. t The Jews had no purees resembling those used by us, but carried their money in their girdles as the Easterns now do, and these are what are here meant by the term purses. Eastern travellers have not only outward gir- dles, but girdles which they tie next their skin, from which they extract such money as thej may want from time to time, and avoid the notice of robbers, which abound in those parts. X The Jewish Commentators inform us that the Scrip is a large leathern bag, in which shepherds and travellers put their food and other things, and which they carried hanging about their necks. Those now used in the East are mode of hair-cloth, or thick worsted. In Mark, vi. 9, they were allowed to take sandals ; hence there appears to have been some dis- tinction between shoes and Bandals, though the same Hebrew word denotes both, and the con- text therefore determines the exact meaning, . A learned writer describes the Eastern shoe as a kind of short boot. An authority more credible in such matters, says that a shoe is a covered sandal, affording a better protection to the foot. The shoes generally used in the East are some- thing between a complete shoe and a sandal, or as we may say, slippers. Many of thetn have no quarters, and scarcely do more than cover the toes ; yet the natives walk in them with extreme ease, and almost never let them slip from the feet. The Apostles were to go forth preaching the gospel, depending upon the hospitality they should meet with, and not burdening them- selves more than was necessary ; hence, they were not to take staves with them, one being to walk with, and the other to carry provisions on the shoulder in the scrip or wallet, as is often seen in the East; but they might take a single walking-staff to support them on their journey (see Mark, vi. 9, also Luke,ix. 3, note) § A worthy person signified, among the Jews one that was benevolent and. hospitable, and kind to strangers. Such the Apostles were to find out, and continue for a while with them. (I Shaking off the dust was a significant action, taken from the custom of the Jews with regard to heathen countries. With them, all dust which comes from the land of the Gentilea is reckoned defiling. Hence, they would not , suffer herbs to be brought out of a heathen e T. MA77H- ftOJT. X. 15 Verily I say onto yon. It shall bet more tolerable far the land of Sodom! and Gomorrah in the day ot judgment, I than for that chy. 16 % Behold, I send yon forth as sheep in die toid-t of" wolves: be ye therefore wise &.■ serpents,* and harm- less as doves- 17 But beware of men: for they wO deliver yo*i op to the conneiLs. and they -wriii scourge you in their syna- gogues;? 18 And ye shall be brought before governors and kings for my sake, forf a testimony against them and the! Gentiles. 19 Bnt when they delrrer yesa np.i take no thoizni how or what ye shall speak: for it -hall be given yon in mat same hoar what ye shall speak. SO For it is not ye that speak, bnt the Spirit ot yonr Father which speak- eth inyoo- 21 And die brother shall deliver op the brother to death, and the fezher die child: and the children snail rise tip again** ikar parents, and canse ihem to be pat to deaih- 22 And ye shall be hated of all sua for my name"- sake: bat be th^t er.- doretb to the enri sieui be saved. i3 Bnt when they persecute yon in this city. See yon into another: for verily I say tmto yon. Ye ?hall not have gone over the cities of Israel fcl the Son of man be come. -'-. 4 The disciple is not above Am mas ter. nor the servant above his lord. io It i? enoTi^'n few the disciple t— -it he be as hi* master, and die servant as his lord- If they have called the master of the boose Beellzebab^ how much more skall dtey eaU them of Ins household? 2*5 Fear them not therefore : for 'here is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell yon in darkness, that speak ye in fight : and what ye hear is. the ear.f tkat preach ye upon the b* * me- tope. e-^rrr :-:o me laad of Israel -est oh^ sfcodd 8 i The Jews h&A nW be crvirrr with tfafm. I aboaE bom errfl *-;d ~rt* of jw « eti^T* were rrCiCned by the aseieul?* tLe^r syoa^oznes % and these ptorpt r- -^tz "; remarkable for their sagaehy : ;; i» cerain tbat[ bare been ^_-^i for pKSiiiMs i=* weB as /-'-r- £ fcz what were deemed 1 Saw. ; Bee&ze£ntb sonifies -*Lot3 cf *-<*«- ™ 3« :- dj^- E**^ B-ialzebafev a fabakras deity, wa* w vr^ii- p»^i :>y she Phs- Tlaanes as the ori jeetor :'----_ fies, ss Jap ~=r XrL»caj-:i4. or ~ Tz^ F^y-Driver.** »ts cy tie I Bociaas. The Jew* ch a ng e d the aaa? » \ *-Beeizeirr'» w or -BeetebaS 1 *— - ±e God ci :o -_h^ esirt' of M-* -r-.. »p3-l-* : ir^i hence they pros/--:: aaaae j-.-z. Cui** [ A;:-.v-i!i :* c^y* naade to the maraer «t* | iaetrBctJCTi is she J 7nszcF-^a ifvr the retara :*tgbc tbe eaptirayix E=.,;y>ja. Tee j-^ Hs- OTe-»w»?Tj<, >,-B£-r--be^eTB*oil«rtaB2 r Te :t ie i*w*. y-r* -r.-» law -nr-rrr^eii to -e r°aii 3; t^a: ■=*.-.+ -.% -j.t c-^wt that She aocivr of the »--Ar-.rie.on the T'.bbash-ewe. >--j«adei *ah Aey hare a p-^r^-sr — T *c:ry hi tc^-lr ey=? : •■- & :rutpwt ?ix cnies. -,- u e - - . - f . :' £& *T--^ei- thaC to be * J i i .rr>^:r-^='i a= a ^rpei.; -y»» a; icriy hidih-i*e- i±.i* -„ —_ri" 'as- --'zr* A prj^rrrz 5rn o^z x* Gr=«?.i* =ind Rooisz:*. Dares I die eoanaz ~ et" the ti — - -jl. T~~ 'z. ' -**-* ~i are 'w^ii locva, so mas E-^ir j^^iue^esa ia -..-'^ | Jadea were ^as-roofed, ■»■ -j: * "- il^-.-i :~ ~-jzzzA lerbiai. aa**Lt As there are bo >,j *zzaz% (ha Dowtw Tae SyraD tpccaa ' Tm CHAP. X.) ST. MATTHEW. S3 28 And fear not them which kill the body, but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye are of more value than many sparrows. 32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in hea- ven. 33 But whosoever shall deny me be- fore men, him will I also deny before my Father which is in heaven. 34 Think not that I am come to send peace on earth : I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in- law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me is not worthy of me * and he that loveth son or daughter more than me is not worthy of me. 38 And he that taketh not his cross, and followeth after me, is not worthy of me. 39 He that findeth his life shall lose it : and he that loseth his life for my sake, shall find it. 40 If He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me 41 He that receiveth a prophet in the name of a prophet shall receive a pro- phet's reward ; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water* only in the name of a dis- ciple, verily I say unto you, He shall in no wise lose his reward. Turks, they also now employ a crier,.who pro- claims all times of public worship from the house-tops. * in the Eastern countries a cup of water was a considerable object In India the Hindoos §o sometimes a great way to fetch it, and then oil it^ that it may do the less hurt to travellers when hot; and after that they stand from morning till night in some great road, where there is neither pit nor rivulet, and offer it, in honour of their go»?, to be drunk by all pas- sengers. This necessary work of charity in these hot countries seems to have been prac- tised by the more pious and humane Jcw airing a Cup of Watar ST. MATTHEW. (CHAP. XL CHAPTER XI. 2 John aendeth his disciples to Christ. 7 Christ's teatimony concerning' John. 18 The opinion of the people, both concerning John and Christ. 20 Christ upbraideth the un- tharikfuXncss and impenitence of Choraiin, Bethiaida, and Capernaum : 25 and prais- ing' his Father's wisdom in revealing the gospel to the simple, 28 he calleth to him all such as feel the burden of their sins. A ND it came to pass, "when Jesus had tA. made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another 7 4 Jesus answered and said unto them, Go ,and show John again those things which ye do hear and see : 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are rais- ed up, and the pool have the gospel preached to them. 6 And blessed is he, whosoever shall not be offended in me. 7 1[ And as they departed, Jesus be- gan to say unto the multitudes con- cerning John, What went ye out into the wilderness to see ? A reed shaken with the wind 7 8 But what went ye out for to see? A man clothed in soft raiment ? behold, they that wear soft clothing- are in kings' houses 9 But what went ye out for to see 1 A prophet? yea, I say unto you, and more than a prophet. 10 For this is he> of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist : notwithstanding, he that is least in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence,* and the violent take it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, which was for to come. 15 He that hath ears to hear, let him hear. 16 1[ But whereunto shall I liken this generation ? It is like unto children sitting in the markets,t and calling unto their fellows, 17 And saying, We have piped unto you, and ye have not dancea; we have mourned unto you, and ye have not lamented.! 18 For John came neither eating nor drinking, and they say, He hath a devil.$ 19 The 8on of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners. || But wis- dom is justified of her children. * There is an allusion here to the manner in which cities were taken. Besiegers pressed upon them with violence, and demolished the walla, and captured them. With such earnest- ness and violence, Christ says, men had pressed around him and John since they began to preach. t The forum, or market-place, was usually a public market on one side only, the other sides of the area being occupied by temples, theatres, courts of justice, and other public buildings. Here the philosophers met and taught ; here liiws were promulgated ; and here devotions as well as amusements occupied the populace. These places, in ancient times, were usually at the gate of the city, and were used for judical trials, as pla» es of business, and to accom- modate those who were assembled merely to pass away time. t The allusion here Is to Jewish children who; having seen their parents and friends at their festivals and wedding*, some play upon their pipes and others dance to them, mimicked the same in their diversions ; and also, having obeerved at funerals the mourning women making their doleful ditties, and others answer- ing to them, acted the part of these persons, expecting their fellows would make their re- sponses, Dut did not. — The mourning airs fitly represented the Baptist's manners and doc- trines, which were- severe and awful ; the cheer- ful airs beautifully represented our Saviour's invitingdoctrines and engaging manners : thus, every method was tried that hnd a tendency to brine the people to repentance. § John abstained from all free and sociable conversation with men, in eating and drinking, and lived upon "locusts and wild honey." II Christ came in the common sociable way, UIAP. XI.) ST. MATTHEW 20 IT Then began he to upbraid the cities wherein most of his mighty works •were done, because they repented not ! 21 Woe unto thee Chorazin !* woe unto thee, Bethsaida.'t for if the mighty works which were done in you nad Ruins o[ Tyro and Went to feasts, entertainments, and wed- dings, when he was invited; and was affable, friendly, and courteous in his deportment to hU men, * Chorazin was e small town on the western coast of the Sea of Galilee, Where Christ did many of his mighty works. ■ t Betltsaida was a fishing town on the north- east coast of the Sea of Galilee* It was the birth place or residence of Philip, Andrew, and Peter. Philip the Tetrarch raised it to the size end magnificence of a city, and called it Julias, in honour of Julia, the daughter of Cassar. Of this city no trace now remains ; five or six poor cottages stand upon its supposed site. Tyre is called in Isaiah fxxiii. 12) " the" daughter of Zidon ;" hence, it was originally a colony of the latter. There were two Tyres : one on the shore of the continent, the other upon a small island about one-third of a mile from the shore. ' The Old Tyre was destroyed by Nebuchadnezzar ; but the New Tyre existed in the time of Christ As Pliny evidently unites the continental and insular Tyre together, by escribing the cir- cumference of Tyre as nineteen Roman miles, it is probable that the insular Tyrians restore ed a part of the old city. The ruin of this great mart was many ages in being completed. Its port is mentioned in the days of the Apos- tle Paul* ns the harbour at which the ship he sailed in was to unlade her burden ; and there were disciples there With Whom the Apostle tarried seven days. In the twelfth century it had a peculiar manufacture of fine glass and sugar, and, as part of the Holy Land, was fought tor by the Crusaders, a. D. 1124. This once celebrated mart of Phoanician com- merce—this city once so famed for its prido and luxury, has now lost all its glory. It was, however, in 1816, a walled town, having about 8000 inhabitants. It has many grand ruins k Its situation is ninety miles north-West of Jerusalem. Sidon, as we have said, preceded Tyre, and was the capital of the Phoenicians, founded soon after the deluge, by Sidon, the son of Canaan (Gen. x, 15, 19). Sidon lay at the extreme north-west of Canaan. The Sidonians built ships> and were the founders of maritime commerce. They are thought to have been the first manufacturers of glass. Sidon still subsists as a town, and carries on some traffic with the neighbouring coasts. It is now called Saide or Seide. The inhabitants are estimated at about 15,000, who are chiefly occupied in spinning cotten, which, with silk, and boots, shoes, and slippers of morocco leather, form the principal articles of their trade. Fragments of columns and other remains of the ancient city may still be discovered 3 ht. srATmrcw, been done in Tyre aifd Sidon, they would have repented long ago in sack- cloth and ashes. 22 But I say tJnto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. 23 And tbou, Caper'naum,* which art exalted unto heaven, shall be brought down to hell i for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. 24 But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. 25 U At that time Jesus answered and said, I thank tbee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and Erudent, and hast revealed them unto abes. 26 Even so, Father : for so it seemed good in thy sight. 27 All things are delivered unto me of my Father : and no man knoweth the Son, but the Father ; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28 If Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoket upon you, ana learn of me ; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my bur- den is light. CHAPTER XII. 1 Christ reproveth the blindness of the Pharisees ' , concerning the breach of the sabbath, 3 by scriptures, 10 by reason, 13 and by a miracle;* ■ 22 He healeth the man possessed that was- * Capernaum was situated on the coast of the Sea of Galilee. Here Christ dwelt for some time, began to preach, and wrought many miracles. Mr Buckingham, the traveller, found some ruins in its vicinity, in 1817 ; but even these have now disappeared, so completely is the woe verified which Was denounced against it by our Lord. t The yoke is in allusion to the instrument stf "■ called put on the neck of the otf for the purpose^' 1 of drawing a load, and implies the obligation oi? ' Christ's disciples to labour for him. CHAP. XII.) ST. MATTHEW. blind and dumb, 31 Blasphemy against the I Holy GhoBt shall never be forgiven. 36 Account shall be made of idle words. 38 He rebuketh the unfaithful, who seek after a sign : 49 and showeth who is his brother, sister, and mother, AT that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the Babbath day.* 3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with bim; 4 How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests 1 5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless ?t 6 But I say unto you, That in this place is one greater than the temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sabbath day. 9 And when he was departed thence, he went into their synagogue : 10 If And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out 1 12 How much then is a man better than -a, sheep? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and : t was restored ~w hole, like as the other. 14 IF Then the Pharisees went out, and held a council against him, how they might destroy him. 15 But when Jesus knew it, he with- drew himself from thence : and great multitudes followed him, and he healed them all; 16 And charged them that they Bhould not make him known : 17 That it might be fulfilled which was spoken by Es&ias the prophet, saying, 18 Behold my servant, whom I have chosen ; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. 19 He shall not strive, nor cry ; neither shall any man hear his voice in the streets. 20 A braised reedt shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory 21 And in his name shall the Gentiles trust. * It was allowed by the law (Deut xxiii. 25) that in passing through a corn-field, corn might be plucked for immediate use, by the hand. But the fastidious Pharisees classed this act with reaping, which was a servile work, and not proper for the Sabbath, t The priests in the temple were obliged to ; | | offer two lambs for a burnt-offering every Sab- i | | bath-day. This necessitated the performance of many servile works, which, under other cir- cumstances would have been accounted a pro- l i i fanation of the Sabbath ; their duties of this sort being, in fact, the same as on other days, iii'< they had to prepare the wood and lay it on the 5 i? # f altar, to slay the lamb, to. take off its skin, cut is is is i it up and lay the* parts on the fire, together with other duties, for performing the like of which beyond the temple, a man would have been stoned. J The bruised reed is an emblem of one op- pressed under sorrow of spirits. — Smoking Jlax is thought to allude to the small fire which is necessary in the process of dressing flax, in order to keep it perfectly dry and crisp. This is formed of the husks and refuse of the plant, which fly off with the stroke of the hitchel, and after blazing for a short time, on being pressed down, the fire sinks into a smoky smouldering state, not extinct, and yet, ap- parently, not burning. By not quenching this, the contrary is meant^ gently stirring it, and by degrees kindling smoke into flame. How well this illustrates and accords with the mercy of Christ I ST; MATTHEW. (CHAP. XII. 22 IT 'Then was brought unto him one possessed with a devil, Wind, and dumb : and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the son of David ? 24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beel'zebub the prince of the devils. 25 And Jesus knew their thoughts, and said Unto them, Every kingdom divided against itself is brought to desolation ; and every city or house divided against itself shall not stand : 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand 7 27 And if I by Beel'zebub cast out devils, by whom do your children cast them out 1 therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man ? and then he will spoil his house. 30 He that is not with me is against me ; and he that gathereth not "with me scattereth abroad. 31 IT Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be for- given him : but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. 33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34 O generation of vipers, how can ye, being evil, speak good things 1 for out of the abundance of the heart, the mouth speaketh. 35 A good man out of the good trea- sure of the heart bringeth forth good things : and an evil man out of the evil treasure bringeth forth evil things. 36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned. 38 IT Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign ; and there shall no sign be given to it but the sign of the prophet Jonas : 40 For as Jonas was three days and three nights in the whale's belly:* so shall the Son of man be three days and three nights in the heart of the earth. 41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they re- pented at the preaching of Jonas ; and, behold, a greater than Jonas is here. 42 The queen of the southt shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than' Solomon is here. 43 When the unclean spirit is gono out of a man, he walketh through dry places,t seeking rest, and findeth none. * Some learned men think that it should rather be translated here " the belly of a great fish," in accordance with what is aaid Jonah, i. 17, where it is bo called, without describing what particular fish it was. The whale is very email in the swallow; this is therefore supposed to have been a kind of sea-dog, called Car- charias, and sometimes Lamia or Lamma, from its vast swallow, in which whole men, even in coats of moil, have been found. t The queen of the south was the queen of Sheba, of whom we read in 1 Kings, x. 1. Jo- sephus says that the queen took her title from Saba, which lay south of Judea, and was a city of Meroe, an island of the Nile. Some, how- ever, suppose that Sheba was on the borders of the Red Sea, in Arabia Felix. X Dry places, or barren places and deBerts amidst ruins and burying-places. The Jews thought, in old times, that these places were haunted by demons, who occupied them when they -were uot tormenting men. Our Loii CHAP. XIII.) ST. MATTHEW. 59 44 Then he saith, I will return unto my house from whence I came out ; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there : and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation. 46 IF While he yet talked to the peo- ple, behold, his mother and his brethren stood without, desiring to speak with him. 47 Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48 But he answered and said unto him that told him, Who is my mother ? and who are my brethren ? 49 And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren ! 50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. CHAPTER XIII. 3 The parable of tlie sower and the seed: 18 the exposition of it. 24 The parable of the tares, 31 of the mustard seed, 33 of the leaven, 44 of the hidden treasure, 45 of the pearl, 47 of the draw-net cast into the sea ; 53 and koto Christ is contemned of his own countrymen. THE same day went Jesus out of the house, and sat by the sea-side. 2 And great multitudes were gathered together unto him, so that he went into a ship and sat : and the whole multi- tude stood on the shore.* 3 And he spake many things unto them in parables,t saying, Benold, a sower went forth to sow ; 4 And when he sowed, some seeds feel by the way side, and the f' wis came and devoured them up *.% 5 Some fell upon stony places, where they had not much earth : and forth- with they sprung up, because they had no deepness of earth : 6 And when the sun was up, they were scorched ; and because they had no root, they withered away. 7 And some fell among thorns ; and the thorns sprung up, and checked them : 8 But others fell into good ground, and brought forth fruit, some an hun- dredfold, some sixtyfold, some thirty- fold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him, Why speakest thou unto them in parables ? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12 For whosoever hath, to him shall be given, and he shall have more abun- dance : but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in para- bles : because they seeing see not ; and hearing they hear not, neither do they understand. 14 And in them is fulfilled the pro- prophecy of Esaias, which saith, by hear- ing ye shall hear, and shall not under- stand : and seeing ye shall see, and shall not perceive : 15 For this people s heart is waxed gi'oss, and their ears are dull of hearing, and their eyes they have closed ; lest adopts their prejudices to illustrate and enforce an argument, which is to show that resisting convictions of sin, and. treating divine things with indifference and contempt, will generally be followed by increased obduracy of heart and wickedness of conduct. * It was the custom of those times for the teacher to sit, while the scholars, or audience, stood around. Sometimes, however, they eat at the feet of the teacher, he being raised above them by more elevated ground. * Parables often mean short sententious say- ings, maxims, or aphorisms, expressed in a figurative, proverbial, or even poetical manner; but, as applied to our Saviour's parables, it signifies a short nnrrative of some event or fact, real or fictitious, in which a continued narrative is carried on, frequently between sensible and spiritual objects ; and under this similitude eome important doctrine, moral or religious, is conveyed. j Thevenot, the traveller, says that there are so many sparrows in Persia that they destroy all things ; and scarecrows are so far from frightening them, that they will perch upon them. ST. MATTHEW. (chap. xm. at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes, for they see : and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. 18 1T Hear ye therefore the parable of the sower. 19 When any one heareth the word of the kingdom, and understandeth it not, then Cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while : for when tribu- lation or persecution ariseth because of the word, by and by he is offended. 22 He also that received seed among the thorns is he that heareth the word ; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. 23 But he that received seed into the good ground is he that heareth the word, and understandeth it ; which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty. 24 H Another parable put he forth un- to them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field : 25 But while men slept, his enemy came and sowed tares" among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field ? from whence then hath it tares ? 28 He saith unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up ? 29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them :t but gather the wheat into my barn. 31 IT Another parable put he forth un- to them, saying, The kingdom of heaven is like to a gram of mustard seed, which a man took, and sowed in his field : 32 Which indeed is the least of all seeds : % but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. 33 1f Another parable spake he unto them ; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures^ of meal, till the whole was leavened. 34 All these things spake Jesus unto the multitude in parables ; and without a parable spake he not unto them : 35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables ; I will utter things which have been kept secret from the foundation of the world. 36 Then Jesus sent the multitude * Tares, or dornell, are used as the emblems of wicked men. They are a kind of plant, well known in Palestine, much, resembling wheat when growing among tile corn. The tares are separated from the wheat after threshing, ae injurious, having an intoxicating influence on the eater. It is now common in the East to take revenge on a real or supposed enemy by sowing troublesome weeda in his fields. t It is cuHtomary in Syria to draw the plant up by the hand in harvest time, along with the wheat ; and it is then gathered out and bound up in separate bundles. \ The mustard seed is not in itself the smallest of seeds ; but it is the smallest which produces a ligneous substance, and becomes a tree. With us, it is only a small plant; but it is large enough, in the East^ to afford shelter and shade. § A measure was about a peck and a half. CHAP. XITT.) ST. MATTHEW. 31 away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. 37 He answered and said unto them, He that soweth the good seed is the Son of man; 38 The field is the world; the good seed are the children of the kingdom , but the tares are the children of the wicked one; 39 The enemy that sowed them is the devil; the harvest is the end of the world ; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire ; so shall it be in the end of this world. 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity ; 42 And shall cast them into a furnace of fire:* there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. 44 If Again, the kingdom, of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.t 45 1[ Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: 46 Who, when he had found one pearl of great price, went and sold all that he had, and bought itt 47 If Again, the kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind: 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, 50 And shall cast them into the fur- nace of fire : there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things ? They say unto him, Yea, Lord. 52 Then said he unto them, Therefore eveiy scribe which is instructed unto the kingdom of heaven is like unto a man that is an housholder, which bringeth forth out of his treasure things new and old. 53 If And it came to pass, that when Jesus had finished these parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, insomuch that they> were astonished, and said, Whence hath this man this wisdom, and tliese mighty works 7 55 Is not this the carpenter's son?| is not his mother called Mary 1 and * A furnace of fire is a phrase by which the Jews used to describe hell ; the language is used in allusion to Nebuchadnezzar's fiery furnace, or it may relate to the custom of burning persons alive in some countries, or more probably to the burning' of chaff and stubble, and the stalks of any unprofitable things that grew in the fields, for the heating of furnaces. t No practice was more common than that of hiding treasures in a field or garden, because the people had not any place of safety in which to deposit their riches ; and because their ra- pacious rulers were sure to find some pretext for accusation against them, in order to get their money. Rich persons often die and leave their treasures in some concealed spot A favourite place of deposit is under a tree ; and if any one found treasure thus buried, he would naturally try and purchase the ground, for he would thus become the legal owner ; 93 it was the rule in the Jewish, as in most other nations, for found treasure to become the property of the person ou whose land it was discovered. X Travelling jewellers are common in the East, their chief dealings being in precious stones and pearls, for which they make advan- tageous purchases and exchanges. It frequently happens that they meet with some costly gem. for which they sell off nil their existing stock and every article of valuable property they may possess, in order to raise the purchase-money. || That Joseph was a mechanic, does not ne- cessarily imply proverty; though it is clear that he was not rich. But it was the custom for the Jews to train all their children, even those of wealth and learning, to some trade or manual occupation. Thus, Paul was a tent-maker (See Acts, xviii. 3.) ST. MATTHEW. (CHAP. XIV his brethren, James, and Joses, and Simon, and Judas ? 56 And his sisters, are they not all ■with us ? Whence then hath this man all these things ? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. 58 And he did not many mighty works there because of their unbelief. CHAPTER. XIV. i Herod's opinion of Christ. 3 Wlierefore John Baptist was beheaded. 13 Jesus departed into a desert place: ].j where he fecdcth Jive tJwu- sand men with five loaves and two fislies ■, 23 hewalketh on the sea to his disciples: 34 and landing at Gennesaret, kealeth the sick by the touch of the hem of his garment. AT that time Herod the tet'rarch* heard of the fame of Jesus, 2 And said unto his servants, This is John the Baptist; he is risen from the dead ; and therefore mighty works do show forth themselves in him. 3 H For Herod had laid hold on John and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4 For John said unto him, It is not lawful for thee to have her.t 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birthday was kept, the daughter of Her6dias danced before lhem,i and pleased Herod. 7 Whereupon he promised with an oath to give her whatsoever she would ask. 8 And she, being before instructed of her mother, said, Give me here John Baptist's heady in a charger. 9 And the king was sorry : neverthe- less for the oath's sake, and them which sat with him at meat, be com manded it to be given her. 10 And he sent, and beheaded John in the prison. 11 And his head was brought in a charger, and given to the damsel : and she brought it to her mother. * Herod the tetrarch was Herod Antipas, noticed in our note on chap, ii, 1. He was the eon of Herod the Great, by Malthaces, and nfter the death of his father became tetrarch of Pereea and Galilee. The word tetrarch pro- perly Bignities, one who rules over one-fourth part of a country. But Herod the Great's do- minions were only divided into three, among his„three sons, Archileu^, AntipaB, and Philip; so that the word trtrarch had a general mean- ing of a sovereign subject to some greater sove- reign, as a king or emperor. t Jusephus aays that Herodias was grand- daughter to Herod the Great, being the daugh- ter oi'his son Aristobulus, consequently she was niece to Herod's sons. Herod Antipas here spoken of, was brother to Herod Philip. Having paid him a visit, Antipas so much admired his brother's wifr, that he offered to marry her himself if she would leave him. To this the wicked woman Herodias consented, provided Antipas would also get a divorce from the wife he then had, thedaxighter of Aretns, an Arabian king. This was the crime which John the Bap- tist had boldly denounced ; and for his faith- fulness he had incurred the hatred of Herodias, who henceforth sought his life. I Some writers buy that it was contrary to etiquette among the Jews for young ladies of quality to d and the other left. 41 Two women shall be grinding* at the mill ; the one shall be taken } and the other left* 42 % Watch therefore : for ye know not what hour your Lord doth come. 43 But know this, that if the good- man of the house had known in what Watch the thief would come, he would have watched, and would not have suf- fered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season. 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming ; 49 And shall begin to smite his fellow- eervants, and to eat and drink with the drunken ; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder ,t and appoint him his portion with the hypo* crites t there shall be weeping and gnashing of teeth* CHAPTER XXV. 1 The parable^ of the ten virgins, 14 and of ike talents. 31 Also tfie description of the last judgment* THEN shall the kingdom of heaven be likened Unto ten virgins, whica took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise and five were foolish. 3 They that were foolish took their lamps, and took no oil with them : 4 But the wise took oil§ in their ves- sels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh ; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil ; for our lamps are gone out. * The mode of grinding here mentioned is etlii adopted in the East A hand-mill is used, composed of two stones, the upper one lyingflat on the other. These stones are usually about two feet in diameter and half a foot in thick- ness, the lower one being fixed and the upper one moveable ; the lower concave on the upper side to receive the corn, and the upper convex on the lower side to grind it, the hole for receiv- ing it being in the centre of the upper mill- stone. The uppermost stone is turned round by a small handle of wood or iron placed in the rim. When this atone is large, or expedition requires, a second person is called to assist ; and it is usual for women alone to be concerned in this employment, who seat themselves over- against each other with the mill-stone between them, and push the upper stone round alter- nate^ from the one tn the other. t Tli ere are many instances in ancient writers of this method of executing criminals. Calmet says it was not unknown among the Hebrews, It enme- originally from the Persians or the ChaldeanB. It is still in use among the Switzera, and they practised it not many years ago on one of their countrymen guilty of a great crime. It is also still practised by the Western Moors in Barbary. (See further, Luke xii. 46.) X This parable is drawn from a general cuBtom in the East, though varying in some particulars in different countries. And a learned Jew in- forms us, that " It was a custom to bring the bride from her father's house to her husband's, in the night, before she entered the nuptial chamber, and to carry before her about ten staves, and upon the top of the staff was the form of a brazen dish, and in the midst of it pieces of garments, oil and pitch, which they set fire to and lighted before her." § In many parts of the East, particularly in the Indies, it is the custom, instead of torches and flambeaux, to carry a pot of oil in one hand and a lamp, which is thus supplied with oil, in the other. Mention is made in "The Customs of tha East Indians and of the Jews compared," of flambeaux used at bridal cere monies, made of pieces of linen squeezed hard together in a round form. Those who hold them in one hand, have in the other a bottle oi oil, and pour out of it, from time to time, ou the linen, which otherwise gives no light. t&xt. XXV.) ST. MATTHEW. 55 9 But the wise answered, saying, Not «j ; lest there be not enough for us and you: but go ye rather to them that sell> and buy for yourselves* 10 And while they went to buy, the bride groom came ; and they that were ready went in with him to the marriage I and the door was shut. 11 Afterward came also the other vir- gins, saying, Lord, Lord, open to us* 12 Bat he answered and said, Verily I say unto you, I know you not.* 13 Watch therefore, for ye know nei- ther the day nor the horn* wherein the Sou of man coineth, 14 U For the kingdom of heaven is as a =*. far country, who man travelling into called his own servants* and delivered Unto them his goods. i5 And unto one he gave five talents, to another two, and to another one ; to every man according to his several abi- lity; and straightway took his journey. 16 Then he that had received the five talents went and traded with the same, and made them other five talents. 17 And likewise he that had received two, he also gained other two. 18 But he that had received one, went and digged in the earth, and hid his lord's money. 19 After a long time the lord of those Servants cometn v ami reckoneth with them. Marriage q of a Hindoo Bridegroom. * Ward, a missionary to India, says, " At a marriage, the procession of which I saw some years ago, the bridegroom came from a dis- tance, and the bride lived at Serampore, to which place the bridegroom was to come by water. After waiting near two or three houra, at length, near midnight, it was announced, as' if in the very words of Scripture, ' Behold the bridegroom coineth, go ye out to meet him!* All the persons employed now lighted their lamps, and ran with them in their hands, to till up their stations in the procession* Some of them had lost their lights and were unprepar- ed; but it was then too late to seek them ; and the cavalcade moved forward to the house of the bride, at which place the company entered a large and splendidly illuminated area before the house, covere4 with an awning, where a great multitude of friends, dressed in their best apparel, were seated upon mats. The bride- groom was carried in the arms of a friend, and plnced on a superb seat in the midst of the company, where he sat a short time, and then went into the house, the door of which v. as immediately shut, and guarded by Sepoys. I and others (says the writer) expostulated with the door-keepers, but in vain. This parable shows the importance and happy effects of being, at all times, ready for the solemnities of death and judgment. B6 ST. MATTHEW. (CHAT. XXV. 20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. &1 His lord aaid unto him, Well done, tlwu good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22 He also that had received two ta- lents came and said, Lord thou de- liveredst unto me two talents: behold, I have gained two other talents beside them. 23 His lord aaid unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gather- ing where thou hast not strawed: 25 And I was afraid, and went and hid thy talent in the earth ; lo, there thou hast that is thine. 26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sow- ed not, and gather where I have not strawed: 27 Thou oughtest, therefore, to have put my money J.o the exchangers,* and then at my coming I should ha"\ e re ccived mine own with usury. 28 Take, therefore, the talent from him, and give it unto him which hath ten talents. 29 For unto every one that hatli shall be given, and he shall have abundance : but from him that hath not shall by taken away even that which he hath. 30 And cast ye the unprofitable ser- vant into outer darkness: there shall be weeping and gnashing of teeth. 31 % When the Son of man shall come in his glory, and all the holy angels with him, then shall he ait upon the throne of his glory : 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divid- eth his sheep from the goats :t 33 And he shall set the sheep on his light ^hand, but the goats on the left. 34 Then shall the King say unto them on his right hand,J Come ye blessed of my Father, inherit the kingdom pre- pared for you from the foundation of the world : 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink; I was a stranger,^ and ye took me in : 36 Naked, and ye clothed me : I was * Exchangers discharge the office of our 1 bankers, that of receiving and giving out money, or of taking or giving interest upon it; and also, of exchanging coins, and distinguishing genuine from forgfd money. This parable teaches us that we are accountable to God for our smallest advimtages. t The metaphor is taken from the shepherds of ancient times, who kept the sheep and goats in different nocks, and hastily separated them when they became mingled together. % The right hand is the place of honour. Fs. ex. J. § Although Moses taught the Israelites to love ll the stranger as themselves " (Lev. xix. 34), they seem, by the accounts of Classic and cither writers, to have disregarded his precepts in this respect, and to have looked upon the stranger with the most exclusive spirit of bigotry. "An opposite lesson," says Arch- bishop Newcome, "to Jewiah prejudices and practice towards those of a different nation and religion is here inculcated." Gont ol Palestine. (Cupm muwbnra ) CHAP. XXVI.) ST. MATTHEW. 57 sick, and ye visited me ; I was in prison, and ye came unto me. 37 Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink ? 38 When saw we thee u stranger, and took thee in 1 or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inas- much as ye have done it unto one of the least of these my brethren, ye have done it unto me. 41 Then shall he say also unto them on the left hand, Depart from me, ye cursed, iuto everlasting fire, prepared for the devil and his angels : 42 For I was an hungered, and ye gave me no meat ; I was thirsty, and ye gave me no drink ; 43 I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. 44 Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee 1 45 Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. 46 And these shall go away into ever- lasting punishment: but the righteous into life eternal. CHAPTER XXVI. 1 The rulers conspire against Christ. 6 The woman anointeth his liead. 14 Judas selleth him. 17 Christ eateth the passover; 26 in- stituleth his holy supper : 36 prayeth in the garden : 47 and being betrayed with a kiss, 57 is carried to Caiaphas, 69 and denied of Peter. AND it came to pass, when Jesus had finished all these sayings, he said unto his disciples, 2 Ye know that after two days is fhfi feast of the passover,"* and the Son ot man is betrayed to be crucified 3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, t 4 And consulted that they might take Jesus by subtilty, and kill him. 5 But they said, Not on the feast day., lest there be an uproar among the people. 6 1F Now when Jesus was in Bethany, in the house of Simon the leper,* 7 There came unto him a woman hav- ing an alabaster box§ of very precious * The Passover was a feast of the Israelites, so called and kept in commemoration of the destroying angel passing over the Israelites, on the night of their deliverance from Egypt, when he slew the first-born of the Egyptians (Exod. xii. 11-21 ; John, ii. 13-23). Each family slew a lamb or kid ; and if the family were not large enough to eat the lamb, two families might unite together. With the blood of the lamb they sprinkled the door-posts and lintels of every house ; that the destroying angel behold- ing the blood might pass over them. They were to eat the lamb the same night roasted, with unleavened bread, and a salad of wild lettuces or bitter herbs. During the eight days of the feast,, the modern Jews eat only un- leavened bread ; and it is not allowed them to have -in their custody any leiiven or bread leavened. They examine all the house with a very scrupulous care, to reject whatever may have any ferment in it. The Christian Pass- over was instituted by Christ; when, at the last supper he ate with his apostles, he gave them a sign of his body to eat, and a sign ot his blood to drink, under the symbols of bread and wine, prefiguring that he should give up his body to the Jews and to death. The paschal lamb which the Jews killed, tore to pieces and ate, and whose blood preserved them front the destroying angel, was a type and figure of the Saviour's death and passion, and o± his blood shed for the salvation of men. t This was a meeting of the great council, or Sanhedrim. This was instituted in the time of the Maccabees, probably about 200 years before Christ. It was composed of seventy-two judges. The high-priest was the president ot this tribu- nal. The seventy-two members were made up of the chief priests and elders of the people, and of the scribes. This tribunal had cognizance of the great affairs of the nation. Till the time when Judea was subjected to the Romans, it had the power of life and death. J (See Bethany described, Matt. xxi. 17.) Simon the leper, not now a leper, but who per- haps had been so, and very likely had been cured by Christ. § Theaphrastus, a celebrated Greek ^yritor, and Bliny, a distinguished Latin writer, speak of very precious unguents as kept in vessels oi 36 ST. MATTHEW. (CHAP. XXVI. ointment, and poured it on his head, as he sat at meat. 8 But when his disciples saw it, they had indignation, saying, To what pur- pose is this waste 1 9 For this ointment might have been sold for much, and given to the poor. 10 When Jesus understood it, he said unto them, Why trouble ye the woman ? for she hath wrought a good work upon me. 11 For ye have the poor always with you ; but me ye have not always. 12 For in that she hath poured this ointment on my body, she did it for my burial. 13 Verily I say unto you, Whereso- ever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. 14 H Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.* 16 And trom that time he sought op- portunity to betray him. 17 If Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the pass over 1 18 And he said, Go into the city to such a man, and say unto him, The ftlastert saith, My time is at hand ; I will keep the passover at thy house with my dis- ciples. 19 And the disciples did as Jesus had appointed them; and they made ready the passover4 20 Now when the even was come, he sat down with the twelve. 21 And as they did eat, he said, Verily I say unto you, that one of you shall be- tray me. 22 And they were exceeding sorrow ful, and began eveiy one of them to say unto him, Lord, is it I ? 23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.§ 24 The Son of man goeth as it is writ- ten of him : but woe unto that man by whom the Son of man is betrayed ! it had been good for that man if he had not been bora. 25 Then Judas, which betrayed him. answered and said, Master, is it I ? He said unto him, Thou hast said. 26 H And as they were eating, Jesus took bread, || and blessed it, and brake alabaster, for their better preservation ; but sometimes the vessels employed for this use were of gold, silver, glass, stone, or even wood. The vessels were of small size, and appear to have borne a form similar to that of our oil flasks, with long and narrow necks. They were sometimes much ornamented. In the original, the very precious ointment is called Nard. It was procured from a herb growing in the Indies. It was liquid, so as easy to flow when the box or phial was open, and was distinguished particu- larly for an agreeable smell. The ancients were much in the habit of anointing or perfuming their bodies, and the Nard was esteemed one of the most precious perfumes. The ointment was poured on Christ's head, the part usually anointed at festivals or at any considerable entertainment (See Murk, xiv. 3, note.) * Thirty pieces of silver amounted to the value of £3 15s. Od. of English money, imd was the estimated value of a slave. t The Master, or Teacher, seems to have been the name by which Christ was known among his disciples. (See Matt, xxiii. 8-10.) And it would seem that the man here pointed out, was » disciple, and would know who had sent to him. Ancient writers remark, that, at the timt of the great feasts, all the houses in Jerusalerr. were open to receive guests ; that the houses were in a manner common to the people of Judea: and there is no doubt, therefore, that the master of a house would have it ready on such occasions for company. J Tftey made ready ; that is, they procured a paschal lamb, multitudes of which were kept for sale in the temple. § The Jews, at the observance of this ordi- nance, used a bitter Tjefcce made of palm branches, raisins, &c. mixed with vinegar and other seasoning of the like kind, which they said reminded them of their sharp and bitter bondage in Egypt This was probably the dish to which reference is here made. They fed as do the Arabs still feed, all present helping themselves with their hands, out of the same dish. || The bread here signifies unlpnvened loaves, or rather cakes or biscuit*. This is my body signifies — represents my body, for with his real body he presented the bread to his disciples. As in Genesis, xi. 26, the seven good kine are or signify seven years. CHAP. XXVT.) ST. MATTHEW. 59 it> and gave it to the disciples, and said, Take, eat ; this is nay body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it ; 28 For this is my blood* of the new testament, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father's kingdom. t 30 And when they had sung an hymn, they went out into the mount of Olives. 31 Then saith Jesus unto them, All ye shall be otfended because of me this night: for it is written, 1 will smite the shephei'd, and the sheep of the flock shall be scattered abroad. 32 But after I am risen again, I will go before you into Galilee. 33 Peter answered and said unto him, Though all men shall be otfended be- cause of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. 3G II Then cometh Jesus with them unto a place called Gethsem'ane'4 and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter and the two sons of Zeb'edee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even uuto death: tarry ye here, and watch with me. 39 And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup§ pass from me : nevertheless not as I will, but as thou wilt. 40 And he cometh unto the disciples, and fhideth them asleep, and saith unto Peter, What, could ye not watch with me one hour ? 41 Watch and pray, that ye enter not into temptation : the spirit indeed is willing, but the flesh is weak. 42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. 43 And he came and found them asleep again : for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words. 45 Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going: behold, he is at hand that doth betray me. 47 If And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48 Now he that betrayed him gave them a sign,|j saying, Whomsoever I shall kiss, that same is he: hold him fast. * This is my blood ; that is, represents my blood, for his blood was not then shed, Testa- ment means Covenant. The Old Testament was confirmed by the blood of bulls and of goats (Heb. ix. 16, 17) ; but the New Testament with the blood of Christ. It is called the New Testa- ment because it revealed the gospel to all nations, and was new in contrast with the Levi- tical covenant, which was established with the people of Israel only. 2 Cor. iii. 6. Heb. ix. 15. t To drink new wine was to enter on a new year, epoch, or period. J Qethsemane signifies "the valley of fat- ness." And this seems to have been a pleasant and fruitful garden, to which Jesus frequently resorted with his disciples for retirement, devout conversation, and religious exercises. It was evidently on the western side of the Mount of Olives, a short distance from Jeru- salem, and commanding a full view of the city. The word does not properly mean a garden for vegetables, but a place planted with the olive and other trees ; a proper place of refreshment in a hot climate, and of retirement from the adjacent city. § The word cup, in a figurative sense, signi- fies afflictions or punishments. |[ It was customary with the Jews to salute each other, as a token of regard, or after a long absence. The French and other people of the continent have this custom among the males as well as females. ST. MATTUEW. (CHAP. XXVI 49 And forthwith he came to Jesus, and said, Hail, master ; and kissed him. 50 And Jesus said unto him, Friend, wherefore art thou come ? Then came they, and laid hands on Jesus, and took him. 51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off' his ear. 52 Then said Jesus unto him, Put up again thy sword into his place : for all they that take the sword shall perish with the sword. 53 Thinkest thou that I cannot now pray to my Father, aud he shall pre- sently give me more than twelve legions of angels ?* 54 But how then shall the scriptures be fulfilled, that thus it must be ? 55 In that same hour said Jesus to the multitudes, Are ye come out as against a thieft with swords and staves for to take me ? I sat daily with you teaching in the temple, and ye laid no hold on me. 56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples for- sook him, and fled. 57 If And they that had laid hold on Jesus led him away to Cai'aphas the high priest, where the scribes and the elders were assembled. 58 But Peter followed him, afar off, unto the high priest's palace, and went in, and sat with the servants, to see the end. 59 Now the chief priests, and elders, ,X and all the council, sought false witness against Jesus, to put him to death ; 60 But found none : yea, though many false witnesses came, yet found they none. At the last came two false wit- nesses, 61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. 62 And the high priest arose, and said unto him, Answerest thou nothing ? what is it which these witness against thee? 63 But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast said :\ nevertheless I say unto you, Hereafter shall ye see the Son of man silting on the right hand of power, and coming in the clouds of heaven. 65 Then the high priest rent his clothes, $ saying, He hath spoken blas- phemy ; what further need have we of witnesses ? behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, He is guilty of death. 67 Then did they spit|( in his face, and buffeted him ; and others smote him with the palms of their hands, 68 Saying, Prophesy unto us, thou Christ. "Who is he that smote thee? 69 H Now Peter sat without in the palace : aud a damsel came unto him, saying, Thou also wast with Jesus of Galilee. 70 But he denied before them all, saying, I know not what thou say est. 71 And when he was gone out into the porch another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. 72 And again he denied with an oath, I do not know the man. * A Roman legion consisted of 6,000 soldiers. t Judea was at this time filled with public robbers, who made horrible ravages in the country ; and, whom the government was con- strained to attnck by main force, to 8top their ravages. J- Thou, hast said is the langnage still used in the vicinity of Mount Lebanon, in order to express assent or affirmation, especially when the party does not winh to assert anything in express terms. § It was forbidden to the high priest to rend his clothes in token of deep grief (Lev. xxi. 10) ; but in cases of blasphemy it was done. |[ To spit on a person, especially hi the face, has ever been considered as the greatest insult among the Easterns, (l)eut xxv. 9. Murk x. 23. Is. 1. 6.) Spitting and shame are there associated ; and even spitting on the ground before a person's face, is thought to be one oi the gientest possible insults that can be offered to uu Arab. CHAP. XXVII.) ST. MATTHEW. 73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them ; for thy speech bewrayeth thee.* 74 Then began he to curse and to Bwear, saying, I know not the man. And immediately the cock crew. 75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. . ^ CHAPTER XXVII. 1 Christ is delivered bound to Pilate. 3 Judas hangetk himself. 19 Pilate, admonislted of his wife, 24 washeth his hands .- 26 and luoseth Barabbas. 29 Christ is crowned with thorns, 34 crucified, 40 reviled, 50 dieth. and is buried; 65 his sepulchre is sealed, and watched. WHEN the morning was come, all the chief priests and elders of the {)eople took counsel against Jesus to put mn to death ; 2 And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.! 3 H Then Judas, which had betrayed him, when he saw that he was con- demned, repented himself, and brought agaiu the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us 1 see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6 And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury ,t because it is the price of blood. 7 And they took counsel, and bought with them the potter's field,§ to bury strangers in. 8 Wherefore that field was called, The field of blood, unto this day. 9 Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10 And gave them for the potter's field, as the Lord appointed me. 11 And Jesus stood before the gover- nor: and the governor asked him, say- ing, Art thou the Kin^ of the Jews 1 And Jesus saith unto him, Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee 1 14 And he answerd him to never a word ; insomuch that the governor marvelled greatly. 15 Now at that feast the governor was wont to release unto the people a pri- soner, whom they woiild.|| * The Galileans had a much more mixed population than the people of Judea, and hence, had probably originated, both a mixture of words, and a peculiarity of pronunciation ; so that, though they spoke the same language, it differed as much as some of our county dialects differ from the metropolitan. t The Sanhedrim had been up all night, ex- amining witnesses and trying Jesus, and had pronounced him guilty and worthy of death. But, they had no power of life and death under the Roman government, without a warrant from the Roman governor. Pontius Pilate was, at this time, the Roman Procurator of Judea. J The treasury was the sacred repository for receiving gifts and offerings to God, In this part of the temple, which was called the wo- men's court, there were no less than thirteen b-'xes for receiving money allotted for the Owor and devoted to sacred use3. Besides this there was a treasure-chamber, where the wealth of the temple was deposited. § The Potter's field was doubtless so called from having been used by a potter, most likely to dig clay for his wares : hence it was spoiled for a field, but would answer for a burying- ground, and this accounts for the cheap rate at which it was purchased. The strangers might be Roman soldiers, who were not suffered to be buried among them, and might also include proselytes and Jews of other parts, who came to the festivals. || As there is no trace of this custom among the Jews, it has been supposed that it was done by the Roman governor to gain the favour o( the peopl° ; who, having once enjoyed it, expected the repetition of the favour. It was customary among the Greeks and Romans, so to distinguish their festivals. 3T. MATTHEW. (CHAP. XXVII. 16 And they had then a notable pri- soner, called Barab'bas. 17 Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barab'-' bas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him. /' 19 IT When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do wilh that just man, for I have suffered many things this day in a dream because oi him. 20 But the chief priests and elders per- suaded the multitude that they should ask Barab'bas, and destroy Jesus. 21 The governor answered and said unto them, Whether of the twain will ye that I release unto you 1 They said, Barab'bas. 22 Pilate saith unto them, What shall I do then wilh Jesus which is called Christ ? They all say unto him, Let him be crucified. 23 And the governor said, Why, what evil hath he done 1 But they cried out the more, saying, Let him be cru- cified. 24 If When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water and washed his hands* before the multitude, saying t I am innocent of the blood of this just person : see ye to it. 25 Then answered all the people, and said, His blood be on us, and on our children, t 2(j If Then released he Barab'bas un- to them : and when he had scourged^ Jesus, he delivered him to be cruci- fied. 27 Then the soldiers of the governor took Jesus into the common hall,§ and gathered unto him the whole band of soldiers. 28 And they stripped him, and put on him a scarlet robe.|| 29 IT And when they had platted a crown of thorns,** they put it upou his * Pilate washed his hands, either in confor- mity to a custom among the Jews, whereby they testified their innocence of a murder (l)eut. xxi- fi. 7. Ps. xxvi, 6), or in conformity to a Gentile custom, used when murder was committed, for the lustration or expiation of it. t Among the Greeks, the persons on whose testimony others were put to death, used, by a very solemn execration, to devote themselves to the divine vengeance, if the person so con- demned was not really guilty. In this instance the imprecation was awfully answered in the siege and destruction of Jerusalem ; when vast numbers were crucified, and, doubtless, some of these very persons as well as their children ; and the nation has ever since been exposed to incessant injuries from man. j Among the Romans condemned persons were scourged previous to execution. (See chap, xxiii. 34.) Freemen when beaten were beaton with rods : but those slaves condemned to be crucified, were whipped with an exceedingly sharp and torturing scourge, frequently com- posed of ox-nerves, and mostly interwoven with the huckle or hip-hones of sheep. The word is here used in the original, and implies that our blessed Lord Buffered under the latter scourge ; and euch was its severity that numbers died under it § This was the pretorium, or judgment-hall ; a magnificent edifice in the upper part of the city, which had been formerly Herod's palace. It was now used as the governor's palace, as it is sometimes called, but into it the Jews could not enter lest they should defile themselves. The band, or cohort, was a tenth part of a Roman legion, and consisted of about 600 men. j| The person subjected to crucifixion was deprived of all his clothes, excepting something around his loins ; and, in this state he was beaten. The colour of the robe is said by Mark to be purple, and not scarlet; but there is no dis- crepancy in these statements, as the terms used to express purple and red are frequently interchanged, not only by the sacred writers, but also by others. The robe was a kind of round cloak, which was confined on the right shoulder by a clasp, so as to cover only the right side of the body, and under which the other vestments were worn. It was used by gene- rals and other officers, and even by the privates, and was called by the Romans paludamentum, sagum. The saga of the generals were made of a superior kind of wool, and were twice dyed in scarlet : the paludamenta of emperors were pur- ple, and were longer than the soldiers' cloaks, the wool of which (of an inferior quality, though of the same colour,) was dyed once in scarlet Pilate's soldiers, therefore, put upon Jesus a shabby and worn-out cloak, belonging to a general or principal officer, for the purpose of mockery, when they heard from the Jews that he had called himself their king. ** Hasselquist, the traveller, says, the "naba, or nabka, of the Arabians is, in all probability, the tree which afforded the crown of thorns put on the head of Christ This plant grows com- monly in the EaBt, and was very fit tor the pur- pose ; for it has many small and sharp spines, CHAP. XXVII.) ST. MATTHEW. 63 head, and a reed* in his right hand : and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews ! 30 And they spit upon him, and took the reed, and smote him on the head.t 31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 1/ 32 And as they came out, they found \ a man of Cyre'ne'4 Simon by name: him they compelled to bear his cross. ^v 33 And when they were come unto a place called Gol'gotha,§ that is to say, a place of a skull, 34 H They gave him vinegary to drink mingled with gall: and when he had tasted thereof, he would not drink. 35 And they crucified him,** and part- ed his garments, tt casting lots : that it ~iight be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. 36 And sitting down they watchedtt him there ; 37 And set up over his head his accu- sation written, THIS IS JESUS, THE KING OF THE JEWS.$$ 38 Then were there two thieves cru- cified with him, one on the right hand, and another on the left. 39 IT And they that passed by reviled him, wagging their heads, 40 And saying, Thou that detroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross. |||| 41 Likewise also the chief priests, mocking him, with the scribes and elders, said, 42 He saved others ; himself he can- not save. If he be the King of Israel, which are well adapted to give pain." The crown might have been easily made of these Boft, round, and pliant branches ; and what seems to be the greatest proof of it is, that the leaves much resemble those of ivy, being of a very deep green. Perhaps, the enemies of Christ were desirous of having a plant some- what resembling that with which emperors and generals were usually crowned, that there might be the appearance of scorn and insult even in the punishment. * The reed was rather a cane, such as is used for walking, for with this they Bmote him. t By this barbarous act they drove the thorns more into his sacred temples. X Cyrene was a city of Lybia, in Africa, lying west of Egypt. There were many Jews there, and they were in the habit, like many others, of going frequently to Jerusalem. A part of the degradation of those who suffered crucifixion, was that they should bear the cross to the spot where they were to suffer. The evangelist John informs us that Christ so bore it But this evangelist mentions Simon onlv, who,,nn the Saviour's discovering great bodily weakness in carrying it, was compelled to aid him. The cross was, however, as is supposed, only that piece of wood which formed the cross by being nailed across the upright Christ might bear the one end and Simon the other, or Simon might carry the whole. § Golgotha is thought to have been so called in Hebrew, and Calvary in Latin, and to have derived its name from the heaps of skulls of malefactors left there unburied. || This was vinegar or sharp wine, as the evangelist Murk calls it, rendered bitter by the infusion of wormwood, or some other very bitter substance ; for the word gall is used to denote anything which is very bitter, as well as that bitter secretion from the liver. It was custom* ary to give this sort of potion to malefactors in order to stupefy them, that they might be the less sensible of their pains ; but Christ would not partake of it that he might suffer death in all its bitterness. ** The victim to be crucified, having arrived at the place of execution, was extended on the cross. His arms were stretched on the cross beam, and his body and legs rested on the up- right. The hands and feet were then tied to their places, and nails being driven in by the soldiers, the cords were removed. Sometimes, however, the criminal was fastened with cords only, and so suffered a more lingering death. Some writers state, that the cross was laid on the ground when the criminal was nailed to it, and, that it was then raised and thrust dowr* into a hole prepared to receive it, giving a tre- mendous shock to the nervous system of the poor sufferer, often dislocating the bones. Sufferers frequently lingered till the third, and some even till the seventh day; but the Savi- our's sufferings were short, having continued about six hours. ft The Roman soldiers always performed the office of executioners, and to them belonged the clothes of the sufferer, who was stripped to endure, the punishment. XX The^soldiers watched, that none might re- move the bodies of the persons crucified, till it was ascertained that they were dead and orders were given that they might be removed. §§ This was according to the custom of the Romims, with whom it was usual to cause the title of the crimes lor which a malefactor was condemned, to be either carried before him, or affixed to the instrument of his punishment llll It seems that the crosses were placed by the way side, in the road to and from Jerusalem. 64 ST. MATTHEW. (chap, xxvn let him now come down from the cross, and we will believe him. 43 He trusted in God ; let him deliver him now, if he will have him: for he said, I am the Son of God. 44 The thieves also, which were cruci- fied with him cast the same in his teeth. 45 Now from the sixth hour there was darkness* over all the land unto the ninth hour. 46 Arid about the ninth hourt Jesus cried with a loud- voice, saying, Eli, Eli, lama sabach'thani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood there, when they heard that, said, this man calleth for Eli 'as. 48 And straightway one of them ran, aud took a spunge, and filled it with vinegar, f and put it on a reed, and gave him to drink. 49 The rest said, Let be, let us see whether Eli'as will come to save him. _J^ 50 IF Jesus, when he had cried again ~" ™ w.*n a loud voice, yielded up the ghost. 51 And, behold, the veil§ of the tem- ple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent ; 52 And the graves [| .were opened; and many bodies of the saints which slept arose. 53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 54 Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly, this was the Son of God. 55 And many women were there be- holding afar off, which followed Jesus from Galilee, ministering unto him : 56 Among which was Mary Magda le'ne', and Mary the mother of James and Joses, and the mother of Zeb'edee's children. 57 When the even was come, there came a rich man of Arimathe'a,** named Joseph, who also himself was Jesus' disciple : 58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.+t 59 And when Joseph had taken the bo- dy, he wrapped it in a clean linen cloth.tt * That the darkness was not natural, is appa- rent ; for our Saviour suffered at the time of the Jewish Passover, when the moon was at full ; hut natural eclipses of the sun, it is well known, happen at the time of the new moon. This remarkable darkness must have been very awful and affecting, extending over all the land Df Israel, where Christ had preached and per- formed many miracles. It continued three hours, and manifestly denoted the divine dis- pleasure against the Jewish people for an action in which they and their rulers were guilty* t The ninth hour was about three o'clock in the afternoon, precisely the hour when the high priests immolated the passover. J Bisliop Mann says, that " Vinegar had been for many ages the common drink of the lower people in the EaBt; and, as it was at that time the beverage of the Roman soldiers, it has been supposed that it was offered to Christ by one of them more humane than the rest." But John says, that gall was mixed with the vinegar, which seems to decide the character of the offerer as cruel rather than humane, unless one offered the vinegar only, and another the nau- seous mixture, which is not very probable. § There were two veils of the temple, one at the entrance into the holy place, the other be- tween the holy place and the sanctuary, called the inner veil. (See Exod. xxvi. 31-33.) It was of the strongest contexture, of the rich- est materials, and of the finest workmanship. This, rending indicated that the Mosaic dis- pensation was now virtually abolished. [j The graves being mostly in rocks, were opened by the earthquake. ** Arimathea was anciently called Ramah, or Ramatha, and is generally supposed to be the modern Ramie or Ramla. It is a pleasant town, standing in a fertile plain, about thirty- five miles north-west of Jerusalem, on the high road to Jaffa, and containing a population of about 5,000 souls, who are principally occupied in husbandry. Some consider this to be the same place with Ramathaim-Zophim, Samuel's country (1 Sam. i. 1), but this is disputed. Arimathea lay west of Jerusalem, and Rama- thaim north, in the mountain of Ephraim, Joseph was an honourable person, and a pioua counsellor or member of the Sanhedrim. (Luke, xxiii. 50.) tt It was not lawful with the Jews to suffer their criminals to hang all night on the tree. (Deut. xxi. 23.) They usually buried them ignominiously, but, at the request of a family, would often permit a regular funeral, |f Most probably the body had been pre- viously washed, as was the -custom. This was done in order to embalm the body after the Sabbath. CHAP. XXVIII.) ST. MATTHEW. 60 And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone* to the door of the sepulchre, and departed. 61 And there was Mary Magdale'ne', and the other Mary, sitting over against the sepulchre. 62 H Now, the next day that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. 64 Command therefore that the sepul- chre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch : go your way, make it as sure as ye can.f 66 So they went, and made the sepul- chre sure, sealing the stone, and setting a watch. CHAPTER XXVIII. X 1 Christ's resurrection is declared by an angel to the woman. 9 He himself appeareth unto them. 11 The chief priests give the soldiers money to say that lie was stolen out of the sepulchre. 16 Christ appeareth to his disciples, 19 and sendeth them to baptize and teach all nations. IN the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdale'ne' and the other Mary to see the sepulchre.J 2 And, behold, there was a great earth- quake: fur the angel of the Lord de- scended from heaven, and came and rolled back the stone from the door, and gat upon it. 3 His countenance was like lightning, and his raiment white as snow : 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said Unto the women, Fear not ye : for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead ; and, behold, he goeth before you into Galilee ; there shall ye see him : lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy ; and did run to bring his disciples word. 9 IT And as they went to tell his dis- ciples, behold, Jesus met them, saying, All hail.§ And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid: go, tell my brethren that they go into Galilee, and there shall they see me. 11 If Now when they were going, be- hold, some of the watch came into the city, and showed unto the chief priests all the things that were done. 12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day. 16 IF Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. * It was an oriental custom to guard the entrance of sepulchres with large stones. t During the passover, a cohort of Roman sol- diers were posted at the gate of the temple, to quell any tumult that might arise; and from these some were selected to guard our Lord's sepul- chre, so that no art or imposture could be used. X The object of this visit was to anoint the body of Jesus. § All hail was a friendly and affectionate salutation, when the disciples held Jesus by the feet and worshipped him. This was exactly the way of expressing reverence which is still practised among the Hindoos. A Hindoo dis- ciple meets his religious guide in the public street?, prostrates himself before him, and rubs the dust of his feet on his forehead and breast ST. MARK. (CHAP. I 17 And when they saw him, they wor- shipped him : but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and m earth. 19 IT Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 20 Teaching them to observe all things whatsoever I have command" ed you : and, lo, I am with you alway, even unto the end of the world. Amen. THE GOSPEL ACCORDING TO ST. MARK. Marc%s, or Mark, was a Roman name, supposed to have been given to John, Barnabas' Bister's son, (Acts, xv. 37, 38.) He is also thought to have been one of the seventy disciples, (Acts, i. 31.) His Gospel was written for Gentile converts, about A. D. 65. CHAPTER I.* I The office of John the Baptist. 9 Jesus is baptized, 12 tempted, 14 he preacheth : 16 calleth Peter, Andrew, James, and John : 23 healeth one that had a devil, 29 Peter's mother-in-law, 32 many diseased persons, 41 and cleanseth the leper, THE beginning of the gospel of Jesus Christ, the Son of God ; 2 As it is written in the prophets, Be- hold, I send my messenger before thy face, which shall prepare thy way before thee, 3 The voice of one ciying in the wil- derness, Prepare ye the way of the Lord, make his paths straight. 4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. 5 And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sinsv 6 And John was clothed with camel's hair, and with a girdle of a skin about his loins ; and he did eat locusts and wild honey ; 7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you ■with water: but he shall baptize you with the Holy Ghost. 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him : 11 And there came a voice from heaven. saying, Thou art my beloved Son, in whom I am well pleased. 12 And immediately the spirit drivefj him into the wilderness. 13 And he was there in the wilderness forty days, tempted of Satan ; and was with the wild beasts; and the angels ministered unto him. 14 Now after that John was put in prison, Jesus came into Galilee, preach ing the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. 16 Now as he walked by the sea of ' The parallel passages in Matthew are, Matt. iii. 1-17 ; iv. 10-22; via. 14-17; to which refer for notes. CHAP. 1.) ST. MARK. et Galilee, he saw Simon and Andrew his brother casting a net into the sea : for they were fishers. 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little farther thence, he saw James the son of Zebedeej and John his brother, who also were in the ship mending their nets. 20 And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went alter him. 21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine : for he taught them as one that had authority, and not as the scribes. 23 And there was in their synagogue a man with an unclean spirit ; and he cried out, 24 Saying, Let us alone; what have we to do with thee, thou Jesus of Naza- reth 1 art thou come to destroy us ? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27 And they were all amazed, inso- much that they questioned among themselves, saying, What thing is this ? what new doctrine is this ? for with authority commandeth he even the un- clean spirits, and they do obey him. 28 And immediately his fame spread abroad throughout all the region round about Galilee. 29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30 But Simon's wife's mother lay sick of a fever, and anon they tell him of her. 31 And he came and took her by the hand, and lifted her up ) and imme- diately the fever left her, and she minis* tered unto them. 32 And at even, when the sun did set, they brought unto him all that werq diseased, and them that were possessed with devils. 33 And all the city was gathered tot gether at the door. 34 And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. 35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. 36 And Simon and they that were with him followed after him. 37 And when they had found him, they said unto him, All men. seek for thee. 38 And he said unto them, Let us go into the next towns, that I may preach there 'also: for therefore came I forth. 39 And he preached in their syna- gogues throughout all Galilee, and cast out devils. 40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compas- sion, put forth his hand, and touched him, and saith unto him, I will ; be thou clean. 42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent him away ; 44 And saith unto him, See thou say nothing to any man : but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. 45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places : and they I came to him from every quarter. 68 ST. [ARK. CCHAP. II. CHAPTER II* 1 Christ healetk one sick of the palsy, 14 calleth Matthew from the receipt of custom, 15 eateth with publicans and sinners, 18 ex- cuseth his disciples for not fusting,^ and for plucking the ears of corn, on the sabbath day. AND again he entered into Caper- naum, after some days; and it was noised that he was in the house. i* And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they un- covered the rooft where he was : and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 "When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reasoning in their hearts, * Parallel passages in Matt. ix. 1-17 ; xii. 1-8 ; to which refer for other notes. t The houses of the East are low, generally of a ground-floor only, or of one upper story, and flat-roofed, the roof being covered with, a ptrong coat of plaster of terrace. They are built round a paved court, into which the enti'ance from the street is through a gateway or passage-room, furnished with benches, and sufficiently large to be used for receivingvisits, or transacting business. The stairs which lead to the roof arc never placed on the outside of the house, in the street, but usually in the gate- way or passage-room to the court, sometimes at the entrance within the court. The cellars and offices are below, and the principal apart- ments above, leading to a gallery, which is built around and is roofed over, the roof being built of wood, and as high as the house. All the apartments of the first floor open to this gal- lery, which is usually from five to eight feet wide, and floored with square stones, having in front a strong balustrade of wood. Into this gallery, and through its roof, the sick man waa probably let down. Some have, however, thought that it was into the court, by the re- moval of an awning sometimes stretched across it like the covering of a tent; but as this only occurs on festivals and extraordinary occasions, the opinion of the Editor of the Pictorial Bible, which is above given, has received a preference. (See further, nutta on Luke, v. 19.) Eastern House, ST. MAKK. 7 Why doth this man thus speak blas- phemies 1 who can forgive sins but God only? 8 And immediately when Jesus per- ceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts 1 9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee ; or to say, Arise, and take up thy bed and walk ? 10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) 11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth before them all ; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. 13 And he went forth again by the sea side ; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of costom, and said unto him, Follow me. And he arose and followed him. 15 And it came to pass, that, as Jesus sat at meat in hie house, many publicans and sinners sat also together with Jesus and his disciples : for there were many, and they followed him. 16 And when the scribes and Phari- sees saw him eat with publicans and sinners, they, said unto his disciples, How is it tnat he eateth and drinketh with publicans and sinners ? 17 When Jesus heard it, he saith Unto them, They that; are whole have no need of the physician, but they that are sick : I came not to call the right- eous, but sinners to repentance. 18 And the disciples of John and of the Pharisees used to fast : and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the children of the bridechamber* fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment : else the new piece that filled it up taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles : else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred : but new wine must be put into new bottles. 23 And it came to pass, that he went through the corn fields on the sabbath day ; and his disciples began, as they went, to pluck the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful ? 25 And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 26 How he went into the house of God in the days of Abi'athar the high priest, and did eat the shewbread,t which is not lawful to eat but for the * The children of the bridechamber mean "the bridemen," the young men who used to be attendantr-at marriages, on the bridegroom. Their attendance continued seven days, during which time they were exempted from attending to the stated times of prayer, the use of phy- lacteries, the dwelling in booths, if at the time of the feast of Tabernacles, and from the occa- sions of fasting. The Pharisees themselves sanctioned these regulations. \ The shewbread, or, as the Hebrew ex- pressed it, '* bread of faces," consisted of twelve loaves or cakes, placed upon the golden table every eabbath, in the most holy place. (Exod. xxv. 30 , Lev. xxiv. 5-7.) These cakes, ac- cording to the number of the tribes of Israel, eeem to have been presented before the Lord, as a memorial, in acknowledgment of his pro- vidential bounty, towards his people, nnd of their perpetual dependence on his paternal blessing. ThiB consecrated bread was to be eaten only by the priests. (1 Sam. xxi. 4, 5 ; Matt, xii, 4.) 70 ST MARK. (CHAP. in. priests, and gave also to them which were with him ? 27 And he said unto them, The sab- bath was made for man, and not man for the sabbath 1 28 Therefore the Son of man is Lord also of the sabbath. CHAPTER III* 1 Christ healetk the withered hand, 10 and many other infirmities : 11 rebuheth the un- clean spirits i 13 chooseth his twelve apostles : 22 convinceth the blasphemy of casting out devils by Beelzebub : 31 and showeth wiw are his brother, sister and mother. AND he entered again into the syna- gogue ; and there was a man there which had a withered hand. 2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, lie saith unto the man, Stretch forth thine hand. And he stretched it out : and his hand was restored whole as the other. 6 And the Pharisees went forth, and straightway took counsel with the Hero- dians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea : and a great multitude from Galilee followed him, and from Judea, 8 And from Jerusalem, and from Idumea, and from beyond Jordan ; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him- 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many ; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known. 13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach, 15 And to have power to heal sick- nesses, and to cast out devils : 16 And Simon he surnamed Peter ; 17 And James the son of Zebedee and John the brother of James ; and he sur- named them Boaner'ges, which is, The sons of thunder : 18 And Andrew, and Philip, and Bar- tholomew, and Matthew, and Thomas, and James the son of Alphe'us, and Thadde'us', and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him : and they went into an house, 20 And the multitude Cometh together again, so that they could not so much as eat bread. t 21 And when his friends heard of it, they went out to lay hold on him : for they said, He is beside himself. 22 IT And the scribes which came down from Jerusalem saul, he hath Be'el'zebub, and by the prince of the devils casteth he out devils. 23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan ? 24 And if a kingdom be divided against itself, that kingdom cannot stand, 25 And if a house be divided against itself, that house cannot stand. * Parallel passages in Matt. xii. 9-16. t The press was so great and the importu- nities of the people were so urgent, either to hear Christ preach, or to have tiicjir sick heal- ed, that Christ and his disciples had neither room nor opportunity to eat some food for the refreshment of nature, when they need- ed it »T MARK. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man ; and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation : 30 Because they said, He hath an un- clean spirit. 31 H There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren ? . 34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren ! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother. CHAPTER IV.* 1 The parable of the sower, 14 and the mean- ing thereof. 21 We must communicate the light of our knowledge to others. 26 The parable of the seed growing secretly, 30 and of the mustard seed. 35 Christ Btilleth the tempest on the sea. AND he began again to teach by the sea side : and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold there went out a sower to sow : 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth ; and im- mediately it sprang up, because it had no depth of earth : 6 But when the sun was up, it was scorched ; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables : 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand ; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable ? and how then will ye know all parables 1 14 IT The sower soweth the word. 15 And these are they by the way side, where the word is sown ; but when they have heard, Satan Cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it "with gladness ; 17 And have no root in themselves, and so endure but for a time: after- ward, when affliction or presecution ariseth for the word's sake, immediately they are offended. Parallel passages in Matt xiii. 1-37. ST. MARK. (CHAP . IV 18 And these are they which are sown among thorns ; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground ; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred. 21 If And he said unto them, Is a candle brought to be put under a bushel, or under a bed 7 and not to be set on a candlestick?* 22 For there is nothing hid, which shall not be manifested ; neither was any thing kept secret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you : and unto you that hear shall more be given. 25 For he that hath, to him shall be given : and he that hath not, from him shair be taken even that which he hath. 26 If And he said, So is the kingdom of God, as if a man should cast seed into the ground ; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. 29 But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. 30 II And he said, Whereunto shall we liken the kingdom of God ? or with what comparison shall we compare it? 31 It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth : 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches ; so that the fowls of the air may lodge under the shadow of it. 33 And with many such parables spake he the word unto them, as they were able to hear it. 34 But without a parable spake he not unto them : and when they were alone he expounded all things to his disciples. 35 And the same day, when the even was come, he saith unto them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship. Aiid there were also with him other little ships. t 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship,t asleep on a pillow : and they awake him, and say unto him, Master, carest thou not that we perish ? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful? how is it that ye have no faith ? 41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him ? * The language here used is proverbial, and denotes that things are rendered useless by being applied to purposes for which they are not suited or designed. Instead of a candle, we should rather understand "a lamp," which was what the ancients used ', and instead of a candlestick, a lamp-stand, or candelabrum. The lamps were placed upon stands, to give them the elevation necessary to diffuse the light around. The Hebrew name of the measure here mentioned is " Leah ;" it contained a gallon and a half, and was in common use to measure corn. The bed signifies rather a wooden couch strewed with carpets, on which the people reclined at meals. To thrust the lamp under a low couch, or to put it under a bushel, would extinguish it ; and this is what is here intended : its name would be smothered out. t Christ was already in the ship or boat, in structing the people, and sailed without pre- paration for the voyage, and in a vessel ill fitted to encounter a storm on the lake. J The hinder part of the ship means that part in which the steersman sat, and which was also the most convenient part for passengers. The pillow seems, in the original, to signify a leather stuffed cushion. CHA*.-VO ST. MARK. 73 CHAPTER V.* 1 Christ delivering the possessed of the legion of devils, 13 they enter into the swine. 25 He kealetk the woman of the bloody issue, 35 and raiseth from death Jairus's daughter. AND they came over unto the other side of the sea, into the country of the Gadarenes.* 2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,t 3 Who had his dwelling among the tombs ;t and no man could biud him, no, not with chains : 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces : neither could any man tame him. 5 And always, night and day, he "was in the mountains, and in the tombs, crying, and cutting himself with stones.$ - 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said, What have I to do with thee, Jesus, tlwu Son of the most high God 1 I adjure thee by God, that thou torment me not. 8 For he said unto him, Come out of the man, thou unclean spirit. 9 And he asked him, What is thy name? And he answered, saying, My name is Legion :j| for we are many. 10 And he besought him much ^ that he would not send them away out of the country. 11 Now there was there nigh unto the mountains a great herd of swine feed- ing.** 12 And all the devils besought him, saying, Send us into the swine, that wo may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spiiits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand ;) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the coun- try. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, ana had the legion, sitting, and clothed, and in his right mind : and they were afraid. 16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. * Parallel paseagea in Matt. viii. 28-34 ; ix. 18-26. * (Gadarenes explained Matt viii. 28.) Jose- phue informs us, that Gadara was the metro- polis of Perea, or of the region beyond Jordan. The greatest part of the inhabitants were heathens and Syrians. t The man was a demoniac (Matt. viii. 28) ; hut the Jews have a notion that a man by dwell- ing among the tombs, becomes possessed of an unclean spirit, and hence the phraseology in this place. The evangelist Matthew mentions two men, but Mark mentions only one, pro- bably the most notorious of the two, this being sufficient to enable him to show the miraculous power of ChriBt X The tombs which, according to the oriental custom were erected or cut in the rocks, apart from the public roads, would afford excellent shfllter for maniacs. § The modern Arabs cut their arms, which are usually bare, to mark their anguish, oi move compassion. -, |J A Roman legion, at that period, consisted of six thousand men ; but it was only an usual phrase with the Jews to express a great number. ** A<» it was n crime with the Jews to eat pork it was forbidden them by the rules and orders of their synagogue to rear any ; but these laws were either badly observed by the Jews who inhabited the extremities of Galilee, and who by their vicinity to the Gentiles, relaxed bj degr«w from the manners and customs of th* nation, and made the commodity of pork ai article of traffic with the Romans, who greatlj esteemed this sort of flesh j or, rather, these were Gentiles, who mixed with the Jews ii Gadara and several other frontier towns, who fed theeo laige herds of swine. 74 SI". MAKK (cn&*. r. 20 And be departed, and began to publish in Decap'olis how great things Jesus had done for him: and all men did marvel. 21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him 5 and he was nigh unto the sea. 22 And, behold, there Cometh one of the rulers of the synagogue, Jairus by name; and when he saw him he fell at his feet, 23 And besought him greatly,. saying, My little daughter liefh at the point of death : I pray thee come and lay thy hands on her, that she may be healed ; and she shall live. 24 And Jesus went with him; and much people followed him, and thronged him. 25 And a certain woman, which had an issue of blood twelve years, 26 And had suffered many things of many physicians," and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she bad heard of Jesus, came in the press behind, and touched his garment. 28 For she said, If I may touch but his clothes, I shall be whole. 29 And straightway the fouutain of her blood was dried up ; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes 7 31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? 32 And he looted round about to see her that had done this thing. 33 But the woman fearing and trem- bling; knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith bath made thee whole ; go ia peace, and be whole of thy plague. 35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead ; why troublest thou the Master any further? 36 As soon as Jesus heard the word that was spoken, he eaith uuto the ruler of the synagogue, Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter and James, and John the brother of James. 38 And he comelh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.t 39 And when he was come in, he saitb unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40 Aud they laughed him to scorn But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. 41 And he tooV the damsel by the hand, and said Troto her, Talitha cumi ;{ which is, being interpreted, Damsel, I say unto thee, arise. * The Jewish physicians were accustomed to recommend various simple or compound me- dicines, to be tried successively in case the preceding; failed in their operation ; and, in the present case, no less than fourteen changes were to be tried. It is supposed that there was no long perseverance with one course of medicine, hut that if a speedy benefit did not follow, others were rapidly tried in succession. This is the case now in Eastern countries. Super- stitious practices were also resorted to, such as sitting in cross ways when taking the medicine, being put into anight prior to eo. doing, and the like. Such is also still the practice in the East f Sir John Chardm informs us, that, in the East, the concourse in places where persona lie dead is incredible. Everybody runs thither, the poor and the rich ; and the first, more especially, make a strange noise. | Talitha is a Syro-Chaldaic word, which means " maiden. " Cnmi is Hebrew, and means " arise." As Mark designed his gospel for some who might not readily understand this language,- he gives the interpretation. CHAP. V*) ST. UA1LK. 75 42 And straightway the damsel arose, and . "walked ; Tor she was of the age of twelve years. And they were astonished with a great astonishment. 43 And he charged them straitly that 30 man should know it ; and commanded that something should be given her to eat. CHAPTER VI. 1 Christ is contemned of his countrymen, 7 He giveth the twelve pmper over unclean spirits, 14 Divers opinion 6 of Christ. 27 John Bap- tist is beheaded, 29 and buried. 30 The apos- tles return from preaching. 34 The miracle of Jive loaves and two fishes. 48 Christ walk- eth on the sea : 53 and healeth all that touch him. AND he went out from thence, and came into his own country ; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the syna- gogue : and many hearing Mm were astonished, saying, From whence hath this man these things? and what wis- dom is this which is given unto him, that even such mighty works are wrought by his hands 1 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon 7 and are not his sisters here with us ? And they were offended at him.* 4 But Jesus said Unto them, A pro- phet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. And he went round about the villages, teaching. 7 H And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits ; 8 And commanded them that they should take nothing for their journey, save a staff only ; no scrip, no bread, no money in their purse : 9 But be shod with sandals ;t and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for thai city. * If Joseph had not been so poor as to render it necessary to pursue himself and to bring Jesus up to a mechanical calling, yet the custom of the Jews rendered it imperative upon every parent, whatever hia station, to teach his son some handicraft employment to which he might have recourse in a time of need. It was their maxim, that '■ whosoever teaches not his son to do some work, is the same as if he taught him robbery." Hence all the doctors and teach- ers were brought up to some trade. Some trades were, indeed, disliked, but that of a car- penter was not one of them ; and some of the most eminent persons were instructed in the meanest and most laborious employments. t The Jewish writers make these distinctions between the shoe and the sandal. Shoes were of more delicate use, sandals were more ordi- nary and titter for service; a shoe was of softer leather, a sandal of harder. There were sandals, also, whose Bole, or lower part, was of wood, the upper of leather, and these were fastened together with nails. Some sandals were made, of rushes, or of the bark of palm- trees ; and they were open, both ways, so that one might put in his foot either before or behind. Those of a violet or purple colour were most valued, and worn by persons of tb* first quality and distinction. (See also Matt jl 10, note.) Grecian Sandala. 70 ST. MARK. (CHAP. VI. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them* 14 And king Herod heard of him ; (for his name was spread abroad:) and he said, That John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. 15 Others said, That it is Eli 'as. And others said, That it is a prophet, or as one of the prophets. 16 But when Herod heard thereof, he said, it is John whom I beheaded: he is risen from the dead. ' 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Her6dias' sake, his brother Philip's wife: for he had mar- ried her. 18 For John had said unto Herod, it is not lawful for thee to have thy brother's wife. 19 Therefore Her6dias had a quarrel against him, and would have killed him ; but she could not: 20 For Herod feared John, knowing that he was a iust man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod on his birthday made a supper to his lords, high cap- tains, and chief estates of Galilee; 22 And when the daughter of the said Her6dias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he aware unto her, Whatso- ever thou shalt ask of me, 1 will give it thee, unto the half of my kingdom.t 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. 26 And the king was exceeding sorry ; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner^ and commanded his head to be brought: and he went and be- headed him in the prison, 28 And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. 30 And the apostles gathered them- selves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest awhile : for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. * It was usual with the Jews to anoint the sick with oil; but the virtues which attended its use by the apostles must have been super- natural, since the cures were certain and con- etant ; and it is probable that the disciples conformed to this custom by the command of their Lord, to express symbolically their hope of the patient's obtaining joy by a complete eure. t A like promise was made by Ahasuerus to Queen Esther (Est. vii. 3) ; but whether this -vas an hyperbolical expression, or an excess jf complaisance, drawn from the mouth of jhese princes, or that it extended to the very fetter, it is at least certain, with regard to Herod, that he was not the master of his etates ; that he depended on the emperor, and so, it appears, that he promised what he could not perform. In illustration of the extravagant promise here made, we may quote a fact men- tioned by M. Anquetil dn Perron, in giving an account of the dancers of Surat He observes, that tho rich vie with each other in the presents they make them of money and jewels, and that persons of opulence have even ruined them- selves in this way. He mentions, in particuliir, that "the dancer Laal-Koner gained Buch a complete ascendancy over the Mogul emperor, Maaz-eddin, that he made her joint governess of the empire with himself." The language of Herod was, however, in all probability, merely a customary phrase of liberality. 1 The executioners, on these occasions, were Boldiers of the guard. CHAP. VI ) ST. MARK. 33 And the people saw them depart- ing, and many knew him, and ran afoot thither out of all cities, and out- went them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with com passion toward them, because they were as sheep not having a shepherd : and he began to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said, This is a deserts place, and now the time is far passed: 36 Send them away, that they may go into the country round about, and into the villages, and buy themselves bread : for they nave nothing to eat. 37 He answered and said unto them, Give ye them to eat And they say unto him, Shall we go and buy two .Hundred pennyworth* of bread, and give them to eat? 38 He saith unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39 And he commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks,t by hundreds, and by fifties. 41 And when he had taken the five loaves, and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them, to his disciples to set before them; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 77 44 And they that did eat of the loaves were about five thousand men. 45 And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Beth- saida, while he sent away the people. 46 And when he had sent them away he departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing, for the wind was contrary unto them ; and about the fourtli watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out: 50 For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer : it is I ; be not afraid. 51 And he went up unto them into the ship ; and the wind ceased : and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not the miracle of the loaves : for their heart was hard ened. 53 And when they had passed over, they came into the land of Gennes'aret and drew to the shore. 54 And when they were come out of the ship, straightway they knew him. 55 And ran through that whole region round about, and began to carry about in bedsj those that were sick, where they heard he was. 5G And withersoever he entered, into villages, or cities, or country, they laid the sick in the streets, $ and be* * Two hundred pennyworth waa about £6 9s. 2d. of English mon§y, which, in that country and age, was n large sum, because it was a sum fitted for various purposes, as a vir- fin's dowry, tine for assault, &c. and hence it ecame a proverbial expression for a large sum of money. t They sat down in ranks or squares, behind me another, like the seed-beda of a garden, as the word signifies, by hundreds and by fifties ; bo that they could be thus most conveniently served and accurately counted. | The beds were not feather beds, but a sort of mats, mattresses, and common carpets, car- ried upon hurdles. § This seems singular to us, but was not sa among the Easterns ; for Maximus Tyrius tella us, that the medical art, as reported, had its rise from the custom of placing eick persona on the side of frequented ways, that so thoea who passed, inquiring into the nature of their complaint, might communicate the knowledge of what had been useful to themselves iu the like case. TO ST. MAltK. (chap. vii. sought him that they might touch if it were but the border of his garment:* and as many as touched him were made whole. CHAPTER VII. 1 The Pharisees find fault at the disciples for eating with unwaslien hands. 8 They break the commandment of God by the traditions of men. 14 Meat dejileth not the man. 24 He healeth the Syrophenician woman's daughter of an unclean spirit, 31 and one that was deaf, and stammered in his speech. 'FHEN came together unto him the J- Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.f 4 And when they come from the mar ket, except they wash, they eat not. And many other things there be, which they have received to hold, as the wash- ing of cups, and pots, brasen vessels, and of tables.f 5 Then the Pharisees and scribes asked him, Why walk not thy disciples * The touching of the border of the garment was considered a mark of the most profound respect t By far the greater part of the Jews, and, indeed, all except the Sadducees, and especially the Pharisees, were very tenacious of tihis tra- dition of washing their hands before eating. The Jews, when they washed their hands to partake of common food, did so in the same way as we do ; but if the food had been offered at the altar, they then washed in a particular way. They held up their hands, and, contract- ing their fingers, received the water that was poured on them by their servants, till it ran Sown their aims, which they washed up to their elbows. When they partook of holy food, they were also careful to dip their hands in water. The Orientals are still particular on this point, the fingers being used and dipped delicately into one common dish, there being no knives and forks. The following engraving shows a Divan, with persons at supper, and one of the guests washing, the attendant pour- ing water on his hands. J If the Pharisees touched but the garments of the common people, they considered themselves as defiled. Hence, when they walked the streets, they walked on the sides of the way, that they might escape pollution. The cups, pots, and brazen vessels, here mentioned, were all of wood and metal, as, by the law, those of earthenware were to be broken if they became defiled. (Lev. vi. 28; xv. 12.) The law pre- scribed that other vessels were to be washed or scoured, when defiled from causes which it specifics. But the traditions of the elders Divan, with Persons at Supper. CHAP. VII.) ST. MARK. according to the tradition of the elders, but eat bread with unwashen hands ? 6 He answered and said unto them, Well hath Esaias prophesied oi' you hypocrites, as it is written, This people fronoureth me with tJuy.r lips, but their heart is far from me. 7 Howbeit, in vain do they worship me, teaching for doctrines the com- mandments ot men. 3 Fir laying aside the commandment cZ God, ye hold the tradition of men, as the washing of pots and cups ; and many other such like things ye do. 9 And he said uuto them, Full well ye reject the commandment of God, that ye may keep your own tradition. 10 For Moses said, Honour thy father aud thy mother; and, Whoso curseth father or mother, let him die the death : 11 But ye say, If a man shall say to his father or mother, It is Corban,* that is to say, a gift, by whatsoever thou mightest be profited by me; he shall be free. 12 And ye suffer him no more to do aught for his father or his mother; 13 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. 14 1T And when he had called all the people unto him, he said unto them, 1 Hearken unto me every one of you, and understand : 15 There is nothing from without a man, that entering into him can defile him : but the things which come out of him, those are they that defile the man. 16 If any man have ears to hear, let him hear. 17 And when he was entered into the house from the people, his disciples asked him concerning the parable. 18 And he saith unto them. Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him ; 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, pui'^ing all meats ? 20 And he said, That which cometh out of the man, that defileth the man. 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lasciviousness, aa evil eye, blas- phemy, pride, foolishness : 23 All these evil things come from within, and defile the man. 24 % And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid. 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet : 26 The woman was a Greek* a Syro phenician by nation ; and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord : yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way; the devil is gona out of thy daughter. added numerous other defilements, which ren- dered it necessary that earthen vessels should be very frequently broken, and that those of other materials should be washed and scoured every time they were used. Tables were defiled by the touch of unclean persons or tilings, and they were washed by covering them in water; but if any pitch or greaBe prevented any part from being cleansed the washing was considered of no avail. * " Corban signifies " to be devoted." This was a gift of property to God or to his temple, winch was sometimes bestowed by children for the base purpose of injuring their parents (See Matt xv. 6.) By the word Corban, ad dressed to hie parents, the son as much at said, " May I incur all the infamy of sacrilegt and perjury, if ever ye g?t a farthingfrom me." This vow, though made in anger, was for ever binding, according to the tradition of the Pha- risees ; for, if the person should repent of his rash saying, and go to assist his parents, then his property, by force of the vow, fell into tho hands of priests and Pharisees, who kept the sacred treasury, and who encouraged, - foi selfish purposes, these impious maxims. 80 ST. MARK. (CHAP. Tilt 30 And when she was come to her house she found the devil gone out, and her daughter laid upon the bed. 31 *[ And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decap'olis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue ; 34 And looking up to heaven, he sighed, and said unto him, Eph'phatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain, 36 And he charged them that they should tell no man : but the more he charged them, so much the more a great deal they published it ; 37 And were beyond measure asto- nished, saying, He hath done all things well : he maketh both the deaf to hear, and the dumb to speak. CHAPTER VIII.* 1 Christ feedeth the people miraculously: 10 refuseth to give a sign to the- Pharisees : 14 admonisketh his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod : 22 giveth a blind man his sight : 27 acknowledged that he is the Christ, who should suffer and rise again : 34 and exhorteth to patience in persecution for the profession of the gospel. IN those days the multitude being veiy great, and having nothing to eat, Jesus called his disciples unto him, and flaith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat : 3 And if I send them away fasting to their own houses, they will faint by tha way : for divers of them came from far. 4 And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness ? 5 And he asked them, How many loaves have ye '? And they said, Seven, 6 And he commanded the people to sit down on the ground : and he took the seven loaves and gave thanks,t and brake, and gave to his disciples to set before them ; and they did set them be- fore the people. 7 And they had a few small fishes: and he blessed, and commanded to set them also before them. 8 So they did eat, and were filled ; and they took up of the broken meat that was left seven baskets. 9 And they that had eaten were about four thousand : and he sent them away. 10 IF And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha.t 11 And the Pharisees came forth, and began to question with him, seek- ing of him a sign from heaven, tempt- ing him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign ? verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and entering into the ship again, departed to the other side. 14 IT Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying. Take heed, beware of the leaven of the Pha- risees, § and of the leaven of Herod. 16 And they reasoned among them- selves, saying, It is because we have no bread. * Parallel passages in Matt xv. 32-38 ; xvi. 28. 1 It was, at this time, customary among the Jews to pronounce a short prayer, or grace, "before meat, ns we should call it. J Dalmanutha ia called in Matthew, "the coaats of Magdala." (Matt. xv. 39.) it was a city in those coasts, situated on the western shore of the Lake of Tiberias. § The leaven of the Pharisees was hypocrisy, placing all holiness in externals, to be seen ot men. The leaven of Herod was time-serving, and pleasing the court. CHAP, vm.) ST. MARK. 81 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread ? perceive ye not yet, neither understand 1 have ye your heart yet hardened ? 18 Having eyes, see ye not ? and having ears, hear ye not? and do ye not remember ? 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up ? They say unto him, Twelve. 20 And when the seven among four thousand, how many baskets lull of fragments took ye up ? And they said, Seven. 21 And he said unto them, How is it that ye do not understand? 22 II And he cometh to Bethsaida ; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town ; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. 24 And he looked up, and said, I see men as trees, walking. 25 After that he put his hands again upon his eyes, and made him look up : and he was restored, and saw every man clearly. 26 And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town. 27 If And Jesus went out, and his disciples, into the towns of Cesarea Fhilip'pi : and by the way he asked his disciples, saying unto them, Whom do men say that I am ? 28 And they answered, John the Baptist : but some say, Eli'as ; and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am ? And Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days risa again. 32 And he spake that saying openly. And Peter took him, and began to re- buke him. 33 But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan : for thou savourest not the things that be of God, but the things that be of men. 34 IT And when he had called the peo- ple unto ' him "with his disciples also, he said unto them, whosoever will come after me, let him deny him- self, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whosoever shall losa his life for my sake and the gospel's, the same shall save it. 36 For what shall it profit a man, is he shall gain the whole world, and lose his own soul ? 37 Or what shall a man give in ex- change for his soul 1 38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation : of him also shall the Son of man bo ashamed, when he Cometh in the glory of his Father with the holy angels. CHAPTER IX. 2 Jesus is transfigured. 11 He instriwteth his disciples concerning the coming of Elias : 14 castelh forth a dumb and deaf spirit : 30 foretelleth his death and resurrection : 33 exhorteth his disciples to humility : 38 bidding them not to prohibit such as be not against them, nor to give offence to any of the faith- ful. AND he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death till they have seen the kingdom of God come with power. 2 IT And after six days Jesus taketb with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves : and he was transfigured before them. 3 And his raiment became shining, ST. MARK. (chap, es exceeding white as snow ; so as no fuller* on earth can white them. 4 And there appeared unto them Eli'as with Moses: and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here : and let us make three taber- nacles : one for thee, and one for Moses, and one for Eli 'as. 6 For he wist not what to say; for they were sore afraid. 7 And" there was a cloud that over- shadowed them : and a voice came out of the cloud, saying, This is my beloved Son : hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, questioning one with an- other what the rising from the dead should mean. 11 1T And they asked him, saying, Why say the scribes that EH'as must first come 1 12 And he answered and told them, Eli'as verily cometh first, and i*estoreth all things ; and how it is written of the Son of man, that he must suffer many things, and be set at naught. 13 But .1 say unto you, that Eli 'as is indeed come, and they have done unto him whatsoever they listed, as it is written of him. 14 IT And when he came to his dis- ciples, he saw a great multitude about them, and the scribes questioning with them. 15 And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. 16 And he asked the scribes, What question ye with them ? * A fuller was a bleacher of linen, a business of sufficient importance to furnish one of the pain tinge at Pompeii, of which we give a copy. 17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; 18 And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pinelh away : and I spake to thy disciples that they should cast him out ; and they could not. 19 He answereth him, and saith, faithless generation, how long shall I be with you? how long shall I suffer you ? bring him unto me. 20 And they brought him unto him: and when he saw him, straightway the spirit tare him ; and he fell on the ground, and wallowed foaming. 21 And he asked his father, How long is it ago since this came unto him 7 And he said, Of a child. 22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him ; but if thou canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said with tears, Lord, I believe ; help thou mine un- belief. 25 When Jesus saw that the people came running together, he rebuked the A Fullonium, with the Fullers at work, signed from a painting at Pompeii. CHAP. IX.) -ST. MARK. foul spirit, saying unto him, Thou dumb and deal" spirit, I charge thee, come out of him, and enter no more into him. 26 And tfie spirit cried, and rent him sore, and came out of him : and he was as one dead ; insomuch that many said, He is dead. 27 But Jesus took' him by the hand, and lifted him up. ; and he arose. 28 And when ne was come into the house, his disciples asked him privately, Why could not we cast him out 1 29 And he said unto them, This kind can come forth by nothing, but by prayer and fasting. 30 IT And they departed thence, and passed through Galilee ; and he would not that any man should know it. 31 For he taught his disciples, and said unto them, The Son of man is de- livered into the hands of men, and they shall kill him ; and after that he is killed, he shall rise the third day. 32 But they understood not that say- ing, and were afraid to ask him. 33 IT And he came to Caper'naum : and being in the house he asked them, What was it that ye disputed among yourselves by the way ? 34 But they held their peace: for by the way they had disputed among them- selves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them : and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me. 38 IT And John answered him, say- ing, Master, we saw one casting out devils in thy name, and he followeth not us : and we forbad him, because he followeth not us. 39 But Jesus said, Forbid him not : for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us is on our part. 41 For whosoever shall give you a cup of water to drink in my name, be- cause ye belong to Christ, verily I say unto you, he shall not lose his reward. 42 And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend thee, cut it off: it is better for thee to enter in- to life maimed, than having two hands to go into hell, into the fire that never shall be quenched : 44 Where their worm dieth* not, and the fire Is not quenched. 45 And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched ; 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out : it is better for thee to enter in- to the kingdom of God with one eye, than having two eyes, to be cast into hell fire ; 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and eveiy sacrifice shall be salted with salt.t 50 Salt is good : .but if the salt have * The figure in this verse is taken from the heaps of the dead slain in battle, referred to also in Isaiah lxvi. 24. The prophet says, that the number shall be so great that their worm — the worm feeding on the dead — shall not die, shall live as long as there are carcases to be devoured, and that the fire which was used to burn, shall not be extinguished till they are consumed. The figure, therefore, denotes great misery, and certain and terrible destruction. In this place it is applied to the state beyond the grave, and is intended to denote that the destruction of the wicked will be awful, wide- spread, and eternal. t The chief object of this passage was to urge upon believers in Christ to present their bodies as living sacrifices, holy and acceptable unto God (Rom. xii. 1), and to endure every kind ST. MARK. (CHAP. X. lost his saltness, wherewith will ye sea- son it? Have salt in yourselves, and have peace one with another. CHAPTER X. 2 CItrist dtsputeth with the Pharisees touching' divorcement: 13 blcsseth the children that are brought unto him: 17 resolveth a rich man how he may inherit life everlasting : 23 telletk Ms disciples of the danger of rickes : 28 promiseth rewards to them that forsake any thing for the gospel : 32 foretelleth his death and resurrection ; 35 biddeth the two ambitious suitors to think rather of suffering with him : 46 and restoreth to Barlimeus his sight, AND he arose from thence, and com- eth into the coasts of Judea by the farther side of Jordan : and the people resort unto him again ; and, as he was wont, he taught them again. 2 H And the Pharisees came to him, and aslsed him, Is it lawful for a man to put away his wife ? tempting him. 3 And he answered and said unto them, What did Moses command you 1 4 And they said, Moses suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. 6 But from the beginning of the crea- tion God made them male and female. 7 For this cause shall a man leave his father and mother, and cleave to his wife; 8 And they twain shall be one flesh : ao then they are no more twain, but me flesh. 9 What therefore God hath joined to- aether, let not man put asunder.* \Q And in the house his disciples asked him again of the same matter, 11 And he saith unto them, Whoso- ever shall put away his wife, and marry another, committeth adultery against her. 12 And if a woman shall put away her husband,t and be married to an- other, she committeth adultery. 13 II And they brought young childrer to him, that he should touch them and his disciples rebuked those thai brought them, 14 But when Jesus saw it r he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not : for of such is the kingdom of God. 15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them. 17 1T And when he was gone forth in- to the way, there came one running, and kneeled to him, and asked him. Good Master, what shall I do that I may inherit eternal life ? 18 And Jesus said unto him, Why callest thou me good ? there is none good but one, that is, God. 19 Thou knowest the commandments^ Do not commit adultery, Do not kill, Do not steal, Do not bear false witness. of self-denial and Buffering, if required, in his Bervice. There is here an allusion to the injunctions of Moses respecting' sacrifices. "With all thy offerings," said that lawgiver. " thou shalt offer salt." (Lev. ii. 13.) This command was probably designed to intimate that every offering wns to be cleansed from all impurities, in order to be acceptable to God. * Among the ancients, when persons were newly married, they put a yoke upon their neck$, or chains upon their arms, to Bhow that they were to he one, closely united, and pulling equally together in all the concerns of life. t The case here referred to, of a woman divorcing her husband, forms no part of the Mosaic law ; but, in the time of our J^ord, so.aui wiyes took this unvpar ran table liberty of giving their husbands a bill of divorce. Josephus informs ua. that Salome divorced her husband Costabarus ; and Herodias acted in like manner to Philip, and married Herod. The Roman ladies treated their husbands m the same manner, at this period. | It is observable that the commandments are not here quoted in their exact terms, for the Jews were not accustomed, in ordinary dis- course, or in the commonly published books, to recite the precepts of the decalogue in the very words in which they were expressed, but in other words, or in another order. Nay, it appears from Josephus, that out of reverence for the exact language in which the commands were first given, they scarcely thought it lawful to repeat them strictly, at least to the Gentile*. CUJLT. X.) ST. MARK. Defraud not, Honour thy father and mother. 20 And he answered and said unto him, Master, all these have I observed from my youth. 21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest : go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven : and come, take up the cross, and fol- low me. 22 And he was sad at that saying, and went away grieved : for he had great possessions. 23 U And Jesus looked round about, and saith unto his disciples, How hard- ly shall they that have riches enter into the kingdom of God ! 24 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! 25 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 God. 26 And they were astonished out of measure, saying amdiag themselves, Who then can be saved ? 27 And Jesus looking upon them saith, With men it is impossible, but not with God : for with God all things are pos- sible. 28 If Then Peter began to say unto him, Lo, we have left all, and have fol- lowed thee. 29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, 30 But he shall receive an hundred fold now in this time, houses, and bre- thren, and sisters, and mothers, and children, and lands, with persecutions ; and in the world to come eternal life. 31 But many that are first shall be last ; and the last first. 32 If And they were in the way going up to Jerusalem ; and Jesus went be- fore them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33 Saying, Behold we go to Jerusa- lem ; and the Son of man shall be delivered unto the chief priests, and unto the scribes ; and they shall con- demn him to death, and shall deliver him to the Gentiles : 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him : and the third day he shall rise again. 35 If And James and John, the sons of Zeb'edee, come unto him, saying, Master, we would that thou should- est do for us whatsoever we shall desire. 36 And he said unto them, What would ye that I should do for you ? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in tb-> glory. 38 But Jesus said unto them, Ye know not what ye ask : can ye drink of the cup that I drink of ? and be baptized with the baptism that 1 am baptized with? 39 And they say unto him, We can. And Jesus said unto them, Ye shall in- deed drink of the cup that I drink of; and with the baptism that I am bap- tized withal shall ye be baptized : 40 But to sit on my right hand and on my left hand is not mine to give ; but it shall be given to them for whom it is prepared. 41 And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to Mm, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them ; and their great ones exercise authority upon them. 43 But so shall it not be among you " but whosoever will be great among you, shall be your minister : 44 And whosoever of you will be the chiefest, shall be servant of all ST. MARK. 45 For even the Son of man came not to be ministered unto, but to minis- ter, and to give his life a ransom for many. 46 If And they came to Jericho :* and a.s he went out of Jericho with his dis- ciples and a great number of people, blind Bartimeus, the son of Timeus, eat by the highway side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me. 48 And many charged him that he should hold his peace : but he cried the more a great deal, Thou son of David, have mercy on me. 49 And Jesus stood still, and com- manded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise ; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee 1 The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way ; thy faith hath made thee whole. And immediately he received his sight, aud followed Jesus in the way. CHAPTER XI. 1 Christ ridetk with triumph into Jerusalem: 12 curseth the fruitless leafy tree : ISpurgeth the temple ; , 20 exhorteth his disciples to ste'd- * Jericho was the second city in Judea : in » royal palace fclerod died. It had, also, a fiippodrome, or riding-school, in which the Jewish nobility learned to ride ; an amphi- theatre, and other magnificent buildings. This very ancient city is now desolate, and consists of only about fifty poor houses, in bad condition, wherein the labourers, who cultivate the gar- dens, shelter themslves. The situation of Jeri- cho was about eight miles west of Jordan, and it was the first city taken by the Israelites, on their crossing that river under the com' mand, of Joshua, (See Josh.ii.) Moses called it " the city of palm trees." (Deut xxxiv. 3.) The son of Timeus is a translation which the evangelist has given of the word Bartimeus, that being its exact signification : Bar is the Syriac word for Son, and Timeus a man's name. This word often oecurB in compo- sition with the same meaning: as Borjona, the son of Jonas ; -Barjesus, the son of Je> sus. Ruidi of Jrriclio. CHAP. XI.) ST. MARK. 97 f ashless of faith, and to forgive tkeir enemies : 27 and defendeth the lawfulness of his actions, by the witness of John, who was a man sent of God. AND when they came nigh to Jeru- salem, unto Bethphage and Beth'- auy, at the mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it ye shall find a colt* tied, whereon never man sat ; loose him, and bring him. 3 And if any man say unto you, Why do ye this ? say ye that the Lord hath need of him ; and straightway he will 3end him hither. 4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. 5 And certain of them that stood there „aid unto them, What do ye, loosing the oolt ? 6 And they said unto them even as Jesus had commanded ; and they let them go, 7 And they brought the coltt to Jesus, and cast their garments on him ; and he sat upon him. 8 And many spread their garments in the way ; and others cut down branch- es off the trees, and strawed them in the way. 9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh m the name of the Lord : 10 Blessed be the kingdom of our fa ther David, that cometh in the name of the Lord ; Hosanna in the highest. 11 And Jesus entered into Jerusalem, and into the temple : and when he had looked round about upon all things, and now the eventide was come, he went out unto Beth'any with the twelve. 12^[And on the morrow,when they were come from Beth'any, he was hungry: 13 And seeing a "fig tree \ afar off * No animal was allowed to be employed, in sacred uses, even among the heathen, that had been previously used for any domestic or agri- cultural purpose. t In a country dry and mountainous, like that of Judea, it is convenient to travel upon asses ; and it appears from the Old Testament, that, anciently, even the most distinguished - persons commonly availed themselves of these animals (Judg. v. 10; x. 4 ; 2 Sam. xviii. 23) : nevertheless, as Christ wished on this occasion to be mounted on an ass-colt, that there might be nothing in this rural triumph but what was extremely simple, and which might not accord with the lowness of his condition, it was neces- sary that, in his time, there might be but few persons, except of the common orders, who rode upon asses. The extensive commerce which the Jews had maintained for some 'cen- turies with the Greeks and Romans, having accustomed them, by degrees, to the manners of those nations, in many things, and having made them adopt the horse, as an animal more stately and noble, therefore Zechariah had appended to the description which he gave of the humble and abject Messiah, this particular trait, — that at the time in which Zion should recognize him as her king, he should bo mount- ed on an ass. (Zech. ix. 9.) To shew, then, to the Jews that he was the Kin* Messiah, he made a triumphal entry into Jerusalem; but to shew that he was that meek and peace- ful kina; spoken of by Zechariah, he rode upon the foal of an ass, and thus turned their atten- tion to a prophecy which, if they had closely examined it, would have dissipated all their carnal conceptions, as to an earthly kingdom and a warlike Messiah. | The jig-tree is a very fruitful tree in Pales- tine and other warm countries, illustrative of the bountiful goodness of God, by its growing Fig-tree (FUcut Carirt.) - ST. MARK. (chap. xn. having leaves, he came, if haply he might find anything thereon; and when he came to it he found nothing but leaves ; for the time of figs was not yet. 14 And Jesus answered and said unto it. No man eat fruit of thee hereafter for ever. And his disciples heard it, 15 If And they come to Jerusalem : and Jesus went into the temple, and began to cast out them that sold aud bought in the temple, and overthrew the tables of the moneychangers,* and the seats of them that sold doves ; 16 And would not suffer that any man should carry any vessel through the temple. 17 And he taught, saying unto them, [s it not written, My house shall be called of all nations the house of prayer ? but ye have made it a den of thieves. 18 And the scribes and chief priests heard it and sought how they might desti'oy him : for they feared him, because all the people was astonished at his doctrine. 19 And when even was come, he went out of the city. 20 tf And in the morning, as they passed by, they saw the fig tree dried up from the roots. 21 And Peter calling to remembrance, saith unto him, Master, behold, the fi^ tree which thou cursedst is withered away. 22 And Jesus answering, saith unto them, Have faith in God. 23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea ; and shall not doubt in -his heart, but shall believe that those things which he saith shall come to pass ; he shall have whatsoever he saith. 24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive ihem, and ye shall have them. 25 And when ye stand praying.f for- give, if ye have aught against any: that your Father also which is in heaven may forgive you your trespasses. 26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. 27 IT And they come again to Jeru- salem; and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28 And say unto him, By what autho- rity doest thou these things ? and who gave thee this authority to do these things ? 29 And Jesus answered and said unto them, I will also ask of you one ques- tion, and answer me, and I will tell you by what authority I do these things. 30 The baptism of John, was it from heaven, or of men ? answer me. 31 And they reasoned with them- selves, saying, If we shall say, From heaven ; he will say, Why then did ye not believe him ? 32 But if we shall say, Of men ; they feared the people : for all men counted John, that he was a prophet indeed. 33 And they answered and said unto Jesus, We cannot tell. And Jesus answering, saith unto them, Neither do 1 tell you by what authority I do these things. CHAPTER XII. 1 In a parable of the vineyard let out to un thankful husbandmen, Christ foretelleth thB reprobation of the Jews, and the calling of the Gentiles. 13 He avoideth the snare of the In perfection on rocky and barren places, affording also the most delightful shade, as some have aaid, for three hundred men, and each tree generally yielding 280 pounds weight of figs. The text says, that the time of Jigs was not yet. How, then, could our Lord expect fruit on the tree? The solution of the question is easy, ii we understand it to mean the time for gathering figs was not yet come ; ao that it was natural to look for figs on a flourishing- looking tree. (See Matt. xxi. 19.) * The money-changers seem to hnve sat in the temple to supply persons with half- shekels, with which to pay their annual tri- bute. (See Matt. xvii. 24 ; also xxi. 13 note.) t Standing was a posture of prayer among the Jews ; and it is said also to have been the practice of Christians in the first ages of the Church. (Matt vi. f> ; Luke xviii. 11.) Kneel- ing was also practised. (Acts ix. 40; xx.36; xxi. 5.] CHAP. Sit.) ST. MARK. Pharisees and Herodians about paying' tri- bute to Cesar: 18 convinccth the error of the Sadducees, who denied the resurrection ; 28 re* solveth the scribe, who questioned of the frst commandment ; 35 refuteth the opinion that the scribes held of Christ .- 38 bidding' thepeo- pie to beware of their ambition and hypocrisy : 41 and commcndeth the poor widow for her two mites, above all, AND he began to speak unto them by parables. A certain man planted a vineyard, and' set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3 And they caught him, and beat him, and sent him away empty. 4 And again he sent unto them an- other servant; and at him they cast stones, and wounded him in the head, and sent him away shamefully handled. 5 And again he sent another ; and him they killed, and many others ; beating some, and killing some. 6 Having yet therefore one son, his well beloved, he sent him also last unto them, saying, They will reverence my son. 7 But those husbandmen said among themselves, This is the heir ; come, let us kill him, and the inheritance shall be ours. 8 And they took him, and killed him, and cast him out of the vineyard. 9 What shall therefore the lord of the vineyard do ? he will come and destroy the husbandmen, and will give the vine- yard unto others. 10 And have ye not read this scrip- ture ; The stone which the builders re- jected is become the head of the corner: 11 This was the Lord's doing, and it is marvellous in our eyes 7 12 And they sought to lay hold on him, but feared the people : for they knew lhat he had spoken the parable against them : and they left him, and went their way. 13 H And they send unto him certain of the Pharisees and of the Hero'dians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Cesar, or not 7 15 Shall we give, or shall we not give 7 But he, knowing their hypocrisy, said unto them, Why tempt ye me 7 bring me a penny, that I may see it. 16 And they brought it. And he saith unto them, Whose is this image and superscription ? And they said unto him, Cesar's. 17 And Jesus, answering, said unto them, Render to Cesar the things that are Cesar's, and to God the things that are God's. And they marvelled at him. 18 IT Then come unto him the Saddu- cees, which say there is no resurrec- tion; and they asked him, saying, 19 Master, Moses wrote unto us, If a man's brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren : and the first took a wife, and dying left no seed. 21 And the second took her, and died, neither left he any seed : and the third likewise. 22 And the seven had her, and left no seed : last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them ? for the seven had her to wife. 24 And Jesus, answering, said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God ? 25 For when they shall rise from the dead, they neither many, nor are given in marriage ; but are as the angels which are in heaven. 26 And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, sayi::g. I am the God of Abraham, and the God of Isaac, and the God of Jacob 1 27 He is not the God of the dead, but ST. MARK. (chap. xm. the God of the living : ye therefore do greatly err. 28 IT And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all ? 29 And Jesus answered him, The first of all the commandments is, Hear, O Israel ; The Lord our God is one Lord : 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength : this is the first com- mandment. 31 And the second is like, namely this, Thou shalt love thy neighbour as thy- self. There is none other command- ment greater than these. 32 And the scribe said unto him, Well, Master, thou hast said the truth : for there is one God ; and there is none .other but he : 33 And to love him with all the heart, md with all the understanding, and with all the soul, and with all the strength and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. 34 And when Jesus saw that he an- swered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any questions 35 ir And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David ? 36 For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord ; and whence is he then his son? And the common people heard him gladly. 38 If And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing,* and love salutations in the market places, 39 And the chief seats in the syna- gogues, and the uppermost rooms at feasts : 40 Which devour widows' houses, and for a pretence make long prayers : these shall receive greater damnation. 41 1[ And Jesus sat over against the treasury, and beheld how the people cast money into the treasury : and many that were rich cast in much.t 42 And there came a certain poor widow, and she threw in two mites, which make a farthing. X 43 And he called unto him his disci- ples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury : 44 For all they did -.ast in of their abundance ; but she f her want did cast in all that she had, even all her living. CHAPTER XIII.J 1 Christ foretelletk the destruction of the temple; 9 the persecutions for the gospel : 10 that the gospel must be preached to all nations : 14 that great calamities shall happen to the Jews; 34 and the manner of his coming to judgment; 32 the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he comet h to each one particularly by death. AND as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here I 2 And Jesus answering, said unto him, Seest thou these great buildings 1 there shall not be left oue stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives over against the temple, Peter, and James, and John, and Andrew, asked him privately, 4 Tell us, when shall these things be ? * The long clothing was made so by enlarging the borders of the garment. (See Matt, xxiii. 5.) t The money thrown into the treasury was designed" to purchase wood for the altar, salt, and other necessary things, not provided for in any other way. (See Luke xxi. 1. note.) £ The mite was the smallest Jewish coin : it was in value about three-fourths of an English farthing. § Parallel passages in Matthew, xxiv 1—42. CHAP. XIII.) ST. MARK.. and what shall be the sign when all these things shall be fulfilled ? 5 And Jesus answering them, began to say, Take heed lest any man deceive you: 6 For many shall come in my name, saying, I am Christ; and shall deceive many. 7 And when ye shall hear of wars and rumours of wars, be ye not troubled : for suck things must needs be ; but the end shall not be yet. 8 For nation shall rise against nation, and kingdom against kingdom : and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.** 9 1[ But take heed to yourselves: for they shall deliver you up to councils ; and in the synagogues ye shall be beat- en: and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10 And the gospel must first be pub- lished among all nations. 11 But when they shall lead you, and deliver you up, take no thought before- hand what ye shall speak, neither do ye premeditate : but whatsoever shall be given you in that hour, that speak ye : tor it is not ye that speak, but the Holy Ghost. 12 Now the brother shall betray the brother to death, and the father the son ; and the children shall rise up against their parents, and shall cause them to be put to death, 13 And ye shall be hated of all men for my name's sake, but he that shall endure unto the end, the same shall be saved. 14 IT But when ye shall see the abo- mination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth under- stand,) then let them that be in Judea flee to the mountains : 15 And let him that is on the house top not go down into the house, neither enter therein, to take any thing out of his house: 16 And let him that is in the field not turn back again for to take up his gar- ment. 17 But woe to them that are with child, and to them that give suck in those days ! 18 And pray ye that your flight be not in the winter. 19 For in those days shall be afflic- tion, such as was not from the begin- ning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake,t whom he hath chosen, he hath shortened the 21 And then if any man shall say to you, Lo, here is Christ ; or, lo, he is there ; believe him not : 22 For false Christs and false pro-; phetsj: shall rise, and shall shew signs and wonders, to seduce, if it were possi- ble, even the elect. 23 But take ye heed : behold, I have foretold you all things. 24 IT But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light. 25 And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. * According to Josephua, few, if any, of these signs failed of coming to pass before the dreadful destruction of Jerusalem. Indeed, Josephus's history of the Jewish war is the beet commentary on this chapter. "It is," as Dr. Doddridge has remarked, " a wonderful instance of the care of Providence for the Christian Church, that an eye-witness, of so great credit, should be preserved to give a col- lection of important facts, illustrative of this noble prophecy in almost every particular." t The elect's sake, for whom these calamities were shortened, were, doubtless, the chosen seed which were to arise out of the remnant of the Jews in after ages, when they shall embrace their long-rejected Messiah. f There were many false prophets and false Christs from the time of our Lord's crucifixion to the destruction of the city, as we learn from Jasephus ; and even after. The last, and most mischievous, called himself Barchochab, or Son of the Star, in allusion to Balaam's prophecy. His rebellion was suppressed by Adrian, with great slaughter, and occasioned the final expul- sion of the Jews from Judea, a. d. 135. 92 ST. MARK. (CHAP. XIV. 26 And then shall they see the Son of man coming in the clouds with great power and glory. 27 And then shall he send his angels, and shall gather together his elect Irom the four winds, from the uttermost part of the earth to the uttermost part of heaven. 28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near ; 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. 30 Verily I say unto you, that this generation shall not pass till all these things be done. 31 Heaven and earth shall pass away : but my words shall not pass away. 32 If But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is. 34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to eveiy man his work, and commanded the porter to watch. 35 Watch ye therefore: for ye know not when the master of the house com- eth, at even, or at midnight, or at the cockcrowing, or in the morning:* 36 Lest coming suddenly, he find you sleeping. 37 And what I say unto you I say nnto all, watch. CHAPTER XIV. 1 A conspiracy against Christ. 3 Precious ointment is poured on his head by a woman. 10 Judas selleth his Master for money. 12 Christ himself foretelleth how lie shall be be' trayed by one of his disciples; 22 after the passover prepared, and eaten, instituteth his supper: 26 declareth aforeltand the Jliglii of all his disciples, and Peter's denial. 43 Judas betrayeth him with a kiss. 46 He is apprehended in the garden, S3 falsely accused, and impiously condemned of the Jews' coun- cil : 65 shamefully abused by them: 66 and thrice denied of Peter. AFTER two days was the feast of the passover, and of unleavened bread : and the chief priests and the scribes sought how they might take him by craft, and put him to death . 2 But they said, Not on the feast day, lest there be an uproar of the people. 3 IT And being in Beth'any in the house of Simon the leper, as he sat at meat, there came a woman having an alabastert box of ointment of spikenard very precious ; and she brake the box, and poured it on his head. 4 And there were some that had indig- nation within themselves, and said, Why was this waste of the ointment made ? 5 For it might have been sold for more than three hundred pence,} and have been given to the poor. And they murmured against her. 6 And Jesus said, Let her alone; why trouble ye her ? she hath wrought a good work on me. 7 For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. * The division of time here made is agree- able to the division of the night among the Jewfl, who speak of the first watch, the middle of the night, the cock-crowing, and morning, as distinct from each other. The Romans, also, divided the night in like manner, into evening, the dead of the night or midnight, cock-crowing, and the morning. t Alabaster is a stone remarkable for its whiteness and smoothness, of which the an- cients made vases, flasks, &c. easily wrought and pellucid, so that it is scarcely possible to distinguish these vases from those made of glase. Spikenard was a costly perfume, supposed to have been brought from India. A pound of it was worth £8 15s. The expression brakt the box is thought to mean either the sealed covering, or perhaps the narrow neck of the vessel, which was sealed up to preserve the nard and denote its genuineness, as we learn from Pliny. (See further notice of the subject in Matt. xxvi. 7.) J Three hundred pence were equal to about £9 15s. Od. Pterling, A denarius, or penny, was then a day's wages of a labourer, even m harvest (Matt. xx. 2) ; and therefore equal in value, though not in weight, to three shillings in England, as it would purchase as many ne- cessaries of life. This would, therefore, appear a largo buio, CHAP. XtV.) ST. MARK. 98 8 She hath done what she could : she is come aforehand to anoint my body to the burying.* 9 Verily I say unto you, Wheresoever this gospel shall be preached through- out the whole world, this also that she hath done shall be spoken of for a me- morial of her. 10 IT And Judas Iscariot. one of the twelve, "went unto the chief priests, to betray him unto them, 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conve- niently betray him. 12 If And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare, that thou mayest eat the passover? 13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water : fol- low him. 14 And wheresoever he shall go in, say ye to the good man of the house, The Master saith, Where is the guest- chamber, where I shall eat the passover with my disciples? 15 And he will show you a large upper room! furnished and prepared: there make ready for us. 16 And his disciples went forth, and came into the city, and found as he had said unto them : and they made ready the passover.f: 17 And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. 19 And they began to be sorrowful, and to say unto him one by one, Is it 1 1 and another said, Is it I ? 20 And he answered and said unto them, It is one of the twelve, that dip- pcth with me in the dish. 21 The Son of man indeed goeth, as it is written of him : but woe to that man by whom the Son of man is betrayed ! good were it for that man if he had never been born. 22 If And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat ; this is my body. 23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God. 26 1T And when they had sung an hymn they went out into the mount of Olives. 27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. 28 But after that I am risen I will go before you into Galilee. * Allusion is here probably made to the Jewish custom of embalming the dead, or at least expending upon them aromatic sub- stances, such as myrrh and aloes. t Upper rooms were used by the JewB for the same purposes as those to which our dining-rooms, parlors, and closets are applied. There is a tradition among the Jews that no houses were ever let to hire in Jerusalem ; but this ia denied, on respectable authority, which asserts that, at the time of the feast, many Jerusalemites let out, to stranger?, rooms ready prepared. As the people came thither from all parts, three times a year, to celebrate the festivals appointed by the law, the houses were open to strangers. They chose for them- selves such as they found empty, according to their liking, and the inhabitants furnished them with beds. [See Matt. xxvi. 18. note,] The English word which comes nearest the import of the Greek, is, •' carpeted." But when this term is used, as here, of a dining- room, it is not meant only of the floor, but of the couches, on which the guests reclined at meals. On these they were wont, both for the sake of neatness and conveniency, to spread a coverlet or carpet. As this was commonly the last thing they did in dressing the room, it may not be "improperly employed to denote the whole. ( X The passover and other subjects in thi* chapter, not here explained, are noticed in Matt, xxvi ) 94 ST. MARK. (CHAP. XiV 29 But Peter said unto hiui, Although all shall be offended, yet will not I. 30 And Jesus saith unto him, Verily I say unto thee, That this day, et>era in this night, before the cock crow twice, thou shalt deny me thrice. 33 But he spake the more vehemently, [f I should die with thee, I will not deny thee in any wise. Likewise also said they all. 32 And they came to a' place which was named Gethsemane : and he saith to his disciples, Sit ye here while I shall pray. 33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy ; 34 And saith unto them, My soul is exceeding sorrowful unto death : tarry ye here, and watch. 35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him. 36 And he said, Abba,* Father, all things are possible unto thee ; take away this cup from me ; nevertheless, not what I will, but what thou wilt. 37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldes tno tthou watch one hour? 38 Watch ye and pray, lest ye enter Into temptation. The spirit truly is ready, but the flesh is weak. 39 And again he went away, and prayed, and spake the same words. 40 And when he returned he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. 41 And he cometh the third time, and saith unto them, Sleep on now, and take your rest : it is enough, the hour is come ; behold, the Son of man is be- trayed into the hands of sinners. 42 Rise uo, let us go i lo, he that be- trayeth me is at hand. 43 IT And immediately, while he yet Bpake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. 44 And he that betrayed him had given them a token, saying, Whomso- ever I shall kiss, that same is he ; take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith. Master, master ; and kissed him. 46 If And they laid their hands on him, and took him. M And one of them that stood by drew a sword, and smote a servant oi the high priest, and cut off his ear. 48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me ? 49 I was daily with you in the temple teaching, and ye took me not ; but the scriptures must be filled. 50 And they all forsook him, and fled. 51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young man laid hold on him :t 52 And he left the linen cloth, and fled from them naked.J 53 U And they led Jesus away to the high priest: and with him were assem- bled all the chief priests and the elders and the scribes. 54 And Peter followed him afar off, even into the palace of the high priest ; h Abba is a Syriac word, signifying father, but in a way of peculiar affection and con- fidence. t This scene happened late at night, when, uerhapa, some young man, whose house lay near the garden, roused from sleep by the noise, sprang up, and, stimulated by curio- sity, threw around him the cloth in which he had been sleeping, and ran after the crowd. Kimcki, a learned Jew, defines the *' linen cloth" as a "night garment " of linen, which Is put next the akin. These sorts of garments are much in use amongst the Eastern nations, especially in the summer, and at night time. Very similar to them are the ample and flowing cloaks worn at the present day by the Moors and Arabs, called by them kykes. The term for "young men," here signifies Roman soldiers. | If the linen garment did not go next the skin, but covered another, as some suppose, the young man did not flee literally naked, but only stripped off the outer garment ; and so the expression in Scripture often means. war. sir.) ST. MARK. «S and he sat with the servants, and warmed himself at the fire 55 And the chief priests and all the council sought for witness against Jesus to put him to death j and found none. 56 For many bear false witness against him, but their witness agreed not together. 57 And there arose certain, and bare false witness against him, saying, 58 We heard him say, I will destroy this temple that is made with hands, and within three days I will build an- other made "without hands. 59 But neither so did their witness agree together. 60 And the high priest stood up in the midst, and asked Jesus, saying, Auswer- est thou nothing ? what is it which these witness against thee 7 61 But he held his peace, and an- swered nothing. Again the high priest asked him, and said unto him. Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I am : and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 63 Then the high priest rent his clothes, and said, What need we any further witnesses 1 64 Ye have heard the blasphemy: what think ye? And they all con- demned him to be guilty of death. 65 And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy : and the servants did strike him with the palms of their hands. 66 1T And as Peter was beneath in the palace, there cometh one of the maids of the high priest : 67 And when she saw Peter warming himself, she looked upon him, and said. And thou also wast with Jesus of Naza- reth. 68 But he denied, saying, I know not, neither understand 1 what thou sayest. And he went out into the porch ; and the cock crew. 69 And a maid saw him again, and began to say to them that stood by, This is one of them. 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them: for thou art a Gallilean, and thy speech agree th thereto. 71 But he began to curse and to swear, saying, I know not this man of whom ye speak. 72 And the second time the cock crew. And Peter called to mind the word that Jesus Baid unto him, Before the cock crow twice,' thou shalt deny me thrice. And when he thought thereon he wept. CHAPTER XV. 1 Jesus brought bound, and accused befora Pilate. 15 Upon the clamour of the common people, the murderer Barabbas is loosed, and Jesus delivered up to be crucified. 17 He is crowned with thorns, 19 spit on, and mocked .- 21 fainteth in bearing his cross: 27 hangeth between two thieves: 29 sufferetk the triumph- ing reproaches of the Jews : 39 but confessed by the centurion to be the Son of God : 43 and is honouraUly buried by Joseph. AND straightway in the morning the chief pnests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. 2 And Pilate asked him, Art thou the King of the Jews 7 And he answering, said unto him, Thou sayest it. 3 And the chief priests accused him of many things : but he answered nothing. 4 And Pilate asked him again, saying, Answerest thou nothing? behold how- many things they witness against thee. 5 But Jesus yet answered nothing ; so that Pilate marvelled. 6 Now at that feast he released unto them one prisoner, whomsoever thoy desired. 7 And there was one named Barab l^as, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude, crying aloud, be gan to desire him to do as he had evei done unto them. 9 But Pilate answered them, saying 88 ST. MARK (CHAT. XT. Will ye that I release unto you the King of the Jews ? 10 For he knew that the chief priests had. delivered him for envy. 11 But the chief priests moved the people, that he should rather release Barab'bas* unto them. 12 And Pilate answered and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews ? 13 And they cried out again, Crucify him. 14 Then Pilate said unto them, Why, what evil hath he done. And they cried out the more exceedingly, Crucify him. 15 IT And so Pilate, willing to content the people, released Barab'bas unto them, and delivered Jesus, when he had scourged hint, to be crucified. 16 And the soldiers led him away in- to the hall, called Pretorium ; and they call together the whole band. 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head, 18 And began to salute him, Hail, King of the Jews ! 19 And they smote him on the head with a reed, and did spit upon him, and bowing their knees, worshipped him.t 20 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. 21 And they compel one Simon a Cy- re'nian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. 22 And they bring him unto the place Gol'gotha, which is, being interpreted, The place of a skull. ;m. juid writing reed, selected from the paintings of Pompeii and HercuiBneum. functions was to take charge of the sacred books, to produce them from the chest, to deliver them to the render, and to receive them back njrajn. § He sat down, not in his own place, but in the deek where he had read the Scriptures, by which it wan obvious that he designed to preach, and their eyes were fastened on him ; for teach- ers instructed their auditories in a sitting pos- ture. The custom of preaching from a text of Scripture, which now prevails throughout all the Christian churches, teems to have derived its origin from the authority of this example. CHAP. IV.) ST. LUKE. and none of them was cleansed, saving Na'aman the Syrian. 28 And all they in the synagogue, when they heard these things, were filled with wrath, 29 And rose up, and thrust him out of /he city, and led him unto the brow of the hill whereon their city wan. xil. \ ; Phil. iv. 3. CHAP. X.) ST. LUKE. 123 21 H In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and Erudent, and hast revealed them unto abes : even so, Father ; for so it seemed good in thy sight. 22 All things are delivered to me of my Father : and no man knoweth who the Son is, but the Father ; and who the Father is, but the Son, and lie to whom the Son will reveal him. 23 If And he turned him unto his dis- ciples, and said privately, Blessed are the eyes which see the things that ye see : 24 For I tell yon, that many prophets and kings have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heai-d them. 25 IT And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eter- nal life ? 26 He said nnto him, What is written in the law 1 how readest thou 7 27 And he answering, said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right : this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neigh- bour ? 30 And Jesus answering, said, A cer- tain man went down from Jerusalem to Jericho,* and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite,t when he was at the place, came and looked on him, and passed by on the other side.J: 33 But a certain Samaritan,}, as he journeyed, came where he was : and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. $ 35 And on the morrow, when he de- parted, he took out two pence, [j and * Jericho was a city of the tribe of Benjamin, about eight miles west of Jordan and nineteen east of Jerusalem. It was called by Moses the City of Palm Trees, from the abundance of those growing in its vicinity. (Deut xxxfv. 3.) It is famous as the first city of the Canaanites, taken in a miraculous manner by Joshua, after pass- ing the river Jordan. (Josh, vi.) It was re- built by Hiel, with the loss of his youngest son, as predicted. (1 Kings xvi. 34.) Here was a school of the prophets. (2 Kings ii. 5 ) In the time of Christ, Jericho was next in importance to Jerusalem. Eusebius, the church historian, says that this second city was destroyed by the Romans, during the siege of Jerusalem j and that a third city was built on a new site, but the ruins of both the former cities were then shown. Mr. Buckingham, the traveller, states, that " the whole of this road, from Jerusalem to the Jordan, is held to be the most danger- ous about Palestine," and that it is peculiarly favourable for robbers, so that he and his com- panions were strongly guarded in passing through it In such a spot, how great was the misery of the wounded traveller, »nd how kind the compassion of the good Samaritan, who could venture to stay to relieve him I Hence the special propriety of our Lord's making this the scene of his parable. Moreover, there were flome thousands of priests at Jericho in the days of Christ ; and hence, also, the propriety of the priest and Levite passing on this road. (For view of Jericho see Chap. x. 46.) t By Levites were principally meant such descendants of Levi as were employed in the lower offices of the temple, in subordination to the priests, who being likewise of the family oi Aaron, descended from Levi by Kohath. (1 Chron. xxiii, 6-32.) | For a particular account of the Samaritans, see Matt. x. 5, note. § Eastern travellers carry their provisions with them. The antiquity of the custom is shown in the case of Jacob, who, though tra- velling with his staff only, yet took oil with him, since he anointed the stone he used for a pillow. The oil was taken for the purpose of anointing the limbs ; since, in the hot coun- tries of the East, it is found particularly com- fortable and refreshing ; and oil and wine, beaten together, appear to have been used formerly as a common medicine for fresh wounds. The inn in the EaBt differs from ours, and is generally what is called a caravan- sera, where nothing was provided but rooms or shelter. Some think that this was a more comfortable kind of caravansera. || Two pence, Roman money, was equal to our 28 cents, and would then go as far as ten or twelve shillings among us, at the present time ISM ST. LUKE. (CHAP. XL fave them to the host, and said unto im, Take care of him : and whatsoever thou spendest more, when I come again 1 will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves ? 37 And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise. 38 U Now it came to pass, as they went, that he entered into a certain village : and a certain woman named Martha received him into her house. 39 And she had a sister called Mary * which also sat at Jesus' feet, and heard his word. 40 But Martha was cumbered about much serving, and came to him, and said, Lord dost thou not care that my sister hath left me to serve alone ? bid her therefore that she help me. 41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things : 42 But one thing is needful : and Mary hath chosen that good part, which shall not be taken away from her CHAPTER XI. 1 Christ teacheth to pray, and that instantly .- 11 assuring that God so will give us good things. 14 He, casting out a dumb devil, rebuketh the blasjjhemous Pharisees .- 28 and showeth who are blessed : 29 preacheth to the people ; 37 and reprekendeth the outward show of holiness in the Pharisees, scribes, and AND it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, aa in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us .our sins ; for we also forgive eveiy one that is indebted to us. And lead us not into temptation ; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight,t and say unto him, Friend, lend me three loaves ; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him 1 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed ;t I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many aa he needeth. 9 And I say unto you, Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you. 10 For every one that asketh receiv- eth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone ? or if he ask a fish, will he for a fish give him a serpent 1 12 Or if he shall ask an egg, will he offer him a scorpion ?§ 13 If ye then, being evil, know how to give good gifts unto your children ; how much more shall your heavenly Father give the Holy Spirit to them that ask nim? 14 IT And he was casting out a devil, * Mary was a disciple of Christ's as well as Martha ; and it waa usual for the disciples or the scholars of the wise men to sit at the feet of their masters. t The Eastern journeys are often performed In the night, on account of the heat. This is the time when the caravans chiefly travel, wher- over it can be done safely. The arrival of a friend at midnight is, therefore, not to be con- sidered aa an unlikely circumstance. It was an usual practice among the Jews to borrow bread of each other. | In bed is to be understood of separate beds in the same apartment. It is usual in the East, in lower life, for a whole family to sleep in the same room, laying each their bed or mattress on the ground. § The body of a white scorpion, in particular, is very like an egg, for its head can scarcely be distinguished. CHAP. XI.) ST. LUKE. 133 and it was dumb. And it came to pass, when the devil was gone out, the dumb spake : and the people "wondered. 15 But some of them said, He casteth out devils through Be'el'zebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation ; and a house divided against a. house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand ? Because ye say that I cast out devils through Be'el'zebub. 19 And if I by Be'el'zebub cast out devils, by whom do your sons cast them out 1 therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keep- eth his palace, his goods are in peace : 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me : and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, he walketh through dry E laces, seeking rest; and finding none, e saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there : and the last state of that man is worse than the first. 27 IT And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said. Yea, rather, blessed are they that hear the word of God, and keep it. 29 1T And when the people were gather- ed thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as Jonas was a sign unto the Nine vites, so shall also the Son of man be to this generation. 31 The queen of the south shall rise up in the judgment with the men ol this generation, and condemn them : for she came from the utmost parts of the earth to hear the wisdom of Solomon," and, behold, a greater than Solomon is here. 32 The men of Nineve* shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas ; and, behold a greater than Jonas is here. 33 No man, when he hath lighted a candle, putteth it in a secret place, nei ther under a bushel, but on a candle- stick, that they which come in may see the light. 34 The light of the body is the eye : therefore when thine eye is single, tby whole body also is full of light ; but when thi7te eye is evil thy body also is full of darkness. 35 Take heed therefore that the light which is in thee be not darkness. * Nineve or Nineveh, founded by Nimrod, was the famed metropolis of the Assyrian empire, built on the river Tigris. It was twenty-one miles long and nine wide ; and its walls 100 feet high, guarded by 1500 towers, each 200 feet high, were fifty-four miles in circuit It is usually calculated that at the time of Jonah's mission, it contained 600,000 persons, as scrip- ture informs us there were then 120,000 chil- dren. Some, indeed, make the number two millions ; but this is an exceedingly extravagant reckoning to be founded on the number ot in- fants in the days of the prophet The space of ground occupied by the city is no guide, as within its walla were many gardens and vacant pieces of land. This city was utterly destroyed for its sins, as predicted in prophecy. Cyaxares king of Media, and Nabool Assar viceroy of Babylon, united, and razed it to the ground, b. c. 597. Opposite to its site, on the west bank of the Tigris, is the modern city of Monsul, containing a mixed population of various East- ern people, amounting to 40,000. (For tho view of Nineveh see next page.) ii* ST. LUKE. (CHAP. XL Mousul, a city near the site of Nineveh. 36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. 37 1[ And as he spake, a certain Pha- risee besought him to dine with him : and he went in, and sat down to meat.* 38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter ; but your inward part is full of ravening and wickedness. 40 Ye fools, did not he that made that which is without make that which is within also ? 41 But rather give alms of such things as ye have ; and, behold, all things are clean unto you. 42 But woe unto you, Pharisees ! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God : these ought ye to have done, and not to leave the other undone. 43 Woe unto you, Pharisees ! for ye love the uppermost seats in the syna- gogues, and greetings in the markets. 44 Woe unto you, scribes and Phari- sees, hypocrites ! for ye are as gravest which appear not, and the men that walk over them are not aware of them. 45 11 Then answered one of the law- yers,t and said unto him, Master, thun saying thou reproachest us also. * The Jews made but two meals in the day. The meal here mentioned was the first eating, which may be called their breakfast or dinner, because it was both, and was but a slight meal. The hour for this, on the sabbath, was noon. Their chief meal was their supper, after the heat of the dny was over ; and the same was the principal meal among the Greeks and Romans. t We have no precise information concern- ing; the form of the graves in the cemeteries of the ancient Hebrews ; but, from variofls cir- cumstances, it appears probable that they were not distinguished by mounds, of the form of the grave, as in our own burial-grounds, and in those of most other nations who inter the dead. Neither does it seem that the Bpot was covered with stones, but was overgrown with grass, and not distinguishable from common ground, unless by the sepulchral stones which were set near them. \ It is supposed that the Lawyers principally CHAP. XII.) ST. LUKE. 127 4ti And he said, Woe unto you also, yc lawyers ! for ye lade men with bur- duns grievous to be borne, and ye your- selves touch not the burdens with one of your fingers. 47 Woe unto you ! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the deeds of your fathers; for they in- deed killed them, and ye build their sepulchres. 49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: 50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this gene- ration ; 51 From the blood of Abel unto the blood of Zachari'as, which perished be- tween the altar and the temple : verily T say unto you, It shall be required of this generation. 52 Woe unto you lawyers ! for ye have taken away the key* of knowledge : ye entered not in yourselves, and them that were entering in ye hindered. 53 And as he said these things unto them, the Scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things : 54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him. CHAPTER XII. 1 CAriat preacketh to his disciples to avoid hypocrisy, and fearful™ ess in publishing the doctrine : 13 wameth the people to beware of covetousness, by the parable of the rich man who set up greater barns. 22 We must not be over careful of earthly things, 31 but seek tlie kingdom of God, 33 give alms. 36 be ready at a knock to open to our Lord whensoever ne enmetk. 41 Christ's ministers art to see to thrir clrnrge, 49 and look for persecution. 54 The people must take this time of grace, 58 because it is a fearful thing to die without reconciliation. IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that ihey trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing covered, that shall not be revealed ; neither hid, that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light ; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. 4 And 1 say unto you my friends, Be not afraid ot them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell ; yea, I say unto you, Fear him. 6 Are not five sparrowst sold for two farthings, and not one of them is forgot- ten before God ? 7 But even the very hairs of your head are all numbered. Fear not there- fore : ye are of more value than many sparrows. 8 Also I say unto you, Whosoever shall confess me before men, him shall the son of man also confess before the angels of God ; 9 But he that denieth me before men shall be denied before the angels of God. 10 And whosoever shall speak a word against the Son of Man, it shall be for differed from the scribes in this, — that the scribes were expounders of the written law of Moses only as delivered in the scriptures, and the lawyers of the oral law, or of the traditions; which seems to be confirmed by the context here, for they are reproached that they loaded ro^n with grievous burdens, that is, of tradi- tions, and would not touch them with one of their fingers. * Jf a key was delivered to the lawyers, as a badge of their office, as was the cose in some other public functionaries, then there may be a beautiful allusion here to thflt circumstance; as if He should have said, " Yon lake the key, not to use, but to secrete it." t Sparrows are supposed to be the birds used in the temple in cleansing the lepers, (Lev, xiv. 3,) and consequently sold there. Two farthings were a tenth part of the Roman penny, which was in value about fourteen cents our money, and therefore the cost was about three farth- ings, English money. ST. LUKE. (CHAP. XII given him : but unto him that blas- phemeth against the Holy Ghost, it shall not be forgiven. 11 And when they bring you unto the synagogues, and. unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12 For the Holy Ghost shall teach you in the same hour what ye ought to say. 13 IT And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. 14 And he said unto him, Man, who made me u judge or a divider over you? 15 And he said unto them, Take heed, and beware of covetousness ; for a man's life consisteth not in the abund- ance of the things which he possesseth. 16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully : 17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits 1 18 And he said, This will I do : I will pull down ray barns, and build greater ; and there will I bestow all my fruits and nay goods. 19 And I will say to my soul, Soul thou hast much goods laid up for many years ; take thine ease, eat, drink, and be merry. 20 But God said unto him, Thou fool, this sight thy soul shall be required of thee : then whose shall those things be which thou hast provided? 21 So is he that layeth up treasure for himself, and is not rich toward God. 22 IT And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat ; neither for the body, what ye shall put on, 23 The life is more than meat, and the body is more than raiment. 24 Consider the ravens;* for they neither sow nor reap ; which neither have storehouse nor barn ; and God feedeth them; how much more are ye better than the fowls ? 25 And which of you with taking thought can add to his stature one cubit ? 26 If ye then be not able to do that thing which is least, why take ye thought for the rest ? 27 Consider the lilies how they grow ; they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to-day in the field, and to- morrow is cast into the oven ; how much more will he clothe you, O ye of little faith ? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30 For all those things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31 H But rather seek ye the kingdom of God; and all these things shall be added unto you. 32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. 33 Sell that ye have, and give alms ; provide yourselves bagst which wax. not old, a treasure in the heavens that fail- eth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is there | will your heart he also.J * Racens or crows. Philo and jElian remark, that the young crows are driven away from the nest as Boon as they are able to lly, and are afterwards supported, we scarce know how, by a remarkable providence of God. Philo also observes, that crows are naturally very forget- ful, and often fail to return to their nests : yet, by the wiee and merciful providence of God, they instinctively henp together in their nests whatever may create worms, from which their abandoned young are nourished and preserved. t Bags to use as purses. (See Ilaggai, L 6.) The moth corruption is mentioned because rich vestments composed a large part of the store of the ancients. \ To an Oriental this passage would have a most powerful allusion. The Easterns have for ages been accustomed tc conceal their treasures from tyrants and the dangers of plunder in wars And there are their hearts. Ed, — Roberts informs us in his " Oriental Il- lustrations " thut "So great is the anxiety of CHAP, xn.) ST. LUKE. 12* 35 Let your loina be girded about, and your lights burning ;* 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding ; that when he cometh and knocketh, they may open unto him immediately. 37 Blessed are those servants, whom the Lord when he cometh shall find watching : verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.t 38 And if he shall come in the second ■watch, or come in the third watch, and find tliem so, blessed are those servants. 39 And this know, that if the good- man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready also : for the Son of man cometh at an hour when ye think not. 41 1T Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all ? 42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season 1 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart, My lord delayeth his coming: and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken ; 46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder,:}: and will appoint him his portion with the unbe- lievers. 47 And that servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.^ For unto whomsoever much is given, of him some, arising from the jewels and gold they keep in their frail houses, that they literally watch a great part of the night, and 6leep in the day, that their golden deity may not be taken from them." * It is usually known, that as the dress of the ancients was loose and flowing, to gird their garments with their girdle expressed the ap- plying themselves to any sort of business. The lights burning allude to the custom of going out in the night to meet the bridegroom. (See Matt, xxv.) t Some think that there is here an allusion to a custom used at some feasts in honour of Saturn, in which servants changed clothes with their masters, and sat at their tables, and their masters served them. But others suppose that the words have no allusion, but only simply mean that the master will show his faithful and diligent servants great honour. \ The learned writer John says, that Dicho- tomy, or cutting asunder, was' a method of putting criminals to death, which prevailed among the Chaldeans and Persians, and consist- ed in having the left hand or right foot, or right hand and left foot, or both feet and hands, cut off at the joints. Dan. ii. 5, Matt. xxiv. 51. (See the note on the latter passage.) § Forty stripes only were allowed by the law, but it was allowable for a master tc inflict any number on his slave. Girdle. Thf sash of the modern Orientals, as here given, is supposed to represent this fre- quently mentioned article of dress. ST. LUKE. (chap. xni. Bhall be much required : and to whom men have committed much, of him they will ask the more. 49 H I am come to send fire on the earth : and what will I, if it be already- kindled ? 50 But I have a baptism to be bap- tized with; and how am I straitened till it be accomplished ! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division : 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father ; the mother against the daughter, and the daughter against the mother ; the mother in law against her daughter in law, and the daughter in law against her mother in law. 54 1T And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower;* and so it is. 55 And when ye see the south wind blow,t ye say, There will be heat; and it cometh to pass. 56 Ye hypocrites, ye can discern the face of the skyi and of the earth; but how is it that ye do not discern this time ? 57 Yea, and why even of yourselves judge ye not what is right 1 58 IT When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him ; lest he hale§ thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. 59 I tell thee, thou shalt not depart thence till thou hast paid the very last mite. CHAPTER XIII. 1 Christ preacketh repentance upon the punish- ment of the Galileans, and others. 6 Tlie fruitless Jig' tree may not stand. 11 He heal- eth the crooked woman ; 18 showeth the powerful working of the word in the heart; of his chosen, by the parable of the grain oj mustard seed, and of leaven : 24 exhorteth to enter in at the strait gate t 31 and reproveth Herod and Jerusalem. THERE were present at that season some that told him of the Gali- leans, || whose blood Pilate had mingled with their sacrifices. 2 And Jesus answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? 3 I tell you, Nay ; but, except ye re- pent, ye shall all likewise perish.** 4 Or those eighteen, upon whom the tower in Sil'oamtt fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay : but except ye re- pent, ye shall all likewise perish. 6 H He spake also this parable; A certain man had a fig treejf planted in * The watery vapours were attracted by the heat of the sun out of the Mediterranean Sea, which lies west of the land of Judea, and they were formed into a cloud and driven by the wind. t The aouth wind blew from the hot countries of Egypt, Ethiopia and Arabia, which lay south of Judea. Eastern travellers inform us that this wind is sometimes so intensely hot, as that the air resembles the heat arising from an oven. I In an agricultural country the state of the weather must have been especially interesting. The Jews therefore surveyed and examined the face of the heavens, in order to predict what weather might be expected. § Hale is an obsolete word which signifies " to pull or drag with violence." || These Galileans were very likely some of the followers of Judas Caulonitis, or Judas of Galilee (Acts v. 37), who endeavored to draw off the Jews from the Roman government and affirmed it was not lawful to give tribute to Cffibar; at which, Pilate being enraged, sent a band of soldiers and slew his followers, who were come up to the feast of the Passover, as they were offering their sacrifices in the temple, and so mixed their blood with the passover lambs. ** This threat was literally fulfilled, according to Josephus's account ; many thousands of the Jews were slaughtered in the temple and round about it, at the feast of the passover, because of their opposition to the Roman yoke : and so their blood was mingled with their sacrifices by the Roman sword, and that for the same cause as the blood of these Galileans had been by Pilate. tt The tower in Siloam was on the city walls of Jerusalem, adjoining to the fountain of Siloam, or to the stream flowing from it. JJ The union of vines and fig trees in the same garden, or plot of ground, appears tc havo been quite customary. Many of the orchards were planted with vines and fig trees m alter* nate rows. CHAP. XIII.) ST. LUKE. 13 his vineyard ; and he came and sought fruit thereon, and found none. 7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree,* and find none : cut it down ; why cum- bereth it the ground? R And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it .*t 9 And if it bear fruit, well ; and if not, then after that thou shalt cut it down. 10 And he was teaching in one of the synagogues on the sabbath. 11 II And, behold, there was a woman which had a spirit of iufirmity eighteen years, and was bowed together, and could in no wise lift up herself' 12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands on her: and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. 15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox, or iisass from the stall, and lead him away to watering? { 16 And ought not this woman, being a. daughter of Abraham, § whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? 17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glo- rious things that were done by him. 18 1F Then said he, Unto what is the kingdom of God like ? and whereunto shall I resemble it ? 19 It is like a grain of mustard seed, which a man took, and cast into his garden ; and it grew, and waxed a great tree ; and the fowls of the air lodged in the branches of it. ]| 20 And again he said, Whereunto shall I liken the kingdom of God? 21 It is like leaven, which a woman took and hid in three measures of meal till the whole was leayened. 22 And he went through the cities and villages, teaching and journeying to- ward Jerusalem. 23 Then said one unto him, Lord, are there few that be saved ? And he said unto them, 24 IF Strive to enter in at the strait gate : ** for many, I say unto you, will seek to enter in, and shall not be able. 25 When once the master of the house is risen up. and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall an- swer and say unto you, I know you not whence ye are : 26 Then shall ye begin to say, We have eaten and drunk m thy presence, and thou hast taught in our streets. 27 But he shall say, I tell you, I know * The fruit of fig treea was considered nt aaturity after they had been planted three ears, and that tree was therefore most hope- tes that disappointed the planter for three •uccessive years after that. The Jews were, ■ndeed, very reluctant to 'cut down any fruit tree till they were assured that it was utterly barren. t The Jewa laid dung in their gardens to moisten the earth ; they digged about the roots )f their trees ; they plucked up the suckers ; they took off the leaves; they sprinkled ashes, Mid they made a smoke under their trees to destroy the worms. Digging, dunging, and watering; were essential to the cultivation of their fig trees, which exhaust the soil. i It was indeed lawful to draw water for cattle and pour it into the troughs, a more la borious work. § Daughter of Abraham was a title which the Jews highly valued. || In the soil and climate of Palestine the mustard tree grows prodigiously strong and large. The Jewish writers speak of one bearing wood sufficient to cover a small house ; and c? another, that it was climbed like a fig tree, and of a third whose branches were so extensive as to cover a tent (flee the note Matt xiii, 32.) ** Christ here alludes to the feaBts and mar- riage suppers among the Jews : they that were invited did enter by a gate which was very strait and narrow, and as soon as the invited were once entered, the gate was shut and opened no more. ST. LUKE. (chap. xrv. you not whence ye are ; depart from me, all ye workers of iniquity. 28 There shall be weeping and gnash- ing of teeth, when ye shall see Abra- ham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And they shall come from the east, and from ihe west, and from the north, and from the south, and shall sit down in the kingdom of God. 30 And, behold, there are last which shall be first, and there are first which Bhall be last. 31 ff The same day there came cer- tain of the Pharisees, saying unto him. Get thee out, and depart hence ; for Herod will kill thee. 32 And he said unto them, Go ye, and tell that fox,* Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. 33 Nevertheless I must walk to-day, and to-morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. 34 Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee ; how often would I have gathered thy children to- gether, as a hen doth gather her brood under her wings, and ye would not ! 35 Behold, your house is left unto you desolate : and verily I say unto you, Ye shall not see me until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. CHAPTER XIV. 2 Christ kealeth the dropsy on the sabbath; 7 teacheth humility: 12 to feast the poor: 15 under the parable of the great supper, showe'k Jiow worldly minded 7ncn, who contemn the word of God, shall be shut out of heaven. 25 Those who will be his disciples to bear their cross, must make their accounts aforehand, lest with shame they revolt from him after- ward, 34 and become altogether unprofitable, like salt that hath lost its savour. AND it came to pass, as he went into the house of one of the chief Phari- sees to eat brcadt on the sabbath day, that they watched him. 2 And, behold, there was a certain man before him which had the dropsy. 3 And Jesus answering, spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day ? 4 And they held their peace. And he took him, and healed him, and let him go ; 5 And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day ? 6 And they could not answer him again to these things. 7 IT And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms, saying unto them, 8 When thou art bidden of any man to a wedding, sit not down in the highest! room, lest a more honourable man that thou be bidden of him ; 9 And he that bade thee and him come and say unto thee, Give this man place ; and ihou begin with shame to take the lowest room. 10 But when thou art bidden, go and sit down in the lowest room ; that when he that bade thee cometh, he may say uuto thee, Friend, go up higher: then shalt thou have worship in the presence of thein that sit at meat with thee. 11 For whosoever exalteth himself shall be abased; and he that hunibleth himself shall be exalted. 12 1f Then said he also to him that bade him, When thou makesl a dinner or a supper,§ call not thy friends, nor * A "Fox, among the Jews, appears to have been tho emblem of a wicked ruler, who united cunning with cruelty, and was always plotting how he might aggrandise himself by spoiling the people. t It was customary with the Jews to have well-spread tables on a sabbath day, which they considered as honouring the snbbath. | The. highest room means the highest place at the table. There is much ceremony in an Eastern feast in placing the several guests according to their rank; and Morier, the Per- sian traveller, mentions an instance of a person who had taken a eeat below his rank, being desired to move up higher. § The inhabitants of the East generally, and the Greeks and Romans also, took a slight dinner chiefly of fruits, milk, cheese, &Q. CHAP. XIV.) ST. LUKE. thy brethren, neither thy kinsmen, nor thy rich neighbours ; lest they also bid thee again, and a recompense be made thee. 13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:* 14 And thou shalt be blessed; for they cannot recompense thee : for thou shalt be recompensed at the resurrec- tion of the just. 15 If And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread t in the kingdom of God. 16 Then said he unto him, A certain man made a great supper, and bade many : 17 And sent his servant at supper time to say to them that were bidden, Come ; for all things are now ready 4 18 And they all with one consent be- gan to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it : I pray thee have me excused. 19 And another said, I have bought five yoke of oxen,§ and I go to prove them : I pray thee have me excused. 20 And another said, I have mar- ried a wife, and therefore I cannot come. 21 So that servant came, and showed his lord these things. Then the master of the house, being angiy, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23 And the lord said unto the servant, Go out into the highways [| and hedges, and compel them to come in, that my house may be filled. 24 For I say unto you, that none of those men which were bidden shall taste of my supper. 25 1f And there went great multitudes with him : and he turned, and said un- to them, 2G If any man come to me. and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. 27 And whosoever doth not bear his at about ten or eleven o'clock of our time; and then on account of the burning heat of noon, deferred their principal meal till about six or Beven in the afternoon. * Jesus alludes here to the religious feasts given by the Jews on a sabbath day, or perhaps to the festival of the second sort of first fruits, at which Moses enacted that servants and -widows, orphans and Levites, should be made free partakers. (Dcut. xvL 11-14. xii. 19- 18.) — "The Easterns," says Dr. Poeocke, "had the custom of admitting the poor to their tables. They come in after the guests have fed in suc- cession, and eat the remainder of the viands. When an Arab kills a sheep, it is the custom to call his neighbors and the poor, and finish everything." (See note on Matt. xxii. 9.) t /'o eat bread is *tn expression signifying making a meat, and not merely at a common table, but sometimes even at a feast, where the provision is very sumptuous. % Amongst the Chinese an invitation to an entertainment is not supposed to be given with sincerity, until it has been renewed three or four times in writing. A card is sent on the evening before the entertainment ; another on the morning of the appointed day; and a third when everything is prepared. The invitation to this great supper is supposed to have been given, when the certain man had resolved upon making it; but it is again repeated at supper- timo, when all things are ready. Now, as it does not appear that the renewal of it arose from the refusal of the persons invited, of which no hint is yet given, we may suppose it was customary thus to send repeated messages. The practice is very ancient amongst the Chinese, and, if admitted to have prevailed amongst the Jews, it certainly gives a 6ignifi« cancy to the words not usually perceived. § The purchase of oxen is no trifling affair among the Orientals, for with these creatures they perform all their agricultural labour. A bullock, unaccustomed to the yoke, is of no use; they, therefore, take the greatest precaution in mailing such purchases, and they will never close the bargain till they have proved them in the field. In this, neighbours and friends must assist, and the animals must plough softly, deeply, strongly, and be put on all their paces. j[ It is common in the East for travellers, who do not intend to stay long in a place, to refresh themselves under a hedge or a tree by the road side ; and such as these were invited. These were to be compelled by persuasion, for a single servant only was sent out to them, who surely was not capable of forcing so great a multitude to come in, as was necessary to fill his mad tor's house. 134 ST. LUKE. (CHAP. XV cross, and come after me, cannot be my disciple. 28 For which of you, intending to build a tower,* sitteth not down first, and counteth the cost, whether ho have sufficient to finish it 1 29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30 Saying, This man began to build, and was not able to finish. 31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thou- sand 1 32 Or else, while the other is yet a great way off, he sendeth an embassage, and desireth conditions of peace. 33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 34 M Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned 7 35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear. CHAPTER XV. L The parable of the lost sheep : 8 of tlie piece of silver : 11 of the prodigal son. THEN drew near unto him all the pub- licans and sinners for to hear him. 2 And the Pharisees and scribes mur- mured, saying, This man receivelh sin- ners, and eateth with them. 3 1[ And he spake this parable unto them, saying, 4 What man of you, having an hun- dred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, t and go after that which in lost, until he find it ? 5 And when he hath found it, he lay eth it on his shoulders,}: rejoicing. 6 And when he cometh home, he calleth together his friends and neigh- bours, saying unto them, Rejoice with me ; for I have found my sheep which was lost. 7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no re- pentance. 8 If Either what woman having ten pieces of silver, $ if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? 9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me ; for I have found the piece which I had lost. 10 Likewise, I say unto you, there is * The Orientalists anciently had towers in their gardens and vineyards, and sometimes on mountains; partly, perhaps, as pleasure- houses, and occasionally as watch towers, to give notice of the approach of an enemy. (Is. v. 2 ; Matt. xxi. 33. and Cant. vii. 4.) They have retained these towers in the East. Thus Marcus Sanutus tells us, that the inhabitants of Ptolemais beat down the towers of their gardens to the ground and removed the stones of them, together with those of their burying- place, on the approach of the Tartars in 1260. Sandys, the traveller, also speaks of numbers of them in the eonntry between Jerusalem and Bethlehem: and Maundrell mentions the same sort of edifices in his mure modern account of the gardens of Damascus. Eminent scholars, however, think that tower, here means a large and splendid ?nawsion. t Uncultivated ground, used merely as com- mon or pasture, was called wilderness or desert by the Jews, in distinction from arable, or inclosed land. | It appears to have been usual with the Jewish shepherds to carry their sheep on their shoulders. § The pieces of silver were drachmas ; a drachma was the fourth part of a shekel, and of the same value with a Roman penny ; and was worth, of our money, fourteen cents, so that the ten pieces amounted to about eleven shil- lings. — It will not seem strange that the wo- man should have needed to light a candle, in order to search for the coin, when we consider how exceedingly ill-lighted were the houses of the lower ranks in ancient times. This is manifest from the relies of Herculnneum and Pompeii, destroyed by an eruption of Vesuvius A. D. 19. where many of the smaller houses have no windows at all, and, in such as have them, they are rather loopholes, like those found in our barns, than windows. CHAP. XV.) ST. LUKE 135 joy in the presence of the angels of God over one sinner that repenteth. 11 % And he said, A certain man had two sons : 12 And the younger of them said to kis father, Father, give me the portion of goods that falleth to me. And he di- vided unto them kis living.* 13 And not many days after the younger son gathered all together, and took his journey into a far country, .and there wasted his substance with riotous living. 14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want. 15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.t 16 And he would fain have filled his belly with the husks* that the swine did eat : and no man gave unto him. 17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger ? 18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be «.alled ihy son: make me as one of thy hired servants. 20 And he arose and came to his ather. But when he was yet a great way off, his father saw him, and had ;ompassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants, Bring forth the best robe,$ and put U on him; and put a ring on his hand, and shoes on his feet ; 23 And bring hither the fatted|| calf, and kill it; and let us eat and be merry : 24 For this my son was dead, and is alive again ; he was lost, and is found. And they began to be merry. 25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. 26 And he called one of the servants, and asked what these things meant. 27 And he said unto him, Thy brother is come : and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 And he was angry, and would not go in: therefore came his father out, and intreated him. 29 And he answering, said to kis father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid, that I might make merry with my friends : 30 But as soon as this thy son was come, which hath devoured thy living with harlots,** thou hast killed for him the fatted calf. 31 And he said unto him, Son, thou * Thus we see in patriarchal times, that Abraham, in hie life-time, gave his other sons their portions and sent them away ; while Isaac, as does the elder son in this instance, remained - with him, and succeeded to the residue of the Inheritance. t Feeding of ewine was very disagreeable to the Jews, and with tbem it was ridiculous to be a swineherd. J The husks are generally considered to mean the fruit of the charob tree — a tree very com- mon in Palestine, Greece, Italy, Provence, and Barbary. It is suffered to ripen and grow dry upon the tree. The poor feed upon it, and the cattle are fattened by it. The substance of its husks or pods — for it is of the leguminous family — is filled with a sweetish kina of juice resembling a black honey. The pods themselves are six or eight inches in length. The tree has sometimes a trunk of many feet in diameter. § The best robe, or 'long robe,' was such a garment as servants never wore ; so that the lather's ordering any such garment, and espe- cially the best, to be brought — was declaring in the most moving manner that can be imagined, how far he was from intending to treat him like a servant. His mentioning the ring and shoes spake the same language. The ring on his hand was a peculiar mark of distinction, (See Gen. xli. 42, 1 Kings, xxi. 8. Est. viii. 2. Dan. vi. 17. James, ii. 2. || The fatted or stall-fed calf was fed with a special reference to a particular festival or sacrifice, and formed a considerable part in the liberal entertainment of friends. (Gen. xvtii. 7, 8. 1 Sam. xxviii. 24, 25. Amos, vi. 4. Mai. iv. 2. ** Devoured thy living with harlots is ex- pressed in verse 13, wasted his suhetance in riot- ous living ; the readiest way to injure the body. 136 ST. LUKE. (chap, xvt art ever with me, and all that I have is thine. 32 It was meet that we should make merry, and be glad: for this thy bro- ther was dead, and is alive again; and was lost, and is found. CHArTER XVI. 1 The parable of the unjust steward. 14 Christ reproveth the hypocrisy of the covetous Phari- sees. 19 The rick glutton, and Lazarus the beggar. AND he said also unto his disciples, There was a certain rich man which had a steward ; and the same was ac- cused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee ? give an account of thy stewardship ; for thou mayest be no longer steward. 3 Then the steward said within him- self, What shall I do? for my lord taketh away from me the stewardship : I can- not dig ; to beg I am ashamed.* 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord 1 6 And he said, An hundred measures of oil.t And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, An hundred measures of wheat.J And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, § because he had done wisely; for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to your- selves friends of the mammon of un- righteousness; that, when ye fail they may receive you into everlasting habi- tations. 10 He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. 11 If therefore ye have not been faith- ful in the unrighteous mammon, || who will commit to your trust the true riches 1 12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own? 13 If No servant can serve two mas- ters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 14 And the Pharisees also, who were covetous, heard all these things: and they derided him. 15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. 16 The law and the prophets were un- til John : since that time the kingdom of God is preached, and every man presseth into it. 17 And it is easier for heaven and earth to pass, than one tittle of the law to fail. 18 Whosoever putteth away his wife, and marrieth another, committeth adul- tery; and whosoever marrieth her that debase the mind, ruin the soul, and destroy the substnnce. * "How often," Bays Roberts, "are we re- minded of this passage, [in the Eastern part of the world,] by beggars, when we tell them to work, ' I work ! why I never have done such a thing ; I am not able.' " t A measure of oil, called a bath in the Old Testament, (1 Kings, vii. 26, and elsewhere,) according to Bp. Cuviberland' s reckoning, con- tained seven gallons, two quarts and half a pint J A measure of wheat contained about eight bushels and a half, Winchester measure. From this it appears that the corn fields and olive grounds were, at least, in a great part paid for in kind by the tenants. § The commendation here given is of the skill and contrivance of the steward, and not by any means of his dishonesty. Hence it will follow, how much more laudable is the same skill and prudent consideration excited from pious motives. II Mammon is a Syriac word signifying wealth, CHAP. XVII.) ST. LUKE. 137 is put away from he"- husband commil- teth adultery. 19 H There was a certain rich man, which was clothed in purple* and fine linen, and fared sumptuously eveiy day : 20 And there was a certain beggar named Lazarus,t which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man's table 4 moreover the dogs came and licked bis sores. 22 And it came to pass, that the beg- gar died, and was carried by the angels into Abraham's bosom :§ the rich man also died, and was buried ; 23 And iu hell he lift up his eyes, be- ing in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue ; for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things : but now he is comforted, and thou art tormented. 26 And beside all this, between us and you there is a great gulf fixed : so that they which would pass from hence to you cannot ; neither can they pass to us, that would come from thence. 27 Then he said, I pray thee there- fore, father, that thou wouldest send him to my father's houses. 28 For I have five brethren ; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the prophets ; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. CHAPTER XVII. 1 Christ teacheth to avoid occasions of offence. 3 One to forgive another. 6 The power of faith. 7 How we are bound to God. and not he to us. 11 He healeth ten lepers. 22 Of the kingdom of God, and the coming of the Son of man. THEN said he unto the disciples, It is impossible but that offences will come : but woe unto him through whom they come ! 2 It were better for him that a mill- stone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 U Take heed to yourselves: If thy brother trespass against thee, rebuke him ; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. 5 And the apostles said unto the Lord, Increase our faith. 6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine|| tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you. * Purple, or crimson, which may rather be meant, — was in earlier times the dress of any of . higher rank. t An Eastern traveller informs us, that it is a common custom in Jerusalem, and through- out the East, to lay a cripple or leper at the door of some wealthy man, or to place him in a public thoroughfare, stretched upon his mat, or wooden litter. % Anciently, napkins were not used, but the hands which were dipped in the dishes were wiped with the fine and soft part of the bread, which was aiterwards thrown to the dogs. § The entertainments of heaven are repre- sented by sharing a magnificent banquet with Abraham and the other Patriarchs; Hnd the phrase of lying in Abraham's bosom, bears allusion to the custom of Jewish feasts of several guests lying on one couch, the head of one being placed near the bosom of another. (See John xiii. 25.) It signifies a high state of felicity. || The Sycamine-tree is probably the same as the Sycamore, which is a spreading tree of great size, and one of the most eommon in Egypt and Palestine. It strikes its large diverg- ing roots deep into the soil, and on this account is alluded to as the most difficult to be rooted up. There is a tree which we falsely call the Sycamore, for it is properly the greater maple ; the true Sycamore is very different, that is the Egyptian Fig, and is bIbo called from its si- 12 13? ST. LUKE. (OITAP. XVII. 7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say unto him, Make ready wherewith I may sup, and gird* thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink ? 9 Doth he thank that servant because he did the things that were commanded him ? I trow not. 10 So likewise ye, when ye shall have done all those things which are com- manded you, say, We are unprofitable servants : we have done that which was our duty to do. 11 If And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, t which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw ihcm, he said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on kis facej: at his feet, giving him thanks : and he was a Samaritan. 17 And Jesus answering, said, Were there not ten cleansed? but where are the nine 1 IS There are not found that returned to give glory to God, save this stranger. $ 19 And he said unto him, Arise, go thy way : thy faith hath made thee whole. 20 If And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation : 21 Neither shall they say, Lo here! or, lo there ! for, behold, the kingdom of God is within you. 22 And he said unto the disciples, The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And they shall say to you, See here; or, see there: go not after them, nor follow tliem. 24 For as the lightning, that lighten- eth out of the one part under heaven, shineth unto the other part under hea- ven ; so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this genera tion. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they mar- ried wives, they were given in mar- riage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. 28 Likewise also as it was in the days of Lot ; they did eat, they drank, they bought, they sold, they planted, they build ed ; 29 But the same day that Lot went out of Sodom it rained fire and brim- stone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man is revealed. 31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away : militiitle in leavea and fruit, the mulberry Jiff- tree. It grows in Cyprus, Caria, Rhodes, Ju- dea, and Galilee. * Girding is a common practice with Eastern aervants while waiting on their masters ; allud- ed to by Horace and Anacreon. t These lepers, being excluded from cities, met Christ as he was entering the town outside the gate; and they stood afar off. The Rab- bins do not agree in specifying the distance ; some say four cubits, nnd others a hundred. J It was customary with such persons, espe- cially the poor, on recovery to cast themselves down, and embrHce the knees of their Physi- cian ; so we learn from Hippocrates, a celebrat- ed Grecian Physician, who lived before Christ, and Se?icca. an ancient Philosopher, who re- sided sometime at Rome, and. was preceptor to the tyrant Nero. § The Samaritan is called a stranger, because the Samaritans were considered as heathens by the Jews. CHAP. XVIII.) ST. LUKE. 139 nnd he that is in the field, let him like- wise not return back. 32 Remember Lot's wife. 33 Whosoever shall seek to save his life shall lose it ; and whosoever shall lose his life shall preserve it. 34 I tell you, in that night there shall be two men in one bed ; the one shall be taken, and the other shall be left. 35 Two women shall be grinding toge- ther; the one shall be taken, and the other left. 36 Two men shall be in the field ; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together. CHAPTER XVIII. 3 Of the importunate widow. 9 Of Ike Phari- see and the publican. 15 Children brought to Christ. 18 A ruler that would follow Christ, but is hindered by his riches. 28 The reward of them that leave all for his sake. 31 He foreshoweth his death, 35 and restoreth a blind man to his sight. AND he spake a parable unto them to this end, that men ought always to pray, and not to faint ; 2 Saying, There was in a city a judge ■which feared not God, neither regarded man: 3 And there was a widow in that city ; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while : but afterward he said within himself, Though I fear not God, nor regard man ; 5 Yet because this widow troubleth me, I will avenge her, lest by her con- tinual coming she weary me. 6 And the Lord said, hear what the unjust judge saith. 7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them ? 8 I tell you that he will avenge them speedily. Nevertheless, when the Son of man cometh shall he find faith on the earth ? 9 And he spake this parable unto cer- tain which trusted in themselves that they were righteous,and despised others: 10 Two men went up into the temple to pray ; the one a Pharisee, and the other a publican. 11 The Pharisee stood* and prayed thus with himself, God, I thank thee, that I am not as other men are, extor tioners, unjust, adulterers, or even as this publican. 12 1 1 fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other : for every one that exalteth himself shall be abased ; and he that humbleth him self shall be exalted. 15 And they brought unto him also infants, that he would touch them : but when his disciples saw it, they rebuked them. 16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. 17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein. 18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life ? 19 And Jesus said unto him, Why callest thou me good 1 none is good, save one, that is, God. 20 Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, 1 Honor thy father and thy mother. I 21 And he said, All these have I kept from my youth up. J 22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing : sell all that thou hast * The Jewa are accustomed to pray Btand- I t The Jewish faste were on the second and ing, and none but persons of the blood royal fifth days of the week, that is, Monday and were allowed to pray sitting. [ Thursday, Saturday being their first day. 140 ST. LUKE. (CHAP. XIX. and distribute unto the poor, and thou fihalt have treasure in heaven : and come, follow me. 23 And when he heard this, he was veiy sorrowful : for he was very rich. 24 And when Jesus saw that he was very sorrowful, he said, How hardly 6hall they that have riches enter into the kingdom of God ! 25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.* 26 And they that heard it said, "Who then caii be saved ? 27 And he said, The things which are impossible with men are possible with God. 28 Then Peter said, Lo, we have left all, and followed thee. 29 And he said unto them, Verily I say unto you, there is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30 Who shall not receive manifold more in this present time, and in the world to come life everlasting. 31 H Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. 32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33 And they shall scourge him, and put him to death : and the third day he shall rise again. 34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. 35 tf And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging : 36 And heai-ing the multitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou Son of David, have mercy on me. 39 And they which went before re- buked him, that he should hold his peace : but he cried so much the more, Thou son of David, have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him : and when he was come near, he asked him, 41 Saying, What wilt thou that I should do unto thee ? And he said, Lord, that I may receive my sight. 42 And Jesus said unto him, Receive thy sight : thy faith hath saved thee. 43 And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw k, gave praise unto God. CHAPTER XIX. 1 Of Zaccheus a publican. 11 The ten pieces of money. 28 Christ ridetk into Jerusalem with triumph : 41 weepeth over it: 45 drivetk the buyers and sellers out of the temple: 47 teaching daily in it. Tlie rulers would have destroyed him,, but for fear of tJie people^ AND Jesus entered and passed through Jericho. 2 And, behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich.t 3 And he sought to see Jesus who he was ; and could not for the press, be- cause he was little of stature. 4 And he ran before, and climbed up into a sycamore t tree to see him: foi he was to pass that way. * Sdrmer says, "This proverbial expression will Appear less strange, if we consider that doors in the East, at least those of the in- closures about the houses, were very low, about three feet only in height, so made as some de- fence against the sudden incursions of the mounted Arabs of the desert. Through these camels were made to enter, kneeling, with con- siderable difficulty." So that to force a camel through a doorway, as small as the eye of a needle, came to be thought of. (See Matt. xix. 24. note.) t Zaccheus seems to have been what is called a pro-magister, or chief officer of the customs, having the superintendence of the sub-receivers of taxes, who collected the tolls of harbours. &c. Such a pro-magister, or vice-master, represent- ed in the province the chief of a society of far- mers of the revenue, consisting of Roman \ knights, who always resided at Rome. X The neighbourhood of Jericho was chiefly celebrated for its palm trees, but sycamores also abounded here, though they now no longer exist in the vicinity. CHAP. XIX.) ST* LUKE. 141 5 And when Jesus came to the place, he looked up, and saw him, ana said unto him, Zaccheus,* make haste, and come down ; for tonlay I must abide at thy house. 6 And he made haste, and came down, and received him joyfully. 7 And when they saw it, they all mur- mured, saying, That he was gone to be guest with a man that is a sinner. 8 And Zaccheus stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor ;t and if I have taken any thing from any man by false accusation, I restore him fourfold. 9 And Jesus said unto him, This day is salvation come to this house, forso- much as he also is a son of Abraham. 10 For the Son of man is come to seek and to save that which was lost. 11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. 12 He said therefore, A certain noble- man went into a far country to receive for himself a kingdom, and to return.}: 13 And he called his ten servants, and delivered them ten j>ounds,§ and said unto them, Occupy till I come. 14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the king- dom, then he commanded these ser- vants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds. 17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou autho- rity over ten cities. |j 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold here is thy pound, which I have kept laid up in a napkin : 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saiih unto him, Out of thine own mouth will I judge thee, tlion wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow : 23 Wherefore then gavest not thou * Zaccheus did not appear to have seen our Saviour before, but he would not be surprised at what he said. Hospitality in the East is a sacred rite. There are no places for public entertainment ; the rest-houses are only open places to shelter passengers from the sun and rain. The stranger, therefore, on passing through a village, and seeing a respectable house, and finding the master, puts out his hand and merely says, "a pilgrim or traveller." He is then asked to be seated, and after a few questions about his journey, his wants are sup- plied. f When a tax was levie i, the publicans, that is the tax-gatherere, are supposed to bave fixed the proportion according to each one's estate ; heoce many frauds and exactions. X This parable is plainly formed from the tributary kings of that age, who received their frowns from the Roman emperor. Thus Jose- phus informs us, that Herod wpnt to Rome to obtain the kingdom of Judea from Antony, and again to have it confirmed by Augustus, and sometimes, as in the case of Archelaus, the Jews sent an embassy to petition the Emperor against the candidate. This parable is raised on these usages. Thus Archelaus, for instance, was a man of birth or rank — the son of Herod. He went into a far country, into Italy, to take unto him a kingdom, that of Judea, and to re- turn. But his citizens hated him, and sent an embassy after hhn, saying before Cassar, "We will not have this man to reign over us : which petition, however, they were not able to obtain. Therefore he returned, having received the kingdom," says Josephus, " and took a severe vengeance on those who would not that he should reign over them." This fact Christ ap- plies to his treatment by the Jews. § Thepomids or minas here mentioned being sixty shekels in silver, and reckoned at half a crown a shekel, makes the amount JE7 10s. each. || Here is an allusion to a custom formerly prevailing in the East, of assigning the govern- ment and revenues of a certain number of ci- ties or towns, as a reward to a meritorious officer. Thus Artaxerxes assigned to Then?JB- toclcs two cities, or as some say, Jive. 142 ST. LUKE. (CHAP. XX my money into the bank, that at my coming I might have required mine own with usury 7 24 And he said unto them that stood by, Take from him the pound, and give xt to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given ; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them be- fore me. 28 U And when he had thus spoken, he went before, ascending up to Jeru- salem. 29 And it came to pass, when he was come nigh to Bethpha'ge' and Beth'any, at the mount called the mount of Olives, he sent two of his disciples, 30 Saying, Go ye into the village over against you; in the which at your en- tering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. 31 And if any man ask you, Why do ye loose him 1 thus shall ye say unto him, Because the Lord hath need of him. 32 And they that were sent went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt ? 34 And they said, The Lord hath need of him. 35 And they brought him to Jesus: and they cast their garments upon the colt, and they sat Jesus thereon. 36 Andjis-fetrwent, they spread their ■dethtfsiii the way. 37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the dis- ciples began to rejoice and praise God ■with a loud voice for all the mighty ■\rorks that they had seen ; 38 Saying, Blessed be the King that cometh in the name of the Lord i peace in heaven, and glory in tht highest. 39 And some of the Pharisees fron among the multitude said unto him, Master, rebuke thy disciples. 40 And he answered and said unto them, I tell you that, if these should hold their peace, the stones would im- mediately cry out. 41 If And when he was come near, ho beheld the city, and wept over it, 42 Saying, If thou hadst knowu, even thou, at least in this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee ; and they shall not leave in thee one stone upon another ; because thouknew- est not the time of thy visitation. 45 And he went into the temple, and began to cast out them that sold therein, and them that bought ; 46 Saying unto them, It is written, My house is the house of prayer : but ye have made it a den of thieves. 47 And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, 48 And could not find what they might do: for all the people were very atten- tive to hear him. CHAPTER XX. 1 Christ avoucheth his authority by a question of John's baptism. 9 The parable of the vineyard. 19 Of giving tribute to Cesar. 27 He convinceth the Sadducees tliat denied the resurrection. 41 How Christ is the Son of David. 45 He warncth his disciples to be- ware of tlie scribes. AND it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests* and the scribes came upon him with the elders, 2 And spake unto him, saying, Tell ♦ It is difficult tc fix o determinate idea as to who were the chief priests ; it may signify CHAT- XX.) ST. LUKE. us, by what authority doest thou these thin go? or who is he that gave thee this authority 7 3 And he answered and said unto them, I will also ask you one thing ; and answer me : 4 The baptism of John, was it from heaven, or of men 7 5 And they reasoned with themselves, saying, If we shall say, From heaven ; he will say, Why then believed ye him not? 6 But and if we say, Of men ; all the people will stone us:* for they be per- suaded that John was a prophet. 7 And they answered, that they could not tell whence it was. 8 And Jesus said unto them, Neither tell I you by what authority I do these things. 9 Then began he to speak to the peo- ple this parable : A certain man planted a vineyard, and let it forth to husband- men, and went into a far country for a long time. 10 And at the season he sent a ser- vant to the husbandmen, that they should give him of the fruit of the vine- yard: but the husbandmen beat him, and sent him away empty. 11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12 And a^ain he sent a third: and they wounded him also, and cast him out. 13 Then said the lord of the vineyard, What shall I do? I will send my be- loved son: it may be they will rever- ence him when they see him. 14 But when the husbandmen saw him, they reasoned among themselves. saying, This is the heir: come, let us kill him, that the inheritance may be ours. 15 So they cast him out of the vine- yard, and killed him. What therefore shall the lord of the vineyard do unto them ? 16 He shall come and destroy these husbandmen, and shall give the vine- yard to others. And when they heard it, they said, God forbid, 17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner ?t 18 Whosoever shall fall upon that stone shall be broken; but on whom- soever it shall fall, it will grind him to powder. 19 IT And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people : for they perceived that he had spoken this parable against them. 20 And they watched him, and sent forth spies, which should feign them- selves just men, that they might take hold or his words, that so they might deliver him unto the power and author ity of the governor. 21 And they asked him, saying, Mas- ter, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly : 22 Is it lawful for us to give tribute unto Cesar, or no ? 23 But he perceived their craftiness, and said unto them, Why tempt ye me ? 24 Show me a penny. Whose image \ and superscription hath it? They an- swered and said, Cesar's. 25 And he said unto them, Render any peculiar distinction in the Aaronic family ; as the high priest, his deputy or Lagan, any of the heads of the twenty-four courses in waiting, and any who were appointed to preside in any department over the other priests and Levites, as in watching, singing, &c. * The Priests and Scribes had accustomed the people to such violence. When they could not legally convict their enemies, they incited the populace to stone them. This was called the judicium zeli. " The judgment of zeal." t The splendour and magnificence of an edifice seems to have been estimated, in a mea- sure, by the size of the square stones, of which it was constructed. (1 Kings vii. 9-12.) The foundation stone, which was probably placed at the corner, and thence called the corner-stone, was an object of particular regard, and was selected with great care from among the others. $ The image was the head of the Emperor, the superscription his titles : Julius Caesar waa the first who caused his image to be struck on the Roman coin ; and Tiberius was Emperoi at this time ; this, therefore, was a dciai ius 144 ST. LUKE. (CHAP, XXL therefore unto Cesar the things which be Cesar's, and unto God the things which be God's. 26 And they could not take hold of his words before the people : and they marvelled at his answer, and held their peace. 27 H Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him, 28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. 29 There were therefore seven bre- thren : and the first took a wife, and died without children. 30 And the second took her to wife, and he died childless. 31 And the third took her; and in like manner the seven also: and they left no children, and died. 32 Last of all the woman died also. 33 Therefore in the resurrection whose wife of them is she? for seven had her to wife. 34 And Jesus answering said unto them, The children of this world marry, and are given in marriage : 35 But they which shall be accounted worthy to obtain that world, and the of Cassar, and consequently this was respecting the tribute required by the Roman government. Group of Roman Denarii. Those in the fore- ground are of the coinngo of Augustus nntl Tiberius, who governed Judea during the time of Christ resurrection from the dead, neither many, nor are given in marriage : 36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. 37 Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but of the living : for all live unto him. 39 IF Then certain of the scribes an- swering said, Master, thou hast well said. 40 And after that they durst not ask him any question at all. 41 And he said unto them, How say they that Christ is David's son ? 42 And David himself saith in the book of Psalms, The Lord said unto my Lord, sit thou on my right hand, 43 Till I make thine enemies thy foot- stool. 44 David therefore called him Lord, how is he then his son? 45 IT Then in the audience of all the people he said unto his disciples, 46 Beware of the scribes, which de- sire to walk in long robes,* and love greetings in the markets, and the high- est seats in the synagogues, and the chief rooms at feasts; 47 Which devour widows 1 houses, and for a show make long prayers : the same shall receive greater damnation. CHAPTER XXI. 1 Christ commendctk the poor widow. 5 H« foretelleth the destruction of the temple, and of the city Jerusalem ; 25 the signs also which shall be before the last day. 34 He exhorteth them to be watchful. AND he looked up, and saw the rich men casting their gifts into the treasury, t * All the Jews seem to have worn their gar- ments long, hence the necessity of frequently girding themselves when preparing to do many things, but the Pharisees wore their garments uncommonly long. t The treasury moans one of the chests, of which there were several, placed to receive the free gifts for the use of the temple. (See Mark xii. 41. note.) »HAF. XXI.) ST. LUKE. 2 And he saw also a certain poor widow casting in thither two mites. 3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all : 4 For all these have of their abun- dance cast in unto the offerings of God : but she of her penui-y hath cast in all the living that she had. 5 IT And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. 7 And they asked him, saying, Master, but when shall these things be 1 and what sign will there be when these things shall come to pass ? 8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near : go ye not therefore after them. 9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass ; but the end is not by and by. 10 Then said he unto them, Nation shall rise against nation, and kingdom ■against kingdom : 11 And great earthquakes shall be in divers places, and famines, and pesti- lences ; and fearful sights and great signs shall there be from heaven.* 12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my names sake. 13 And it shall turn to you for u testimony. 14 Settle it therefore in your hearts, not to meditate before what ye shall answer : 15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. 16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends ; and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name's sake. 18 But there shall not an hair of your head perish.f 19 In your patience possess ye your souls. 20 And when ye shall see Jerusalem compassed with armies,t then know that the desolation thereof is nigh. 21 Then let them which are in Judea flee to the mountains ; and let them which are in the midst of it depart out ; and let not them that are in the coun- tries enter thereinto. 22 For these be the days of vengeance, that all things which are written may be fulfilled. 23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge of the sword, § and shall be led away cap- tive into all nations : and Jerusalem shall * The signs from heaven were a flaming sword in the air, a comet, a great light between the temple and altar, armies in the air engaged .-against each other. These, by the appointment ot God, were tokens of the approaching de- struction. t This was a proverbial speech, signifying that they Bhould have no hurt or damage by anything which their enemies should do against them. % The Romans did not suddenly besiege Jerusalem ; and it was not till they had ob- tained several victories over the Jews, and become almost masters of the country, that they undertook this famous siege. § Josepkus relates that there perished by sword and famine, in the siege of Jerusalem by Titus, one million one hundred thousand Jews. In the course of the whole war 97,000 were made captive.. Except those reserved for tri- umph, the rest were sent as slaves into Egypt, or dispersed over the provinces to be cast to the wild beasts in the amphitheatres. The chil- dren were sold. The land was sold, and no Jew was allowed to inhabit there ; a rigour pro- bably never used toward any other people con- quered by the Romans ; moreover, they might not come within sight of Jerusalem, or rather of Elia, the name given to the new city, which was built without the circuit of the former, when the foundations of the old were ploughed up. A heathen temple was afterwards built where that of God had stood, and a Turkish mosque pollutes it to this day. The Roman Emperor Julian impiously attempted to re- 13 146 ST. LAKE. (CII Al". XX1L be trodden down of the Gentiles, until the limes of the Gentiles be fulfilled. 25 U And there shall be signs in the sun, and in the moon, and in the stars ; and upon the earth distress of nations, with perplexity ; the sea and the waves roaring ; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth : for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud, with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads ; for your redemption draw- eth nigh. 29 And he spake to them a parable ; Behold the fig tree, and all the trees ; 30 When they now shoot forth, ye see and know of your own selves that sum- mer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This gene- ration shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 % And take heed to yourselves, lest at any time your hearts be over- charged with surfeiting, and drunken- ness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye, therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 37 And in the day time he was teach- ing iu the temple ; and at night he went out, and abode in the mount that is called the mount of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him. CHAPTER XXII. 1 The Jews conspire against Christ, 3 Satan preparctk Judas to betray him. 7 The apos- tles prepare the passover. 19 Christ insti- tuteth his holy supper ; 21 covertly foretelletk of the traitor .- 24 dehorteth the rest of his apostles from ambition : 31 assureth Peter his faith should not fail, 34 and yet he should deny him thrice. 39 He prayeth in the mount, and sweateth Mood : 47 is betrayed with, a kiss : 50 he healeth Malchus' ear : 54 he is thrice denied of Peter, 63 shamefully abused, 66 and confesseth himself to be the Son of God, NOW the feast of unleavened bread drew nigh, which is called the Passover. 2 And the chief priests and scribes sought how they might kill him; for they feared the people. 3 If Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. 4 And he went his way, and com- muned with the chief priests and cap- tains,* how he might betray him unto them. 5 And they were glad, and covenanted to give Mm money. 6 And he promised, and sought oppor- tunity to betray him unto them in the absence of the multitude. t 7 H T\f water; follow him into the house where he entereth in. 11 And ye shall say unto the good- man of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples ? 12 And he shall show you a large upper room furnished:* there make ready. 13 And they went, and found as he had said unto them : and they made ready the passover. 14 And when the hour was come, he sat down, and the twelve apostles with him. 15 And he said unto them, With de- sire I have desired to eat this passover with you before I suffer : 16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17 And he took the cup and gave thanks, and said, Take this, and divide it among yourselves : 18 For I say unto you, I will not drink of the fruit of the vine, until the king- dom of God shall come. 19 IT And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20 Likewise also the cup after sup- per, saying, This cup is the new testa- ment in my blood,t which is shed for you. 21 IT But, behold, the hand of him that betrayeth me is with me on the table. 22 And truly the Son of man goeth as it was determined : but woe unto that man by whom he is betrayed ! 23 And they began to inquire among themselves, which of them it was that should do this thing. 24 If And there was also a strife among them, which of them should be accounted the greatest. 25 And he said unto them, The kings of the Gentiles exercise lordship over them ; and they that exercise authority upon them are called benefitctors.f 26 But ye shall not be so : but he that is greatest among you, let him be as the younger ; and he that is chief, as he that doth serve. 27 For whether is greater, he that sit* teth at meat, or he that serveth 1 is not he that sitteth at meat ? but I am among you as he that serveth. 28 Ye are they which have continued with me in my temptations. 29 And I appoint unto you a king- dom, as my Father hath appointed unto me ; 30 That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 31 H And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat :§ 3i2 But I have prayed for thee, that thy faith fail not : and when thou art converted, strengthen thy brethren. 33 And he said unto him, Lord, I am ready to go with thee, both into prison and to death. * After Jehovah had appointed Jerusalem to be the place of his habitation and temple, it was considered as the metropolis of the Jewish nation, and the common property of the children of Israel. On account of this it was that the houses were not let, and all strangers of the Jewish nation had the liberty of lodging there gratis by right of hospitality. To this custom our Lord probably alludes here, and in the parallel passages. t It was customary with many nations to drink blood on concluding a covenant. By the more civilised wine was substituted. We may easily comprehend how red wine, such as is used, in the Eastern countries, may signify blood, &c. J Benefactors was, among the Greeks, a title of honour, assigned to all who had deserved well of the monarch or state, defended its liber* ties, or iDcreased its honour. So the Latin " Father of his country." Thus Onias (in 2 Maccabees iv. 2) is styled " the benefactor of the city.'* But the cognomen was given by way of eminence to kings ; and to chief citizens as a title of honour. § The clods of the earth of the threshing floor, as is customary in the East at the present day, were collected, broken in pieces, and sepa- rated from the grain by a sieve. ThiB was well shaken, when the grain remained, and the chaff and dust were thrown off. Sifting was accord- ingly used as a symbol of misfortune and over- throws. " The temptations and trials of the god- ly," says Home, "are the sifting of the wheat" 148 ST. LUKE'. (CHAP. XXII 34 And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. 35 And he said unto them, When I Bent you without purse, and scrip, and shoes, lacked ye any thing 7 And they said, Nothing. 36 Then said he unto them, But now he that hath a purse, let him take it, and likewise his scrip : and he that hath no sword, let him sell his garment, and buy one. 37 For I say unto you, that this that is 'written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concern- ing me have an end. 38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. 39 If And he came out, and went, as he was wont, to the mount of Olives ; and his disciples also followed him. 49 And when he was at the place, he said unto them, Pray that ye enter not into temptation. 41 And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, 42 Saying, Father, if thou be willing, remove this cup from me ; nevertheless not my will, but thine, be done. 43 And there appeared an angel unto him from heaven, strengthening him. 44 And being in an agony he prayed more earnestly : and his sweat was as it were great drops of blood falling down to the ground. 45 And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow. 46 And he said unto them, Why sleep ye? rise and pray, lest ye enter into temptation. 47 1f And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. 48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss? 49 When they which were about him saw what would follow, they said unto him, Lord* shall we smite with the sword ? 50 1T And one of them smote the ser- vant of the high priest, and cut off his right ear. 51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. 52 Then Jesus said unto the chief priests, and captains of the temple, and the elders, which "were come to him, Be ye come out, as against a thief, with swords and staves ? 53 When I was daily with you in the temple, ye stretched forth no hands against me : but this is your hour, and the power of darkness. 54 IT Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off. 55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. 56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him. 57 And he denied him, saying, Wo- man, I know him not. 58 And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not. 59 And about the space of one hour after, another confidently affirmed, say- ing, Of a truth, this fellow also was with him : for he is a Galilean. 60 And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. 61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. 62 And Peter went out, and wept bitterly. 63 IT And the men that held Jesus mocked him, and smote him. 64 And when they had blindfolded CHAP. XXIII.) ST. LUKE. 149 him, they struck him oil the face, and asked him, saying, Prophesy, who is it that smote thee ? 65 And many other things blasphe- mously spake they against him. 66 IF And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, 67 Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: 68 And if I also ask you, ye will not answer me, nor let jne go. 69 Hereafter shall the Son of man sit on the right hand of the power of God. 70 Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. 71 And they said, What need we any further witness ? for we ourselves have heard of his own mouth. CHAPTER XXIII. 1 Jesus is accused before Pilate, and sent to Herod. 8 Herod mocketh him. 12 Herod and Pilate are made friends. 18 Bar abb as is desired of the people, and is loosed by Pilate, and Jesus is given to be crucified. 27 He telleth the women, that lament him, the destruction of Jerusalem ; 34 prayeth for his enemies. 39 Two evildoers are crucified with him. 46 His death. 50 His burial. AND the whole multitude of them arose, and led him unto Pilate.*- 2 And they began to accuse him, say- ing, We found this fellow perverting the nation, and forbidding to* give tribute to Cesar, saying that he himself is Christ a, King. 3 And Pilate asked him, saying, Art thou the King of the Jews 1 And he answered him and said, Thou sayest it. 4 Then said Pilate to the chief priests and to the people, I find no fault in this man. 5 And they were the more fierce, say- ing, He stirreth up the people,! teaching throughout all Jewry, beginning from Galilee to this place. X 6 When Pilate heard of Galilee, he asked whether the man were a Galilean. 7 And as soon as he knew that he be- longed unto Herod's jurisdiction, he sent him to Herod, $ who himself also was at Jerusalem at that time. 8 M And when Herod saw Jesus, he was exceeding glad : for he was desir- ous to see him of a long season, because he had heard many things of him ; and he hoped to have seen some miracle done by him. 9 Then he questioned with him in many words ; but he answered him nothing. 10 And the chief priests and scribes stood and vehemently accused him. 11 And Herod with his men of war set him at nought, and mocked Mm, and airayed him in a gorgeous robe, and sent him again to Pilate. 12 IT And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. 13 IT And Pilate, when he had called together the chief priests and the rulers and the people, 14 Said unto them, Ye have brought this man unto me, asonethatperverteth the people : and, behold, I, having examined him before you, have found no fault in __this man touching those things whereof ye accuse him: 15 No, nor yet Herod: for I sent you to him ; and, lo, nothing worthy of death is done unto him. * In the smaller provinces, like Judea, the collector of taxes discharged the judicial functions of the president, and carried on the accusation. The charge of high treason made against Christ, was, according to Tacitus, at that time, an accumulation of all possible charges. f The accusation here probably referred to his public entrance into the city a few days before, to which Pilate could not be a stranger, and to - his teaching at the temple in contempt of th intended. II Joppa, the nearest sea-port town to Jeru salem, and about 34 miles from it; situated on the Mediterranean Sea. It is now called Jaffa. It has been the scene of much slaughter and murder by the Saracens, crusaders, Turks and French. The present city chiefly consists of Turks and Arabs, to the number of five thousand. ** Tabitha signifies a hind or roe, and is the Syriac name ; Dorcas is the Greek : the Jews knew her by the first name, and the Greeks by the second. It is very customary in the East to give the names of beautiful animals to young women. THE ACTS. (CHAP. 1 Joppa. 38 And forasmuch as Lyd'da was nigh to Jop'pa, and the disciples had heard that Peter was there, they sent unto him two men, desiring" htm that he would not delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weep- ing, and showing the coats and garments which Dorcas made, while she was with them. 40 But Peter put them all forth, and kneeled down, and prayed ; and turn- ing him to the body, said, Tab'itha, arise. And she opened her eyes : and when she saw Peter, she sat up. 41 And he gave her his hand, and lifted her up, and when he had called the saints and widows,* presented her alive. 42 And it was known throughout all Joppa; and many believed in the Lord. 43 And it came to pass, that he tar- ried many days in Jop'pa with one Si mon a tanner .t CHAPTER X. 1 Cornelius, a devout man, 5 being commanded by an angel, sendeth for Peter ; 11 who by a ■vision 15, 20 is taught not to despise the Gentiles. 34 As hepreacheth Christ to Cor- nelius and his company, 44 Hie Holy Ghost falleth on them, 48 and they arc baptized. THERE was a certain man in Cesa- re'a called Corne'lius, a centurion of the band called the Italian band,t 2 A devout man, and one that feared God with all his house, -which gave much alms to the people, and prayed to God alway. 3 He saw in a vision evidently about the ninth hour of the day an angel of God coining in to him, and saying unto him, Corne'lius. 4 And when he looked on him, he was afraid, and said, What is it, Lord ? And he said unto him, Thy prayers * It is supposed by some, that in the primi- tive times the widows formed a distinct part of the Christian Church. t Tanning was regarded hy the ancients, and especially by the Jews, as a very mean occupation. f A band was what we call a regiment. This was doubtless composed of natives of Italy. CHAP. X., THE ACTS. 317 and thine alms are come up for a me- morial before God. 5 And now send men to J op 'pa. and call for one Simon, whose surname is Peter: 6 He lodgeth with one Simon a tan- ner, whose house is by the sea side:* he shall tell thee what thou oughtest to do. 7 And when the angel which spake unto Corne'lius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; 8 And when he had declared all these things unto them, he sent them to Joppa.1 9 II On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to prayt about the sixth hour : 10 And he became very hungry, and would have eaten : but while they made ready§ he fell into a trance, 11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth : 12 Wherein were all manner of four- footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. 13 And there came a voice to him, Rise, Peter; kill, and eat. 14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. 15 And the voice spake unto him again the second time, What God hath cleans- ed, thai call not thou common. 16 This was done thrice : and tho vessel was received up again into heaven. 17 Now while Peter doubted in him- self what this vision which he had seen should mean, behold, the men which were sent from Corne'lius had made inquiry for Simon'a house, and stood before the gate, 18 And called, and, asked whether Simon, which was surnamed Peter, were lodged there. 19 IT While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. 20 Arise therefore, and get thee down, and go with them, doubting nothing : for I have sent them. 21 Then Peter went down to the men which were sent unto him from Cor- ne'lius ; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? 22 And they said, Cornelius the cen- turion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. 23 Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Jop'pa accompanied him. 24 And the morrow after they entered into Cesare'a. And Cornelius waited for them, and had called together his kinsmen and near friends. 25 And as Peter was coming in, Cor- ne'lius met him, and fell down at his feet,|| and worshipped him. * The sea-side was chosen for the tanner's trade, because it waa not allowed to exercise it within a town ; it being- very offensive on ac- count of the odours of the flayed carcasses and skins, 'and the manner in which the latter were dressed. t The distance from Cteearea to Joppa was somewhere about 40 miles. \ The flat house-tops were often used for recreation and retired devotion. Perhaps, also, Peter could here the better look towards Jeru- salem, as Daniel, chap. vi. 10, &c. — The sixth hour was about twelve o'clock at noon. § It appears that they were making ready 19 for the family repast The dinner among tha ancients was a very slight meal, and they had no breakfast; their supper was the principal meal ; and in very ancient times they ate only once a da y . The supper was the meal at which they saw their friends, their daily business being; finished. j| The entire and reverential position of the body to the earth, which here is meant, is a mark of profound respect, which the Jews and other Orientals rendered, not to kings only ; but also to persons of high dignity. But the Romans yielded this homage to the Deity only, therefore, Peter declined it by saying, " I my- SIS THE ACTS, (CHAP. XI 26 But Peter took him up, saying, Stand up J I myself also am a man. 27 And as he talked with .him, he went in, and found many that were come to- gether. 28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation j* but God hath showed me that I should not call any man common or unclean. 29 Therefore came I unto you with- out gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me 1 30 And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, 31 And said, Corne'lius, thy prayer is heard, and thine alms are had in remem- brance in the sight of God. 32 Send therefore to Jop'pa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side : who, when he cometh, shall speak unto thee. 33 Immediately therefore I sent to thee ; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. V 34 If Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons : 35 But in every nation he that fear- eth him, and worketh righteousness, is accepted with him. 36 The word which God sent unto the children of Israel, preaching peace by Jesus Christ; (he is lord of all:) 37 That word, / say, ye know, which was published throughout all Judea, and began from Galilee, after the bap- tism which John preached'; 38 How God anointed Jesus of Naza- reth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of (he devil ; for God was with him. 39 And we are witnesses of all things which he did both in the land of the JewB, and in Jerusalem; whom they slew and hanged on a tree : 40 Him God raised up the third day, and showed him openly ; 41 Not to all the people, but unto wit- nesses chosen before of God, even to us, who did eat and drink with him after he arose from the dead. j\42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. 43 To him give all the prophets wit- ness, that through his name whosoever believeth in him shall receive remission of sins. 44 % While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. 45 And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. 46 For they heard them speak with tongues, and magnify God. Then an- swered Peter, 47 Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we 1 48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. CHAPTER XI. 1 Peter, being accused for going in to the Ger^ tiles, 5 maketh his defence, 18 which is ac- cepted, 19 The gotpel being spread into Phenice, and Cyprus, and Antioch, Barva baa is sent to confirm them. 26 The dixcipies there are first called Christians. 27 They self also am a man." Cornelius waa, however, a man that " feared God," and would not, in that cuee, give divine honours to a creature, yet, he bo honoured his servant that he found it difficult to preserve the due distinction between the ambassador and the principal. (See Matt ii. 11. Engraving and note.) * The Jews had now much commercial in- tercourse with the henthrn, but they might not intermarry with them, nor eat with them, nor enter their habitations, nor walk with them in the streets, nor do anything which indicate)} a close intimacy. Hence they became obnoxious to them from their unsocial character. iHAP. XL) THE ACTS. 319 send relief to the brethren in Judea in time of famine^ AND the apostles and brethren that were in Judea heard that the Gen- tiles had also received the word of God. 2 And when Peter was come up to Jerusalem they that were of the cir- cumcision contended with him, 3 Saying, Thou wentest iu to men un- circumcised, and didst eat with them. 4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, 5 I was in the city of Jop'pa praying ; find in a trance I saw a vision, A cer- tain vessel descend, as it had been a great sheet, let down from heaven by tour corners ; and it came even to me : 6 Upon the which when I had fastened mine eyes, T considered, and saw four- footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air 7 And I heard a voice saying unto me, Arise, Peter ; slay and eat. 8 But I said, Not so, Lord: for no- thing common or unclean hath at any time entered into my mouth. 9 But the voice answered me again from heaven, What God hath cleansed, that call not thou common. 10 And this was done three times : and all were drawn up again into heaven. 11 And, behold, immediately there were three men a'lready come unto the house where I was. sent from Cesare'a unto me 12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house : 13 And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to J op 'pa, and call for Simon, whose surname is Peter ; 14 Who shall tell thee words, whereby thou and all thy bouse shall be saved- 15 And as I began to speak, the Holy Ghost fell on them, as on us at the be- ginning. 16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water ; but ye shall be baptized with the Holy Ghost* 17 Forasmuch then as God gave them the like gift as Ive did unto us, who be- lieved on the Lord Jesus Christ ; what was I, that I could withstand God 7 18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gen- tiles granted repentance unto life. ]<*19 11 Now they which were scattered abroad upon the persecution that arose about Stephen, travelled as far as Fhen'- ice,* and Cyprus, and Antioch, preach- ing the word to none but unto the Jews only. 20 And some of them were men of Cyprus and Cyre'ne, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21 And the hand of the Lord was with them : and a great number believed, and turned unto the Lord. 22 If Then tidings of these things came unto the ears of the church which was in Jerusalem : and they sent forth Barnabas, that he should go as far as Antioch. 23 Who, when he came, and had seen the grace of God, was glad, and exhorted * Phenice is here supposed by some to mean, not Phoenicia, that being near, but a sea-port of the name in the Island of Crete. Cyprus, (See chap. iv. 36. note.) — Antioch is the capital of Upper Syria, situated on the river Orontes, about 12 miles from the north-east corner of the Mediterranean Sea. It was built by Seleu* chas Nicanor, about the year before Christ 300, and so called after his father Antiochu*. It was the chief residence of the kings of Syria and of subsequent governors. It formerly con- tained 500,000 inhabitants ; but, owing to luxury, "wars, famines, earthquakes, &c. is now great- ly diminished In a, d. 585 an earthquake de- stroyed 60,000 of its inhabitants ; and in 1820, it was reduced by another earthquake to a mere heap of ruins. It has now, however, twenty thouennd inhabitants, but its houses are chiefly buildings of mud and straw. We give an en- graving of the modern Antioch. On the west side of the western hill its wall still continues, having resisted both time and earthquakes; it is exceedingly strong and well built of stone, with beautiiul square towers, about 70 paces apart Here the disciples of Christ were first called Christians, and here Christianity re* markably flourished during several of the early ages of the Church. THE ACTS. (CHAP. XII. Antioch. them all, that with purpose of heart they would cleave unto the Lord. 24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord. 25 Then departed Barnabas to Tarsus, for to seek Saul : 26 And when he had found hiin, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the dis- ciples were called Christians first in Antioch. 27 IT And in these days came prophets from Jerusalem unto Antioch. 28 And there stood up one of them named Agabus, and signified by the spirit that there should be great dearth throughout all the world ;* which came to pass in the- days of Clau'dius Cesar. 29 Then the disciples, every man ac- cording to his ability, determined to send relief unto the brethren which dwelt in .Tudea : 30 Which also they did, and sent it to the elders by the hands of Barnabas and Saul. CHAPTER XII. 1 King Herod persecutcth lite Christians, killeth James, and imprisoneth Peter: whom an angel delivereth upon, the prayers of the church. 20 In his pride taking to himself the honour due to God, he is stricken by an angel, and dieth miserably. 24 After his death the word of God prospereth. NOW about that time Herodt the king stretched forth his hands to vex certain of the church. * The world sometimes signifies the Romnn Empire, and sometimea the land of Judea. Had the famine extended t CHAPTER XIII. 1 Paul and Barnabas are chosen to go to the Gentiles. 7 Of Sergius Paulus, and, Elymas the sorcerer. . 14 Paul preacheth at Antioch, that Jesus is Christ. 42 The Gentiles believe : 45 but the Jews gainsay and blaspheme .- 46 whereupon they turn to the Gentiles. 48 As many as were ordained to life believed. NOW there were in the church that was at An'tidch certain prophets and teachers ; as/Barnabas, and Simeon that was called' Ni'ger, and Lu'cius of Cyre'ne', and, Manaen, which had been brought up with Herod the tet'rarch. and Saul. 2 As they ministered to the Lord, and fasted, the Holy Ghost said. Separate me Barnabas and Saul for the work whereunto I have called them. 3 And when they had fasted and prayed, and laid their hands on them they sent them away 4 If So they, being sent forth by tho Holy Ghost, departed unto Seleucia;|| and from thence they sailed to Cyprus. 5 And when they were at Sal 'amis** they preached the word of God in the synagogues of the Jews: and they had also John to their minister. 6 And when they had gone through the isle unto Pa'phos,tt they found a certain sorcerer, a false prophet, a Jew. whose name was Bar-je'sus: 7 Which was with the deputy of the country, Ser'gius Paulus, a prudent man; who called for Bar'nabas and Saul, and desired to hear the word of God. 8 But Ely'mas the sorcerertt (for so is his name by interpretation) with- stood them, seeking to turn away the deputy from the faith. 9 Then Saul, (who also u called Paul § § ) filled with the Holy Ghost, set his eyes on him, * It was a capital crime to allow prisoners to escape. — Herod's journey to Casarea, as Jose- phus informs us, was to preside at the period- ical games there in honour of Cesar ; great numbers of persons of rank assembled from all parts on the occasion. t Tyre and Sidon being in a email territory, and devoted to commerce and manufactures, were dependent on the Jewish territories for their supplies of grain. J Josephus informs ue, that, on the second day of the festival, Herod Agrippa put on a dress of rich and curious texture, and that when he appeared in the theatre, the beams of the rising sun were so splendidly reflected from the silver garment, that the spectators were struck with awe and admiration. § The king did not reprove the blasphemy, and God struck him with grievous torments in his bowels. When too late he reproved hia flatterers, and said: "Behold your god is now condemned to die." In five days he died, in the fifty-fourth year of his age. |j Seleucia was a city founded by Seleucus; it loy 15 miles north-west of Antioch, and on the same river Orontee. ** Salamis was one of four principal cities in the Island of Cyprus. tt Paphos was a city on the west coast of Cyprus, where the proconsul held his resi- dence. It was famous for the worshippers of Venus, to whom a most splendid temple had been erected. — Sorcerer signified " a magician," one who U6cd magical arts, and pretended to have commerce with superna- tural agents. A person who dealt in sleight- of-hand. tj Baryesue, it oppears, was also called Elymas, from an Arabic word signifying " a sorcerer." §§ Saul his Jewish name, Paul bis H entile name, as a Roman citizen. THE ACTS. 223 10 And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? 11 And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. 12 Then the deputy, when he saw what was done, believed, being astonish- ed at the doctrine of the Lord. 13 Now when Paul and his company loosed from Pa'phos, they came to Per'ga* in Pamphyl'ia: and John de- parting from them returned to Jerusa- lem. 14 IT But when they departed from Per'ga,they came to Anlioch in Pisid'ia,t and went into the synagogue on the Sabbath day, and sat down. 15 And after the reading of the taw and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.f 16 Then Paul stood up, and beckon- ing with his hand, said, Men of Israel, and ye that fear God, give audience. 17 The God of this people of Israel chose our fathers, and exalted the peo- ple when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it. 18 And about ihe lime of forty years suffered he their manners in the wil- derness. 19 And when he had destroyed seven nations§ in the land of Cha'na'an, he divided their land to them by lot. 20 And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the pro* phet. 21 And afterward they desired a king : and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. 22 And when he had removed him, he raised— Trp~nnto_lhem David to be their king; to whom also he gave testi- mony, and said, I have found David, the son of Jesse, a man after mine own heart, which shall fulfil all my will. 23 Of this man's seed hath God, ac- cording to his promise, raised unto Israel a Saviour, Jesus : 24 When John had first preached be- fore his coming the baptism of repent- ance to all the people of Israel. 25 And as John fulfilled his course, he said, Whom think ye that I am ? I am not -he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose. \26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwelt at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the pro* phets which are read every sabbath day, they have fulfilled them in con- demning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead : 31 And he was seen many days ot them which came up with him from * Perga was a city in Pamphylia, a province of Lesser Asia, famous among the heathen for a temple of Diana, and- for the yearly festivals which were held there in honour of that goddess. t Antiock in Pv.dd.ia, was bo called to dis- tinguish it from Antioch of Syria. — Pisidia wan a small province north of Pamphylia. { After public worship was over, any ono might make a speech to the people in the syna gogue, on any t-ubject which he apprehended might be for their advantage. § The seven nations destroyed, or bo reduced as to lose all power, were the Canaanites, HittiteB, Amorites, Perizzites, Hivitea, Jebu- sites, and Girgaabites. £24 THE ACTS. (CHAP. XIV Galilee to Jerusalem, who are his wit- nesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath rais- ed up Jesus again ; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, mow no more to returu to corruption, he said on this wise, I will give you the sure mercies of David. ?5 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see conniption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto hiB fathers, and saw corruption : 37 But he, whom God raised again, saw no corruption. 38 TT Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgive- ness of sins : 39 And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40 Beware therefore, lest that come upon you which is spoken of in the prophets ; 41 Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 42 And when the Jews were gone out of the synagogue the Gentiles besought that these words might be preached to them the next sabbath. 43 Now when the congregation was broken up, many of the Jews and reli- gious proselytes followed Paul and Bar'nabas : who, speaking to them, persuaded them to continue in the grace of God. 44 IT And the next sabbath day rams almost the whole city together to hear the word of God. 45 But when the Jews saw the multi- tudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. 46 Then Paul and Bar'nabas waxed bold, -and said, It was necessary that the word of God should first have been spoken to you:. but seeing ye put it from you, and judge yourselves un- worthy of everlasting We, lo, we turn to the Gentiles. 47 For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. , 48 And when the Gentiles heard this, they were glad', and glorified the word of the Lord : and as many as were ordained to eternal life believed. 49 And .the word of the Lord was published throughout all the region. 50 But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and ex- pelled them out of their coasts. 51 But thpy shook off the dust of their feet against them, and came unto Ico'- nium. -^ 52 And the disciples were filled with joy, and with the Holy Ghost. CHAPTER XIV. 1 Paul and Barnabas are persecuted from Ic.onium. 8 At Lystra Paul kealeth a cripple, whereupon they are reputed as gods. 19 Paul i$ stoned. 21 They pass through divers churches, confirming the disciples hi faith and patience. ^ 26 Returning to Antiodi, they report what '• God had done with them. AND it came to pass in Iconium,* that they went both together into the * Iconiun, This was the capital of the pro- vince of Lycaonia, and still exists under the name of Kcniah, and is the capital of the ex- tensive province of Cararnonia. The modern city is surrounded with ruined walls, and is j buildings. about four miles in circumference, with much waste land within its limits. It has, however, an imposing appearance, from the number and size of its mosques, colleges, and other public CHAP. XIV.) THE ACTS 223 synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks* believed. 2 But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. 3 Long time therefore -abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 4 But the multitude of the city was di- vided: and part held witjj the Jews, and part with the apostles. 5 And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them de- spitefully, and to stone them, 0* They were wareStf it, and fled unto Lys'trat and Der'be', cities of Lycaonia, and unto the region that lieth round about : ' ^ 7 And there they preached the gospel. 8 IT And there sat a certain man at Lys'tra, impotent in his feet, being a cripple from his mother's womb, who never had walked : 9 The same heard Paul speak : who steadfastly beholding him, and perceiv- ing that he had faith to be healed, 10 Said with a loud voice, Stand up- right on thy feet. And he leaped and walked. x. 11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lyca- o'nia, The gods are come down to us in the likeness of men 4 12 And they called Bar'nabas, Jupi- ter ;$ and Paul. Mercu'rius, because he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. || 14 Which when the apostles, Bar'na- bas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, 15 And saying, Sirs, why do ye these things? We also are men of like pas- sions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein : 16 Who in times past suffered all na- tions to walk in their own ways- 17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness, 18 And with these sayings scarce re- strained they the people, that they had not done sacrifice unto them. 19 V And there came thither certain Jews from Antioch and Ico'nium, who persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. 20 Howbeit, as the disciples stood round about him, he rose up, and came into the city : and the next day he de parted with Bar'nabas to Der'be'. 21 And when they had preached the gospel to that city, and had taught many, they returned again to Lys'tra, and to Ico ; nium, and Antioch, 22 Confirming the souls of the disci pies, and exhorting them to continue in the fnith, and that we must through much tribulation enter into the kingdom of God. 23 And when they had ordained them elders in every church, and had prayed * By Greeks, here are meant heathen speak- ing the Greek language. This designation was given by Jews to civilized Gentiles. t Lystra was a city in Asia Minor, the sup- posed birth-place of Timothy. Derbe was also in Asia Minor, of which country Lycaonia was a province. \ It was often imagined, not only by the heathen poets, but also by their philosophers, that their gods appeared in a human shape, and never in any other form. \ Jupiter was the great father of other gods and men, according to their notions ; and Mercury was the god of eloquence. JJeijce, as Paul was the cb,ief spe.ak.er they cabled £im Mercury. || The heathen supposed, that their gods were present in their statues or images, and hence thoy ha,d one of Jupiter erected before tlwJr city, perhaps in a temple, sacred to this their tutelary deity. — The carefully selected animaja. to be sacrificed, among the Romans and Gree^a^ were adorned withflllets, ribbands, and crowds,' and their horns gilt. THE ACTS. (CHAP. XV. with fasting, they commended them to the Lord, on whom they believed. 24 And after they had passed through- out Pisid'ia, they came to Pamphyl'ia. 25 And when they had preached the word in Per'ga, they went down into Attalia :* 26 And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. 27 And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. 28 And there they abode long time with the disciples. CHAPTER XV. 1 Great dissension ariseth tovxhing circumci- sion. 6 The apostles consult about it, 22 and send their determination by letters to the churches. 36 Paul and Barnabas, thinking to visit the brethren together, fall at strife, and depart asunder. AND certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Bar'nabas had no small dissension and disputation with them, they determined that Paul and Bar'nabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this ques- tion. 3 And being brought on their way by the church,t they passed through Phe- ni'ce' and Samaria, declaring the con- version of the Gentiles : and they caused great joy unto all the brethren. 4 And when they were come to Jeru- salem they were received of the church, and of the apisties and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. 6 If And the apostles and elders came together for to consider of this matter. 7 And when there had been much dis- puting, Peter rose up and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gos- pel, and believe. 8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us ; 9 And put no difference between us and them, purifying their hearts by faith. 10 Now therefore why tempt ye God, to put a yoke upon the neck of the dis- ciples, which neither our fathers nor we were able to bear ? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12 If Then all the multitude kept si lence, and. gave audience to Bar'nabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13 If And after they. had held their peace, James answered, saying, Men and brethren, hearken unto me : 14 Simoon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to thiS-ngree the words of the prophets ; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up : 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord who doeth all these things. * Attalia, so called from king Attalus its j t The Apostloa were brought on their uvty bg founder, is now named Sattalia. It is a sea- the church, agreeably to the custom prevailing port, well situated for trade, and its fortiiica- among Greeks, Romans, and Jews, ot showing tions and evtlcs are kept in good order by the respect to partiue guests, by going part of the Turks I way forward with them. CHAP. XVI,) THE ACTS. 227 18 Known unto God are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God : 20 But that we- write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.* 21 For Moses of old time hath in e very- city them that preach him, being read in the synagogues every sabbath day. 2*2 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Bar'nabas ; namely, Judas surnamed Bar'sabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cili'cia : 24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circum- cised, and keep the law : to whom we gave no such commandment : 25 It seemed good unto us, being as- sembled with one accord, to send chosen men unto you with our beloved Bar'na- bas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Si'las, who shall also tell you the same things by mouth. y 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden' than these necessary things ; 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication : from which if ye keep yourselves, ye shall do well. Fare ye well. 30 So when they were dismissed they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31 Which when they had read, they rejoiced for the consolation. 32 And Judas and Si'las, being pro- phets also themselves, exhorted the brethren with many words, and con- firmed them. 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. * 34 Notwithstanding it pleased Silas to abide there still. ]< 35 Paul also and Bar'nabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. 36 U And some days after Paul said unto Bar'nabas, Let us go again and visit our brethren in every city where wc have preached the word of the Lord, and see how they do. 37 And Bar'nabas determined to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who departed from them from Pamphyl'ia, and went not with ihem to the work. 39 And the contention was so sharp between them, that they departed asunder one from the other: and so Bar'nabas took Mark, and sailed unto Cyprus ; 40 And Paul chose Silas, and depart- ed, being recommended by the brethren unto the grace of God. 41 And he went through Syria and Cili'cia, confirming the churches.t CHAPTER XVI. circumcised Timothy, 1 Paul having circumcised Timothy, 7 and being called by the Spirit from one country to another, 14 converteth Lijdia, 16 casteth out a spirit of divination. 19 For which * These commands were designed,. that the practices of the heathen might be decidedly avoided so as to wive them no countenance in anything. The Gentiles used to eat the blood with the flesh, or let it out carefully, and con- vert it to nourishment by mixing it with other food. And pie drinking of blood obtained in the sacrifices of tfie ancients ; in treaties, cove- nants, and magical rites, they used to drink it to bind themselves by a closer covenant to their gods. t This is the commencement of the Apostle Paul's second journey, when he passed from Troas, through Macedonia into Greece, to Athens and Corinth, and returned by 1'phe* sus. THE ACTS. (CHAF. XVt cause he and Silas are whipped and impri- soned. 23 The prison doors are opened. 31 Tlie jailor is converted, 37 and they are de- livered. THEN came he to DeWbe' and Lys'tra : and, behold, a certain disciple was there, named Timo'theus, the son of a certain woman, which was a Jewess, and believed ; but his father was a Greek : 2 Which was well reported of by the brethren that were at Lys'tra and Ico'- nium. 3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters; for they knew all that his father was a Greek. 4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. 5 And so were the churches estab- lished in the faith, and increased in number daily. 6 Now when they had gone through- out Phry'gia* and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, 7 After they were come to My'sia.1 they assayed to go into Bithyu'ia : but the Spirit suffered them not. 8 And they passing by My'sia came down to Troas.l 9 And a vision appeared to Paul in the night; There stood a man of Ma- cedo'nia.$ and prayed him, saying, Come over into Macedo'nia, and help us. 10 And after he had seen the vision, immediately we endeavoured to go into Mucedu'nia, assuredly gathering that the Lord had called us for to preach the gospel unto them. 11 Therefore loosing from Tro'as, we came with a straight course to Samo- thra'cia,|| and the next day to Neap'olis; 12 And from thence to Philip'pi,** which is the chief city of that part of Macedo'nia, and a colony : and we were in that city abiding certain days. 13 And on the sabbath day we went out of the city by a river side,tt where pray er was wont to be made ; and we sat * Phrygia was the name of a very large cen- tral province of Asia Minor. The Phrygians claimed to be the moat ancient people in the world ; and even the Egyptians, who boasted of their antiquity, conceded this honour to them. Phrygia was first a kingdom, thep a province of the Lydian monarchy; and when Croesus was ' conquered by Cyrus of Persia, it was blended with the Persian Empire ; after which it became successively subject to the Greeks, Romans, and Turks, and is still retained by the latter. — Galatia was an important pro- vince of Asia Minor, about half the size of Phrygia. |t is said to have derived its name from the Galata or Gauls, who in the year 279 B.C. left their overstocked country in search of new habitations. — Asia was a very indefinite term, and used in various senses ; and Dr. Bloomfield observes, " that since all the other regions here mentioned were in Asin Minor, by'Asia must here undoubtedly be understood Ionia." f Mysia was an adjoining province to Galatia, and also in Asia Minor. — Bithynia was also a province of Asia Minor, extending along the shore of the Euxine Sea, the Bospnorus, and part of the Propontis. It anciently consisted of people of all countries, but was reduced to exibjection to ope king ; it then fell into the hands of the Lydiana, and shared the same fate as Phrygia, in th,e sueppssion of conquests. % Troas, the chief cjty of a country of the •ame nnme, being n di^riff In Mysia. Here stood the ancient Troy, and here was laid the general scene of the Iliad. The new city was tour miles from the site of the ancient Troy. It was built by Lysimachus, one of the sue* cessors of Alexander, who had begun it, aud was a frequent point of embarkation for Greece from Asia Minor. § The Romans divided all the countries, anciently included under the name of Greece, into two provinces, Macedonia and Achaia ; the former was Northern Greece. || Samothracia, a small island on the coast of Thrace. — Tieapolis, a sea-port originally of Thrace, but afterwards assigned to Macedonia. ** Philippi-waa a city oi Macedonia, and a Roman colony. Here the Roman generala Ijrutus and Cassius were defeated, when strug gling for liberty, and lighting against Octaviua mid Antony. Here was a famous Christian church. This city was called after Philip, king of Mncedon. who repaired and beautihed i*. The learned were long puzzled at Philippi being here called a colony ; but some coins, dug up about a century back, show that this was a colony founded by Julius Caesar. ft Synagogues, or oratories for prayer, were often bi^lt m the fields, and sometimes near rivers, for the convenience of purification, or because the laws would not permit the Jews to exercise a strange religion witfiin the city. These praying-places were not however always buildings, but suitable spots in groves, under trees, or in tabornaulea and booths. CHAP. XVI.) THE ACTS. down, and spake unto the women which resorted thither. 14 IT And a certain woman named Lyd'ia, a seller of purple,* of the city of Thyati'ra, which worshipped God, heard ns : whose heart the Lord open- ed, that she attended unto the things which were spoken of Paul. 15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. 16 H And it came to pass, as we went to prayer, a certain damsel pos- sessed with a spirit of divinationt met us, which brought her masters much gain by soothsaying: . 17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God. which ehow unto us the way of salvation. 18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. 19 If And when her masters saw that the hope of their gains was gone, they caught Paul and Si'las, and drew them into the marketplace unto the rulers, 20 And brought them to the magis- trates, saying, these men, being Jews, do exceedingly trouble our city. 21 And teach customs which ai-e not lawful for us to receive, neither to observe, being Romans.^ 22 And the multitude rose up toge- ther against them : and the magistrates rent off their clothes, and commanded to beat them,§ 23 And when they had laid many stripes upon them they cast them into prison, charging the jailor to keep tliem safely : 24 Who, having received such a charge, thrust them into the inner pri- son, aud made their feet fast in the stocks. || 25 H And at midnight Paul and Si'las prayed, and sang praises unto God: and the prisoners heard them. 26 And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immedi- ately all the doors were opened, and every one's bands were loosed. 27 And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed him- self, supposing that the prisoners had been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. 29 Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Si'las, 30 And brought them out, and said. Sirs, what must I do to be saved 7 31 And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. 32 And they spake unto him the word of the Lord, and to all that were in his house. 33 And he took them the same hour of the night, and washed their stripes ; and was baptized, he and all his, straightway. 34 And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. * Dr. Bloomjield informs us, on various tmcient authorities, that the purple here men- tioned consisted of purple vests, for the dying of which the Lydians were famous ; this is confirmed by an inscription dug up at Tyre.— Tkyatira was a qity of Asia Minor, on the river Lycus.— (See Rev. ii. 18., note.) t "A spirit of divination" or "a spirit of Python," as the Greek expresses it, was a •npposed inspiration from Apollo, whom they •urriamed Pythius. It was denounced by Moses wider the name of "a fumiliar spirit." J The Roman law required the people to worship the gods of their countries only. § The Roman magistrates used to order tho lictors to rend open the clothes of the criminal No enre was taken of the garments, but they were suddenly and violently rt-nt open. The beating was performed with rods. || It is generally supposed that these stocks were the Cippi. or large pieces of wood, used among the Romans, whicVi not only loaded the legB of the prisoners, but s^metimps - dis- tended thpm in a very painful manner. THE ACTS. (chap. xvix. 35 And when it was day, the magis- trates sent the Serjeants, saying, Let those men go. 36 And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go : now therefore depart, and go in peace. 37 Bat Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast vs into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out.* 38 And the Serjeants told these words unto the magistrates: and they feared, into tne magistrates: and u vhen they heard that they were Ro- mans. 39 And they came and besought them, and brought them out, and de- sired them to depart out of the city. 40 And they went out of the prison, and entered into the Juntse of Lydia : and when they had seen the brethren, they comforted them, and departed. CHAPTER XVII. 1 Paul preacheth at Thessalonica, 4 where some believe, and others persecute him. 10 He is sent to Berea, and preacheth there, J 3 living persecuted at Thessalonica, 15 he Cometh to Athens, and disputeth, and preach- eth the living God, to them unknown, 34 whereby many are converted unto Christ. NOW when they had passed through Amphip'olist and Apollo'nia, they came 1o Thessaloni'ca, where was a synagogue of the Jews : 2 And Paul, as his manner was, went hi unto ihem, and three sabbath days reasoned with them out of the scrip* tures, 3 Opening and all edging, that Christ must needs have suffered, and risen again from the dead ; and that this Jesus, whom I pi-each unto you, is Christ. 4 And some of them believed, and consorted with Paul and Si'las; and of the devout Greek?} a great multi- tude, and of the chief women not a few. 5 H But the Jews which believed not, moved with envy, look unto them cer- tain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6 And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also ; 7 Whom Jason hath received: and these all do contrary to the decrees of Cesar, saying that there is another king, one Jesus. $ 8 And they troubled the people and ihe rulers of the city, when they heard these things. 9 And when they had taken security of Jusou, and oi the other, they let them go 10 H And the brethren immediately sent away Paul and Si'las by night unto Be re 'a: || who coming thither went into the synagogue of the Jews. * The magistrates had reason to fear, for they had violated the law, which forbade any citizen to be punished unheard; they hod in- fringed the Vnleriaii hiw, which forbade that any Roman citizen should be bound, and they had act d against the Semproniim or Porcian law, which exempted a citizpn Irom being punished with rods. — Pictorial Bible. t Amphipolis was a city of Macedonia; it is now called Emboli by the Turks. It stood on an island of the river Strymon, and had its namR from the liver's running on each side of the city. It was first built by Cynion the Athenian, who plnced there a colony of 10,000 Athenians. — Apollina was a town of Mace- donia. There were two others of the same name. This wns -formerly a colony of the Corinthians, and about 7 miles from the sea. — Thessalonica ' was the metropolis of Mace- donia, and a noble mart. It is now called Salunica, and has a large and safe haven. It has at present about 60,000 inhabitants. Some considerable ancient remains are to be seen on this spot. This city was called Thessalonica hy Philip of Macedon, to commemorate his victory over the Thessnlians. This was not its most ancient name. It was formerly called Thermo.. J By devout Greeks, are intended proselytes of ihe gate. These were those, who without obliging themselves to circumcision, or any other ceremony of the low, feared and wor shipped the true God. § In all the conquered provinces, or dependent states, there could be no king established with- out (.'uriuar'B consent. j| Berea wns a populous city of Macedonia, It now contains about 20,000 Greeks and Tu*k«, and 1b called Verio. CHAP. XVII.) THE ACTS. 11 These were more noble than those in Thesesaloi^'ca, in that they received the word with all readiness of mind, and searched the scriptures daily, whe- ther those things were so. 12 Therefore many of them believed ; also of honourable women which were Greeks, aud of men, not a few. 13 But when the Jews of Thessalo- ni'ca had knowledge that the word of (iod was preached of Paul at Bere'a, they came thither also, and stirred up the people. 14 And then immediately the brethren sent away Paul to go as it were to the sea: but Si'las and Timo'theus abode there still. 15 And they that conducted Paul brought him unto Athens:* and receiv ing a commandment unto Si'las and Timo'theus for to come to him with all speed, they departed. 16 T[ Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry.t 17 Therefore disputed he in the syna- gogue with the Jews, and with tht devout persons, and in the market daily with them that met with him.} 18 Then certain philosophers of the Epicure'ans,§ and of the Stoics, en- countered him. And some said, What will this babbler say 7 other some, Ho * Athens, a famed city on the gulf of the JSgean Sea. in the district of Greece, called Attica. It was -the most celebrated city of antiquity. Its name, Athene, was a title of" Minerva, the tutelar guardian of the city,. It is said to have been founded by Cecrops, an Egyptian, several years before the birth of Mo^es, B. C. 1556. It was renowned for philo- sophy, learning and arte ; and yet sunk in the most degrading superstition and idolatry. Here dwelt the renowned philosophers Solon, Socrates, aud Aristides : here was the prince of orators, Demosthenes: and here also were •Miltiades, Cimon, Themistocles, and Alci- biades, generals of the greatest name. In 1812 Athens had a population of 12,000 souls : but it has, since that time, suffered gr2atly by war, and is now a heap of ruins. Very trifling injury has, however, been sustained by it* beautiful remains of antiquity, and the templa of Minerva Parthenos, in the Acropolis, is still the most magnificent ruin in the world. * The Athenians had so many gods and altars, that Peironius jestingly observed, " Our coun* try is so_ full of deities that one may more easily find a god than a man." £ In our country, the carrying on religious disputations in the markets, would be thought improper, arid the effect of intemperate zeal, but it would be proper enough in Arabia, where people meet in such places for con- versation. § The Epicureans were followers of Epi- curu* up. -Afiipwian philosopher, about 300 2ii2 THE ACTS. (CHAP. XVII. seemeth to be a setter forth of strange gods: because he preached unto them Jesus and the resurrection. 19 And they took him, and brought him unto Areop'agus,* saying, may we know what this new doctrine, whereof thou speakest, is? 20 For thou bringest certain strange things to our ears : we would know, therefore, what these things mean. 21 (For all the Athe'nians and stran- gers which were there spent their time m nothing else, but either to tell, or to hear some new thing.t) 22 U Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. 23 For as I passed by and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD.f Whom therefore ye ignorantly worship, him declare I unto you. 24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands ; 25 Neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and bream and all things ;§ 26 And hath made of one blood all years B. C. They denied providence, the re- surrection, and the soul's immortality, and taught that happiness consisted in sensual pleasure. — The Stoics were a Grecian sect and followers of Zeno, who died B. C. 264. They received their name from Zeno having taught in the Stoa, or portico, at Athens. The Stoics taught that matter was eternal ; that external evils were imaginary ; that virtue was its own reward, without any future rewards or Euniehments ; and that finally all spirits would e absorbed in the Deity. They believed that ell things, and God himself were the subjects of fat * Areopagus was a name formed of pagos, a hill, and A res, Mars, being dedicated to Mara It was the place of judicature at Athens, an insulated precipitous rock, sloping on the north towards the temple of Thessns, and standing nearly in the centre of Athens. t There were 360 places at Athens like our coffee-houses, which were called " gossiping houses," where persons met to hear and tell news. X By the unknown god, they might mean the God of the Jews, of whom they had heard. § The heathen deities were fed, as the people The Areopagus, or Mars Hill, Athena, CHAP. XVIII.) THE ACTS. 233 * nations of men for to dwell on all the face of the earth, and. hath determined the times before appointed, and the bounds of their habitation ; 27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us : 28 For in him we live, and move, and have our being ; as certain also of your own poets have said, For we are also his offspring. 29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.* 30 And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31 Because he hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath ordained ; whereof he hath given assurance unto all men, in that he hath raised him from the dead. 32 1[ And when they heard of the re- surrection of the dead, some mocked : and others said, We will hear thee again of this matter. 33 So Paul departed from among them. 34 Howbeit certain men clave unto him, and believed : among the which was Dionys'iust the Areop'agite, and a woman named Dam'aris, and others with them. CHAPTER XVIII. 3 Paul laboureth with his hands, and preach- eth at Corinth to the Gentiles, 9 The Lord encouragetk him in a vision. 12 He is ac- cused before Gallio the deputy, but is dis- missed, 1 8 Afterwards passing from city to city he strengthened the disciples. 24 ApoU los, being more perfectly instructed by Aqui- la and Prtscilla, 28 prcacheth Christ with great efficacy. AFTER these things Paul departed from Athens, and came to Corinth ;t ■'.sir ■■ Corinth. supposed, by the fumes of the sacrifices, and they clothed their images in splendid garments ; ami in other ways supplied their supposed wants. * The images made of the gods were sup- posed, by their deluded worshippers, to be genuine roDresentations of them. 20* t Dionysius eeems to have been a judge in the court of Areopagus. J Corinth was the capital of Achaia, a pro- vince of ancient Greece, about 25 miles wet-t of Athens. Its situation was commanding for trade, being at the bottom of the Isthmus that ' "ins the Morea, anciently called the Pelopon- CJ4 THE ACTS. (CHAP. XVIIL 1 And found a certain Jew named Aq'uila, born in Pontus, lately come from Italy, with his wife Priscil'la; (be- cause that ClauMius* had commanded all Jews to depart from Rome;) and came unto them. 3 And because he was of the same craft, he abode with them, and wrought: Isx by their occupation they were tent- makers, t 4 And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. 5 And when Silas and Timo'theus were come from Macedo'nia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. 6 And when they opposed themselves, and blasphemed, he shook his raiment and said unto them, Your blood he npon your own heads ;$ I am clean: from henceforth I will go unto the Gentiles. 7 TT And he departed thence, and en- tered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. 8 And Crispus, the chief ruler of the synagogue, believed on the Lord wilh all hisnouse; and many of the Corin- thians hearing believed^and were bap- tized. 9 Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace : 10 For I am with thee, and no man shall set on thee to hurt thee : for I have much people in this city. 11 And he continued there a year and six months, teaching the word of God among them. 12 IT And when Gallio§ was the depu- ty of Acha'ia, the Jews made insurrec- tion with one accord against Paul, and brought him to the judgment seat. 13 Saying, This/etfow persuadeth men to worship God contrary to the law. 14 And when Paul was now about to open his mouth, Giillio said unto the Jews, Jf it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you : 15 But if it be a question of words and names, and of your law, look ye to it ; for I will be no judge of such mat- ters. 16 And he drave them from the judg- ment seat. 17 Then all the Greeks took Sos'the'- ues, the. chief ruler of the synagogue, and beat him before the judgment seat And Gallio cared for none of those things. 18 1F And Paul after this tamed there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscil'la and Aq'uila; having shorn his head in Cen- chrea:|[ for he had a vow. 10 And he came to Eph'esus,** and left them there : but he himself entered hesue, to the mainland. The architecture of this city was' magnificent It contained a most voluptuous set of inhabitants. Some remains of its ancient splendour are yet to be seen. It is in the hands of the Greeks. Its inhabitants are in a wretched state of poverty. * Suetojiius, the Roman historian, informs us, that Claudius expelled the Jews from Rome for tumultuous conduct. 1 Tent-makers made tents for soldiers, of sackcloth, hair, leather, or the skins of ani- mals, sewed together, and for common people of linen, «fcc. to screen them from the weather ; and tapestry, &c. for hanging apartments j as well as horse's trapping?, &c. Eveiy Jew. of whatever condition in life, was required to have some handicraft employment This was intended both for amusement and to remind even those youth of the highest rank, that they might fall from affluence to a state of depend- ence. t The expression "Your blood he upon your own heads," is thought to have had its origin in the custom of the Hebrews, Egyptians, &c. of putting their hands on the heads of victims, and imprieating on them the evtlB which hung over the sacrificer or the people. § Gallio was the elder brother of Seneca, the famous Roman philosopher, by whom he is praised for his great mildness of disposition.— At the time when this was written the Romans called all that part of Greece Achaia, which lay south of Thessaly. J| Cenckrca, a sea-port of the Corinthians. — The vow is supposed to have been the Nazarite'a vow, as in Numb. vi. but it is by no means certain. In a Nazarite'a vow the hair whs burnt in the temple, but great allowance was made as to appearing at Jerusalem from a die- tant country. Whether Paul or Aquila made this vow, is also uncertain, as the words will bear either construrtion. ** Ephesus was a famous city of Lesser Asia, about 45 miles S.E5.E, of Smyrna, and about CHAP, xvxxl) THE ACTS. ft.35 into the synagogue, and reasoned with the Jews. 20 When they desired him to tarry longer time with them, he consented not ; 21 But bade them farewell, saying, I must by all means keep this feast* that cometh, in Jerusalem: but I will return agaiu unto you, if God will. And he sailed from Eph'esus. 22 And when he had landed at Cesa- re y a,t and gone up, and saluted the church, he went down to Antioch. 23 And after he had spent some time there, he departed, and went over all the country of Gala'tia and Phryg'ia in order, strengthening all the disciples. 24 Hi And a certain Jew named Apol- los, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Eph'esus. 25 This man was instructed in the way of the Lord ; and being fervent in the. spirit, he spake and taught diligent- ly the things of the Lord, knowing only the baptism of John. 26 And he began to speak boldly in the Byna^ogue : whom when Aq'uila and Priscil'la had heard, they took him unto tliem, and expounded unto him the way of God more perfectly. 27 Aud when he was disposed to pass into Acha'ia, the brethren wrote, ex- horting the disciples to receive him : who, when he was come, helped them much which had believed through grace : 28 For he mightily convinced the Ruins of Ceesarea. five miles from the sea, lying on the river Cayster, which runs into the sea : it was consi- dered a maritime city. Its foundations are said to have heen laid in the days of David. IE was renowned for its splendid temple erected to the goddess Diana, and considered one of the seven wonders of the world. * The feast alluded to, was the feast of the passorer. t Cesarea was a fine city and port of Pales tine, on the Mediterranean Sea, 75 miles north west of Jerusalem. Here was the residence ol the Roman proconsul. Its gorgeous palaces, temples, and theatres, have all disappeared. The country around this place is now desert, inhabited by beasts of prey, and the waves wash its numerous ruins, once its ornament and defence. 236 THE ACTS. (CHAP. XIX Jews, and. that publickly, showing by the scriptures that Jesus was Christ. CHAPTER XIX. 6 The Holy Ghost is given by Paul's hands. 9 The Jews blaspheme his doctrine, which is confirmed by miracles. 13 The Jewish exor- cists 16 are beaten by the devil. 19 Conjur- ing books are burnt. 24 Demetrius, fur love of gain, raiseth an uproar against Paul, 35 which is appeased by the townclerk. AND it came to pass, that, while Apollos was at Co'rinth, Paul hav- ing passed through the upper coasts* came to Eph'esus : and finding certain disciples, 2 He said unto them, Have ye receiv- ed the Holy Ghost since ye believed ? And they said unto him, We have not so much as heard whether there be any Holy Ghost. 3 And he said unto them, Unto what then were ye baptized 1 And they said, Unto John's baptism. 4 Then said Paul, John verily bap- tized with the baptism of repentance, saying unto the people that they should believe on him which should come af- ter him, that is on Christ Jesus. 5 When they heard this, they were baptized in the name of the Lord Jesus. 6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. 7 And all the men were about twelve. 8 And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. 9 But when divers were hardened. and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.t 10 And this continued by the space of two years ; so that all they which dwelt in Asia} heard the word of the Lord Jesus, both Jews and Greeks. 11 And God wrought special miracles by the hands of Paul : 12 So that from his body were brought unto the sick handkerchiefs^ or aprons, and the diseases departed from them, and the evil spirits went out of them. 13 H Then certain of the vagabond Jews, exorcists, || took upon them to call over them which had evil spirits, the name of the Lord Jesus, saying, We adjure you by Jesus whom. Paul preach eth. 14 And there were seven sons of one Sce'va, a Jew, and chief of the priests, which did so. 15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye 7 16 And the man in whom the evil spirit was leaped on them, and over- came them, and prevailed against them, so that they fled out of that house naked and wounded, 17 And this was known to all the Jews and Greeks also dwelling at Eph'e- sus ; and fear fell on them all, and the name of the Lord Jesus was magnified. 18 And many that believed came, and confessed, and showed their deeds. 19 Many of them also which used cu- rious arts brought** their books toge * 77m upper coasts were Galatia and Phrygia that lay north of Ephesus. t Whether the School of Tyrannus was a divinity school of the Jews, or a philosophical school of the Greeks, is quite uncertain. Here, however, all might attend on the Apostle's mi- nistry, which Gentile idolaters could not have done in a synagogue. 1 By Asia is here meant the Lesser Asia, of whieh Ephesus was the capital. § Handkerchiefs used in removing perspira- tion. — Aprons, some understand such as are worn by mechanics, lj Exorcists were Jews who made a trade of strolling about with the pretence of curing possessed persons, by magical arts, after the skill of the physician had been unavailing. ** By Curious Arts, we are to understand sorcery, magic, and such like illusions. Their books were books of incantation, and there were certain obscure words and incoherent sentences, whieh the superstitious used to write upon their girdles, or even impi-int upon their feet or other parts of their bodies, under the idea of eecunng themselves from harm, or of procuring benefits. Fifty thousand pieces of sil- ver w oiilu amount to about $30,000, if the pieces were ehrkols, being about half-a-dollar each in value ; but if they were attic drachmas, which is more probable, as these were U6ed by the CHAP. XIX.) THE ACTS. 237 ther, and burned them before all men : and they counted the price of ihem, and found it fifty thousand pieces of silver. 20 So mightily grew the word of God and prevailed. 21 If After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Acha'ia, to go to Jerusalem, saying, After I have been there, I must also see Rome. 22 So he sent into Macedo'nia two of them that ministered uuto him, Timo'- theus and Eras'tus ; but he himself stayed in Asia for a season. 23 And the same time there arose no small stir about that way. 24 For a certain man named Deme'- trius, a silversmith, which made silver shrines* for Dia'na, brought no small gain unto the craftsmen ; 25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. 26 Moreover ye see and hear, that not alone at Bph'esus, but almost through- out all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods which are made with hands : 27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Dia'nat should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. 28 And when they heard these sayings, they were full of wrath, and cried out^ Ephesus. Greeks, then at nine pence each, the sum would be £1875. * These stiver shrines were small silver models of the temple of Diana, with the god- dess within it, seen through the op*'n dqors in front. Some think they were small models ; they might be both. t The temple of the great goddess Diana. This false deity had altars and temples all over Greece ; but the Diana of Ephesus exceeded all the rest in fame. The temple waa a most su- perb edifice. It stood- on the foundation of a preceding one, which was also extremely grand, so that while Xerxes, the Persian king, de- stroyed all the other idol temples wherever ho cume, he spared that. Ye*, it waa destroyed; for on the night in which Alexander the Great was born, one Erostratus set fire to it and con- sumed it, merely that, by the act, he might immortalise his own name. It was, therefore, THE ACT3. 'CtlAT . XIX, flaying, Great w Dia'na of the Eph'e- aians. 29 And the whole city was filled with confusion : and having caught Ga'ius and Aristar'chus, men of Macedo'nia, Paul's companions in travel, they rush- ed with one accord into the theatre.* 30 And when Paul would have enter- ed in unto the people, the disciples suf- fered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring kirn that he would not adven- ture himself into the theatre.! 32 Some therefore cried one thing, and some another : for the assembly was confused ; and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34 But when they knew that he waa a Jew, all with one voice about the apace of two hours cried out, Great is Dia'na of the Ephe'sians. 35 And when the townclerki had ap- peased the people, he said, Ye men of Eph'esus, what man is there that know- eth not how that the city of the Ephe'- Blans is a worshipper of the great god' dess Dia'na, and of the image which fell down from Jupiter ?§ 36 Seeing then that these things can- not be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Deme'trius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies : let them implead one another. decreed that no one should ever after mention it: the folly of this decree is evident. The materials were, however, sold, nnd by the libe- ral contributions of the people, the women even sending in their gold and jewels, an im- mense treasure waa raised and expended on a new temple. It was built at the base of a mountain, about two miles from the city, and at the head of a marsh, as more likely to be secure from earthquakes. The quarries were all exhausted for stone, and 220 years were occupied before the structure was completed. This second temple was 425 feet in length, and 220 in breadlh ; supported by 127 marble pil- lars, 60 feet high, of which 36 were curiously sculptured, and the rest polished. Ephesus is now a village, and a few broken ruins and columns are all that remsin of its temple. (See engraving ) * Jn the theatre, public plays were acted in honour of the goddess, and men were set to fight with wild beasts; the theatre was also used for popular meetings, to deliberate on affairs of state. t In Home the pontificea, or chief priests, presided at the public games, and priests or magistrates in the provinces ; such are here intended. 1 By the town-cleric, we nre to understand "the public scribe or secretary." He was a man of authority, and chosen by the people, ehietly to register the names of tho conquerors and their rewards in the theatre, § The image which fell down from Jupiter, This wns a femtile figure, crowned with a kind of turret, sometimes triple, her neck orna- mented with signs of the Zodiac, and other em- blematical figures j her body covered with from two to four rows.of small breasts with nipples, and all her drapery adorned with carved figuref of lions, oxen, deer, or other animals, down t( TJmna of tho Kpheslans. From an antique statue. her feet. The obvious design was to represent the bounty of nature to man, in the person of this idol, which, as several other images, waa supposed to have been presented immediately irom heaven. OUT. XX.) THE ACTS 2J» 39 But if ye inquire any thing con* cerning other matters, it shall be deter- mined in a lawful assembly. 40 For we are in danger to be called in question lor this days uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly. CHAPTER XX. 1 Paul gocth to Macedonia. 7 He celebrateth the Lord's supper, and preacheth. 9, Euty* ckus having fallen dvton dead, 10 is raised to life. 17 At Miletus he calleth the elders together* telleth them what shall befall to him- self, 28 committeth God's flock to them, 29 warneth them of false teachers, 32 commend- eth them to God, 36 prayeth with them, and goeth his way. AND after the uproar was ceased, Paul called unto him the disciples, and embraced tliem, and departed for to go into Macedo'nia. 2 And when he had gone over those parts, and had given them much exhor- tation, he came into Greece, 3 And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedo'nia. 4 And there accompanied him into Asia Sop'ater of Bere'a; and of the Thessa Ionian s, Ar'ista'rchus andSecun'- dus; and Ga'ius of Der'be', and Timo'- theus ; and of Asia, Tych'icus and Troph'imus. 5 These going before tarried for us at Tro'as. 6 And we sailed away from Phil'ip'pi after the days of unleavened bread, and came unto them to Tro'as in five days; where we abode seven days. 7 And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. 8 And there were many lights* in the upper chamber, where they were gath ered together. 9 And there sat in a window a certain young man named Eu'tychus, being fallen into a deep sleep; and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead.t 10 And Paul went down, and fell on him, and embracing him said, Trouble not yourselves ; for his life is in him. 11 When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. 12 And they brought the young man alive, and were not a little comforted. 13 if And we went before to ship, and sailed unto Ass'osjt there intending to take in Paul: for so had he appoint- ed, minding himself to go afoot. 14 And when he met with us at Ass'qs, we took him in, and came to Mityle'ne'.$ 15 And we sailed thence, and came the next day over against Chios ;|| and the next day we arrived at Sa'mos, and tarried at Trogyl'lium; and the next day we came to Mile'tus. 16 For Paul had determined to sail by Eph'esus, because he would not spend the time in Asia : for he hasted, it it were possible for him, to be at Jerusalem the day of Pentecost. 17 IT And from Mile'tus he sent to Eph'esus, and called the elders of the church. * The lights were in lamps of thoBe elegant classic shapes, with which we are familiar from our imitation of them. The wick was merely formed of a few twisted threads, drawn through a hole in the upper part of the oil-vessel, and without glass, to give steadiness to the flame. t This is easily accounted for, as the win- dows in the East are very large, and even with the floor of the room, something like the modern French windows. These windows were not of glass, but a sort of lattice, which on this occasion was set open. J Assob was a sea-port town in the province of Tioaa § Miiylene is a principal city in the island of Lesbos, and has a commodious harbour. [| Chios, another island in the Archipelago, This is now called 8cio. Its inhabitants were barbarously murdered by the Turks, in the year 18&J.— Samos, another island of the Archi- pelago, where the philosopher Pythagoras whs bom, and where Lycnrgus was buried, its ancient city, Samos, lies in ruins.— Trogyllium is a town and promontory of Lydia, opposite the isle of Samos.— Miletus was a celebrated city and sea*port, in the province of Caria ; it is now occupied only by a few shepherds, and calledby the Turks Melas. THE ACTS. (CHAP. XXX 18 And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, 19 Serving the Lord with all humility of mind, and with many tears, and temptations* which befell me by the lying in wait of the Jews : 20 And how I kept back nothing that was profitable unto you, but have show- ed you, and have taught you publickly, and from house to house, 21 Testifying both to the Jews, and also to 1he Greeks, repentance toward God ; and faith toward our Lord Jesus Christ. 22 And now, behold, I go bound in the spirit unto Jerusalem, not know- ing the things that shall befall me there : 23 Save that the Holy Ghost witness- eth in every city, saying that bonds and afflictions abide me. 24 But none of these things move me, neither count I my life dear unto my- self, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. 25 And now, behold, I Know that ye all, among whom I have gone preach- ing the kingdom of God, shall see my face no more. 26 Wherefore I take you to record this day, that I am pure from the blood of all men. 27 For I have not shunned to declare unto you all the counsel of God. 28 IT Take heed therefore unto your- selves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. 29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31 Therefore watch, and remember, that by the space of three years 1 ceased not to warn every one night and day with tears. 32 And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. 33 I have coveted no man's silver, or gold, or apparel. 34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. 35 I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. 36 IF And when he had thus spoken, he kneeled down, and prayed with them all. 37 And they all wept sore, and fell on Paul's neck, and kissed him,* 38 Sorrowing most of all for the words which he spake, that they should see his face no more. And they ac- companied him unto the ship. CHAPTER XXI. 1 Paul will not by any means be dissuaded from going to Jerusalem. 9 Philip's daugh- ters prophetesses. 17 Paul cometh to Jeru- salem : 27 where ke is apprehended, and in great danger, 31 but by the chief captain is rescued, and permitted to speak to the people. AND it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Co'os,t and the day folio w- * It is still common in the East for relatives and friends, on meeting, or parting, to embrace each other, and kiss each other's hands, face, or shoulder. With the Greeks and Romans, it was not unusual to kiss the head. \ Coos, another island in the Archipelago, which gave birth to Hippocrates, the iamous physician, and Apelles, the famous painter. Its chief town called also Coos, and now Kos, had in its suburbs a richly-endowed temple, which waa sacred to jEsculapius. — Rhodes, a famous isle in the Lesser Asia, which derived its Greek nrime from the quantity of rosea which grew upon it. It is 120 miles in circum- ference. Here was one of the seven wonders of the world, namely, a brazen image ot CHAP. XXI.) THE ACTS. ing unto Rhodes, and from thence unto Pat'ara : 2 And finding a ship sailing over unto Pheui'cia,* we went aboard, and set forth. 3 Now when we had discovered Cy- prus, we left it on the left hand, and sailed into Syria, and landed at Tyre : for there the ship was to unlade her burden. 4 And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. 5 And when we had accomplished those days, we departed and went our way ; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. 6 And when we had taken our leave one of another, we took ship; and " Jhey returned home again. 7 And when we had finished our course from Tyre, we came to Ptole- mais,t and saluted the brethren, and abode with them one day. 8 And the next day we that were of Paul's company departed, and came unto Cesare'a :J and we entered into the house of Philip the evangelist, which was one of the seven ; and abode with him; 9 And the same man had four daugh- ters, virgins, which did prophesy. 10 And as we tarried there many days, there came down from Judea a certain prophet, named Ag'abus. 11 And when he was come unto us, he took Paul's girdle, and bound hia own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles. 12 And when we heard these things, both we, and they of that place, be- sought him not to go up to Jerusalem. 13 Then Paul answered, What mean ye to weep and to break mine heart 7 for I am readv not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 14 And when he would not be per suaded, we ceased, saying, The will of the Lord be done. 15 And after those days we took up our carriages, $ and went up to Jerusa- lem. 16 There went with us also certain of the disciples of Cesare'a, and brought with them one Mna'son of Cyprus, an old disciple, with whom we should lodge. 17 And when we were come to Jeru- salem the brethren received us gladly. 18 And the day following Paul went in with us unto James; and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. 20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thou- Phcebus or Apollo, fixed across the mouth of the harbour, so that shipping passed under its legs. It was 150 feet high, and well propor- tioned. Its thumb could scarcely be sur- rounded by the arms of a man. It held a light in its right hand for the benefit of shipping by night The artist who executed this prodi- gious work was Chares, a pupil of Lysippus. It occupied him twelve years, and contained 720,000 pounds weight of brass. It was com- menced 300 years before Christ, — stood 60 years, — was thrown down by an earthquake, — and after the lapse of 894 years, was sold by the Saracens to a Jew, who loaded 900 camels With the brass contained in it — The Knights of St John of Jerusalem delivered this island from the Turks, and possessed it till the Turks forced them *o leave it for Malta, — Potato, was a sea-port of Syria, which formerly had a good harbour, but it is now filled up with sand. * Phenicia to which the ship was bound, was reckoned a part of Syria. t Ptolemais a sea-port of Galilee, anciently Aecho, now called Acre, situated between Tyre and CEesarea. It was named Ptolemais from Ptolemy king of Egypt It has now about 10,000 inhabitants. J Ceesarea was formerly called the Tower of Sfcrato, but having been almost rebuilt very splendidly by Herod, he gave it the name ol CiBsarea, in honour of Augustus. § Taking up their carriages, properly means, placing their baggage on the mules or horses.— This was the Apostle Paul's fifth and last journey to Jerusalem, about 25 years from hia conversion. £42 THE ACTS. (CHAP. XXX. sands of Jews there are which believe ; and they are all zealous of the law : 21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that Ihey ought not to circumcise their children, neither to walk after the customs. 22 What is it therefore? the multi- tude must needs come together: for they will hear that thou art come. 23 Do therefore this that we say to thee: We have four men which have a vow on them ; 24 Thein take, and purify thyself with them, and be at charges with them,* that they may shave their heads : and all may know that those things, whereof they were informed concerning thee, are nothing ; but that thou thyself also walk- est orderly, and keepest the law. 25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornica- tion. 26 Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purifica- tion, until that an ottering should be offered for every one of them. 27 And when the seven days were al- most ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, 28 Crying out, Men of Israel, help : This is the man, that teacheth all men every \\here against the people, and the law, and this place : and further brought Greeks also into the temple, and hath polluted this holy place.T 29 (For they had seen before with him in the city Troph'imus an Ephe- sian, whom they supposed that l'aal had brought into the temple.) 30 And all the city was moved, and the people ran together: and they took Paul, and drew hnn out of the temple : and forthwith the doors were shut. 31 And as they went about to kill him, tidings came unto the chief captainj of the band, that all Jerusalem was in an uproar. 32 Who immediately took soldiers and centurions and ran down unto them : and when they saw the chief captain and the soldiers, they left beat- ing of Paul.§ 33 Then the chief captain came near, and took him, and commanded him to be bound with two chains ; and de- manded who he was, and what he had done. 34 And some cried one thing, some another, among the multitude : and when he could not know the certainty for the tumult, he commanded him to be earned into the castle. |j 35 And when he came upon the stairs, so it was, that he was borne- of the sol- diers for the violence of the people. 36 For the multitude of the people followed after, crying, Away with him. 37 And as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee ? Who said, Canst thou speak Greek f** 38 Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers 7tt 39 But Paul said, I am a man which * Beneficent Jews often sided others in bearing their charges for sacrifices, in cases of V0W8. t The Jews were always most anxious to keep their temple from being defiled by the presence of GentilfB. J The chief captain appears to have been the tribune, who held the ehief military command In Jerusalem, in the absence of the procurator. $ If any were found profaning the temple, the Jews hod a privilege or custom of tailing upon them, without legal process, through pretence of zeal, and beating them with staves and stones, even to death. || The castle was built by the Maccabeaa prince, John ITyrcanup, before Christ 135, on a steep rock adjoining the north-west corner of the temple. Herod the Great rebuilt It and raised it considembly in height. ** The Apostle, beiiif- a Jew^ caused astonish- ment in the captain, when he found him speak- ing good Greek. ft Josepkus relates that an Egyptian Jew did, in the atcond year of Nero, collect a multitude CHA*. XXII.) THE ACTS. 813 am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city : and, I beseech thee, suffer me to speak unto the peo- ple. 40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the peo- ple.* And when there was made a great silence, he spake unto ihem in the Hebrew tongue, saying, CHAPTER XXII. I Paul declareth at large, how he was converted to the faith, 17 and called to his aposlleship. 22 At the very mentioning of the Gentiles, the people exclaim on him. 24 He should have been scourged, 25 but claiming the privilege of a Roman, he escapeth. MEN, brethren, and fathers, hear ye my defence which I make now unto you.. 2 (And when they heard that he spake in the Hebrew tongue to them,t they kept the more silence : and he saith,) 3 I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.J 4 And I persecuted this way unto the death, binding and delivering into pri- sons both men and women. 5 As also the high priest doth bear me witness, and all the estate of the elders : from whom also I received letters unto the brethren, and went to Damas'cus, to bring them which were there bound unto Jerusalem, for to be punished. 6 And it came to pass, that, as I made my journey, and was come niffh unto Damas'cus about noon, suddenly there shone from heaven a great light round about me. 7 And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou me 7 8 And I answered, Who art thou, Lord 1 And he said unto me, I am Jesus of Nazareth, whom thou perse- cutest. 9 And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me. 10 And I said, what shall I do, Lord? And the Lord said unto me, Arise, and go into Damas'cus ; and there it shall be told thee of all things which are ap- pointed for thee to do. 11 And when I could not see for the glory of that light, being led by tho hand of them that were with me, I came into Damas'cus. 12 And one Anani'as, a devout man according to the law, having a good report of all the Jews which dwelt there, 13 Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. 14 And he said, The God of our fathers hath chosen thee, that thou shouldest know hia will, and see that Just One, and shouldest hear the voice of his mouth. 15 For thou shalt be his witness unto all men of what thou hast seen and heard. of followers, and led them to Mount Olivet, where he pretended that the walla of Jerusalem would fall down nt his word. Felix dispersed them with some soldiers. By murderers here is meant assassins, who were armed with a .short. Persian crooked dagger. * When nn Oriental addresses a crowd, he will not bawl out " silence !" to affront tbem, hut lifts up his hnnd to its extreme height, and moves it backward and forward, and they say - to each other, pasathe, " be silent.'' — Roberts, t The native Jews held the Hellenistic Jews, who spake Greek, in considerable contempt ; and such Jews could not speak the vernacular dialect in Judea, unless they had resided there for some time. The Helleuistic Jews had raised the tumult, and what had passed gava the native Jews to understand that Paul was himself an Hellenist When, therefore, ho began to speak in the vernacular dialect, they were naturally surprised. J The teacher was raised on a seat above his pupils, who are thus said to sit at his feet. The expression here is like our phrase " edu- cated under." By the law of the fathers, is meant not the written law of Moses, though the Apostle understood ihis, but the oral law, the Misna, or traditions of thu elders. (See Gal. i. 14.) &U THE ACTS. (CHAT. XXIIL 16 And now why tamest thou 1 arise, and be baptized, and wash away thy sins, calling on the name of the Lord. 17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance ; 18 And saw him saying unto me, Make haste, and get thee quickly out of Jeru- salem : for they will not receive thy testimony concerning me. 19 And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee : 20 And when the blood of thy martyr Stephen was shed, I also "was stand- ing by, and consenting unto his death, and kept the raiment of them that slew him. 21 And he said unto me, Depart: for I will send thee far hence unto the Gentiles.* 22 And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fel- low from the earth : for it is not fit that he should live. 23 And as they cried out, and cast off their clothes, and threw dust into the air,t 24 The chief captain commanded him to be brought into the castle, and bade that he should be examined by scourg- ing ;t that he might know wherefore they cried so against him. 25 And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Koman, and uncondemned?J 26 When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest : for this man is a Roman. 27 Then the chief captain came, and said unto him, Tell me, art thou a Ro- man 1 He said, Yea. 28 And the chief captain answered, With a great sum obtained I this free- dom. || And Paul said, but I was free born. 29 Then straightway they departed from him which should have examined him : and the chief captain also was afraid, after he knew that he was a Ro- man, and because he had bound him. 30 On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them. CHAPTER XXIIL 1 As Paul plead eth his cause, 2 Ananias com- mandeth them to smite him. 7 Dissension among his accusers. 11 God tncourageth him, 14 The Jews'" laying wait for Paul 20 is declared unto the chief captain. 27 ffa sendeth him to Felix the Governor. * This mission was completely fulfilled, for we find the Apostle and his companions travel- ling everywhere through Judea, Phenicia, Ara- yn, Syria, Cilicia, Pisidia, Lycaonin, Pam- phylia, Galatia, Phrygia, Macedonia, Greece, Asia, the isles of the Mediterranean Sea, the isles of the Mgean Sea, Italy, and some add Spain and even Britain. t Throwing dust into the air, when extremely angry, is still a custom in the East, accompa- nied by such maledictions as evil spirits only could have suggested. " Soon shalt thou be as that," says the enraged miscreant ; " thy mouth shall soon be full ot it Look, look thou cursed one ; as this dust so shalt thou be." So in Per- sia aggrieved peasants carry their complaints of their governors, in companies of several hundreds or a thousand, to their prince's gate, •when they set themselves to make the most horrid cries, tearing their garments and throw- ing dust into the air, at the same time demand* lng justice. J Sfiourging was inflicted in order to make a prisoner confess the crime of which he was accused. Slaves or conquered people who revolted were subjected to it § Paul was fastened with leathern straps to the whipping-post, in order to be scourged with rods. But it was not allowed that a freeman of Rome should be so treated. He might be bound with a chain and beaten with a staff; but it was reckoned an insufferable indignity to bind him with thongs or scourge him with rods. || The freedom of the city of Rome waa oftentimes sold, and more particularly in the reign of the Emperor Claudius. It is plain from many unquestionable authorities, that this freedom was attainable by foreigners in various ways ; by merit, by favour, by money, or by being freed from servitude. As it is doubtful whether Tarsus was a Roman Colony, or what the Romans called " municipium " " a free-born;" it is thought that Paul's freedom was received through his ancestors, for some military services, conferred upon them in tho civil wars. chap, xxm.) THE ACTS. m AND Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. 2 And the high priest Anani'as com- manded them that stood by him to smite him on the mouth.* 3 Then said Paul unto him, God shall smite thee, thou whited wall : for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law 7t 4 And t^ey that stood by said, Revilest thou God's high priest 7 5 Then said Paul, I wist not, brethren, that he was the high priest : for it is written, Thou shalt not speak evil of the ruler of thy people.^ 6 But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee : of the hope and resurrection of the dead I am called in question. 7 And when he had so said, there arose a dissention between the Phari- sees and the Sadducees : and the multi- tude was divided. 8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both. 9 And there arose a great cry : and the scribes that were of the Pharisees 7 part arose, and strove, saying, We find no evil in this man ; but if a spirit or an angel hath spoken to him, let us not fight against God. 10 And when there arose a great dis- sension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. 11 And the night following the Lord stood by him, and said, Be of good cheer, Paul : for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. 12 And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul.$ 13 And they were more than forty which had made this conspiracy. 14 And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. 15 Now therefore ye with the council signify to the chief captain that he bring him down unto you to morrow, as though ye would inquire something more perfectly concerning him : and we, or ever he come near, are ready to kill him. 16 And when Paul's sister's son heard of their lying in wait, he went and en- tered into the castle, and told Paul. 17 Then Paul called one of the cen- turions unto him, and said, Bring this young man unto the chief captain : for he hath a certain thins to tell him. * It is usual in some parts of the East, especially in Persia, for a person in authority to give orders to smite an offender in the mouth, when he says anything in his presence which does not please him. The blow is usually inflicted with the heel of a shoe, and causes the blood to spirt out, and sometimes even breaks the teeth. Such a blow is considered a grievous indignity, t God shall smite thee, was remarkably ful- filled; for, about five years after this, after hie own house had been reduced to ashes, in a (umult begun by his son, Ananias was besieged tnd taken in the royal palace, where, having in vain attempted to hide himself in an old iqueduct, he was dragged out and slain.— Perhaps the Apostle called Ananias a " whited- iralV' in allusion to a white robe worn among 21 the Jews of the superior orders, or more pro- bably in allusion to the whited walls of build- ings, which, though fair outside, were built of the meanest materials. J Ananias had been dispossessed of his office of high Priest, and Jonathan raised to that dignity. On the death of Jonathan the office continued for some time vacant, and it was in this interval that Ananias undertook to fill it, but without any proper authority, so that though he had been, he was not now, in reality, the high priest, § It was a practice too common among the zealots of the Jews at that period, to cut off, without any judicial process, *hose whom they considered as transgressors if the law, and enemies of the people : and the Sanhedrim seem to have countenanced such practice. S4S THE ACTS. (chai-. xxrr 18 So he took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. 19 Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me 1 20 And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would inquire some- what of him more perfectly. 21 But do not thou yield unto them : for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him : and now are they ready, looking for a promise from thee. 22 So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast showed these things to me. 23 And he called unto him two cen- turions, saying, Make ready two hun- dred soldiers to go to Cesare'a, and horsemen threescore and ten, and spear- men two hundred, at the third hour of the night :* 24 And provide them beasts, that they may set Paul on, and bring him safe unto Felixt the governor. 25 And he wrote a letter after this manner : 26 Claudius Lys'ias unto the most excellent governor Felix sendeth greet- ing. 27 This man was taken of the Jews, and should have been killed of them : then came I with an army,l and rescued him, having understood that he was a Roman. 28 And when I would have known the cause wherefore they accused him, I brought him forth into their council : 29 Whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. 30 And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave command- ment to his accusers also to say before thee what they had against him. Fare« well. 31 Then the soldiers, as it was com- manded them, took Paul, and brought him by night to Antipatris.§ 32 On the morrow they left the horse- men to go with him, and returned to the castle : 33 Who, when they came to Cesare'a, and delivered the epistle to the gover- nor, presented Paul also before him. 34 And when the governor had read the letter, he asked oi what province he was. And when he understood that he was of Cilicia ; 35 I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall.|| CHAPTER XXIV. 1 Paul being accused by Tertullus the orator, 10 answereth for his life and doctrine. 24 He preacheth Christ to the governor and hit wife. 26 The governor hopeth for a bribe, but in vain. 27 At last, going out of his office, he leaveth Paul in prison. AND after 6ve days** Anani'as the high priest descended with the * Cesarea was the ordinary residence of the governor of Judea. — The third liour wns nine o'clock. t Felix waa the brother of Pallas, the fa- vourite of the Roman Emperor Claudius ; and it was through this influence that he was made governor of Juden. History describes hint as a monster of cruelty, avarice and licentious- cess. X This army means merely the Roman band of soldiers, amounting perhaps to a thousand. § Anlipatris was a city of £amaria, which lay n the road from Jerusalem to Ctusarea, about 12 miles from the forcer place. It was built by Herod the Great, and so called in memory of his father Antipater. |j Herod's judgment Itall, or pratorium, was a palace and court built by Herod the Greats when he rebuilt and beautified Caesnrca. Pro- bably some tower belonging to it might be used as a state prison. ** Tho distance from Jerusalem to Coesnrea was 70 miles, and the unwearied pursuit of Paul by the Jews, shows their determined hatred against him. — Going from Jerusalem to any place, was ahvuys called "going down," and going to it " going up," as Jerusalem stood on so elevated a spot. CHAP. XXIV.) THE ACTS. elders, and with a certain orator named Terlul'ius, who informed the governor against Paul. 2 And when he was called forth, Tertul'lus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy provi- dence,* 3 We accept it always, and in all places, most noble Felix, with all thank- fulness. 4 Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wonkiest hear us of thy cle- mency a few words. 5 For we have found this man a pej-lilent^/etaMP, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nnzurenes : 6 Who also hath gone about to pro- fane the temple :t whom we took, and would have judged according to our law. 7 But the chief captain Lys'ias came upon its, and with great violence took him away out of our hands, 8 Commanding his accusers to come unto thee: by examining of whom thy- self may est take knowledge of all these things whereof we accuse him. 9 And the Jews also assented, saying that these thiugs were so. 10 Then Paul, after that the gover- nor} had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge uuto this nation, I do the more cheer- fully answer for myself: 11 Because that thou mayest under- stand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12 And they neither found me in the temple disputing wilh any man, neither raising up ihe people, neither in the synagogues, nor in the city : 13 Neither can they prove the things whereof they now accuse me. 14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: 15 And have hope toward God. which they themselves also allow, that there shall be a resurrection of the dead, both of ihe just and unjust. 16 And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men . 17 Now after many years I came to bring alms to my nation, and offerings.^ 18 Whereupon certain Jews from Asia fuund me purified in the temple, neither with multitude, nor wilh tumult. 19 Who ought to have been hero before thee, and object, if they had ought against me. 20 Or else let these same here say, if they have found any evil doing in me, while I stood before the council, 21 Except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am culled in question by you this day. 22 And when Felix heard these things, having more perfect, knowledge oitkat way, he deferred them, and said, When Lys'ias the chief captain shall come down I will know the uttermost of your matter. 23 And he commanded a centurion to * In thus praising Felix, the flattering Ter- tidlus probably refers to what Felix had done to clear the country of robbers aDd impustors ; for nil historians agree that he was a man of so bad a character, that hie government was a plague to all the provinces over which lie pre tided ; and as for Judca, its state under Felix was so far from being whatTertullus here repre- sents, that Jonep/ius, — besides what he says of the barbarous and cowardly assassination of jouatlian the high priest, by his means — de- clares that the Jews accused him before Nero of insufferable oppressions, and had certainly ruined him, if his brother Pallas had not inter- posed in his favour. t Could the charge of profaning the temple have be^n substantiated, the Jews were per- mitted by the Romans to put an offender to death. X Felix had now been governor between five and eeven years. fi These alms were tne collections which Wf-re made among the Guntile churches, parti- cularly in Macedonia, for the poor saints at Jerusalem. (Romans, xv. 25-27, 2 Corinth- ians, viii. 1-4.) The offerings were, perhaps, for Pentecost, for it was customary for the Jews everywhere to send offerings to the Temple. 248 THE ACTS. (CHAP. XXT keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. 23 And after certain days, when Felix came with his wife Drusilla,* which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 25 And as he reasoned of righteous- ness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time ; when I have a convenient season I will call for thee. 26 He hoped also that money should have been given him of Paul, that he might loose him : wherefore he sent for him the oftener, and communed with him. 27 Bat after two years Por'cius Festust came into Felix' room ; and Felix, willing to show the Jews a plea- sure, left Paul bound. CHAPTER XXV. 2 The Jews, accuse Paul before Festns. 8 He answereth for himself, 11 and appealetk unto Cesar. 14 afterwards Festus openeth h is matter to king Agrippa, 23 and he is brouglit forth. 25 Festus cleareth him to have done nothing worthy nf death. NOW when Festus was come into the province, after three days he as- cended from Cesare'a to Jerusalem. 2 Then the high priest and the chief of the Jews informed him against Paul, and besought him, 3 And desired favour against him, that he would send for him to Jerusalem, laying wait in the way to kill him. 4 But Festus answered, that Paul should be kept at Cesare'a, and that he himself would depart shortly thither. _ 5 Let them therefore, said he, which among you are able, go down with me y and accuse this man, if there be any wickedness in him. 6 And when he had tamed among them more than ten days, he went down unto Cesare'a j and the next day, sitting on the judgment seat, commanded Paul to be brought. 7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. 8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cesar, have I offended any thing at all. 9 But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of all these things be- fore me? 10 Then said Paul, I stand at Cesar's judgment seat.J where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. 11 For if I be an offender, or have committed any thing worthy of death, T refuse not to die : but if there be none of these things whereof these ac- cuse me, no man may deliver me unto them. I appeal unto Cesar.$ 12 Then Festus, when he had con- ferred with the council, || answered, Hast thou appealed unto Cesar ? unto Cesar shalt thou go. 13 And after certain days king * Drusilla was daughter to that Herod who beheaded James the brother of John, (xii. 1, 2,) and sister to king Agrippa, (xxv. 13, &.c.) She was the lawlul wife of Azizus, king of the Emesenians, who, to obtain her, had submitted to the rites of the Jewish re- ligion ; but being a very profligate woman, she had forsaken her husband to live with Felix. Fe- lix had another wife prior to this, whose name was Drusilla also ; she was the niece of An- tony and Cleopatra. t Porcius Festus was made governor of I Judea by Nero ; many loud complaints having been made against Felix for his mal-practices. \ The seat on which Festus sat, is called CcEsar's judgment-seat, because it was in a Roman court of judicature, and because Festus, who filled it, personated Caesar himself. § A freeman of Rome, when tried, could, if he thought his sentence unjust, make an appeal to Caesar, and even before trial, if he considered he was not treated fairly by the Judge : rather thnn be judged by the prejudiced Jews, Paul therefore appealed to the tribunal of Caesar. The Csasarhere appealed to was Nero, || The Roman presidents had a council con- sisting of their friends, and other chief Romans, iu th •> province. CHAP. XXVI.) THE ACTS. 249 Agrip'pa* and Berni'ce came unto Ce- sare'a to salute Festus. 14 And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix : 15 About whom, when I was at Jeru- salem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. 16 To whom 1 answered, It is not the manner of the Romans to deliver any man to die, before that he which is ac- cused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. 17 Therefore, when they were come hither, without any delay on the mor- row I sat on the judgment seat, and commanded the man to be brought forth. 18 Against whom when the accusers stood up, they brought none accusation of such things as I supposed : 19 But had certain questions against him of their own superstition,t and of one Jesus, which was dead, whom Paul affirmed to be alive. 20 And because I doubted of such manner of questions, I asked him whe- ther he would go to Jerusalem, and there be judged of these matters. 21 But when Paul had appealed to be reserved unto the healing of Agus- tus,t I commanded him to be kept till I might send him to Cesar. 22 Then Agrip'pa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. 23 And on the morrow, when Agrip 'pa was come, and Berni'ce, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth. 24 And Festus said, King Agrip'pa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. 25 But when 1 found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. 26 Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrip'pa that, after examination had, I might have somewhat to write. 27 For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. CHAPTER XXVI. 2 Paul, in the presence of Agrippa, declareth his life from his childhood, 12 and how mi- raculously he was converted, and called to his apostleship. 24 Festus chargeth him to be mad, whereunto he answereth modestly. 28 Agrippa is almost persuaded to be a Chris- tian. 31 The whole company pronounce him innocent. T'HEN Agrip'pa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: 2 I think myself happy, king Agrip'pa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews ; 3 Especially because I know thee to be expert in all customs and questions which are among the Jews : wherefore I beseech thee to hear me patiently. 4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews ; 5 Which knew me from the beginning if they would testify, that after the most * Agrippa was the son of Herod Agrippa, who beheaded James and imprisoned Peter; he had now the tetrarchies of PhiUp and Lysanias, with part of Galilee, and' several towns in Perasa, Bernice was his sister, and a woman of the most licentious character, who is said to have lived with her brother in the most scandalous way. t By superstition, we ought probably here to understand religion only, for Festus would scarcely .speak with disrespect of Judaism, while addressing. Agrippa, a Jew. 1 AH the.Homan emperors assumed the title of Augustus, as well as that of C»snr, this title having been given to the second Emperor Octavianus. S50 THE ACTS. (chat. xxvi. straitest sect of our religion I lived a Pharisee. 6 And now I stand and am judged for the hope of the promise made of God unto our fathers : 7 Unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's Bake, king Agrippa, I am accused of the Jews. 8 Why should it be thought a thing incredible with you, that God should raise the dead 1 9 I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. 10 Which thing I also did in Jerusa- lem : and many of the saints did I shut up in prison, having received authority from the chief priests ; and when they were put to death I gave my voice against them. 11 And I punished them, oft in every synagogue, and compelled them to blas- pheme ; and being exceedingly mad against them, I persecuted them even unto strange cities. 12 Whereupon as I went to Damas- cus with authority and commission from the chief priests, 13 At midday, O king, I saw in the way a light from heaven, above the brightness of the sun shining round about me and them which journeyed with me. 14 And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me ? it is hard for thee to kick against the pricks. 15 And I said. Who art thou, Lord ? And he said, 1 am Jesus, whom thou persecutest. 16 But rise, and stand upon thy feet : for I have appeared unto thee ior this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in thp which I will appear unto thee ; 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee, 18 To open their eyes, and to turn tlwm from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. 19 Whereupon, O king Agrip'pa, I was not disobedient unto the heavenly vision : 20 But showed first unto them of Da- mascus, and at Jerusalem, and through- out all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. 21 For these causes the Jews caught me in the temple, and went about to kill me- 22 Having therefore obtained help of God, I continue unto this day, witness- ing both to small and great, saying none other things than those which the prophets and Moses did say should come: 23 That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles. 24 And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad.* 25 But he said, I am not mad, most noble Festus ; but speak forth the words of truth and soberness. 26 For the king knoweth of these things, before whom also I speak free- ly : for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. 27 King Agrip'pa, believest thou the prophets ? I know that thou believest. 28 Then Agrip'pa said unto Paul, Al- most thou persuadest me to be a Chris- tian. 29 And Paul said, I would to God, that not only thou, but also all that * The Apostle had not so much displayed his I cially refer to his deep knowledge of spiritual learning, as on some occasions ; but Festue ' things, the study of which, he supposed, had bad, perhaps, heard of it, or he might oepe- disordered his mind. CIIAP. XXVII.) THE ACTS 251 hear me this day, were bolli almost, and altogether such as I am, except these bonds.* 30 And when he had thus spoken, thn king rose up, and the governor, and Berni'ce, and they that sat wilh them: 31 And when they were gone aside, they talked between themselves, say- ing, This man doeth nothing worthy of death or of bonds. 32 Then said Agrip'pa unto Festus, This man might have been set at liber- ty, if he had not appealed unto Cesar. t CHAPTER XXVII. 1 Paul shipping toward Rome, 10 fortelleth of the danger of the voyage, 11 but is not be- lieved. 14 They are tossed to and fro with te?npest, 41 and suffer shipwreck ; 22, 34, 44 yet all come safe to land. AND when it was determined that we should sail into Italy, they deli- vered Paul and certain other prisoners unto one named Ju'lius, a centurion of Augustus' band. 2 And entering into a ship of Adra- mytlium.t we launched, meaning to sail by the coast of Asia ; one Ar'Is- lar'chus, a Macedonian of Thessaloni'- ca, being with us. 3 And the next day we touched at Si'don. And J u 'litis courteously en- treated Paul end gave him liberly to go unto his friends to refresh himself. 4 And when we had launched from thence, we sailed under Cyprus, $ be- cause the wiuds were contrary. 5 And when we had sailed over the sea of Cilicia and Pamphyl'ia, we came to Myra, a city of Lycia. 6 And there the centurion found a ship of Alexandria!] sailing into Italy; and he put us therein. 7 And when we had sailed slowly many days, and scarce were come over against Cni'dus,** the wind not suffering us, we sailed under Crete, over against Salmo'ne ; 8 And, hardly passing it, came unto a place which is called the fair ha- vens ;tt nigh whereunto was the city of Lase 'a. 9 Now when much time was spent, and when sailing was now dangerous because the fast was now already past,ft Paul admonished them, 10 And said unto them, Sirs, I per- ceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. 11 Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. 12 And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phe- ni'ce and there to winter; which is an haven of Crete, and lieth toward the south west and north west. 13 And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. 14 But not long after there arose against it a tempestuous wind, called Euroclydon.§§ 15 And when the ship was caught, |||| * By bis bonds, he meant the chain which he carried, and by which his hand was bound to the soldier who guarded him. t After appealing to Ca;sar, an inferior judge could neither condemn nor acquit % Adramyuiitm, a sea-port town in Mysia, in the Leaser Asia, over against the island of Lesbos. § Cyprus was the island of that name in the Mediterranean Sea. |j Alexandria, a chief city of Egypt, built by Alexander the Great, from whom it took its name ; it had a famous haven or port ** CniduSy a city and promontory in Doris in the Chersonese, or peninsula of Caria, famous for the marble statue of Venue, made by Praxi- teles. — Salmon?, a promontory on the eastern side of Crete. tt The fair havens seem to have been more of a road than harbour, affording good anchorage on the south-east side of Crete. — Lasea was oa the shore near the fair havens. \X The time nfter the fast, that is the great fust of expiation, (Lev. xix. 29,) answeis to the latter end of our September. This was about the time of our autumnal equinox, when the Mediterranean Sea was sufficiently tempes- tuous. §§ Euroclydon seems to have been the wind now called " a Levanter," which blows a hurri- cane in all directions. Illl Caught sijmifiea here, being bornq away by the wind. THE ACTS. (CHAT. 3CTH and could not bear up into the wind, we let her drive. 16 And running under a certain island which is called Clau'da,* we had much work to come by the boat : 17 Which when they had taken up, they used helps, undergirding the ship;t and, fearing lest they should fall into the quicksands, strake sail, and so were driven. 18 And we being exceedingly tossed ■with a tempest, the next day they lighted the ship ; 19 And the third day we cast out with our own hands the tackling of the ship. 20 And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. J 21 But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. 22 And now I exhort you to be of good cheer : for there shall be no loss of any maiUs life among you, but of the ship. 23 For there stood by me this night the angel of God, whose 1 am, and whom I serve, 24 Saying, Fear not, Paul ; thou must be brought before Cesar: and, lo God hath given thee all them that sail with thee. 25 Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. 26 Howbeit we must be cast upon a certain island. 27 But when the fourteenth night was come, as we were driven up and down in A'dria,§ about midnight the shipmen deemed that they drew near to some country ; 28 And sounded, and found it twenty fathoms ; and when they had gone a little further, they sounded again, and found it fifteen fathoms. 29 Then fearing lest we should have fallen upon rocks, they cast four an- chors out of the stern, || and wished for the day. 30 And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, 31 Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. 32 Then the soldiers cut off the ropes of the boat, and let her fall off. 33 And while the day was coming on, Paul besought them, all to take meat, saying, This day is the four- teenth day that ye have tarried and continued fasting, having taken no* thing.** 34 Wherefore 1 pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you. 35 And when he had thus spoken, he took bread, and gave thanks to God in presence of them all; and when he had broken it, he began to eat* * Clauda. The Eastern people are accus- tomed to have their skiffs in the sea, fastened to the stern of their vessele, as appears to hare been done in this instance. f Undergirding the skip was probably what is now called "frnpping," done by putting large ropes under the keel and over the gun- wale, and is used when a ship, by labouring hard in the sea. breaks th«j boltB in her sides, and this keeps her from parting. — There were two remarkable quicksands ou the African coast, the Syrtia Major, and the Syrtis Minor; the former near the coast of Cyrene, the latter not far from Tripoli. These were dangerous from their constantly shifting about, so that there was no ascertaining exactly ir what quarter they might be. J The mariner's compass was not then known, and seamen were guided in the day by the sun, and at night by the stars. But these were now concealed from view by the intervening of thick clouds. § Adria means here the Adriatic Sea. — By the decrease in the quantity of fathoms, they knew that land was near; the water was now about thirty yards deep. || It is not usual in modern navigation to cast out anchors from the stern, or hinder part of the ship ; but the ancients did so, and to thia day the Egyptian ships carry their anchors at their Btern, and never at their prow. ** Not that they could have lived wholly with- out food, during fourteen days, but they had i token no regular meal. chap, xxvrn.) THE ACTS. 25J 36 Then were they all of good cheer, and they also took some meat. 37 And we were in all in the ship two huudred threescore and sixteen souls. 38 And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea. 39 And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were pos- sible, to thrust in the ship. 40 And when they had taken up the anchors they committed themselves un- to the sea, and loosed the rudder bands,* and hoised up the mainsail to the wind, and made toward shore. 41 And falling into a place where two seast met, they ran the ship aground ; and the forepart stuck fast, and re- mained unmoveable, but the hinder part was broken with the violence of the waves. 45J And the soldiers* counsel was to kill the prisoners, lest any of them should swim out, and escape. 43 But the centurion, willing to save Paul, kept them from their purpose ; and commanded that they which could swim should cast themselves first into the sea, and get to land : 44 And the rest, some on hoards, and some on broken pieces 'of the ship. And bo it came to pass, that they escaped all safe to land. CHAPTER XXVIII. 1 Paul after his shipwreck is kindly enter- tained of the Barbarians. 5 The viper on his hand hurteth him not. 8 He healeth many diseases in the island. 11 They depart towards Rome, 17 He declarcth to the Jews the cause of his coming 24 After his preaching some were persuaded, and some believed not. 31} Yet he preacheth tlierc two years. AND when they were escaped, then they knew that the island was called Mel'ita4 2 And the barbarous^ people shewed us no little kindness : for they kindled a fire, and received us every one, be- cause of the present rain, and because of the cold. 3 And when Paul had gathered a bun- dle of sticks, and laid them on the fire, there came a viper|| out of the heat, and fastened on his hand. 4 And when the barbarians saw the venomous beast** hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though ho hath escaped the sea, yet vengeance suffereth not to live. 5 And he shook ofi* the beast into the fire, and felt no harm. 6 Howbeit they looked when he should have swollen, or fallen down dead sud- denly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god.tt 7 In the same quarters were posses- sions of the chief man of the island, whose name was PuVlius ; who received * It would seem that ancient ships had more udders than one, and that these were fastened »y bands or ropes in some particular position, fiome of the Indian ships have now three rudders. t They landed on a cape : the place is now called, la cala di S. Paolo, on the north-west side of Malta. f The learned Bryant has argued that this was "Melite Illyrica" in the Adriatic Gulf, the Illyrian people being; known as barba- riiins: but numerous learned writers agree that it was Malta, in the Mediterranean Sea, be- tween Sicily and Africa. In this opinion they are supported by the tradition of the island: 1 'besides, the other place- is out of the track in Which the Euroclydon must have driven the vessel. § The Greeks were accustomed to call nil people barbarous, who did not speak their language, and Luke seems here to have adopted their style. || The viper is the most venomous and fatal of all serpents ; the Scythian darts dipped in viper's blood, on the slightest touch caused speedy death. — The poisonous vipers of Italy and Africa do not, like some species of harm- less snakes with us, wind around a person's hand, but dart upon and bite them at once, and keep fast hold. ** The ancients thought that vipers were sent by Heaven to punish the most enormous crimes. — Beast is here rather an unfortunate transla- tion, " creature " would have been more proper. tt The people probably took the Apostle for Hercules, who was worshipped in the -island, and to whom was attributed the power of curing the bite of venomous reptiles. C54 THE ACT?. leirAP. xxviii. us, and lodged us three days cour- teously. 8 And it came to pass, that the father of l'ub'lius lay hick of a fever and of a bloody flux ; to whom Paul filtered in, and prayed, and laid his hands on hiiu, and healed him. 9 So when this was done, others also which had diseases, in the island, came, and wi-re healed : 10 Who also honoured us with many honours; aud when we departed they laded its with such things as were ne- cessary. 11 And after three months we depart- ed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. * 12 And landing at Syr'acuse,t we tar- ried there three days. 13 And from thence we fetched a compass, and came to Rhe'guim:t and after one day the south wind blew, and we came the next day to Pute'oli : 14 Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome 15 And from thence, when the brelh ren ht'iud of us, they came to meet us as fur as Appii forum, § and The three A ik: ii ut Egyptian and Kuimin irliips. * The tia-uree of these two mppoisod deities Were nainted on the forepart of the f-hip, being thought by the heathen to be propitious to mariners. t tiyracn.se ia the metropolis of the island of riicily. It w.h ibundt-d upwards of TOO yi-.u'u before the ('In i>-iitin era, by Archill* of Corinth It originally contained five citicd within it?- Walls, and was tlicrr-fop; onlltd Pi'imipolK In its nourishing htato it contained l/JOlLOOh inhabitants, and rxtciidrd 2i» milr*. It muin- taincd fin army of 100,00(1 foot and 10,000 hnm-, and a nnvy ot SOU vessels. Hero also, the arts and commerce flourished. It was reduced by the Romans, B. C. 210. and was brought very low. There are still Gome valuable ruins, iitt.'t-tiii!.' its former magnificence. It is now two miles in circumference, with a population of l.\000. There has always been much inter couifii; br-twecin Malta and Sicily. J Wwgium* a city and promontory of Calab- ria in luily, now called " Rheggio."— Putcoli is now called by the Italians, Puzzunli ; this town is near Naples. § The Appii Forum nrj/I the three taverns, towns that lay in the Appian way to Rome, thf formnr distant from that city 01 miles, aud the latter 3It. chap, xxtiii.) THE ACTS. 255 taverns : whom when Paul saw, he thanked God, and took courage. 16 And when we came to Rome, the centurion delivered the prisoners to the captain of the guard : but Paul was suffered to dwell by himself with a sol- dier that kept him. 17 And it came to pass, that after three days Paul called the chief of the Jews together: and, when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was 1 delivered pri- soner from Jerusalem into the hands of the Romans. 18 Who, when they had examined me, would have let me go, because there was no cause of death m me. 19 But when the Jews spake against it, I was constrained to appeal unto Cesar; not that I had ought to accuse my nation of. 20 For this cause therefore have I called for you, to see you, and to speak with you : because that for the hope of Israel I am bound with this chain. 21 And they said unto him, We nei- ther received letters out of Judea con- cerning thee, neither any of ihe breth- ren that came showed or spake any harm of thee. 22 But we desire to hear of thee what thou thinkest : for as concerning this sect, we know that every where it is spoken against. 23 And when they had appointed him a day, there came many to him into his lodging ; to whom he expounded and testified the kingdom of God, persuad- ing them concerning Jesus, both out of the law of Moses, and out of the pro- phets, from morning till evening. 24 And some believed the things which were spoken, and some believed not. 25 And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, 26 Saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive : 27 For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed ; lost they should see with their eyes, and hear with their ears, and un derstand with their heart, and should be converted, and I should heal them. 28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. 29 And when he had said these words, the Jews departed, and had great rea- soning among themselves. 30 And Paul dwelt two whole years in bis own hired housr, and received all that came in unto him, 1 !' 31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confi- dence, no man forbidding him. * To this Goldier he was, however, chained, according to tbe Roman custom. t But Puul was a state prisoner, and always under the eye of the soldier who guarded him. Yet his liberty, so far was a favour which he obtained, perhaps owinj* to the letter of Festus, by which it appeared that he was no malefac- tor, or more probably owing to the interces- sion of the Centurion, who had been very kind to h m. THE EPISTLE OF PAUL THE APOSTLE TO THE EOMANS. Vabiovs Churches were formed by the Apostle and his fellow-labourers. To strengthen their faith, reconcile differences, and for other purposes the Epistles were written. This, it is thought, was written before Paul had visited Rome, A. D. 58. CHAPTER I. 1 Paul cammendeth his calling to the Romans, 9 and his desire to come to them. 16 What his gospel is, and the righteousness which it showeth 18 God is angry with all manner of sin. 21 What were the sins of the Gentiles. PAUL, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,* 2 (Which he had promised afore by his prophets in the holy scriptures,) 3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh ; 4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: 5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name : 6 Among whom are ye also the called of Jesus Christ : 7 To all that be in Rome, beloved of God, called to be saints : Grace to you and peace from God our Father, and the Lord Jesus Christ. 8 First, I thank my God through Je- sus Christ for you all, that your faith is spoken of throughout the whole world, t 9 For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers ; 10 Making request, if by any means now at length I might have a prosper- ous journey by the will of God to come unto you. 11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; 12 That is, that I may be comforted together with you by the mutual faith both of you and me. 13 Now I would not have you igno- rant, brethren, that oftentimes I pur- posed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles. 14 I am debtor both to the Greeks, and to the Barbarians ; both to the wise, and to the unwise. 15 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. 16 For I am not ashamed of the gos- pel of Christ : for it is the power of God unto salvation to every one that be- lieveth ; to the Jew first, and also to the Greek. 17 For therein is the righteousness of God revealed from faith to faith : as it is written, The just shall live by faith. * Paul commences his Epistle by prefixing his name, designation and title ; this was the ancient mode of writing epistles, instead of subscribing the name as we do now t The whole world, was a phrase often wed for thu whole Roniur Empire. CHAP. II.) ROMANS. 257 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness j 19 Because that which may be known of God is manifest in them ; for God hath showed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse : 21 Because that, when they knew God, they glorified him not as God, neither were thankful ; but became vain in their imaginations, and their foolish heart was darkened.* 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the un- corruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. t 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves : 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever.t Amen. 26 For this cause God gave them up unto vile affections : for even their wo- men did change the natural use into that which is against nature : 27 And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another ; men with men working that which is un- seemly, and receiving in themselves that recompense of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not con- venient ; 29 Being filled with all unrighteous- ness, fornication, wickedness, covetous- ness, maliciousness ; full of envy, mur- der, debate, deceit, malignity ; whis- perers, 30 Backbiters, haters of God, despite- ful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenant breakers, without natural affection, im- placable, unmerciful : 32 Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. CHAPTER II. 1 They that sin, though they condemn it in others, cannot excuse themselves, 6 and much less escape the judgment of God, 9 whether they be Jews or Gentiles. 14 TJie Gentiles cannot escape, 17 nor yet the Jews, 25 wlwm their circumcision shall not profit, if they keep not the law. THEREFORE thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest an- other, thou condemnest thyself; for thou that judgest doest the same things. * The writings of Plato, Xenophon. Plutarch, Cicero, and other philosophers, which still re- main, prove that the learned heathens had .Borne general knowledge of God ? and of the ' duties of men towards each other ; yet they glorified him not as God; but the objects of their worship were either the works of God or idols. t What folly could exceed the idolatries of the most celebrated ; and as to the arts, the most cultivated of nations, Chaldea, Egypt, Greece, Rome, &c. ; which consisted in wor- phippingimagiriary beings, wbomthey described under characters the most worthless and licen- tious. What infatuation was the worship of the images of men — of birds, beasts and rep- tiles ; and the superstitious regard to charms times, flight of birds, appearances of the en- trails of sacrifices, extraordinary natural phe- nomena, &c. Those were not things believed and practised by the vulgar only, out by the philosophers ; such as Socrates, Cicero and Plato; who while they spake of God as the governor and maker of all things, practised idolatrous worship, and taught conformity to the rites of the most absurdand impure super- stition^. — Among the objects of idolatrous wor- ship were even the crocodile and scarabiEUs, and all kinds of serpents ! { Their system of idolatry produced all kinds of impurity, for their highest objects of wor- ship were characters of the most abandoned stamp ; such were Jupiter, Apollo, Mars, Venus, Sec. 2a" ROMANS. (chap, it 2 Bat we are sure that the judgment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them that do such things, and doest the same, that thou shall escape the judgment of God 1 4 Or despisest thou the riches of his goodness and forbearance and long- suffering ; not knowing that the good- ness of God leadeth thee to repentance ? 5 But after thy hardness and impeni- tent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man ac- cording to his deeds : 7 To them who by patient continu- ance in well doing seek for glory and honour and immortality, eternal life : 8 But unto them that are contentious, and do not obey the truth, but obey un- righteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doe th evil, of the Jew first, and also of the Gentile ; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile : 11 For there is no respect of persons with God. 12 For as many as have sinned with- out law shall also perish without law : and as many as have sinned in the law shall be judged by the law ; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 15 Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excus* ing one another ;) l(j In the day when God shall judge the secrets of men by Jesus Christ ac- cording to my gospel. 17 Behold, thou art called a Jew,* and restest in the law, and makest thy boast of God, 18 And kuowest his will, and approv- es! the things that are more excellent, being instructed out of the law ; 19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20 Au instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachest an- other, teachest thou not thyself? thou that preach est a man should not steal, dost thou steal ?t 22 Thou that sayest a man should not commit adultery, dost thou commit adultery ? thou that abhorrest idols, dost thou commit sacrilege ?t 23 Thou that makest thy boast of the law, through breaking the law disho- nourest thou God ? 24 For the name of God is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the law : but if thou be a breaker of the law, thy circumcision is made tin circumcision. 26 Therefore if the nncircumcision keep the righteousness of the law, shall not his nncircumcision be counted for circumcision ? 27 And shall not nncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law 1 * The name Jew originally belonged to nny person of the tribe ot Jurtnh, which soon in- cluded under it the Benjumites ; but after the Babylonish captivity it became the name of the whole nntion of Israel : because they were chiefly members if the tribe of Judith who re- turned to their native country. As their re- ligion was bo different from the idolatry of the surrounding nations, the iminc came to be applied to all who worshipped the true God, and enjoyed the benefit of a divine revelation. t Paul here unfolds the hypocrisy of the Jews, ami exhibits their vices concealed under bo (air an exterior. X They committed sacrilege by ennctioning tho grossest iniquities, of which the temple was mnde the receptacle, and profaning the moat holy things. JHAP. m.) ROMANS. 28 For he is not a Jew which is one outwardly ; neither is that circumcision, which is outward in the flesh : 29 But he is a Jew which is one in- wardly ; and circumcision is that of the heart, in the spirit, and not in the let- ter ; whoso praise is not of men, but of God. CHAPTER III. 1 The Jews' prerogative : 3 which they have not lost : 9 howbeit the laic convinceth them also of sin : 20 therefore no jlesh is justified by the law, 28 but all, without difference, by faith only : 3L and yet llui law is not abolished. "TTTHAT advantage then hath the V\ Jew ? or what profit is tliere of cir- cumcision 7 2 Much eveiy way: chiefly, because that unto them were committed the oracles* of God. 3 For what if some did not believe 7 shall their unbelief make the faith of God without effect? 4 God forbid : yea, let God be true, but every man a liar ; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged. 5 But if our unrighteousness commend the righteousness of God, what shall we say 7 Is God unrighteous who taketh vengeance ? (I speak as a man.) . 6 God forbid : for then how shall God judge the world? 7 For if the truth of God hath more abounded through my lie unto his glory ; why yet am I also judged as a sin- ner? 8 And not rather, (as we be slander- ously reported, and as some affirm that we say,) Let us do evil, that good may come ? whose damnation is just. 9 What then ? are we better than they ? No, in no wise : for we have before proved both Jews and Gentiles, that they are all under sin; 10 As it is written, There is none righteous, no, not one : 11 There is none that understandeth, there is none that seeketh after God. 12 They are all gone out of Ihe way, they are together become uprofitable ; there is none that doeth good, no, not one. 13 Their throat is an open sepulchre ; with their tongues they have used de- ceit; the poison of asps is under their lips : 14 Whose mouth is full of cursing and bitterness : 15 Their feet are swift to shed blood : 16 Destruction and misery are in their ways: 17 And the way of peace have they not known : 18 There is no fear of God before their eyes. 19 Now we know that what things so- ever the law saith, it saith to them who are under the law : that eveiy mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law there shall no flesh be justified in his sight : for by the law is the knowledge of sin. 21 But now the righteousness of God without the law is manifested, being ■witnessed by the law and the prophets ; 22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe : for there is no difference : 23 For all have sinned, and come short of the glory of God ; 24 Being justified freely by his grace through the redemption that is in Christ Jesus : 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his rightousness for the re- mission of sins that are past, through the forbearauce of God; 26 To declare, / say, at this time his righteousness : that he might be just, and the justifier of him which believeth in Jesus. * Some think that the Scriptures are called the oracles of God, with reference to the oracu- lar answers which the high-priest delivered when he consulted the Lord by the breast-plute of Judgment : implying that they were alto- gether, in word as well ns in 6ense, the commu- nications of God. " All Hcripture is given by iaspi ration of God." S60 ROMANS. ''CHAP. IT, 27 Where is boasting then 7 It is ex- cluded. By what law 7 of works 7 Nay: but by the law of faith. 28 Therefore we conclude that a man is justified by faith without the deeds of the law. 29 Is he the God of the Jews only 7 is lie not also of the Gentiles 7 Yes, of the Gentiles also : 30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith. 31 Do we then make void the law through faith 7 God forbid : yea, we establish the law. CHAPTER IV. 1 Abraham's faith was imputed to him for righteousness, 10 before he was circumcised. 13 By faith only he and his seed received the promise. 16 Abraham is the father of all that believe. 24 Our faith also shall be imputed to us for righteousness. WHAT shall we then say that Abra- ham, our father as pertaining to the flesh, hath found 7 2 For if Abraham were justified by works, he hath whereof to glory ; but not before God. 3 For what saith the scripture 7 Abra- ham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the re- ward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the un- godly, his faith is counted for righte- ousness. 6 Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works. 7 Saying, Blessed are they whose ini- quities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin. 9 Cometh this blessedness then upon the circumcision only, or upon the un- circumcision also 7 for we say that faith was reckoned to Abraham for righte- ousness. 1(1 How was it then reckoned 7 when he was in circumcision, or in uncircum- cision 7 Not in circumcision, but in uncircumcision. 11 And he received the sign of cir- cumcision, a seal of the righteousness of the faith which he had yet being uncircumcised : that he might be the father of all them that believe, though they be not circumcised ; that righte- ousness might be imputed unto them also : 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, wnich he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 1 4 For if they which are of the law be heirs, faith is made void, and the pro- mise made of none eifect : 15 Because the law worketh wrath: for where no law is, there is no trans- gression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed ; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, 17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quick- eneth the dead, and calleth those things which be not, as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb : 20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God ; 21 And being fully persuaded that what he had promised he was able also to perform. CHAP T.) ROMANS. 2G1 22 And therefore it was imputed to him for righteousness. 23 Now it was not written for his salve alone, that it was imputed to him ; 24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead ; 25 Who was delivered for our offences, and was raised again for our justifica- tion. CHAPTER V. 1 Being justified by faith, we have peace with God, 2 and joy in our hope, 8 that since we were reconciled by his blood, when we were enemies, 10 we shall much more be saved, being reconciled. 12 As sin and death came by Adam, 17 so much more righteousness and life by Jesus Christ. 20 Where sin abounded, grace did superabound. THEREFORE being justified by faith, we have peace with God through our Lord Jesus Christ. 2 By whom also we have access* by faith into this grace wherein we stand, and rejoice iu hope of the glory of God. 3 And not only so, but we glory in tribulations also: knowing that tribula- tion worketh patience ; 4 And patience, experience; and ex- perience, hope : 5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 6 For when we were yet without strength, in due time Christ died for the ungodly. 7 For scarcely for a righteous man will one die: yet peradveuture for a gopd man some would even dare to die.t 8 But God commendeth his love to- ward us, in that, while we were yet sinners, Christ died for us. 9 Much more then, being now justified by his blood, we shall be saved from wrath through him. 10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. 11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atone- ment.! 12 Wherefore, as by one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned : 13 (For until the law sin was in the world : but sin is not imputed when there is no law. 14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. 15 But not as the offence, -so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 16 And not as it mas by one that sin- ned, so is the gift : for the judgment was by one to condemnation, but the free gift is of many offences unto justifi- cation. 17 For if by one man's offence death reigned by one ; much more they which receive abundance of grace and of the gilt of righteousness shall reign in life by one, Jesus Christ.) 18 Therefore, as by the offence of one judgment came upon all men to condem- nation ; even so by the righteousness of one the free gift came upon all men unto justification of life. 19. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. 20 Moreover the law entered, that the offence might abound. But where * Access or approach here, is a term borrow- ed from the usage of Eastern courts, where an official person conducted the stranger into the presence of the king. Our conductor is Jesus Christ t The difference between the righteous and good man is, that the former would injure no one, but act justly in everything ; but the latter would, in addition, do all the good he could to others. The Jews made many such delicato distinctions. t The word atonement is a contraction of u at-07(c-ment," and signifies a reconciliation, uniting two divided parties as one. 562 ROMANS, (6HA». W Bin abounded, gl-ace did much more abound : 21 That as sin hath feigned unto death, even so might grace reign through righ- teousness unto eternal life by Jesus Christ our Lord. CHAPTER VI. 1 We may not live in sin, 2 for ice are dead unto it, 3 as appeoreth by our baptism. 12 Let not sin reign any more, 18 because we have yielded Ourselves to the service of righteous- ness, 23 and for that death is the wages of sin* WHAT shall we say then ? shall we contiuue in sin, that grace may abound 7 2 God forbid. How shall we, that are dead to sin, live any longer therein ? 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death 1 4 Therefore we are buried with him by baptism into death : that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection :* 6 Knowing this, that our old mant is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him : 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once : but in that he livelh, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin : but yield yourselves unto God, as those that are alive from the dead, and your members as instruments^ of righteous- ness unto God. H For sin shall not have dominion over you ; for ye are not under the law, but under grace. 15 What then ? shall we sin, because we ate not under the law, but under grace 1 God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obe- dience unto righteousness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the henrt that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteous- net^, § 19 I speak after the manner of men because of the infirmity of your flesh : for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity ; evcu so now yield your members servants to righteousness unto holiness. 20 For when ye werr the servants of sin, ye were five from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.)! 22 But now brinjr made free from sin, and become jsuv;iuts to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death ;** but the gift of God is eternal life through Jesus Christ our Lord. * By an elegant metaphor, the Apoefle com- pares Christ, who died and was buried, and rose again from the dend, to a plant, which being covered in the earth, germinates in duo time. t Old ma?i, the Scripture term for the corrupt nature of man. J Instruments properly signify weapons. Do not make the members of your body to fight in the service of sin. $ Here is an allusion to the transfer of slave* resulting from conquest, l| Under the image of death, most terrible to human nature, the ancients shadowed forth misery of every kind, and the reverse by life ** Sin in here personified as a king, and he pays his soldiers death, as their wages or allow* anco. Wages here means any meats, &a, for in these soldiers were paid. chap, vn.) ROMANS. CHAPTER VIL 1 -Yc law hath power over a man longer than he liveth. 4 But we are dead to the law. 7 Yet is not the law sin, 13 but holy, just, good, 16 as I acknowledge, who am grieved because I cannot keep it* KNOW ye not, brethren, (for I speak to them that know the law,) how that the law hatli dominion over a man as long as he liveth ? 2 For ihe woman which hath an hus- band is bound by the law to her husband bo long as he liveth ; but if the husband be dead, she is loosed from the law of her husband.* 3 So then if, while Iter husband liveth, she be married to another man, she shall be called an adulteress: but it" her hus- band be dead, she is free from that law ; so that she is no adulteress, though she be married to another mau.t 4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, I hat we should bring forth fruit unto God. 5 For when we were in the flesh, the motions of sius, which were by the law, did work in our members to bring forth fruit unto death. 6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter. 7 What shall we say then 1 Is the law sin ? God forbid. Nay, 1 had not known sin, but by the law : for I had not known lust, except the law had said, Thou shalt not covet. 8 But sin, taking occasion by the com- mandment, wrought in me all manner of concupiscence. For without the law sin teas dead. 9 For I was alive without the law once ; but when the commandment came, sin revived, and I died. 10 And the commandment, which was ordained to life, I found to be unto death. 11 For sin, taking occasion by the commandment, deceived me, and by it slew me. 12 Wherefore the law is holy, and the commandment holy, and just, and good. 13 Was then that which is good made death unto me 1% God forbid. But sin, that it might appear sin, working death in me by that which is good ; that sin by the commandment might become exceeding sinful. 14 For we know that the law is spi- ritual : but I am carnal, sold under sin. 15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16 If then I do that which I would not, I consent unto the law that it u good. 17 Now then it is no more I that do it, but sin that dwelleth in ine. 18 For I know that in me (that is, in my flesh,) dwelleth no good thing : for to will is present with me ; but how to perform that which is good I find not. 19 For the good that I would I do not: but the evil which I would not, that I do. 20 Now if I do that I would not, it ia no more I that do it, but sin that dwell- eth in me. 21 I find then a law, that, when I would do good, evil is present with me * In the Old Testament the relation of God to his chosen people in sometimes represented under the similitude of a marriage solemnized at Mount Sinai ; and in consequence, God is represented as calling himself their husband ; Hence the litness of this illustration. I Under the Mosaic economy, the husband rould divorce his wife almost at pleasure ; but where is the precept giving the like liberty to ihe wife i This would have been contrary to the genius of Eastern manners and customs. This seems to be the reason why the Apostle has chosen the woman, in this case, in order to exhibit an example of obligation while the life of the parties continues. X Wholesome food, or a valuable medicine, through a diseased state of the body, or when taken improperly, may occasion death, contra- ry to its general and proper tendency ; but poison kills, as a cause, by its native efficacy. The law may occasion death through mail's depravity, but sin is the poison that causes death. The fault is not In the law, but i a man's sinful propensities. S64 ROMANS. (CHAP. VIII 22 For I delight in the law of God after the inward man f* 23 But I see another law in my mem- bers, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my mem- bers. 24 wretched man that I am ! who shall deliver me from the body of this death it 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God ; but with the flesh the law of sin. CHAPTER VIII. ] They that are in Christ, and live according to the Spirit, are free from condemnation. 5, 13 What harm Cometh of the flesh, 6, 14 and what good of the Spirit : 17 and what of being God's child, 19 whose glorious deliverance all things long for, 29 teas beforehand decreed from God. 38 What can sever us from his lover THERE is therefore now no condem- nation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. 2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. 3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned siu in the flesh : 4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 5 For they that are after the flesh do mind the things of the flesh ;t but they that are after the Spirit the things of the Spirit. 6 For to be carnally minded is death ; but to be spiritually minded is life and peace. 7 Because the carnal mind is enmity against God : for it is not subject to the law of God, neither indeed can be. 8 So then, they that are in the flesh cannot please God. 9 But ye are not in the flesh, but in the Spirit, if so be that the Spirit ot God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. 10 And if Christ be in you, the body is dead because of sin ; but the Spirit it life because of righteousness. 1 1 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debt- ors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die : but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the Sons of God. 15 For ye have not received the spirit of bondage again to fear ; but ye have received the Spirit of adoption^ where- by we cry, Abba, Father. 16 The Spirit itself beareth witness * The inward man signifies the mind, the Inner and thinking part of man. t It has been conjectured by the learned Dr. Voddridge, that there is an allusion here to the horrible punishment of ancient times, adverted to by Virgil, (.ffineid, viii. 483-488,) of fasten- ing a living body to a dead one, the corrupt body being here viewed by the Apostle as such an incumbrance to the spiritual man. i By flesh, understand the impetus of mere emmal appetite, like the brute, seeking sensual enjoyment only. § Adoption is a word taken from the civil Inw, and was much in use among the Romans (n the Apostle's time ; when it was a custom for persons who had no children of their own, and were possessed of on estate, in order to prevent its being divided, or descending to strangers, to choose any they liked, and con- sider them in future as their children, and so give them a right to their estates. They also gave them their name, and treated them in every respect as their offspring ; looking in re- turn from them for the affection and duty of children. — Slaves have the spirit of bondage, and abstain from offences for the fear of pun- ishment ; but children will abstain, from a principle of love. By the spirit of adoption is meant the confidence of children. Abba is a Syriac word, signifying "My Father." The Jewish bond-servants durst not presume to ad- dress their masters as Father, ft therefore in- timates the being authorized to cialm the rank of God's child. CHAP. IX.) ROMANS. 565 with our spirit, that we are the children of God : 17 And if children, then heirs ; heirs of God, and joint-heirs with Christ; if bo be that we suffer with him, that we may be also glorified together.* 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole crea- tion groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope : for what a man seeth, why doth he yet hope for ? 25 But if we hope for that we see not, then do we with patience wait for it. 26 Likewise the Spirit also helpeth our infirmities : for we know not what we should pray for as we ought : but the Spirit itself maketh intercession for us with groanings which cannot be ut- tered. 27 And he that seareheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the mil of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. 30 Moreover, whom he did predesti- nate, them he also called : and whom he called, them he also justified : and whom he justified, them he also glori- fied. 31 What shall we then say to these things? If God be for us, who can be against us ? 32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things 1 33 Who shall lay any thing to the charge of God's elect? It is God that justifieth. 34 Who is he that condemneth ? It it Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 35 Who shall separate us from the love of Christ ? shall tribulation or dis- tress, or persecution, or famine, or na- kedness, or peril, or sword ? - 36 As it is written, For thy sake we are killed all the day long ; we are ac- counted as sheep for the slaughter. 37 Nay, in all these things we are more than conquerors through him that loved us. 38 For I am persuaded, that neither death, nor life, nor angels, nor princi- palities, nor powers, nor things present, nor things to come, 39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. CHAPTER IX. 1 Paul is sorry for the Jews. 7 All the seed of Abraham were not the children of the pro- mise. 18 God hath mercy upon whom he will. SI The potter may do with his clay what he list. 25 The calling of the Gentiles and reject* ing of the Jews were foretold. 32 The causa why so few Jews embraced the righteousness of faith. * According to the custom of all nations, it | inheriting, were equal with natural. (See v. 15, was a law among the Jews, as well as among I note.) It intimates that God treats his adopted the Romans, that adopted sons, in respect of | children, as parents do their legal hetrs. 23 ROMANS, (CHAP. IX, I SAY the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh ;* 4 Who are Israelites; to whom per- taineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the pro- mises ; 5 Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen. 6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel : 7 Neither, because they are the seed of Abraham, are they all children : but, in Isaac shall thy seed be called. 8 That jb, They which are the children of the flesh, these are not the children of God : but the children of the promise are counted for the seed. 9 For this is the word of promise, At this time will I come, and Sarah shall have a son. 10 And not only this; but when Re- becca also had conceived by one, even by our falher Isaac; 11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth ;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated. 14 What shall we say then ? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that will- eth, nor of him that runneth, but of. God that showeth mercy. 17 For the scripture saith unto Pha- raoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will ht hardeneth. 19 Thou wilt say then unto me, Whv doth he yet find fault? for who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it. Why hast ihou made me thus ? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour ? 22 What if God, willing to show hts wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gen tiles ? 25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26 And it shall come to pass, that in the place where it was said unto them Ye are not my people ; there shall they be called the children of the living God. 27 Esa'ias also crieth concerning Is- rael, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved : 28 For he will finish the work, and cut it short in righteousness: because * The strong expression here used by the Apostle probably signifies, that bo great was his love for his countrymen, that to prevent their ruin, he could even make himself a volun- tary offering, or expiatory sacrifice— an ana- thema, a person separated to destruction. This way of speaking signified the highest degree of patriotism or publvc spirit, to die to prevent any public calamity. The expression is evi- dently hyperbolical. CHAT. X.) ROMANS. SS7 a short work will the Lord make upon the earth. 29 And as Esa'ias said before, Except the Lord of Sab'aoth* had left us a seed, we had been as Sod jma. and been made like unto Gomo'rrah. 30 What shall we say then 7 Tnat the Gentiles, which followed not after righteousness, have attained to righte- ousness, even the righteousness which is of faith. 31 But Israel, which followed after the law of righteousness, halh not attained to the law of righteousness. 32 Wherefore ? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that Btumblingstone ; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of of- fence: and whosoever belie veth on him shall not be ashamed. CHAPTEE X. 5 The scripture showeth the difference betwixt the righteousness of the law, and this of faith, 11 and that all, both Jew and Gentile, that believe, shall not be confounded, 18 and that the Oentiles shall receive the word, and believe. 19 Israel was not ignorant of these things. BRETHREN, my heart's desire and prayer to God for Israel is, that they might be saved. 2 For I bear them record that they have a zeal of God, but not according to knowledge. 3 For they being ignorant of God's righteousness, and going about to esta- blish their own righteousness, have not submitted themselves unto the righte- ousness of God. 4 For Christ is the end of the law for righteousness to every one that be- lie veth. 5 For Moses describeth the righteous- ness which is of the law, That the man which doeth those things shall live by them. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above .') 7 Or, Who shall descend into the deep ? (that is, to bring up Christ again from the dead.) 8 But what saith it 7 The word is nigh thee, even in ihy mouth, and in thy heart : that is, the word of faith, which we preach ; 9 That if thou shalt confess with thy mouth the Lord Jesus, and shalt be- lieve in thine heart that God hath raised him from the dead, thou shalt be saved. 10 For with the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. 1-4 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher ? 15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things ! 16 But they have not all obeyed the gospel. For Esa'ias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard ? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19 But I say, Did not Israel know? First Moses sailh, I will provoke you to jealousy by them that are no people, * Sab'aoth is a Hebrew word, which signifies hoata, and ia sometimes used to denote the aun, moon, and stars, and also the angels. The Lord of Sab'aoth is one of the titles of the Deity, denoting his supreme dominion over the universe, and particularly over the different orders of angels, who, on account of their mul- titude, are called hosts. ROMANS. (CHAT. Xt and by a foolish nation I will anger you. 20 But Esa'ias is very bold, and saith, 1 was found of them that sought me not ; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. CHAPTER XI. 1 God hath not cast off all Israel. 7 Some were elected, though the rest were hardened. 16 TItere is hope of their conversion. 18 The Gentiles may not insult upon them : 26 for there is a promise of their salvation. 33 God's judgments are unsearchable. I SAY then, Hath God cast away his people ? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Bli'as ? how he maketh intercession to God against Is- rael, saying, 3 Lord, they have killed thy prophets, and digged down thine altars ;* and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Ba'al. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works : otherwise grace is no more grace. But if it be of works, then is it no more grace : otherwise work is no more work. 7 What then ? Israel hath not obtained that which he seeketh for ; but the elec- tion hath obtained it, and the rest were blinded 8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear ;) unto this day. 9 And David saith, Let their table be made a snare, and a trap, and a stum- blingblock, and a recompense unto them I 10 Let their eyes be darkened, that they may not see, and bow down their back alway. 11 I say then, Have they stumbled that they should fall ? God forbid : but rather through their fall salvation it come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles ; how much more their fulness 1 13 For I speak to you Gentiles, inas- much as I am the apostle of the Gentiles, I magnify mine office : 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead ? 16 For if the first fruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, were graffed in among them, and with them partakest of the root and fatness of the olive tree ; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, * According to law, there was only one altar for sacrifice, and that in the place where God had fixed his peculiar residence. But, as at first no certain place was appointed, altars were raised to God in various parts of the country, generally in those spots sacred on account of God having on some occasion manifested there his glory. 1 Sam. vii. 17 ; xi. 15 ; xvi. 2, 3 ; 1 Kings xviii. 30, 32. By the law, the altars ol God were made of earth. Exod. xx. 24. CHAP. XII.) ROMANS. severity ; but toward thee, goodness, if thou continue in Ms goodness : other- wise thou also shalt be cut off. 23 And they also, if they abide not in unbelief, shall be graffed in : for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree ? 25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits ; that blindness in part is happened to Israel, until the fulness of the Gentiles be conie in. 26 And so all Israel shall be saved : as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob : 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes : but as touch- ing the election, they are beloved for the fathers' sakes. 29 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all. 33 the depth of the riches both of the wisdom and knowledge of God ! how unsearchable are his judgments, and his ways past finding out ! 34 For who hath known the mind of the Lord ? or who hath been his coun- sellor ? 35 Or who hath first given to him, and it shall be recompensed unto him again ? 36 For of him, and through him, and to him, are all things : to whom be glory for ever. Amen. CHAPTER XII. 1 God's mercies must move us to please God, 3 No man must think too well of himself, 6 but attend, every one, on that calling wherein he is placed. 9 Love, and many other duties, are required of us. 19 Revenge is specially forbidden. I BESEECH you therefore, brethren, by the mercies of God, that ye pre- sent your bodies a living sacrifice, holy, acceptable unto God, which is your rea- sonable service. * 2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and per- fect, will of God. 3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. 4 For as we have many members in one body, and all members have not the same office : 5 So we, being many, are one body in Christ, and every one members one of another. 6 Having then gifts differing accord- ing to the grace that is given to us, whether prophecy, let us prophesy ac- cording to the proportion of faith ; 7 Or ministiy, let us wait on our mi- nistering : or he that teacheth, on teaching ; 8 Or ne that exhorteth, on exhorta- tion : he that giveth, let him do it with simplicity ; he that ruleth, with dili- gence ; he that showeth mercy, with cheerfulness. 9 Let love be without dissimulation. * Here is a beautiful and instructive allusion to the legal oblation of the bodies of beasts or birds, in representing the spiritual sacrifices that Christians are called to offer, in the solemn surrender of their ownselves to the Lord. The bodies of creatures that died of themselves were not to be eaten by the Israelites, (Deut xiv. 21,) much less were they to be offered in sacrifice, but such only as were living, which the offerers presented to the Lord, and brought to the priest to put them to death. (Lev. xvii. 5 ; 2 Chron. xxix. 21, 23.) 879 ROMANS. (UUP. sin. Abhor that ■which is evil ; cleave to that which is good. 10 Be kindly affectioned one to another ■with brotherly love ; in honour prefer- ring one another ; 11 Not slothful in business ; fervent in spirit ; serving the Lord ; 12 Rejoicing in hope ; patient in tribu- lation ; continuing instant in prayer ; 13 Distributing to the necessity of saints ; given to hospitality. 14 Bless them which persecute you : bless, and curse not. 15 Rejoice with them that do rejoice, and weep with them that weep. 1G Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. 17 Recompense to no man evil for evil. Provide things honest in the sight of all men. 18 If it be possible, as much as lieth in you, live peaceably with all men. 19 Dearly beloved, avenge not your- selves, but rather give place unto wrath : for it is written, Vengeance is mine ; I will repay, saith the Lord. 20 Therefore if thine enemy hunger, feed him ; if he thirst, give him drink : for in so doing thou shalt heap coals of fire on his head.* 21 Be not overcome of evil, but over- come evil with good. CHAPTER XIII. 1 Subjection and many other duties, we owe to the magistrates. 8 Love is the fulfilling of ike law. 11 Gluttony and drunkenness, and the works of darkness, are out of season in the time of the gospel. LET eveiy soul be subject unto the higher powers. For there is no power but of God : the powers that be are ordained of God. 2 Whosoever therefore resisteth the power, resisteth the ordinance of God : and they that resist shall receive to themselves damnation. 3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same : 4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid ; for he heareth not the sword in vain : for he is the minister of God, a revenger to execute wrath upon him that doeth evil. 5 Wherefore ye must needs be sub- ject, not only for wrath, but also for conscience sake. 6 For for this cause pay ye tribute also : for they are God's ministers, at- tending continually upon this very thing. 7 Render therefore to all their dues : tributet to whom tribute is due ; custom to whom custom ; fear to whom fear ; honour to whom honour. 8 Owe no man anything, but to love one another : for he that loveth another hath fulfilled the law. 9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false wit- ness, Thou shalt not covet ; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thy- self. 10 Love worketh no ill to his neigh- bour : therefore love is the fulfilling of the law. 11 And that, knowing the time, that now it is high time to awake out of sleep : for now is our salvation nearer than when we believed. 12 The night is far spent, the day is at hand : let us therefore cast off the works of darkness, and let us put on the ar- mour of light. 13 Let us walk honestly, as in the day ; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. * The metaphor in this verse is supposed to be taken from the melting of metals, by cover- ing the ore with burning coals. This being understood, the meaning will be, " In so doing thou wilt mollify thine enemy, and bring hira to a good temppr." This is likely to be the ge- neral effect, though it may admit of exceptions, t Tribute seems to denote a tax levied on persons and estates ; custom, on goods or mer- chandise. CHAP. XIV.) ROMANS. 14 But put ye on the Lord Jesus Christ,* and make not provision for the flesh, to fulfil the lusts thereof. CHAPTER XIV. 3 Men may not contemn nor condemn one the other fur things indifferent: 13 but take httd tltat they give no offence in them: 15 for that the apostle proveth unlawful by many reasons, HIM that is weak in the faith receive ye, but not to doubtful disputations. 2 For one belie veth that he may eat all things: another, who is weak, eat- eth herbs. t 3 Let not him that eatelh despise him that eateth not ; and let not him which eateth not judge him that eateth: for God hath r/eceived him. 4 Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up : for God is able to make him stand. 5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully per- suaded in his own mind.t G He that regardeth the day, regard- eth it untu the Lord ; and he that re- gardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eatelh not, and giveth God thanks-t 7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord ; and whether we die, we die unto the Lord : whether we live there- fore, or die, we are the Lord's. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10 But why dost thou jndge thy bro- ther? or why dost thou set at nought thy brother ? for we shall all stand Be- fore the judgment seat of Christ. 11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. 12 So then every one of us shall give account of himself to God. 13 Let us not therefore judge one another any more: but judge this ra- ther, that no man put a stumbling-block or an occasion to fall in his brother's way. 14 I know, and am persuaded by the Lord Jesus, that there is nothing un- clean of itself : but to him that esteem- eth any thing to be unclean, to him it is unclean. 15 But if thy brother be grieved with thy meat, now walkest thou not chari- tably. Destroy not him with thy meat, for whom Christ died. 16 Let not then your good be evil spoken of: 17 For the kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost. 18 For he that in these things serveth Christ, is acceptable to God and approv ed of men. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. 20 For meat destroy not the work of God. All things indeed are pure ; but it is evil for that man who eateth with offence. 21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumblelh, or is offended, or is made weak. 22 Hast thou faith ? have it to thyself before God. Happy is he that condemn- * putting on Christ means, " assimilate your- selves to him, follow his example." The Greek writers often use the phrase, which seems to be taken from the theatre, where the actors as- sume the name and attire of the persons they represent. Plutarch says, that the kings of Persia, on the day of thtir coronation, put on a robe which the thst Cyrus had worn before he was king, to remind them of imitating his exemplary temper and conduct. t Many believing .Tews still observe their ancient feast-days, but others looked upon those feast-days as abrogated by Christ These matters wore to be regulated by conscience. X The Gentile Christians freely ate all kinds of meat. The Essenes, a Jewish sect, abstained from all kinds of animal food, and contented themselves with a vegetable diet. Some con- verts from this sect, who adhered to their old practice, may be here alluded to. 572 ROMANS. (CHAT. XT. w eth not himself in that thing which he alloweth. 23 And he that doubteth is damned if he eat, because he eateth not of faith: for ■whatsoever is not of faith is sin. CHAPTER XV. 1 The strong must bear Kith the weak. 2 We may not please ourselves, 3 for Christ did not so, 7 but receive one the other, as Christ did us all, 8 both Jews 9 and Gentiles. 15 Paul ex- cuseth his writing, 28 and promiseth to see them, 30 and requesteth their prayers. E then that are strong ought to bear the infirmities ot the weak, and not to please ourselves. 2 Let every one of us please his neigh- bour for his good to edification. 3 For even Christ pleased not him- self; but, as it is written, The re- proaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. 5 Now the God oi patience and con- solation grant you to be like-minded one toward another according to Christ Jesus : 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers : 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he sailh, Bejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles ; and laud him, all ye people. 12 And again, Esa'ias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles ; in him shall the Gentiles trust. 13 Now the God sf hope fill you with all joy and peace m believing, that ye may abound in hope, through the power of the Holy Ghost. 14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, be- cause of the grace that is given to me of God, 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, lhat the offering up of the Gentiles might be acceptable, be- ing sanctified by the Holy Ghost. 17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 18 For I will not dare to speak of anj of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 Through mighty signs and wonders, by the power of the Spirit of God ; so that from Jerusalem, and round about unto lllyr'icum. I have fully preached the Gospel of Christ. 20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation : 21 But as it is written, To whom he was not spoken of, they shall see : and they that have not heard shall under- stand. 22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you ; 24 Whensoever I take my journey into Spain,* I will come to you: for I * Whether Paul ever accomplished his pur- pose of visiting Spain, is a matter of doubt There is no historical record of his having done so, either in the New Testament, or in the early ecclesiastical writers, though most of those writers seem to have taken it for granted. Hia whole plan was probably deranged by the oc- currences at Jerusalem, which led to his long imprisonment at Ceesarea, and hie being sent in bonds to Rome. CHAP. XVI.) ROMANS. S73 trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Mace- donia and Acha'ia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily ; and their debtors they are. For if the Gen- tiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. 30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me ; 31 That I may be delivered from them that do not believe in Judea ;* and that my service which I have for Jerusalem may be accepted of the saints ; 32 That I may come unto you with joy by the will of God, and may with you be refreshed. 33 Now the God of peace be with you all. Amen. CHAPTER XVI. 3 Paul willeth the brethren to greet many, 17 and advheth them to take heed of those which cause dissension and offences : 21 and after sundry salutations enakth with praise and thanks to God. ICOMMENDt unto you Fhe'be our sister, which is a servant of the church which is at Cenchre'a: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. 3 Greet Prisci'lla and Aq'uila, my helpers in Christ Jesus : 4 Who have for my life laid down their own necks : unto whom not only I give thanks, but also all the churches of th6 Gentiles. 5 Likewise greet the church that is in their house. Salute my well-beloved Epene'tus, who is the first fruits of Acha'ia unto Christ. 6 Greet Mary, who bestowed much labour on us. 7 Salute Audron'icus and Junia, my kinsmen, and my fellow prisoners, who are of note among the apostles, who also were in Christ before me. 8 Greet Amplias, my beloved in the Lord. 9 Salute Ur'bane', our helper in Christ, and Sta'chys my beloved. 10 Salute Ape 'lies, approved in Christ. Salute them which are of Aristobulus* household. 11 Salute Hero'dion my kinsman. Greet them that be of the household of Narcis'sus, which are in the Lord. 12 Salute Tryphe'na and Trypho'sa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyn'critus, Phle'gon, Her' mas, Fat'robas, Her'mes, and the breth ren which are with them. 15 Salute Philol'ogus, and Julia, Ne ; - reus, and his sister, and Olym'pas, and all the saints which are with them. 16 Salute one another with an holy kiss.J The churches of Christ salute you. 17 Now I beseech you, brethren, mark, * How much reason Paul had to dread the violence of the unbelieving Jews, is evident from the history given of his visit to Jerusalem, in the Acts of the Apostles. They endeavoured to destroy his life, accused him to the Roman Governor, and effected his imprisonment for two years in Cassarea, whence he was sent in chains to Rome. t It was UBual to give letters of commenda- tion of a member of one church to those ot another. (Set; 2 Cor. iii. 1.) The person here recommended seems to have been the bearer ol this letter; as she dwelt at Cenchrea, it is pro- bable she was a Grecian, as is her name. t In some countries the kiss of friendship ia still common. It is supposed to have been of 274 1 CORINTHIANS. (chap, t them which cause divisions and offences contrary to the doctrine which ye have learned ; and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but their own belly ; and by good words and fail- speeches deceive the hearts of the simple. 19 For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and sim- ple concerning evil 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. 21 Timo'theus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22 I Ter'tius,* who wrote this epistle, salute you in the Lord. 23 Gai'us mine host, and of the whole church, saluteth you. Eras'tus the chamberlain of the cityt saluteth you, and Quar'tus a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, ac- cording to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, accord- ing to the commandment of the ever- lasting God, made known to all nations for the obedience of failh : 27 To God only wise, be glory through Jesus Christ for ever. Amen. H Written to the Romans from Co- rinthus, and sent by Phebe, servant of the church at Cenchrea. THE PIBST EPISTLE OP PAUL THE APOSTLE TO THE CORINTHIANS. The church of Corinth was founded by the Apostle Paul, as recorded in Acts xviii. 1-19. There were great divisions in this church, which occasioned the interference of the apostle, written about a. i>. 56. CHAPTER I. L After his salutation and thanksgiving, 10 he exhorteth them to unity, and 12 reproveth their dissensions. 18 God destroyet/t the wisdom of the »n><:, 21 by the foolishness of preaching, and 26 calleth not the wise, mighty, and noble, but 27, 28 the foolish, weak, and men of no account. PAUL, called to be an apostle of Jesus Christ through the will of God, and Sos'thene's our brother, 2 Unto the church of God, which is at Corinth, X to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours : 3 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 4 I thank my God always on your behalf, for thn grace of God which is given you by Jesus Christ ; oriental origin, and wns borrowed from the Jewish synagogue. The men and women did not kiss each other indiscriminately ; the men saluted the men only, and women none but their own sex, as their separate places in the church or the synagogue seemed to require. * Tertivs was the amanuensis employed on this occasion. From his name he seems to have been a Roman. t Chamberlain of the city seems to have been an office of considerable rank. Erastus wai treasurer of Corinth ; he had the care of the city chest, and distributed the public money. X (For account of Corinth, see Acts xviii. L) . CtAP. II.) , 1 CORINTHIANS. S7S 5 That in every thing ye are enriched by him, in all utterance, and in all knowledge ; 6 Even as the testimony of Christ was confirmed in you : 7 So that ye come behind in no gift ; waiting for the coming of our Lord Jesus Christ : 8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 9 God is faithful, by whom ye were called unto the fellowship of his Sou Jesus Christ our Lord. 10 Now I beseech you, brethren, by the name of our Lord Jesus Chiist, that ye all speak the same thing, and that there be no divisions among you ; but that ye be perfectly joined together in the same mind and m the same judg- ment. 11 For it hath been declared tmto me of you, my brethren, by them which are of the house of Chloe, that there are con tentions among you. 12 Now this I say, that every one of you saith, I am of Paul; and I of Apol- los ; and I of Ce-'phas ; and I of Chiist. 13 Is Christ divided? was Paul cruci- fied for you? or were ye baptized in the name of Paul ? 14 I thank God that I baptized none of you, but Cris'pus and Gai'us ; 15 Lest any should say that I had baptized in mine own name. 16 And I baptized also the household of Steph'anas: besides, I know not whether I baptized any other. 17 For Christ sent me not to baptize, but to preach the gospel : not with wis- dom of words, lest the cross of Christ should be made of none effect. 18 For the preaching of the cross is to them that perish foolishness ; but unto us which are saved it is the power of God. 19 For it is written, I will destroy the wisdom of the wise, and will bring to nothing ihe understanding of the prudent. 20 Where is the wise? where is the scribe? where is the disputer of this world ? hath not God made foolish the wisdom of this world ? 21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preach- ing to save them that believe. 22 For the Jews require a sign, and the Greeks seek after wisdom : 23 But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness ; 24 But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. 25 Because the foolishness of God is wiser than men ; and the weakness of God is stronger than men. 26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called : 27 But God hath chosen the foolish things of the world to confound the wise ; and God hath chosen the weak things of the world to confound the things which are mighty ; 28 And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: 29 That no flesh should glory in his presence. 30 But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption : 31 That, according as it is written, He that gi rieth, let him glory in the Lord. CHAPTER II. He declareth that lis preaching, 1 thsugh it bring not excellency of speech, or of 4 human wisdom : yet consisteth in the 4, 5 power of God : and so far excelleth 6 the wisdom of this world, and 9 human sense, as that 14 ths natural man cannot understand it. AND I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.* » The Apostle here evidently alludes to that I of arrangement in discourse and argument^ nice and studied choice of language, to those which was so much an object of regard with gracefully-formed sentences, and to that skill | the Greek rhetoricians. 1 CORINTHIANS. (chap, hi. 2 For I determined not to know any thing among you, save Jesus Christ, and nim crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: 5 That your faith should not stand in the wisdom of men, but in the power of God. 6 Howbeit we speak wisdom among them that are perfect : yet not the wis- dom of this world, nor of the princes of this world, that come to naught: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory : 8 Which none of the princes of this world knew : for had they known it, they would not have crucified the Lord of glory. 9 But as it is written, Eye hath not seen, nor ear heard, neither have en- tered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit: for the Spirit search- eth all things, yea, the deep things of God. 11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. 12 Now we have received, not the spirit of the world, but the spirit which is of God ; that we might know the things that are freely given to us of God. 13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth ; comparing spiritual things with spiritual. 14 But the natural man receiveth not the things of the Spirit of God : for they are foolishness unto him : neither can he know them, because they are spiritually discerned. 15 But he that is spiritual judgeth all things, yet he himself is judged of no man. 16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. CHAPTER III. 2 Milk is Jit for children. 3 Strife and division, arguments of a fleshly mind. 7 He that plant' eth, and he that watereth, is nothing. 9 The ministers are God's fellowworkmeii. 11 Christ the only foundation. 16 Men the temples oj God, which 17 must be kept holy. 19 The wisdom of this world is foolishness with God. AND I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 1 have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal : for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men ? 4 For while one saith, I am of Paul; and another, I am of Apol'los ; are ye not carnal ? 5 Who then is Paul, and who is Apol'los, but ministers by whom ye believed, even as the Lord gave to every man ? 6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth ; but God that giveth the increase. 8 Now he that planteth and he that watereth are one : and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God : ye are God's husbandry, ye are God's building. 10 According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the founda- tion, and another buildeth thereon. But let every man take heed how he buildeth thereupon. 11 For other foundation can no man lay than that is laid, which is Jesus Christ. 12 Now if any man build upon this CHAP. IV.) 1 CORINTHIANS. 277 foundation gold, silver, precious stones, wood, hay, stubble ; 13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire ; and the fire shall try every man's work of what sort it is. 14 If any man's work abide which he hath built thereupon, he shall receive a reward. 15 If any man's work shall be burned, he shall suffer loss : but he himself shall be saved ; yet so as by fire. 16 Kuow ye not that ye are the tem- ple of God, and that the Spirit of God dwelleth in you ? 17 If any man defile the temple of God, ^him shall God destroy ; for the temple of God is holy, which temple ye are. 18 Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it is written, He taketh the wise in their own crafti- ness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain. 21 Therefore let no man glory in men. For all things are yours ; 22 Whether Paul, or Apol'los, or Ce'phas, or the world, or life, or death, or things present, or things to come ; all are yours; 23 And ye are Christ's ; and Christ is God's. CHAPTER IV. 1 In what account the ministers ought to he had, 7 We have nothing which we have not received. 9 The apostles spectacles to the world, angels, and men, 13 the Jilth and off- scouring of the world : 15 yet our fathers in Christ, 16 whom we ought to follow. LET a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful. 3 But with me it is a very small thing that I should be judged of you, or of man's judgment : yea, I judge not mine own self. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts : and then shall every man have praise of God. 6 And these things, brethren, I have in a figure transferred to myself and to Apol'los for your sakes ; that ye might learn in us not to think of men above lhat which is written, that no one of you be puffed up for one against another. 7 For who maketh thee to differ from another ? and what hast thou that thou didst not receive 1 now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 8 Now ye are full, now ye are rich, ye have reigned as kings without us ; and I would to God ye did reign, that we also might reign with you. 9 For I think that God hath set forth us the apostles last, as it were appointed to death : for we are made a spectacle unto the world, and to angels, and to men.* 10 We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong ; ye are honourable, but we are despised. t 11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place ; 12 And labour, working with our own hands : being reviled, we bless ; being persecuted, we suffer it: 13 Being defamed, we entreat: we are made as the filth of the world, and * Thia is an allusion to the Roman spectacles. In the morning men were brought forth armed to fight with wild beasts ; at noon, gladiators were brought forth naked, to fight with the sword, and he that then escaped was only kept for slaughter another day ; so that those men might be called *' men appointed for death •" and this being the last appearance upon the theatre for that day, they are said to be " set forth " the last. t The poor victims in the theatre were treat- ed as if they were fools ; they were hooted, mocked, and variously ineulted ; and, in like manner were the Apostles treated. 24 £78 1 CORINTHIANS. fCHAP. v are the offscouring of all things unto this day.* 14 I write not these things to shame you, but as my beloved sons I warn you. 15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers : for in Christ Jesus I have begotten you through the gospel. 16 Wherefore I beseech you, be ye followers of me. 17 For this cause have I sent unto you Timo'theus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church. 18 Now some are puffed up, as though I would not come to you. 19 But I will come to you shortly, if the Lord will, and will know, not the Bpeech of them which are puffed up, but the power. 20 For the kingdom of God is not in word, but in power. 21 What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness ? CHAPTER V. 1 The incestuous person 6 is cause rather of shame unto them, than of rejoicing'. 7 The old leaven is to be purged out. 10 Heinous offenders are to be shunned and avoided. IT is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.t 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump ? 7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.} For even Christ our pass- over is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness ; but with the unleavened bread of sincerity and truth. 9 I wrote unto you in an epistle, not to company with fornicators : 10 Yet not altogether with the fornica- tors of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner ; with such an one no not to eat, 12 For what have I to do to judge them also that are without ? do not ye judge them that are within? 13 But thorn that are without God judgelh. Therefore put away from among yourselves that wicked person. * Whon a city was under any great calamity, the heathen used to choose out some very base, vile, and sordid person, whom they burnt in pitch, and cant the ashes with imprecations into the sea, for the purification of the city. This is what is meant by the filth of the world ; and the offscouring of all things may mean only the same thing, namely, the vilest refusn creatures in a city ; such as used to be the expiation in a public calamity ; or, else it signifies the dirt and filth which scavengers roUe together in the eirprt, and cany to the dunghill. t The Corinthiuns were intamoua, even to a proverb. The practice of a man taking to himself his father's wife, as though she were his own wife, was so unnatund, that though it existed among the Moors, Ethiopians, Medes, Persians, and Arabians, yet it was not allowed among the more civil and cultivated nations, as the Grecians and Romans, and never mention- ed but with detestation and abhorrence. X The allusion here is to the Jewish custom of casting out all leaven from the houses before the celebration of the PnRBOver, the not doing of which exposed the party offending to the penalty of being cut off from the congregation of Israel. This search was made by the light of a lamp,and every corner was carefully explored CHAP. TC) 1 CORINTHIANS. 279 CHAPTER VI. 1 TJie Corinthians must not vex their brethren, in going to law with them .- 6 especially under infidels. 9 The unrighteous shall not inherit the kingdom of God. 15 Our bodies are the members of Christ, 19 and temples of the Holy Ghost. 16, 17 They must not therefore be defiled. DARE any of you, having « matter against another, go to lav before the unjust, and not beiore the saints? 2 Do ye not know that the saints shall judge the world ? and if the world shall be judged by you, are ye unworthy to judge the smallest matters ? 3 Know ye not that we shall judge angels? how much more things that pertain to this life? 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. 5 I speak to your shame. Is it so, that there is not a wise man among you ? no, not one that shall be able to judge between his brethren ? 6 But brother goeth to law with brother, and that before the unbe- lievers. 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong ? why do ye not rather suffer yourselves to be defrauded? 8 Nay, ye do wrong, and defraud, and that your brethren. 9 Know ye not that the unrighteous shall not inherit the kingdom of God ? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effemi- nate, nor abusers of themselves with mankind, 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extor- tioners, shall inherit the kingdom of God/ 11 And such were some of you : but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. 12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. 13 Meats for the belly, and the belly for meats : but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body. 14 And God hath both raised up the Lord, and will also raise up us by his own power. 15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid. 16 What? know ye not that he which is joined to an harlot is one body? for two, sailh he, shall be one flesh. 17 But he that is joined unto the Lord is one spirit. 18 Flee fornication. Every sin that a man doeth is without the body; but he that committelh fornication sinneth against his own body. 19 What? know ye not that your body is the temple of the Holy Ghost which, is in you, which ye have of God, and ye are not your own? 20 For ye are bought with a price : therefore glorify God in your body, and in your spirit, which are God's. CHAPTER VII. 2 He treateth of marriage, 4 showing it to be a remedy against fornication : 10 and that the bond thereof ought not lightly to be dissolved. 18, 20 Every man must be content with his vocation. 25 Virginity wherefore to be em- braced. 35 And for what respects we may either marry, or abstain from marrying. NOW concerning the things whereof ye wrote unto me : It is good for a man not to touch a woman. 2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. 4 The wife hath not power of her own body, but the husband: and likewise also the husbaud hath not power of hia own body, but the wife. [ The sins here enumerated were those for which Corinth was famous. 280 1, CORINTHIANS. 5 Defraud ye not one the other, except U be with consent for a time, that ye may give yourselves to fasting and prayer ; and come together again, that Satan tempt you not for your incon- tinency. 6 But I speak this by permission, and not of commandment. 7 For I would that all men were even as I myself. But every man hath his proper gift of God, one after this man- ner, and another after that. 8 I say therefore to the unmanned and widows, It is good for them if they abide even as I. 9 But if they cannot contain, let them many : for it is better to many than to burn. 10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband : 11 But and if she depart, let her re- main unmarried, or be reconciled to her husband: and let not the husband put away his wife. 12 But to the rest speak I, not the Lord: If any brother hath f» wife that believeth not, and she be pleased to dwell with him, let him not put her away. 13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14 For the unbelieving husband is sanctified by the wife, and the un- believing wife is sanctified by the hus- band: else were your children unclean ; but now are they holy. 15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. 16 For what knowest thou, wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife 1 17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. 18 Is any man called being circum- cised ? let bim not become uucircum- cised. Is any called in uncircumcision ? let him not be circumcised. 19 Circumcision is nothing, and uncir- cumcision is nothing, but the keeping of the commandments of God. 20 Let eveiy man abide in the same ca]ling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. 23 Ye are bought with a price ; be not ye the servants of men. 24 Brethren, let eveiy man, wherein he is called, therein abide with God. 25 Now concerning virgins I have no commandment of the Lord : yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. 26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. 27 Ail thou bound unto a wife ? seek not to be loosed. Art thou loosed from a wife ? seek not a wife. 28 But and if thou marry, thou hast not sinned ; and if a virgin many, she hath not sinne d. N e verth eless such shall have trouble in the flesh: but I spare you. 29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none ; 30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; 31 And they that use this world, as not abusing it: for the fashion of this world passeth away. 32 But I would have you without care- fulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord : 33 But he that is maixied careth for the things that are of the world, how be may please his wife. 34 There is difference also between a wife and a virgin. The unmarried chap, vm.) 1 CORINTHIANS. 281 woman careth for the things of the Lord, that she may be holy both in body and in spirit : but she that is married careth for the things of the world, how she may please her husband. 35 And this I speak for your own profit ; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord with- out distraction. 36 But if any man think that he be- haveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not : let them marry. 37 Nevertheless he that standelh sted- fast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. 38 So then he that giveth her in mar- riage doeth well; but he that giveth her not in marriage doelh better.* 39 The wife is bound by the law as long as her husband liveth ; but if her husband be dead, she is at liberty to be married to whom she will ; only in the Lord. 40 But she is happier if she so abide, after my judgment : and I think also that I have the Spirit of God. CHAPTER VIII. 1 To abstain from meats offered to idols, 8, 9 We must not abuse our Christian liberty, to the offence of our brethren : 11 but must bridle our knowledge with charity. NOW as touching things offered unto idols, we know that we all have knowledge.t Knowledge puffeth up, but chanty edifieth. 2 And if any man think that he know- eth anything, he knoweth nothing yet as he ought to know. 3 But if any man love God, the same is known of him. 4 As concerning therefore the ealing of those things that are offered in sacri- fice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)t 6 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. 7 Howbeit there is not in every man that knowledge: for some with con- science of the idol unto this hour eat it as a thing offered Unto an idol ; and their conscience being weak, is defiled. 8 But meat commendeth us not to God : for neither, if we eat, are we the better ; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of yours become a stum- blingblock to them that are weak. 10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols ; * Daughters were kept very recluse in Greece. It was in the power of the father to give them in marriage or not ; but among the Jews early marriage was thought a duty : and, indeed, both among the Jews and Greeks celibacy was reckoned dishonourable. Some fathers might, therefore, think it sinful to restraiD their daughters from marriage ; while others, follow- ing the opinions of a sect called the Essenes, and the morn rigid philosophers, fancied that they acted properly in restraining them. The Corinthians, therefore, judged it necessary to consult the Apostle, who, in this instance, gave the preference to a single life, because the young persons would be exposed less to the evils of a most corrupt society, and also to those difficulties which those who were encum- bered with families were called to endure in days of persecution. t It was customary among the Pagan idola- ters to offer oxen, sheep, and other animals, that were fit for food, in sacrifice to their gods. Part of these sacrifices were consumed on the altars, and the remainder was divided in va- rious shares between the priest and the offerers, who feasted on them, and invited their friends to the entertainment, sometimes in the idol- temple, and at others in their own houses, and what was not thus disposed of was often sold in the market. (Ch. x. 25.) Now, lest they should in any way give, or seem to give, countenance to idolatry, by eating what had been offered to idols, the Corinthians wrote for the Apostle's opinion to guide them in their conduct. \ The Egyptians, Grecians, Romans, and others, had idol gods almost without number; and even among the Jews, who had fallen into idolatry, their gods were according to thr> num- bnr of their cities. The name Lord or Baal, was also often given to their idol gods. 1 CORINTHIANS. (CHAP. IX 11 And through thy knowledge shall the weak brother perish, for whom Christ died ? 12 But when ye sin so against the -brethren, and wound their weak con- science, ye sin against Christ. 13 Wherefore, if meat make my bro- ther to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. CHAPTER IX. I He skoweth his liberty, 7 and that the minister ought to live by the gospel : 15 yet that him- self hath of his own accord abstained, 18 to be either chargeable unto them, 22 or offensive unto any in matters indifferent. 24 Our life is like unto a race. AM I not an apostle ? am I not free ? have I not seen Jesus Christ our Lord '! are not ye my work in the Lord ? 2 If I be not an apostle unto others, yet doubtless I am to you : for the seal of mine apostleship are ye in the Lord. 3 Mine answer to them that do ex- amine me is this, 4 Have we not power to eat and to drink ? 5 Have we not power to lead about a sister, a wife,* as well as other apostles, and as the brethren of the Lord, and Ce'phas ? 6 Or I only and Barnabas, have not we power to forbear working ? 7 Who goeth a warfare anytime at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock ? 8 Say I these things as a man? or saith not the law the same also? 9 For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10 Or saith he it altogether for our sakes ? For our sakes, no doubt, this is written : that he that ploweth should plow in hope; and that he that thresh- eth in hope should be partaker of his hope. 11 If we have sown unto you spiritual things, is it. a great thing if we shall reap your carnal things ? 12 If others be partakers of this power over you, are not we rather? Neverthe- less we have not used this power ; but suffer all things, lest we should hinder the gospel of Christ. 13 Do ye not know that they which minister about holy things live of the things of the temple ?t and they which wait at the altar are partakers with the altar ? 14 Even so bath the Lord ordained that they which preach the gospel should live of the gospel. 15 But I have used none of these things: neither have I written these things, that it should be so done unto me : for it were better for me to die, than that any man should make my glorying void. 16 For though I preach the gospel, I have nothing to glory of: for necessity * In the Eastern countries, when people of condition travelled, they either lodged with their acquaintance, or carried servants with them, who provided such things as were neces- sary to their accommodation in the lodging- houses, hi the Genrile countries, where the Apostles preached, they hud no acquaintance nor friends with whom they could lodge; and, therefore, some of them, particularly the breth- ren of the Lord and Peter, found it necessary to carry about with them a wife, to make pro- vision for them, at the expense of those to whom they preached. This right, Paul told the Corinthians, belonged as much to him and to Rarnabas as to the other Apostles. \ The employment of the priests in the temple was to slny the sacrifices, take off their skins, cut them into pieces, lay them in order with the wood upon the altar, and burn them. And the priests and Levires were always occupied, some doing one thing, and some another; some slew the sacrifice ; others sprinkled the blood ; some took away the ashes ; others laid the wood ; others brought up the parts of the sa- crifice when slain, skinned, and cut asunder, and laid them on the altar, and these partook with the altar ; some parts the altar devoured, being consumed by fire upon it ; but then ihcre were other pieces which, by law, were reserv- ed for the priests nnd upon which they and their families lived ; besides, they had the tithes and first-fruits, and other oblations and presents, in money or goods, brought thither, nor had they any other way of living and sup- porting their families j for the priet-ts and Le- vites hud no inheritance among the children of Israel, and, therefore, provision was made for them in this way. HAP. IX.) 1 CORINTHIANS. 283 is laid upon me ; yea, woe is unto me if I preach not the gospel ! 17 For if I do this thing willingly, I have a reward : but if against my will, a dispensation of the gospel is committed unto me. 18 What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that 1 abuse not my power in the gospel. 19 For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. 20 And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain then that are under the law; 21 To them that are without l»w, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. 22 To the weak became I as weak, that I might gain the weak : I am made all things to all men, that I might by all means save some. 23 And this I do for the gospel's sake, that I might be partaker thereof with you. 24 Know ye not that they which ran in a race, run all, but one receiveth the prize?* So run, that ye may obtain. 25 And every man that striveth for the Olympic Games. * The Apostle here alludes to the well-known athletic games at Corinth, where the racers, wrestlers, and boxers, submitted to great priva- tions, in order to prepare them for winning the prize. These games were celebrated with ex- traordinary pomp and Bplendour, every fourth year, on the isthmus which joined the Pelo- ponnesus to the main land, and on a part of which the city of Corinth stood. There were, in Greece, four species of games — the Pythian or Delphic, the Isthmian or Corinthian, the Nemean, and the Olympic. On these occa- sions persons were assembled from all parts of Greece, and the time during which they con- tinued was devoted to extraordinary festivity and amusement. The games were all substan- tially of the same nature, but the iBthmia i, or Corinthian, were those to which the Apostle here makes allusion. The illustrations of the Apostle are also chiefly taken from the stadium, or footrace, the course for which was H00 cubit3 long. All ran for the prize who entered the lists, and usually there were many racers who contended. One only, however, received the prize — the victor, and he alone. The prize which was conferred was a wreath of olive, nt the Olympic games ; a wreath of apples at Del- phi ; of pine at the Isthmian ; and of pars- ley at the Nemean games. But this was not all, for the victors received the plaudits of the multitude, and on their return home they rode in a triumphal chariot ; the walls of the city were brokpn down to give them entrance; and, in many cities, a subsistence was given them 281 1 CORINTHIANS. (CHAP. X. mastery is temperate in all things.* Now they do it to obtain a corruptible crown ; but we an incorruptible. 26 I therefore so run, not as uncer- tainly; so fight I, not as one that beat, eth the air : t 27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. J CHAPTER X. 1 The sacraments of ike Jews & are types of ours, 7 and their punishments^ 11 examples for us. 14 We must Jlee from idolatry. 21 We must not make the Lord's table the table of devils : 24 and in things indifferent we must have regard of our brethren. MOREOVER, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea ; 2 And were all baptized unto Moses in the cloud and in the sea ; 3 And did all eat the same spiritual meat j , 4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them : and that Rock was Christ. 5 But witli many of them God was not well pleased : for they were overthrown in the wilderness. 6 Now these things were our exam- ples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them ; as it is written, The people sat down to eat and drink, and rose up to play. || 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us tempt Christ, as some of them also tempted, and were des- troyed of serpents. 10 Neither murmur ye, as some of them also murmured, and were destroy- ed of the destroyer. 11 Now all these things happened unto them for ensampleB : and they are written for our admonition, upon whom the ends of the world are come. 12 Wherefore let him that thinketh he standeth take heed lest he fall. 13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able ; but will with the temptation also make a way to escape, that ye may be able to bear it. 14 Wherefore, my dearly beloved, flee from idolatry. out of the public treasury, and they were exempted from taxes. Cicero says, that a vic- tory at the Olympic games was not much less honourable than a triumph at Rome. When the Apostle says, so run that ye may obtain, it is evident that he means, that, in the Christian race, the prize is to be obtained by many, but it muetbe obtained by an attention to Scnpture rulea : as, in the races, the path was marked out by white lines or posts, and he who trespassed beyond these lines lost the prize, even though he were the first to reach the goal. * Every one that endeavoured to obtain a victory in boxing, or pitching the bar or quoit, pursued a course of the most temperate living. He was previously trained, during twelve months, by an experienced teacher of the gym- nastic arts, and his eating, drinking, walking, and sleeping were determined, as to time and quantity, by rule, while he was constantly exercised in the art for the prize of which he meant to contend. And if he gained the prize it was but corruptible, a mere fading wreath, that would soon wither on his brow. t Here the metaphor is changed to boxing, and alludes to the habits of the pugilists before they entered the lists, who were accustomed to exercise their limbs with the gauntlet, in order to acquire greater skill and dexterity. They flung about their arms as if engaged with an actual combatant, and this was called beating the air, and came to be a proverbial expression, np; lied to those who missed their aim of an object. % Here the allusion refers to the practice of boxers, to their striking under the eye, and to that of wrestlers throwing down their adver- saries : both, indeed, being often combined in a game called the pancratium. The lesson taught by the Apostle is, that the Christian should aim at the conquest and control of the corrupt and unruly passions, lest in the end he should be like the unsuccessful competitor, "a castaway," that is, " one disapproved of the Judge, as not having fairly deserved the prize." In these comparisons there is necessarily a limit the racers and boxers meriting their crown, where- as the Christian's crown is the reward oigrace, \\ The festival sports followed after eating and drinking in honour of idols, and not only in eluded every kind of mirth as here implied, but also every sort of iniquity. CHAP. XI.) 1 CORINTHIANS. 385 15 I speak as to wise men ; judge ye ■what I say. 16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ ? 17 For we being many are one bread, and one body : tor we are all partakers of that one bread. 18 Behold Israel after the flesh : are not they which eat of the sacrifices par- takers of the altar ? 19 What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing ? 20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God : and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils : ye cannot be partakers of the Lord's table, and of the table of devils.* 22 Do we provoke the Lord to jea- lousy ? are we stronger than he ? 23 All things are lawful for me, but all things are not expedient : all things are lawful for me, but all things edify not. 24 Let no man seek his own, but every man another's wealth. 25 Whatsoever is sold in the shambles, that eat, asking no question for con- science sake :t 26 For the earth is the Lord's, and the fulness thereof. 27 If any of them that believe not bid you to a feast, and ye be disposed to go ; whatsoever is set before you, eat, asking no question for conscience sake. 28 But if any man say unto you, This is offered in sacrifice unto idols,t eat not for his sake that shewed it, and for conscience sake : for the earth is the Lord's, and the fulness thereof: 29 Conscience, I say, not thine own, but of the other : for why is my liberty judged of another man's conscience ? 30 For if I by grace he a partaker, why am I evil spoken of for that for which I give thanks 1 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. 32 Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God: 33 Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. CHAPTER XI. 1 He reproveth them, because in holy assembliel 4 their men prayed with their heads covered^ and 6 women with their heads uncovered, 17 and because generally their meetings were not for the better, but for the worse, as 21 namely in profaning with their own feasts the Lord's supper, 23 Lastly, he calleth them to the first institution thereof, BE ye followers of me, even as I also am of Christ. 2 Now I praise you, brelhren, that ye remember me in all things, and keep the ordinances, as I delivered them to you. 3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man ; and the head of Christ is God. 4 Every man praying or prophesying, having his head covered, dishonoureth his head. || 5 But eveiy woman that prayeth or * It was inconsistent to communicate with Christ at the Lord's supper, and to communi- cate with devils or demons in the idol feasts, which were eaten on a table in the demons' temple. t It was customary to bring the flesh of the aDimal to market, the* blood ol which had been poured out in sacrifice to an idol. The shambles were neither regularly-built shops nor booths, but only stalls, set out in a certain pan of the forum. The priests sometimes sold idol-meat in the market. | If any one informed a Christian that this or the other dish was part of an idol sacrifice, then, in order to protest againBt idolatry, he was to abstain from it, he who is the Lord oi the whole earth being able to provide him with some other meat. || It seems that the Corinthian men wore a veil out of regard to Pharisaical traditions, and in imitation of the custom prevailing in the synagogues, which the Apostle disapproved ; it also savoured of Heathenism, heathens in ge- neral covering their heads in their worship. 288 1 CORINTHIANS. ((Auu XI prophesieth with Jier head uncovered dishonoureth her head :* for that is even all one as if she were shaven. 6 For if the woman be not covered, let her also be shorn : but if it be a shame for a woman to be shorn or shaven, let her be covered. 7 For a man indeed ought not to cover his head, forasmuch as he is ihe image and glory of God : but the woman is the glory of the man. 8 For the man is not of the woman; but the woman of the man. 9 Neither was the man created for the woman; but tbe woman for the man. 10 For this cause ought the woman to have power on her head because ^f the angels.t 11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. Eastern Ladies Rising and Walking. * In the East the hend is the seat of female modesty, and hence the care taken to cover the face with a veil, and still more the top and back of the head. It was much the same in Greece. But at their festivals, in honour of their deities, the women appeared with their faces uncovered. It was, therefore, not allow- able for Christian women, when they prophe- sied, to imitate this heathen example, which was as disgraceful ns a shaven head, that is, having the hair cut close, which was never done hut in cases of extreme grief, or as a Se- vere punishment. t Because of the angels is rather difficult to explain: It is, however, not unlikely that it means, because of the messengers, which angels often signify, and that it alludes to the messen- gers or spies, which the heathens were in the habit of sending to observe what was said and done in the Christian assemblies, and, there- fore, it was the more necessary to observe the utmost decorum. \Y w ['■■•III Modern Oriental Veils. CHAP. XL) 1 CORINTHIANS. 287 12 For as the woman is of the man, even so is the man also by the woman ; but all things of God. 13 Judge m yourselves: is it comely that a woman pray unto God uncovered? * 14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him ?t 15 But if a woman have long hair, it is a glory to her ; for her hair is given her for a covering. 16 But if any man seem to be conten- tious, we have no such custom, neither the churches of God. 17 Now in this that I declare unto you I praise you not, that ye come together not for the better but for the worse. 18 For first of all, when ye come to- gether in the church, I hear that there be divisions among you ; and I partly believe it. 19 For there must be also heresies among you, that they which are ap- proved may be made manifest among you. 20 When ye come together therefore into one place, this is not to eat the Lord's supper. 21 For in eating every one taketh before other his own supper :\ and one is hungry, and another is drunken. 22 What? have ye not houses to eat and to drink in ? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. 23 For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread : 24 And when he had given thanks, he brake it, and said, Take, eat : this is my body,$ which is broken for you : this do in remembrance of me. 25 After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood : this do ye, as oft as ye drink it t in remembrance of me. 26 For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. 28 But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29 For he that eateth and drinketh unworthily, eateth and drinketh dam- nation to himself, not discerning the Lord's body. 30 For this cause many are weak and sickly among you, and many sleep. 31 For if we would judge ourselves, we should not be judged. 32 But when we are judged, we are chastened of the Lord, that we should not be condemned -with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another. 34 And if any man hunger, let him eat at home ; that ye come not together unto condemnation. And the rest will I set in order when I come. * The Grecian women, except their priest- esses, were accustomed to appear in public with a veil; aDd should not women in Christian as- semblies wear the same symbol of modesty 1 t In some of the Asiatic nations men wore long hair, so also did some of the Greeks ; but the general habitamong men has been different. And, among the Hebrews, it was regarded as disgraceful to a man to wear his hair long, except he had a vow as a Nazarite (Numb. vi. 1-3; Judg. xiii. 5 ; xvi. 17 ; 1 Sam. i. 11.) X The nature of the Lord's supper had been mistaken. Both false and imprudent teachers had sprung up in the Corinthian church, who aimed as far as they could to admit a conform- ity with pagan customs and idolatrous rites ; and the people, having recently been heathens, were not yet thoroughly acquainted with the nature of true religion. They, therefore, regarded the Lord's supper as a common feast, or a mere festival to be observed in a way similar to festivals among tbe Greeks. So every man ate by himself, as it was common at their feasts for each person to provide and carry a part of the things necessary for the entertain- ment. Some were, therefore, surfeited, and others had little or nothing to eat or to drink. § This is my body clearly signifies this repre- sents my body ; otherwise with his body, he gave his body, and still retained his body, which involves an absurdity. The expression is often used in Scripture, as in chap. x. 4, " That rock was Christ :" that is, represents Christ, for Christ was not literally a rock. So in Daniel iv. " The tree— is thou, O King," i. e. represents thee. 888 1 CORINTHIANS. (chat, ni N CHAPTER XII. 1 Spiritual gifts 4 are divers. 7 yet all to profit withal. 8 And to that end are diversely be- stowed ; 12 that by the like proportion, as the members of a natural body tend all to the 16 mutual decency ,~fl2 service, and 26 succour of the same body ; 27 so we, should do one for another, to make up the mystical body of Christ. OW concerning spiritual gifts, bre- thren, I would not have you ig- norant. 2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.* 3 Wherefore I give you to under- stand, that no man speaking by the Spirit of God calleth Jesus accursed : and that no man can say that Jesus is the Lord, but by the Holy Ghost. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of admi- nistrations, but the same Lord. 6 And there are diversities of opera- tions, but it is the same God which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom ; to another the word of knowledge by the same Spirit ; 9 To another faith by the same Spirit ; to another the gifts of healing by the same Spirit ; 10 To another the working of mira- cles; to another prophecy; to another discerning of spirits ; to another divers kinds of tongues ; to another to the in- terpretation of tongues : 1 1 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body ; so also is Christ. 13 For by one Spirit are we all bap- tized into one body, whether we be Jews or Gentiles, whether we be bond or free ; and have been all made to drink into one Spirit. 14 For the body is not one member, but many. 15 If the foot shall say, Because I am not the band, I am not of the body ; is it therefore not of the body 7 16 And if the ear shall say, Because I am not the eye, I am not of the body ; is it therefore not of the body 7 17 If the whole body were an eye, where were the hearing 7 If the whole were hearing, where were the smelling? 18 But now hath God set the members every one of them in the body, as it hath pleased him. 19 And if they were all one member, where were the body 7 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee : nor again the head to the feet, I have no need of you. 22 Nay, much more those members of the body, which seem to be more feeble, are necessary : 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have moi*e abundant comeliness. 24 For our comely parts have no need : but God hath tempered the body to- gether, having given more abundant honour to that part which lacked : 25 That there should be no 6chism in the body ; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it ; or one member be honoured, all the members rejoice with it 27 Now ye are the body of Christ, and members in particular. 28 And God hath set some in the church, first apostles, secondarily pro- * They had been pagans, without the know- ledge of the true God, nnd sunk in miserable superstition and idolatry. And though the priests deluded the people with the notion that oracles were uttered by tho idols whom they worshipped, they were but dumb idols, and they were under the delusions and arts rf cun- ning and unprincipled men. CHAP. 3CIIL) 1 CORINTHIANS. phets, thirdly teachers, after that mira* cles, then gifts of healings, helps, go- vernments, diversities of tongues. 29 Are all apostles? are all prophets? are all teachers? are all workers of mi- racles 7 30 Have all the gifts of healing ? do all speak with tongues? do all inter- pret ? 31 But covet earnestly the best gifts: and yet show I unto you a. more excel- lent way. CHAPTER XIII. 1 All gifts, 2, 3 how excellent soever, are nothing worth witliout charity. 4 The praises thereof, and 13 prelation before hope and faith. THOUGH I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal.* 2 And though I have the gift of pro- phecy, and understand all mysteries, and all knowledge ; and though I have all faith, so that I could remove moun- tains, and have not charity, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give ray body to be burned, and have not cha- rity, it profiteth me nothing, 4 Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, 5 Doth not behave itself unseemly, seeketh not her own, is not easily pro- voked, thinketh no evil ; 6 Rejoiceth not in iniquity, but re- joiceth in the truth ; 7 Beareth all things, believeth all things, hopeth all things, endureth all things. 8 Chanty never faileth: but whether there be prophecies, they shall fail ; whether there be tongues, they shall cease ; whether there be knowledge, it shall vanish away. 9 For we know in part, and we pro- phesy in part. 10 But when that which is perfect is come, then that which is in part shall be done away. 11 When I was a child, I spake as a child, I understood as a child, I thought as a child : but when I became a man, I put away childish things. 12 For now we see through a glasst darkly; but then face to face: now I know in part ) but then shall I know even as also I am known. 13 And now abideth faith, hope, cha- rity, these three ; but the greatest of these is charity. * The sounding brass is thought to mean the trumpet, and the tinkling cymbal an instrument comprised of two large hollow plates, or small deep dishes of brass, with broad brims, which were struck one against the other, to fill up the symphony in great concerts of music, and made & great deep sound, but had scarce any variety ot musical notes. t By glass here is intended some of those transparent substances which the ancients used in their windows, such as thin plates of horn, transparent stone, and the like, through which they saw, indeed, the objects without, but obscurely ; and windows were often formed of the lapis specularis mentioned by Pliny, which was very pellucid, and admitted of being split into thin crusta, though some were much more obscure than others. It is still used in South America. The rich Romans had agate and marble in their baths. Fragments of glass plates have been found at Pompeii, but the first certain information of the use of glass for win- dows, is that givea by Lactantius, in the third century. Cymbals 25 '£<« 1 CORINTHIAHS. (CHAT. XIT. CHAPTER XIV. I Prophecy is commended, 2, 3, 4 and preferred before speaking with tongues t 6 by a com- parison drawn from musical instruments. 12 Both must be referred to edification, 22 as to their true and proper end. 26 The true use of each is taught, 27 and the abuse taxed. 34 Women are forbidden to speak in the church. FOLLOW after charity, and: desire spiritual gifts, but rather that ye may prophesy. 2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God : for no man understandeth Mm; howbeit in the spirit he speaketh mysteries. 3 But he that prophesieth speaketh unto men to edification, and exhorta- tion, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5 I would that ye all spake with tongues, but rather that ye prophesied : for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may re- ceive edifying. 6 Now, brethren, if I come unto you speaking with tongues, what shall I profit you, except 1 shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine ? 7 And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped 7 8 For if the trumpet* give an uncer- tain sound, who shall prepare himself to the battle 1 9 So likewise ye, except ye utter by the tongue words easy to be under- stood, how shall it be known what is spoken 1 for ye shall speak into the air. 10 There are, it may be, so many kinds of voices in the world, and none of them is without signification. 11 Therefore if I know not the mean- ing of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbariant unto me. 12 Even so ye, forasmuch as ye are zealous of spiritual jfifta, seek that ye may excel to the edifying of the church 13 Wherefore let him that speaketh in an unknown tongue pray that ne may interpret. 14 For if T pray in an unknown tongue my spirit prayeth, but my understand ing is unfruitful. 15 What is it then? I will pray with the spirit, and I will pray with the un- derstanding also : 1 will sing with the spirit, and I will sing with the under- standing also. 16 Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned^ say Amen at thy giving of thanks, seeing he understand- eth not what thou sayest 7 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all: 19 Yet in the church I had rather speak five words with my understand- ing, that by my voice I might teach * The ancientB, as the moderns, uaed trum- pets for military purposes, signifying when the soldiers were to advance or retreat, take to arms, or go to quarters. And the law directed he Jewish armies to have two silver trumpets -it the purpoee (Numb. x. 2, 9.) Of course a jlear distinction of tone was necessary, or con- fusion would ensue. t The Greeks, after the custom of the Egyp- tians, called all those Barbarians who did not apeak their language. In process of time the Romans joined the Greeks in calling all those Barbarians who did not speak either the Greek or the Latin language. Afterwards Barbarian •iguiflo'l any «o» wh« tpak* % language which another did not understand. Thus the Scythian philosopher, Anacharsia, said, that among the Athenians the Scythians were " barbarians," and among the Scythians the Athenians were " barbarians." The Apostle here uses the word in this sense (See also Acts xxviii. 2, note.) X Unlearned does not mean ignorant, but privote persons of the auditory, in contradis- tinction from the public teachers.— Amen is a Hebrew word, and, prefixed to nn assertion, means " verily," " certainly," but when it con- cludes a prayer, " so be it. It was used in the Hebrew assemblies (Deut xxvii. 14, 15, Ac.) and adopted in the public Worship of the primi- tive churches. «A*. XT.) 1 CORINTHIANS S91 others also, than ten thousand words in an unknown, tongue. 20 Brethren, be not children in un- derstanding : howbeit in malice be ye children, but in understanding be men. 21 In the law it is written, With men of other tongues and other lips will I speak unto this people ; and yet for all that will they not hear me, saith the Lord. 22 Wherefore tongues are for a sign, iiot to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. 23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or un believers, will they not say that ye are mad 7 24 But if all prophesy, and there come in one that believeth not, or one unlearn- ed, he is convinced of all, he is judged of all: 25 And thus are the secrets of his heart made manifest ; and so falling down on his face he will worship God, and report that God is in you of a truth. 26 How is it then, brethren? when ye come together, every one of you hath a psalm, nath a doctrine, hath a tongue, hath a revelation, hath an interpre- tation. Let all things be done unto edifying. 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course ; and let one interpret. 28 But if there be no interpreter, let him keep silence in the church ; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge. 30 If any thing be revealed to another that sitteth by, let the first hold his peace. 31 For ye may all prophesy one by one, that all may leam, and all may be comforted. 32 And the spirits of the prophets are lubject to the prophets. 33 For God is not the author of confu- sion, but of peace, as in all churches of the saints. 34 Let your women keep silence in the churches : for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. 35 And if they will learn any thing, let them ask their husbands at home : for it is a shame for women to speak in the chnrch. 36 What 7 came the word of God out from you 7 or came it unto you only 7 37 If any man think himself to be a prophet, or spiritual, let him acknow- ledge that the things that I write unto you are the commandments of the Lord. 38 But if any man be ignorant, let him be ignorant. 39 Wherefore, brethren, covet not pro- phesy, and forbid not to speak with tongues. 40 Let all things be done decently and in order. CHAPTER XV. 3 By Christ's resurrection, 12 he proveth the necessity of our resurrection, against all such as deny the resurrection of the body. 21 The fruit, 35 and manner thereof, 51 and of the changing of them that shall be found alios at the last day. MOREOVER, brethren, I declare un- to you the gospel which I preached unto you, which also ye have received, and wherein ye stand ; 2 By which also ye are saved, if ye keep in memoiy what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures ; 4 And that he was buried, and that h» rose again the third day according to the scriptures : 5 And that he was seen of Cephas, the* of the twelve : 6 After that, he was seen of above fivs hundred brethren at once J of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 892 1 CORINTHIANS. (CHAP. XV. " 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God. 10 But by the grace of God I am what I am : and his grace which was bestowed upon me was not in vain ; but I laboured more abundantly than they all : yet not I, but the grace of God which was with me. 1 1 Therefore whether it were I or they, so we preach, and so ye believed. 12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then is Christ not risen : 14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false wit- nesses of God ; because we have testified of God that he raised up Christ : whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised : 17 And if Christ be not raised, your faith is vain ; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most mise- rable. 20 But now is Christ risen from the dead, and become the firstfruits of them that slept.* 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But eveiy man in his own order: Christ the firstfruits ; afterward they that are Christ's at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father ; when he shall have put down all rule and all authority and power.t 25 For he must reign, till he hath put all enemies under his feet.J 26 The last enemy that shall be des- troyed is death. 27 For he hath put all things under his feet. But when he saith, All things are put under him, it is manifest that he is excepted which did put all things un- der him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 29 Else what shall they do which are baptized for the dead,§ if the dead rise not at all ? why are they then baptized for the dead? 30 And why stand we in jeopardy every hour? 31 I protest by your rejoicing which *The Israelites were commanded (Lev. xxiii. 10, 11) to bring on the morrow after the Sab- bath with which the passover began, a sheaf of the first-fruit of their harvest to the priest, to be waved before the Lord, who, by accepting it, made it both an example and a pledge of the future harvest. Thus, in allusion to that rite, Christ, who arose on that day on which the firstfruits were offered, is called the first- fruit of them who are fallen asleep ; because he was the first who was raised from the dead to die no more, and because his resurrection to die no more is an example and an earnest of the resurrection of the righteous. tThe mediatorial kingdom of Christ, or that authority which he exercises to carry on the work of redemption, is here intended ; and there is an allusion to the case of Roman Vice- roys, or governors of provinces, who, when their administration was ended, delivered up their government into the hands of the Em- peror. JTo tread on a fallen adversary was the an- cient form of expressing triumph. There are various sculptured rocks in the East; where are seen representations of conquering monarchs placing their feet on the bodies of captured kings. It is said that when the Persian King Sapor took captive the Emperor Valerian, he for some time used to put his feet on his neck, when he mounted his horse ; and, after a long captivity, caused him to be flayed. § The expression in this verse "baptized for the dead," seems to require notice, though not perhaps strictly within the design of this work. It probably, as has been suggested by some learned men, refers to the case of those who presented themselves for baptism immediately after the martyrdom of their brethren or friends ; as if fresh soldiers should enlist and press forward to the assault, to supply the places of those who had fallen. " Baptized for the dead," therefore means, in the room of the dead slain in the cause of Christ. CHAP. XV.) 1 CORINTHIANS. I have in Christ Jesus our Lord, I die daily. 32 If after the manner of men I have fought with beasts* at Ephesus, what advantageth it me, if the dead rise not 7 let us eat and drink ; for to morrow we die. S3 Be not deceived: evil communica- tions corrupt good manners. 34 Awake to righteousness, and sin not ; for some have not the knowledge of God : I speak this to your shame. 35 But some man will say, How are the dead raised up? and with what body do they come ? 36 Thou fool, that which thou sowest is not quickened, except it die :t 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain •' 38 But God giveth it a body as it hath pleased him, and to every seed his own body. 39 All flesh is not the same flesh : but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41 There is one glory of the sun, and auother glory of the moon, and another glory of the stars : for one star diifereth from another star in glory. | 42 So also %s the resurrection of tha dead. It is sown in corruption; it is raised in incorruption : 43 It is sown in dishonour ; it is raised in glory : it is sown in weakness ; it is raised in power \% 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made a living soul ; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural ; and afterward that which is spiritual. 4.7 The first man is of the earth, earthy : the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy : and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image§ of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God ; neither doth corruption inherit incorruption. 51 Behold, I show you a mystery ; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump : for the * Whether the Apostle here calls ferocious men beasts, or really fought with beasts, is not certain; many think that he really did, but at all events the passage alludes to such conflicts. The Romans were a most sanguinary race, and always delighted in blood. They had men trained for righting with wild beasts in their amphitheatres, and they were called bestiarii. Numbers of slaves, condemned persons, and prisoners of war, were also devoted to this dan- gerous employment, and in some instances they were allowed no weapons, and were de- livered up to be devoured alive for the amuse- ment of the cruel spectators. t The germ or principle of vegetable life does not spring up in the form of a plant, till the external body, consisting of the lobes or farina- ceous part of the seed, dies and is decomposed ; and thus, forming a fine earth, becomes the appropriate nourishment of the young plant that is springing into life, till it is capable of deriving nutriment and support from the gross- er particles of earth in which it was deposited. J The achievements of modern chemistry facilitate and elevate our idea of that splendid change which may pass on the meanest relics of mortality. What wondrous transformations are therein nature ! A huojan artificer by sure processes obtains a vital fluid (oxygen gas) from a coarse mineral; an inflammable air (hydrogen gas) from water ; and shining metals (potassium and sodium) from the ashes of wood or sea-weeds. Philosophy thus seems by her own advances to cast more and more of practical scorn on her own incredulous ques- tion, "How are the dead raised up, and with what body do they come ?" § The term image is used properly of statues, pictures, or other things formed after *» archo type, and which represent it. 894 1 CORINTHIANS. (chat, m trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.* 53 For this corruptible must put on in- corruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall hare put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting ?+ O grave where is thy victory? 56 The sting of death is sin ; and the strength of sin is the law. 57 But thanks be to God, which giveth ns the victory through our Lord Jesus Christ. 58 Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for- asmuch as ye know that your labour is not in vain in the Lord. CHAPTER XVI. 1 He exhorteth them to relieve the want of the brethren at Jerusalem : 10 commendeth Timo- thy: 13 and after friendly admonitions, 16 shutteth up his epistle with divers saluta- tions. NOW concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Dpon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jeruselem. 4 And if it be meet that I go also, they shall go with me. 5 Now I will come unto you, when I shall pass through Macedo'nia : for I do pass through Macedo'nia. 6 And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7 For I will not see you now by the way j but I trust to tarry a while with you, if the Lord permit. 8 But I will tarry at Eph'esus until Pentecost. 9 For a great door and effectual is opened unto me,$ and there are many adversaries. 10 Now if Timotheus come, see that he may be with you without fear : for he worketh the work of the Lord, as I also do. 11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me : for I look for him with the brethren. 12 As touching our brother Apollos, I greatly desired him to come unto you with the brethren : but his will was not at all to come at this time ; but he will come when he shall have convenient time. 13 Watch ye, stand fast in the faith quit you like men, be strong. 14 Let all your things be done with charity. 15 I beseech you, brethren, (ye know the house of Steph 'anas, that it. is the firstfruits of Acha'ia, and that they have addicted themselves to the ministry of the saints,) 16 That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. 17 I am glad of the coming of Steph'a- nas and Fortuna'tus and Acna'icus : for that which was lacking on your part they have supplied. 18 For they have refreshed my spirit and your's : therefore acknowledge ye them that are such. 19 The churches of Asia salute you. Aq'uila and Prisci'lla salute you much * The Apoetle, speaking in a figure, here makes reference to the Old Testament rites and customs of the Jews, among whom judgments (compare Zech. ix. 14) were held, and solemn meetings convened, by sound of trumpet. t The allusion here is to the sting of serpents, scorpions, or other venomous creatures, whose sting constitutes their strength, but, taken away, their power to hurt is gone ; so it is with death and the grave. £ The allusion here is to the ostia circi max- imi, whence the race-horses and chariots were wont to be started. Moreover, the opening of a door being the passage into it signified, in the Eastern phrase, the attbrding of an opportunity to a person of doing a thing. CHAP. I.) 2 CORINTHIANS^ «n^the Lord, with the church that is in their house. 20 All the brethren greet you. Greet ye one another with an holy kiss. 21 The salutation of me Paul with mine own hand. 22 If any man love not the Lord Jesus Christ, let him be Anathema Maran- atha.* 23 The grace of our Lord Jesus Canst be with you. 24 My love be with you all in Christ Jesus. Amen. 1T The first epistle to the Corinthians was written from Philippi by Ste- ph'anas, and Fortuna'tus, and Ach- a'icus, and Timotheus. THE SECOND EPISTLE OE PAUL THE APOSTLE TO THE CORINTHIANS. This Epistle was written from Macedonia within twelve months after the first, and was sent to Corinth by Titus, who, with others, was returning thither to forward the collections in Achaia for the poor Christians of Judea. It is a sequel to the First Epistle, with which it is closely connected in its general purport Written about a. d. 57. CHAPTER I. 3 The apostle encourageth them against troubles, by the comforts and deliverances which God had given him, as in all his afflictions, 8 so particularly in his late danger in Asia. 12 And calling both his own conscience and tJieir's to witness of his sincere manner of preaching the immutable truth of the gospel, 15 he excuseth his not coming to them, as pro- ceeding not of lightness, but of his lenity towards them. PAUL, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia : 2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ. 3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort ; 4 Who comforteth us in all our tribu- lation, that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God. 5 For as the sufferings of Christ abound in us, so our consolation also abound eth by Christ. 6 And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer : or whether we be comforted, it is for your consolation and salvation. 7 And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the con solation. S For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life :t * When the Jews lost the power of life and fleath, they used nevertheless to pronounce an anathema on persons who, according to the Mosaic law, should have been executed, and such a person became an anathema ; and it is thought, that to express their faith that God would, in one way or other, interpose to add that efficacy to his own sentence which they could not (five it, they might use the Syriac word Maranatha, which means "The Lord cometh," intimating that he would put the sen- tence into execution, Thus the Apostle applies it to unbelievers, who would be cut oflf and ut terly destroyed. tThe Apostle's life seems to. have been in great danger from some of the tumults and plots which he had escaped (See Acts xix.; xx, 3; 1 Cor. xv. 33.) 296 2 CORINTHIANS. (chat. n. 9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead :* 10 Who delivered ub from so great a death,t and doth deliver : in whom we trust that he will yet deliver us; 11 Ye also helping together by prayer for us, that for the gift bestowed upon as by the means of many persons thanks may be given by many on our behalf. 12 For our rejoicing is this, the testi- mony of our conscience, that in sim- plicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you- ward. 13 For we write none other things unto you, than what ye read or acknow- ledge ; and I trust ye shall acknowledge even to the end ; 14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are our's in the day of the Lord Jesus. 15 And in this confidence I was minded to come unto you before, that ye might have a second benefit; 16 And to pass by you into Macedonia, and to come again out of Macedonia un- to you, and of you to be brought on my way toward Judea. 17 When I therefore was thus minded, did I use lightness 1 or the things that I purpose, do I purpose according to the flesh, that with mo there should be yea yea, and nay nay 1 18 But as God is true, our word toward you was not yea and nay. 19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus. was not yea and nay, but in him was yea. 20 For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. 21 Now he which stablisheth us with you in Christ, and hath anointed} us, is God ; 22 Who hath also sealed} us, and given the earnest of the Spirit in our hearts. 23 Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth. 24 Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. CHAPTER II. 1 Having showed the reason why he came not to them, 6 he requireth them to forgive and to comfort that excommunicated person, 10 even as himself also upon his true repentance had forgiven him: 12 declaring withal why he dc- parted from Troas to Macedonia, 14 and the happy success which God gave to his preach' ing in all places. BUT I determined this with myself, that I would not come again to you in heaviness. 2 For if I mate you sorry, who is he then that maketh me glad, but tne same which is made sorry by me 1 3 And I wrote this same unto you, lest, when I came, I should haye sorrow " This may refer to some instance when the popular fury was so great that the Apostle felt it was determined he should die ; or more pro- bably to a judicial sentence that he should be cast to the wild beasta, with a certain expecta- tion that he would be destroyed, aa was always the caBe with those who were subjected to the execution of such a sentence. t So great a death — one of a character pecu- liarly terrific — probably, as before alluded to, a death by wild beasts. X Anointing, or pouring oil upon, was an asunl mode of setting apart kings, prophets, and priests, on their entering on their office, and it is applied to Christiana aa being consecrated or set apart to the service of God by the Holy Spirit. § Sealing ia used in the sense of setting a mark on a thing, or a seal to denote thnt it is genuine, authentic, confirmed, or approved, na when a deed, compact, or agreement, is sealed. Thus genuine Christians are said to be sealed, the Holy Spirit being given to them to confirm them aa belonging to God. — Earnest menns properly a pledge given to ratify a contract, n part of the price, or purchase money; a first payment, that which confirms the bargain, and which is regarded as a pledge that all the price will be paid. It refers to the Spirit's inllucnce on the heart of a real Christian, as being the E ledge of the future glory which awaits him in eaven, as the first sheaves of a harvest arc a pledge of a harvest, or the first payment under a contract, a pledge that all will be paid. CHAP. II.) 2 CORINTHIANS. from them of whom I ought to rejoice; having confidence in you all, that my joy is the joy of you all. 4 For out of much affliction and an- guish of heart T wrote unto you with many tears ; not that ye should be grieved, but that ye might know the love which I have more abundantly un- to you. 5 But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all. 6 Sufficient to such a man is this pun- ishment, which was inflicted of many. 7 So that contrariwise ye ovght rather to forgive him, and comfort him, lest per- haps such a one should be swallowed up with overmuch sorrow. 8 Wherefore I beseech you that ye would confirm your love toward him. 9 For to this end also did I write. that I might know the proof of you, whether ye be obedient in all things. 10 To whom ye forgive any thing, T forgive also : for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ ; 11 Lest Satan should get an advan- tage of us : for we are not ignorant oj his devices. 12 Furthermore, when I came to Troaa to preach Christ's gospel, and a door was opened uuto me of the Lord, 13 1 had no rest in my spirit, because I found not Titus my brother : but tak- ing my leave of them, I went from thence into Macedonia. 14 Now thanks be unto God, which always causeth us to triumph* in Christ, and maketh manifest the savour of his knowledge by us in every place. 15 For we are unto God a sweet sa- Eoman Triumphal Car * The term here used for triumph was par- ticularly applied, both among the Greeks and the Romans, to a public ana solemn honour conferred on a victorious general, on a return from a successful war, in which he was allow- ed a magnificent entrance into the capital. In these triumphs the victorious commander was usually preceded or attended by the spoils of war; by the most valuable and magnificent articles which he had captured ; and by the princes, nobles, ccnerale, or people whom he had subdued. The victor was drawn in a mag- nificent chariot usually by two white horsea. Other animals were sometimes used. When Pompey triumphed over Africa, his chariot was drawn by elephants, that of Mark Antony by lions ; that of Heliogabalus by tigers ; and that of Aurelius by deer. In the triumphal proces- sions fragrant odours were diffused around; flowers, exhaling a grateful smell, were scat- tered in the way, and on the altars of the goda incense was burned daring the procession, and sacrifices oifered, and the whole city was filled with the Gmekc of sacrifices and perfumes. 8 CORINTHIANS. (chap, hi. vour* of Christ, in them that are saved, and in them that perish : 16 To the one toe are the savour of death unto death ;t and to the other the savour of life unto life. And who is sufficient for these things? 17 For we are not as many, which corrupt the word of God : but as of sincerity, but as of God, in the sight of God speak we in Christ. CHAPTER III. 1 Lest their false teachers should charge him -with vain, glory he showetk the faith and graces of the Corinthians to be a sufficient commen- dation of his ministry. 6 Whereupon enter- ing a comparison between the ministers of the law and of the gospel, 12 he proveth that his ministry is so far the more excellent, as the gospel of life and liberty is more glorious than the law of condemnation. DO we begin again to commend our- selves 1 or need we, as some others, epistles of commendation to you, or let- ters of commendation from you 1% 2 Ye are our epistle written in our hearts, known and read of all men :[| 3 Forasmuch as ye are manifestly de- clared to be the epistle of Christ minis- tered by us, written not with ink, but with the Spirit ol the living God; not in tables of stone, but in fleshly tables of the heart. 4 And such trust have we through Christ to God-ward : 5 Not that we are sufficient of our- selves to think any thing as of our- selves ; but our sufficiency is of God ; 6 Who also hath made us able min- isters of the new testament ;$ not of the letter,** but of the spirit: for the ietter killeth, but the spirit giveth life. 7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his coun- tenance ; which glory was to be done away: 8 How shall not the ministration of the spirit be rather glorious 7tt 9 For if the ministration of condem- nation be glory, much more doth the ministration of righteousness exceed in glory. 10 For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 11 For if that which is done away was glorious, much more that which remain- eth is glorious. 12 Seeing then that we have such hope, we use great plainness of speech: 13 And not as Moses, which put a * A sweet savour, that is, like the smell of pleasant incense, or of grateful aromatics, such as were burned in the triumphal procession of returning conquerors. t The captives of greatest note followed the triumphal chariot in chains, and some of them had their lives granted to them, others were put to death immediately after the procession ended ; wherefore to such the smell of the flowers and of the incense with which the pro- cession was accompanied was a deadly smell, ending in their death. But to those captives who had their lives granted to them, this wrs a smell of life — a vivifying refreshing smell, which ended in life to them. Believers in the con- quering Saviour are thus represented as ob- taining life — unbelievers death. \ This verse is an ironical allusion to the false teacher, who seems to have gained a footing at Corinth by letters from the brethren of Judea, and in the minds of some to have supplanted the Apostle. These commendatory letters were usual in the primitive church. When a Chris- tian was about to travel, he was furnished with letters bj the church to which he belonged, or by the brethren, and these secured him a kind and hospitable reception among the Christiana whither he went. || Corinth was a large and dissipated city ; the conversion, therefore, would be known afar. § The New Testament, or " Covenant," is here put in contrast with the old covenant, which was established through Moses. They were sent forth to make the provisions of that new covenant known to a dying world. ** The letter, alludes to tne words of the ten commandments written on stone, and cHlled " the words of the covenant " (Exod. xxxiv. 28.) — The spirit, means the Gospel, the ministra- tion of the Spirit — The letter killeth, signifies that the law denounced death to a sinner. — The spirit giveth life, signifies that the Gospel is a means, through the Spirit of God, of quicken- ing dead sinners, giving them spiritual life to serve God, tf The ministration of death consisted in Moses bringing down from Mount Sinai the tables on which were "written the law, which pro- nounced condemnation on every sinner, when such brightness shone on Moses' face that the Israelites could not steadfastly b'-hold him when he delivered the Divine precepts. CHAP. IV.) 2 CORINTHIANS. vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished : 14 But their minds were blinded : for until this day reraaineth the same vail untaken away in the reading of the old testament ; which vail is done away in Christ. 15 But even unto this day, when Moses *s read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Xord, the vail shall be taken away. 17 Now the Lord is that Spirit : and where the Spirit of the Lord is, there is liberty. 18 But we all, with open face behold- ing as in a glass* the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. CHAPTER IV. 1 He declareth how he hath used all sincerity and faithful diligence in preacjdng the gas- pel, 7 and how the troubles and persecutions which he daily endured for the same did re- dound to the praise of God's power, 12 to the benefit of the church, 16 and to the apostle's own eternal glory. THEREFORE seeing we have this ministry, as we have received mercy, we faint not; 2 But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully ;t but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. 3 But if our eospelj be hid, it is hid to them that are lost : 4 In whom the God of this world hath blinded the minds of them which be- lieve not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. 5 For we preach not ourselves, but Christ Jesus the Lord ; and ourselves your servants for Jesus' sake. 6 For God, who commandeth the light to shine out of darkness, hath shined in our hearts, to give the.light of the know- ledge of the glory of God in the face of Jesus Christ. 7 But we have this treasure^ in earth- en vessels, that the excellency of the power may be of God, and not of us. 8 We are troubled on every side, yet not distressed ; we are perplexed, but not in despair ; 9 Persecuted, but not forsaken ; cast down, but not destroyed ;]| 10 Always bearing** about in the body the dying of the Lord Jesus, that the life also of Jesus might be made mani- fest in our body. 11 For we which live are alway de- livered unto death for Jesus* sake, that the life also of Jesus might be made manifest in our mortal flesh. 12 So then death worketh in us, but life in you. 13 We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken ; we also believe, and therefore speak ; 14 Knowing that he which raised up * Beholding as in a glass, properly means to behold as in a mirror. The mirrors of the an- cients were made of burnished metal, and they reflected images with great brilliancy and dis- tinctness ; and the meaning is that the Gospel reflected the glory of the Lord, his glory was thrown on the Gospel, and the Gospel threw that reflection on those who contemplated it. t Deceitfully means playing tricks with an article, or corrupting it, as the word of God was corrupted by impure admixtures of Qen- tile philosophy or Jewish tradition. % The Apostle means that the Gospel in itself is not hid, that is, has no veil on it, as there was on the face of Moses, or on the faces of the Jews when they worshipped ; it is clear ; but - the wilfully blind of understanding cannot see it. % The treasure means the Gospel — the earthen vessels its ministers. The allusion is thought by some to be to Gideon's soldiers, who carried lighted lamps in earthen pitcherB, when they attacked the MicUanites ; but others with more probability, supposing the allusion is to the an- cient method of hiding treasures of money in earthen vessels or pots. Indeed the word sig- nifies a testaceous vessel, and shells were often used to hold treasures, and placed in the cabi- nets of tb^e curious. || Here are allusions to the combats in the Grecian games, where the wrestlers were hard pressed by the strong gripes of their adversa- ries, but not so distressed but that they could continue the combat — thrown down, but not killed. ** This means bearing marks of similar cruel treatment to that which C&ris't suffered. S CORINTHIANS. (CHAP. the Lord Jesus shall raise up us also by- Jesus, and shall present us with you. 15 For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. 16 For which cause we faint not ; but though our outward man perish, yet the inward man is renewed day by day. 17 For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory ; 18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal ; but the things which are not seen are eternal, CHAPTER V. I That in his assured hope of immortal glory, 9 and in expectance of it, and of the general judgment, he labouretk to keep a good con- science, 12 not that he may herein boast of himself, 14 but as one that, having received life from Christ, endeavoureth to live as a new creature to ChrUt only, 18 and by his ministry of reconciliation to reconcile others also, in Christ to Ood, FOR we know that if our earthly house of this tabernacle were dis- solved, we have a building of God, an house not made with hands, eternal in the heavens.* 2 For in this we groan, earnestly de- siring to be clothed upon with our house which is from heaven st 3 If so be that being clothed we shall not be found naked. 4 For we that are in this tabernacle do groan, being burdened : not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. fi Therefore me are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord : 7 (For we walk by faith, not by sight :) 8 We are confident, / say, and willing rather to be absent from the body, and to be present with the Lord. 9 Wherefore we labour, that, whether present or absent, we may be accepted of him. 10 For we must all appear before tho judgment seat of Christ ; that ovpry one may receive the things done in his body, according to that he hath done, whether it be good or bad. 1 1 Knowing therefore the terror of the Lord, we persuade men ; but we are made manifest unto God ; and I trust also are made manifest in your con sciences. 12 For we commend not ourselves again unto you, but give you occasion to glory on our behall, that ye may have somewhat to answer them which glory in appearance, and not in heart 13 For whether we be beside our- selves, it is to God : or whether we be sober, it is for your cause 14 For the love of Christ constraineth us ; because we thus judge, that if one died for all, then were all dead : 15 And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. 16 Wherefore henceforth know we no man after the flesh : yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17 Therefore if any man be in Christ, he is a new creature : old thingB are passed away ; behold, all things are bo come new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of re- conciliation ; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you * The body, the frail abode of the soul, is I t Thu.3 the Jewish writers apeak of this here compared to a tabernacle, op frail and mortal body as a clothing of which the soul is moveable tent I divested at death. -HAP. VI.) 2 COftlNTHIANS. 301 by us : we pray you in Christ's stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin ; that we might be made the righteousness of God in him. CHAPTER VI. 1 That he hath approved himself a faithful mi- nister of Christ, both by his exhortations, 3 and by integrity of life, 4 and by patient enduring all kinds of affliction and disgraces for the gospel, 10 Of which he speaketh the more boldly amongst them, b ecause his heart is open to them, 13 and he expecteth the like affection from them again, 14 exhorting to jlee the so- ciety and pollution of idolaters, as being themselves temples of the living God. WE then, as workers together with him, beseech you also that ye re- ceive not the grace of God in vain. 2 (For he saith, I have heard thee in a time accepted, and in the day of salva- tion have I succoured thee: behold, now is the accepted time ; behold, now is the day of salvation.) 3 Giving no offence in any thing, that the ministry be not blamed : 4 But in all things approving ourselves as the ministers of God, in much pa- tience, in afflictions, in necessities, in distresses, 5 In stripes, in imprisonments, in tumults, in labours, in watchings, in fastings ;* 6 By pureness, by knowledge, by long- suffering, by kindness, by the Holy Ghost, by love unfeigned, 7 By the word of truth, by the power of God, by the ai-mour of righteousness on the right hand and on the left,! 8- By honour and dishonour, by evil re- port and good report : as deceivers, and yet true ; 9 As unknown, and yet well known ; as dying, and, behold, we live ; as chasten- ed, and not killed; 10 As sorrowful, yet always rejoicing; as poor, yet making many rich ; as having nothing, and yet possessing all things. 11 O ye Corinthians, our mouth is open unto you, our heart is enlarged. 12 Ye are not straitened in us, but ye are straitened in your own bowels. 13 .Now for a recompense in the same, (I speak unto my children,) be ye also enlarged. 14 Be ye not unequally yoked together with unbelievers \\ for what fellowship hath righteousness with unrighteous- ness? and what communion hath light with darkness ?§ 15 And what concord hath Christ with Belial? or what part hath he that be- lieveth with an infidel? 16 And what agreement hath the tem- ple of God with idols ? for ye are the temple of the living God ; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing ; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. CHAPTER VII. 1 He proceedeth in exhorting them to purity of life, 2 and to bear him like affection as he doth to them: 3 Whereof, lest he might seem to doubt, he declareth what comfort he took in his afflic- tions, by the report which Titus gave of their godly sorrow, which his former epistle had wrought in them, 13 and of their loving kind- ness and obedience towards Titus, answerable to his former boastings of them. HAVING therefore these promises, dearly beloved, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. * In fastings is thought to refer not merely to voluntary acta of devotion, but to the fact that when travelling among strangers, the Apostle whs often destitute of food. To such sacrifices were the nrstpropagators of the Gospel obliged to submit, that it might be handed down to us. t To be armed on the right hand and on the left signifies to be well armed and entirely eauipped. The ApoBtles had no carnal wcaponB, but were prepared to meet all Assaults, as the well-armt.'d soldier was prepared for the battle. J By the law, animals of different kinds were not joined together by one yoke (See Deut. xxii. 10.) This forbids the unequal union of Christians and idolaters, or Christians and un- believers. § Light &nd darkness, emblems of virtue and 302 3 CORINTHIANS. (CHAP. Tilt. 2 Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man. 3 I speak not this to condemn you; for I have said before, lhat ye are in our hearts to die and live with you. 4 Great is my boldness of speech to- ward you, great is my glorying of you : I am filled with comfort, I am exceed- ing joyful in all our tribulation. 5 For, when we were coineinto Mace- donia, our flesh had no rest, but we were troubled on every side ; without were fightings,* within were fears. 6 Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus ; 7 And not by his coming only, but by the consolation wherewith he was com- forted in you, when he told us your ear- nest desire, your mourning, your fervent mind toward me; so that I rejoiced the more. 8 For though I made you sorry with a letter, I do not repent, though I did re- pent: fori perceive that the same epis- tle hath made you sorry, though it were but for a season. 9 Now Irejoice,notthatye were made sorry, but that ye sorrowed to repen- tance ; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. 10 For godly sorrow worketh repen- tance to salvation not to be repented of: but the sorrow of the world worketh death. 11 For behold this selfsame thing, that ye sorrowed after a godly sort; what carefulness it wrought in you, yea, tohat clearing of yourselves, yea, what indignation, yea, what fear ; yea, what vehement desire, yea, what zeal, yea, what revenge ! In all things ye have approved yourselves to be clear in this matter. 12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but lhat our care for you in the sight of God might appear unto you. 13 Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, be- cause his spirit was refreshed by you all. 14 For if I have boasted any thing to him of you, I am not ashamed ; but as we spake all things to you in truth, even so our boasting, which / made before Titus, is found a truth. 15 And his inward affection is more abundant toward you, whilst he remera- bereth the obedience of you all, how with fear and trembling ye received him. 16 I rejoice therefore that I have con- fidence in you in all things. CHAPTER VIII. 1 He stirreth them up to a liberal contribution for the poor saints at Jerusalem., by the example of the Macedonians, 1 by commendation of their former forwardness, 9 by the example of Christ, 14 and by the spiritual profit that shall redound to themselves thereby .- 16 commend- ing to them t/ie integrity and willingness of Titus, and those other brethren, who upon kit request, exhortation, and commendation ,' were purposely come to them for this business. MOREOVER, brethren, we do you to wilt of the grace of God bestowed on the churches of Macedonia ; 2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3 For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4 Praying us with much entreaty that we would receive the gift, and take up- on us the fellowship of the ministering to the saiuts. 5 And this tliey did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. 6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. 7 Therefore, as ye abound in every thing, in faith and utterance, and know- ledge, and in all diligence, and in your * The fightings from without were from the I t We do you to wit — an old English mode of oppositions of Pagans, Jews, and false brethren. I saying, "We make known to you.' CHAT. IX.) S CORINTHIANS. love to us, tee that ye abound in this grace also. 8 I speak not by commandment, but by Sccasion of the forwardness of others, and to prove the sincerity of your love. 9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 10 And herein I give my advice : for this is expedient for you, who have be- gun before, not only to do, but also to be forward a year ago. 11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. 12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 13 For / mean not that other men be eased, and ye burdened: 14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also maybe a supply for your want: that there may be equality : 15 As it is written, He that had gather- ed much had nothing over ; and he that had gathered little had no lack. 16 But thanks be to God, which put the same earnest care into the heart of Titus for you. 17 For indeed he accepted the exhor- tation ; but being more forward, of his own accord he went unto you. 18 And we have sent with him the brother whose praise is in the gospel throughout all the churches: 19 And not that only, but who was al- so chosen of the churches to travel with as with this grace, which is administered by us to the glory of the same Lord, and ieclaralitm of y owe ready mind: 20 Avoiding this, that no man should blame us in this abundance which is ad- ministered by us : 21 Providing for honest things, not only n the sipht of the Lord, but also in the light of men. 22 And we have sent with them our brother, whom we have oftentimes prov- ed diligent in many things, but now much more diligent, upon the great con- fidence which I have in you. 23 Whether any do inquire of Titus, he is my partner and fellow-helper concern- ing you : or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ, 24 Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your be- half. CHAPTEE IX. 1 He yieldeth the reason why, though he knew their forwardness, yet he bent Titus and his brethren beforehand, 6 And he proceedeth in stirring them up to a bountiful alms, as be- ing but a kind of sowing of seed, 10 which shall return a great increase to them, 13 and occasion a great sacrifice of thanksgivings unto God. FOR as touching the ministering to the saints, it is superfluous for me to write to you : 2 For I know the forwardness of yotu mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.* 3 Yet have I sent thee brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready : 4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting. 5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up before- hand your bounty, whereof ye had no- tice before, that the same might be ready, as a matter of bounty, and not as of cove- tousness. 6 But this / say, He which soweth sparingly shall reap also sparingly ; and he which soweth bountifully shall reap also bountifully. 7 Every man according as he purpo- seth in his heart, so let him give; not * This verse means that the Corinthians j that other churches, and especially those of 'Corinth being the capital of Achaia,) were so 1 Macedonia, came forward the more promptly Intent on the relief of the sufferers in Palestine, | and liberally. 304 2 CORINTHIANS. (CHAT. X. gmdgingly, or of necessity : for God lpv- eth a cheerful giver. 8 And God is able to make all grace abound toward you ; that ye, always hav- ing all sufficiency in all things, may abound to every good work : 9 (As it is written, He hath dispersed abroad ; he hath given to the poor : his righteousness remaineth for ever. 10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteous- ness ;) 11 Being enriched in every thing to all bountimlness, which causeth through us thanksgiving to God. 12 For the administration of this ser- vice not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God ; 13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; 14 And by their prayer for you, which long after you for the exceeding grace of God in you. 15 Thanks be unto God for his unspeak- able gift. CHAPTER X. 1 Against the false apostles, who disgraced the weakness of his person and bodily presence, he setteth out the spiritual might and authori- ty, with which he is armed against all adver- sary powers, 7 assuring them that at his com- ing he will be found as mighty in word, as he is now in writing, being absent : 12 and with* al taxing^ them for reaching out themselves be- yond their compass, and vaunting themselves into other men's labours, "VTOW I Paul myself beseech you by IN the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: 2 But I beseech you, that I may not be bold when I am present, with that con- fidence wherewith I think to be bold against some, which think of us as if we walked according to the flesh. 3 For though we walk in the flesh, we do not war after the flesh : 4 (For the weapons of our warfare are not carnal, but mighty, through God, to the pulling down of strong holds ;) 5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ ;* Roman Battering Engine. * All the terma here are military. Allusion Is made to a Btrongly fortified city, where the enemy had made his last stand, entrenching himself about the walls; strengthening all his redoubts and ramparts ; raising castles, towers, and various engines of defence and offence up- on the walla ; and neglecting nothing that miefat tend to render his stronghold impregnable. But these Btrongholds are all taken and destroyed. The conquered submit, are brought into captivi- ty, and led away captives. The battering ram was commonly used in sieges. CHAP. XL) 2 CORINTHIANS. 6 And having in readiness to revenge all disobedience, when your obedience is fulfilled. 7 Do ye look on things after the out- ward appearance ? If any man trust to himself that he is Christ's, let him of himself think this again, that, as he is Christ's, even so are we Christ's. 8 For though I should boast some- what more ot our authority, which the Lord hath given us for edification, and not for your destruction, I should not be ashamed : 9 That I may not seem as if I would terrify you by letters. 10 For his letters, say they, are weighty and powerful ; but his bodily presence is weak, and his speech contemptible.* 11 Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed, when we are present. 12 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves; but they, measuring themselves by them- eelves, and comparing themselves among themselves, are not wise. 13 But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. 14 For we stretch not ourselves beyond our measure, as though we reached not unto you ; for we are come as far as to you ako in preaching the gospel of Christ : 15 Not boasting of things without our measure, tliat is, of other men's labours : but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly ,t 16 To preach the gospel in the regions beyond^ you,' and not to boast in another man's line of things made ready to our hand. 17 But he that glorieth, let him glory in the Lord. 18 For not he that commendeth him- self is approved, but whom the Lord commendeth. CHAPTER XI. 1 Out of his jealousy over the Corinthians , who seemed to make more account of the false apostles than of him, he entereth into a forced commendation of himself, 5 of his equality with the chief apostles, 7 of his preaching the gospel to them freely, and without any their charge, 13 showing that he was not inferior to those deceitful workers in any legal prero- gative, 23 and in the service of Christ, and in all kind of sufferings for his ministry, far superior. WOULD to God ye could bear with me a little in my folly : and indeed bear with me. 2 For I am jealous over you with godly jealousy : for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.|j 3 But 1 fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be cor- rupted from the simplicity that is in Christ. * Chrysostom says that the Apostle Paul's stature was low, his body crooked, and his head bald. And according to Nicephorus, " small of stature, stooping, and rather inclinable to crookedness, pale-faced, of an elderly look, bald on the head. His eyes lively, keen, and cheerful, shaded in part by his eyebrows, which hung a little over. His nose rather long, and not ungracefully bent. His beard pretty thick of hair, and of a sufficient length ; and, like his locks, interspersed with grey." These are, how- ever, traditional accounts, and not much to be relied on, though probably they had some foun- dation in truth. From the Greeks pronouncing the Apostle's speech to be contemptible, some think that he had a small weak voice ; but this also is conjecture, that is a charge made by his adversaries, "the fastidious Greeks, who pro- - fessed to be great admirers of eloquence, but who confided much more in the mere art of the rhetorician than in the power of thought and in energetic appeals to the reason and con- science of men. t The expressions in this and the preceding verse are all probably taken from the Isthmian and Olympic games. The measure was the length of the course ; the rule or line was pro- bably the same with the whi tc line which marked the boundaries of the stadium ; and reaching and stretching refer to the exertions made to win the nice. X The regions beyond might mean other parts of Greece, as Arcadia or Lacedeemon, though some think the Apostle alludes to Italy and Spain. || There is an allusion here to a sort of guard- ians and preceptors, who, after training up the young female, could recommen & her as one who 308 2 CORINTHIANS. (CHAP, XL 4 For if he that cometh preacheth another Jesus, whom we have not preached, or jf ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him. 5 For I suppose that I was not a whit behind the veiychiefest apostles. 6 But though I be rude in speech,* yet not in knowledge ; but we have been thoroughly made manifest among you in all things. 7 Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gos- pel of God freely 7 8 I robbed other churches,t taking wages of them, to do you service, 9 And when I was present with you, and wanted, I was chargeable to no man ; for that which was lacking to me the brethren which came from Mace- donia supplied : and in all things I have kept myself from being burdensome unto you, and so will I keep myself. 10 As the truth of Christ is in me, no man shall stop me of this boasting in the regions of AchaMa. 11 Wherefore ? because I love you not 7 God knoweth. 12 But what I do, that I will do, that I may cut off occasion from them which desire occasion ; that wherein they glory, they may be found even as we. 13 For such are false apostles, deceit- ful workers, transforming themselves into the apostles of Christ. 14 And no marvel ; for Satan himself is transformed into an angel of light 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness ; whose end shall be according to their works. 16 I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little. 17 That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. 18 Seeing that many glory after the flesh, I will glory also. 19 For ye suffer fools gladly, seeing ye yourselves are wise. 20 For ye suffer, if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. 21 I speak as concerning reproach, as though we had been weak. Howbeit whereinsoever any is bold, ^1 speak foolishly,) I am bold also. 22 Are they Hebrews? so am I. Ar« they Israelites 7 so am I. Are they the seed of Abraham ? so am I. 23 Are they ministers of Christ? (I speak as a fool) I am more ; in labours more abundant, in stripes above mea- sure, in prisons more frequent, in deaths oft.* 24 Of the Jews five times received' I forty stripes save one.ll 25 Thrice was I beaten with rods,§ once was I stoned, thrice I suffered had been carefully watched in her conduct, and was of unspotted reputation. With as great care did the Apostle watch over the punty of hie Christian converts at Corinth. * By being rude in. speech the Apostle meant that he was unskilled in the artifices of Grecian eloquence, and delivered plain truths in artless Ian gunge. f The apostle uses the strong word robbed to denote his receiving gifts from the poorer church of the Philippians while he was render- ing them no service in return. They, in fact, paid his wages, administering to the wealthy Corinthians. J We have, doubtless, not the account of all the dangers and imprisonments of the Apostle, many being omitted for the sake of brevity. |{ By the law (Deut xxv. 3) punishment with stripes was restricted to forty at one beating, and, therefore, the whip with which it was to be inflicted being; made of three thongs, and each blow giving three stripes, more than thirteen strokes were never laid on any criminal ; be- cause thirteen of these made thirty-nine stripes, and to add another would have been a trans- gression of the law, by adding two stripes over and above forty. Unhappily in Christian na- tions, where the practice of whipping pre- vails, these merciful Ibwb are not regarded 1 § Beating with rods was a Roman punish- ment and was therefore inflicted by the civil authorities. The lictors, a sort of beadles, performed the task, these being in constant attendance on the principal magistrates, and going before them. The insignia of their office consisted of a number of elm rods, bound with a thong into a bundle, which they carried on their shoulder. An axe was hound up in the bundle, and its head jutted iorth trom it Within the city of Rome, however, the axe waj XII.) 2 CORINTHIANS. ■hipwreck, a night and a day I have been in the deep ; 26 In journeyings often,* in perils of waters, in perils of robbers, in perils by mine >own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren ; 27 In weariness and painfullness, in watchings often,t in hunger and thirst, in fastings often, in cold and naked- ness. 28 Beside those things that are with- out, that which cometh upon me daily, the care of all the churches. 29 Who is weak, and I am not weak ? who is offended, and I burn not ? 30 If I must needs glory, I will glory of the things which concern mine infir mi ties. 31 The God and Father of our Lord Jesus Christ, which is blessed for ever more, knoweth that I lie not. 32 In Damascus the governor under Ar'etas + the king kept the city of the Dam'asce'nes' with a garrison, desirous to apprehend me : 33 And through a window in a basket was I let down by the wall, and escaped his hands. CHAPTER XII. 1 For commending of his apostleship, though A* might glory of his wonderful revelations, 9 yet he rather ckooseth to glory of his infirmi- ties, 11 blaming them for forcing him to this vain boasting. 14 He promisetk ta come to emitted, out of respect to the Roman people. The bundle, in fact, comprised the apparatus of the lictor, as executioner of the magistrate's sentence. The thong served him to bind the criminal, with the rods he inflicted beatings, and. with the axe he beheaded. — The Apostle was stoned at Lystra (Acts xiv 19.) — Of the three shipwrecks, nothing is said in the Acts ; this epistle being written before the Apostle was sent a prisoner to Rome, his shipwreck on the island of Melita was none of the three, but a fourth misfortune of that kind. By being a night and a day in the deep we may suppose that this was not included in the shipwrecks, but that the Apostle was in great danger in some storm, in which he was twenty-four hours tossed about in the ocean. — During the Apostle's residence on the sea-coast for three or four years, it is most likely that he made many short Roman Lictor. voyages to the neighbouring countries, for the purpose of preaching the Gospel, in the naviga- tion of which we may be allowed to suppose that some of the disasters and shipwrecks, which he here narrates, befel him ; and that once he was obliged to take to an open boat,- on the loss of the ship, in which dangerous situa- tion he continued out at sea for a night and a day. — Archdeacon Paley. * Injoumeyings the Apostle was exposed to fatigue and to great hazard from wild beasts as well as from evil men. — He was in perils of waters by crossing broad deep streams in the time of floods, and in petty boats.— He was in perils of robbers, for many of the countries through which he travelled, especially Arabia, were then infested as they are no w with robbers* It is not improbable that he was often attacked, and his life endangered. — His own countrymen often sought his life, as did also the heathen of which we read in the Acts. — In cities he was in perils, in Derbe, Lystra, Philippi, Jerusalem, Ephesus, &c; — In the wilderness, in the desert, where he would be exposed to ambushes and to wild beasts, or to hunger and want t In watchings often. — We find that the Apos- tle preached in the nighttime, as Acts xx. 11, and sometimes he wrought during that season for a maintenance. J Aretas was an Arabian king, and the father- in-law of Herod Antipas (see Matt. xiv. 1, 3,) upon whom he made war in consequence of his having divorced his daughter. Herod applied to Tiberius for help, who ordered Vitellius, the Prefect of Syria, to reduce Aretas, and to bring him alive or dead to Rome. For some unknown reasons, Vitellius was tardy in his movements, and in the meantime Tiberius died; and it is probable that Aretas, who was thus snatched from ruin, availed himself of the favourable state of things, invaded Syria, and seized on Damascus, which had belonged to his ancestors, and which he retained during the reign of Ti- berius'e stupid successor, Caligula. SOB 9'CORINTHIANS. (chap. xn. them again ,- but yet altogether in the affection of a father, 20 although he feareth he shall to his grief find many offenders, and pthlick disorders there. IT is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 2 I knew a man in Christ about four- teen years ago, (whether in the body, I cannot tell ; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.* 3 And I knew such a man, (whether in the body, or out of the body, I can- not tell : God knoweth ;) 4 How that he was caught up into paradise ,t and heard unspeakable words which it is not lawful for a man to utter. 5 Of such an oue will I glory : yet of myself I will not glory, bat in mine infirmities. 6 For though I would desire to glory, I shall not be a fool ; for I will say the truth : but now I forbear, lest any man should think of me above that which he seeth me to be, or tliat he heareth of me. 7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8 For this thing I besought the Lord thrice, that it might depart from me. 9 And he said unto me, My grace is sufficient for thee : for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my in- firmities, that the power of Christ may rest upon me4 10 Therefore I take pleasure in in- firmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake : for when I am weak, then am I strong. 11 I am become a fool in glorying; ye have compelled me : for I ought to have been commended of you: for in nothing am I behind the very chiefest apostles, though I be nothing. 12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds. 13 For what is it wherein ye were infe- rior to other churches, except it be that I myself was not burdensome to you? forgive me this wrong, 14 Behold, the third time I am ready to come to you ; and I will not be bur- densome to you : for I seek not your's, but you : for the children ought not to lay up for the parents, but the parents for the children. 15 And I will very gladly spend and be spent for you ; though the more abundantly I love you, the less I be loved, 16 But be it so, I did not burden you: nevertheless, being crafty, I caught you with guile. 17 Did I make a gain of you by any of them whom I sent unto you ? 18 1 desired Titus, and with him I sent a brother. Did Titus make a gain of you ? walked we not in the same spirit? walked we not in the same steps 1 19 Again, think ye that we excuse our- selves unto you? we speak before God in Christ: but we do all things, dearly beloved, for your edifying. 20 For I fear, lest, when I come, I * The third heaven was a familiar idea among the Jews, who in the days of the Apostle were accustomed to divide the heavens into three — 1. The aerial, including the clouds and the at- mosphere; 2. The siderial, or middle heaven and place of the stars ; and 3. What we should call the celestial, the habitation of God and his ungels, "the heaven of heavens." f The Jews frequently called heaven and eter- nal glory Paradise, This is tnen the same as the third heaven. The word is of Persian ori- gin, and the Persians gave the name of Paradise to the parks and gardens of their kings. In process of time it came to denote all places of a similar description. It passed from the Per- sians to the Greeks, to the Hebrews, and to the Latins. | May rest upon me means in the original, " may overshadow me," as a tent or tabernacle, affording me shelter, protection, safety, refresh- ment, and rest. All this is well understood, and affords a most exquisite sensation to the mind of one who knows the blessing of "the sha- dow of a great rock in a weary and scorching land," and the relief enjoyed by the oppressed spirit that seeks shelter and safety in Christ This allusion is rather critical, but it was too beautiful to be passed over when it came In the way. CHAP. XIII.) 2 CORINTHIANS. shall not find you such as I would, and that I shall be found unto you such as ye would not : lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults : 21 And \est, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleauness and fornication and lasciviousness which they have com- mitted. CHAPTER XIII 1 He threateneth severity, and the power of his apostleskip against obstinate sinners. 5 And advising them to a trial of their faith, 7 and to a reformation of their sins before his coming, 11 he concludeth his epistle with a general exhortation and aprayer. THIS is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 I told you before, and fortel you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare : 3 Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. 4 For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you. 5 Examine yourselves, whether ye be in the faith ; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates ?* 6 But I trust that ye shall know that we are not reprobates. 7 Now I pray to God that ye do no evil ; not that we should appear ap- proved, but that ye should do that which is honest, though we be as repro- bates,t 8 For we can do nothing against the truth, but for the truth. 9 For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. 10 Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edifi- cation, and not to destruction. 11 Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace ; and the God of love and peace shall be with you. 12 Greet one another with an holy kiss. 13 All the saints salute you. 14 The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen. IT The second epistle to the Corin- thians was written from Phillippi, a city of Macedo'nia, by Tit»« and Lucas. * Reprobates mean " not approved," rejected, that which will not stand the trial. The term is properly applicable to metals, as denoting that they will not bear the tests to which they are subjected, but are found to be base or adul- terated. The sense here ie, that they might knefw that they were Christians, unless their religion was base, false, adulterated, or such ai would not bear the test. t Whatever estimate they had of the Apostle, viewing him as worthless, reprobate as base metal, he was willing to endure it, if he could but see the Corinthians such as he wished them to be. THE EPISTLE OF PAUL THE APOSTLE TO THE GALATIANS. The Galatians consisted of several churches in the regions of Galatia. The Apostle first preached the Gospel to them (Acts xvi. 6.) False teachers, with Jewish prejudices, endeavoured to corrupt the Galatians ; and to cure this evil, the Epistle was written, about A.D. 52. CHAPTER I. 6 He wondereth that they have so soon left him and the gospel, 8 and accursetk those that preach any other gospel than he did. 11 He learned the gospel not ofmtn^ but of God ; 13 and showed what he was before his calling, 17 and what he did presently after it. PAUL, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead ;) 2 And all the brethren which are with me, utitb the churches of Galatia :* 3 Grace be to you and peace from God the Father, and from our Lord Jesus Chi*ist, 4 Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father : 5 To whom be glory for ever and ever. Amen. 6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel : 7 Which is not another ; but there be some that trouble you, and would per- vert the Gospel of Christ. 8 But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. 9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have re- ceived, let him be accursed. 10 For do I now persuade men, or God 7 or do I seek to please men 1 for if I yet pleased men, I should not be the servant of Christ. 11 But I certify you, brethren, that the gosDel which was preached of me is not after man. 12 For I neither received it of man, neither was I taught it, but by the reve- lation of Jesus Christ. 13 For ye have heard of my conver- sation in time past in the Jews' religion, huw that beyond measure I persecuted the church of God, and wasted it : 14 And profited in the Jews' reli- gion above many my equals in mine own nation, being more exceedingly zealous of the traditions t of my fathers. 15 But when it pleased God, who sepa- rated me from my mother's womb, and called me by his grace, 16 To reveal his Son in me, that I might preach him among the heathen ; immediately I conferred not with flesh and blood : 17 Neither went I up to Jerusalem to them which were apostles before me ; but I went into Arabia,t and returned again unto Damascus. * Galatia, explained Acts xvi. 6, note. t The Apostle probably alludes to the oral traditions so esteemed by the sect of the Phari- sees to which he belonged, as above the law and the prophets (Mark vii. 3 ; Acts xxvii. 17.) J Arabia is an extensive country of Western Asia, lying between the Persian Gulf on the east and the Red Seu on the west, the Indian Ocean on the south, and Syria on the north. It is generally divided into three parte— Arabia Felix, Arabia Petreea, and Arabia Deeerta ; the former is surrounded on three sides by the Persian Gulf, Indian Ocean, and Red Sea, being bounded on the north by Arabia Petreaa. The capital of which was Petra, and which has Egypt on the west, and Palestine and Arabia Deserta on the north ; which latter has the mountains of Trachonitea on the west, the WAT. IT.) GALATIANS. 311 18 Then after three years I went up to Jerusalem to see Peter, and abode .vith him fifteen days. 19 But other of the apostles saw I none, save James the Lord's brother. 20 Now the things which I write unto you, behold, before God, I lie not. 21 Afterwards 1 came into the regions of Syria and Cilicia ; 22 And was unknown by face unto the churches of Judea which were in Christ : 23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he des- troyed. 24 And they glorified God in me. CHAPTER II. 1 He showcth when he went up again to Jeru- salem, and for what purpose ; 3 and that Titus teas not circumcised: 11 and that he resisted Peter and told him, the reason, 14 why he and others, being Jews, do believe in Christ to be justified by faith, and not by works : 20 and that they, live not in sin, who are so justified, THEN fourteen years after I went Up again to Jerusalem with Barnabas, and took Titus with me also. 2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of repu- tation, lest by any means I should run, or had run, in vain. 3 But neither Titus, who was with me, being a Greek, was compelled to be circumcised : 4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage : 5 To whom we gave place by subjec- tion, no, not for an hour ; that the truth if the gospel might continue with you. 6 But of those who seemed to be some- ivhat, whatsoever they were, it maketh ■o matter to me : God accepteth no man's person: for they who seemed to be someakat in conference added nothing to me : 7 But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter ; 8 (For he that wrought effectually in Peter to the aposlleship of the circum- cision, the same was mighty in me toward the Gentiles:) 9 And when James, Ce'phas, and John, who seemed to be pillars, per- ceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship J that we should, go unto the heathen, and they onto the circumcision. 10 Only they would that we should remember the poor ; the same which I also was forward to do. 11 But when Peter was come to An'- tioch I withstood him to the face, be- cause be was to be blamed, 12 For before that certain came from James he did eat with the Gentiles : but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him ; insomuch that Bar- nabas was also carried away with their dissimulation. 14 But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, liveat after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews 1 15 We who are Jews by nature, and not sinners of the Gentiles, 16 Knowing that a man is not justi- fied by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law : for by the works of the law shall no flesh be justified. 17 But if, while we seek to be justified Euphrates on the east, and Syria on the north; | bably the Arabia to which the Apoetle Paul and, from its vioinity to Damascus, was pro- ' retired. SIS GALATIANB. (chap, in, by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin ? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor, 19 For I through the law am dead to th'j law, that I might live unto God. . 20 I am crucified with Christ : never- theless I live; yet not I, but Christ liveth in me ; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 21 I do not frustrate the grace of God : for if righteousness come by the law, then Christ is dead in vain. CHAPTER III. 1 He asketh what moved them to leave the faith, and hang upon the law ? 6 They that believe are justified, 9 and blessed with Abraham : 10 And this he showeth by many reasons. FOOLISH Galatians, who hath be- witched you, lhat ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, Crucified among you t 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith ? 3 Are ye so foolish ? having begun in the Spirit, are ye now made perfect by the flesh 1 4 Have ye suffered so many things in vain 1 if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith ? 6 Even as Abraham believed God, and it was accounted to him for righte- ousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scriphu-e, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all na- tions be blessed. 9 So then they which be of faith are blessed with faithful Abraham. 10 For as many as are of the works of the law are under the curse : for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 1 1 But that no man is justified by the law in the sight of God, it. is evident : for, The just shall live by faith. 12 And the law is not of faith : but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curso for us : for it is written, Cursed is every one that hangeth on a tree : 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men ; Though it be but a man's cove- nant, yet if it be confirmed, no man dis- annulled, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many ; but as of one, and to thy seed, which is Christ. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise : but God gave it to Abraham by promise. 19 Wherefore then servelh the law 7 It was added because of transgressions, till the seed should come to whom the promise was made ; and it was ordained by angels in. the hand of a mediator. 20 Now a mediator is not <* mediator of one, but God is one. 21 Is the law then against the promises of God ? God forbid : for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. CHAP. IV.) GAL ATIAN3. 313 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be re- vealed. 24 Wherefore the law was our school- master* to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ ,\ 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female : for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. CHAPTER IV. \ We were under the law till Christ came, as the heir is under his guardian till he be of age. 5 But Christ freed us from the law: 7 therefore toe are servants no longer to it. 14 He remembereth their good will to him, and his to them, 22 and showeth that we are the sons of Abraham by the freewoman, "IVTOW I say, That the heir, as long as J.1 he is a child, diffei'eth nothing from a servant, though he be lord of all ; 2 But is under tutors and governors until the time appointed of the father. f 3 Even so we, when we were children, were in bondage under the elements of the world : 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem|| them that wp'-e und_r the law, that we might receive ine adop- tion of sons. 6 And because ye are sons, God hath sent forth the spirit of his Son imo your hearts, crying, Abba, Father. 7 Wherefore thou art no more a ser vant, but a son ; and if a son, then an heir of God through Christ. 8 Howbeit then, when ye knew not God, ye did service unto them which by nature are not gods. 9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage 1 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labor in vain. 12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. 13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first. 14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. 15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes,** and have given them to me. * Sclioolmasler properly means Pedagogue. This was generally a slave or domestic servant, who attended on his master's sons to watch over their behaviour, and particularly to con- duct them to and from school and the place of exercise. He had nothing to do with education, although if he happened to be an educated man he might sometimes have assisted and directed his young masters in preparing their lessons for school. These pedagogues were usually severe and imperious. Thus the thundering law of God was to lead to the Great Teacher Christ. t Putting on Christ is an allusion to the early Christians putting on new garments after bap- tism, which were symbolical of their former corruptions and mistaken views being entirely laid aside, and all things becoming new. J The Jews under the Old Covenant are here compared to children Under age. Among us they are of age at twenty-one ; among the Ro- mans they were so at twenty-five ; among the Jews, thirteen years and one day; females were of age according as circumstances regu- lated it. The father, by his last will, might fix any time for male or female. — By tutors are here meant guardians, and by governors such as acted under the tutors or guardians, and were employed by them for the improvement of their estates and minds, as stewards, school- masters, &c. || To redeem, that is, " to pay down a price," and thus to buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, &c. &c. ** Plucking out the eyes was a proverbial ex- pression, and such extravagant language is very common in the East; we have many proverbial terms very similar. 27 314 QALATIASS, (CHA*. T 16 Am I therefore become your enemy, because I tell you the truth ? 17 They zealously affect you, but not well i yea, they would exclude you, that ye might affect them. 19 But it la good to be zealously affected always in a good thing , and not only when I am present with you. 19 My little children, of whom I tra- vail in birth again until Christ be fcrmed in you, 20 1 desire to be present with you now, and to change my voice J for I stand in doubt of you. 21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sous, the one by a bondmaid, the other by a free woman. 23 But he wJu) was of the bondwoman was born after the flesh ; but he of the freewoman mat by promise. 24 Which things are an allegory : for these are the two covenants ; the one from the Mount Si'nai, which gender- eth to bondage, which is Agar. 25 For this Agar is mount Si'nai in Arabia,* and auswerelh to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou bar- ren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was torn after the Spirit, even so it is now. 30 Nevertheless, what saith the scrip- ture 1 Cast out the bondwoman and her son : for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not chil dren of the bondwoman, but of the free. CHAPTER V. 1 He moQcth them to stand in their liberty, 3 and not to observe circumcision; but rather love, which is the sum of the law. 19 He reckonetk up the works of the flesh, 22 and the fruits of the Spirit, 25 and exhorteth to walk in the Spirit. STAND fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. 2 Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. 3 For I testify again to every man that is circumcised, that he is a debtor to do the whole law. 4 Christ is become of no effect unto you, whosoever of you are justified by the law ; ye are fallen from grace. 5 For we through the Spirit wait for the hope of righteousness by faith. 6 For in Jesus Christ neither circum- cision availeth any thing, nor uncircura- cision ; but faith which worketh by love. 7 Ye did run well ;t who did hinder you that ye should not obey the truth? 8 This persuasion cometh not of him that calleth you. 9 A little leaven leaveneth the whole lump. 10 I have confidence in you through the Lord, that ye will be none other- wise minded : but he that troubleth you shall bear his judgment, whosoever he be. 11 And I, brethren, if I yet preach circumcision, why do 1 yet suffer per- secution ? then is the offence of the cross ceased. 12 I would they were even cut off which trouble you. 13 For, brethren, ye have been called unto liberty ; only use not liberty for * Mount Sinai in Arabia. — Tim Apostle states that Agar (or Hagar) and Piir.ii (Surah) were types of the two Covenants; Agar prefi- guring Mount Sinai, whence the law was given, which mount to this day bears her name, jeing called Hagar by the Arabians, which means a rock, or rocky mountain, as Sinai is. t Here is another allusion to the Olympic games. The Galatians, like a skilful racer, had begun well in their course ; but they seemed to have been hindered, like a racer over whose course some one had walked, so as to justleand stop him in running. euAP. vt.) GALATIANS 328 an occasion to the flesh, but by love serve one another. 14 For all the law is fulfilled in one word, even in this ; Thou shalt love thy neighbour as thyseli. 15 But if ye bite and devour one another, take heed that ye be not con- sumed one of another. 16 This I say then, Walk in the Spirit, aud ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. 18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, whitchcraft,* hatred, vari- ance, emulations, wrath, strife, sedi- tions, heresies, 21 Envyings, murders, drunkenness, revellings,t and such like : of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the king- dom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, 23 Meekness, temperance : against such there is no law. 24 And they that are Christ's have crucified the flesh with the affections and lusts. 25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another. CHAPTER VI. 1 He movetk them to deal mildly with a brother that hath slipped, 2 and to bear one another's burden : 6 to be liberal to their teachers, 9 and not weary of well doing. 12 he showelh what they intend that preach circumcision. 14 He glorieth in nothing, save in the cross of Christ. BRETHREN, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness ; considering thyself, lest thuu also be tempted. 2 Bear ye one another's burden,! and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For eveiy man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived ; God is riot mocked : for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And let us not be weary in well doing : for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. 11 Ye see how large a letter I have written unto you with mine own haud.|| 12 As many as desire to make a fail- show in the flesh, they constrain you to * Witchcraft was the supposed art of pro- pitiating the capricious favor, and averting or directing to malicious ends the capricious wrath of deities. t Retellings were spending the night in dis- orderly feasting, as did the Greeks, with the usual accompaniment of wine, music, dancing, &c. 1 There is an allusion here U *he custom of travellers who relieve one another by bearing the burdens of the weak or fatigued, and thus show their sympathy and love for one another || This Epistle was written with the Apostle's own hand. Very few of the many churches planted by him had the honour of such an Epistle. He generally employed another to write what he dictated. (Horn. xvi. 22.) 318 EPHBSIANS; (CHAP. I. be circumcised ; only lest they should suffer persecution for the cross of Christ. 13 For neither they themselves who are circumcised keep the law ; but desire to have you circumcised, that they may glory in your flesh. 14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. 15 For in Christ Jesus neither cir- cumcision availeth any thing, nor un- circumcision, but a new creature. 16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 17 From henceforth let no man trouble me : for I bear in my body the marks* of the Lord Jesus. 18 Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. IT Unto the Galatians written from Rome. THE EPISTLE OF PAUL THE APOSTLE TO THE EPHESIANS. This Epistle was evidently written when the Apostle Paul was a prisoner at Rome. (Chapters iii. 1, iv. 1, vL 20.) Its sole object appears to have been to confirm the Ephesian Christians in the truth and practice of the Gospel. Written a. d. 62. CHAPTER I. 1 After the salutation, 3 and thanksgiving for the Ephesians, 4 he treateth of our election, 6 and adoption by grace, 1] which is the true and proper fountain of man's salvation. 13 And because the height of this mystery cannot easily be attained unto, 16 he prayeth that they may come 18 to the full knowledge and 20 possession thereof in Christ. PAUL, an apostle of Jesus Christ by the will ot God, to the saints which are at Eph'esus,t and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who hath bless- ed us with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love : 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted m the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, accord- ing to the riches of his grace ; 8 Whei'ein he hath abounded towaixj us in all wisdom and prudence ; 9 Having made known unto us the mystery}: of his will, according to his * The marks of the Apostle were, doubtless, the scara he received from stripes, chains, and other punishments endured in the propagation of the Gospel of Christ And it is thought that he alludes to the stigmata, or brands with which the Greeks used to mark those who were ap- pointed to serve in the wars, lest they should make their escape ; and which, for the same reason, were impressed upon slaves, to show whose property they were. Some, _ however, think that he had in view a custom in certain of the heathen temples, of marking the votaries with the sacred brand of their deity; so his marks in the cause of Christ would show that he was a true and tried servant of hia Divine Master. t Ephesus (see account of Ephesus, Acts xviii. 19 and xix.) % The Ephesians would understand the meaning of the word mystery, as it contained an allusion to the Eleusinian mysteries so fa- mous at Ephesus, and indeed in some other CHAP. II.) EPHESIANS. 317 good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth ; even in him : 11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will : 12 That we should be to the praise of his glory, who first trusted in Christ. 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation : in whom also after that ye believed, ye were sealed* with that holy Spirit of promise, 14 Which is the earnestt of our inheritance until the redemption of the purchased possession, unto the praise of his glory. 15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16 Cease not to give thanks for you, making mention of you in my prayers ; 17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18 The eyes of your understanding being enlightened ; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19 And what is the exceeding great- ness of his power to us-ward who be- lieve, according to the working of his mighty power. 20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 And hath put all things under his feet, and gave him to be the head over all things to the church, 23 Which is his body, the fulness of him that filleth all in all. CHAPTER II. 1 By comparing what we were by 3 nature, with what we are 5 by grace, 10 he declareth, that we are made for good works; and 13 being brought near by Christ, should not live as 11 Gentiles, and 12 foreigners in time past, but as 19 citizens with the saints, and the family of God. AND you hath he quickened, who were dead in trespasses and sins ; 2 Wherein in time past ye walked according to the com*se of this world, according to the prince of the power+ of the air, the spirit that now worketh in the children of disobedience. 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by parts of the world. For each of the heathen gods, besides the worship paid to him in public, had a secret worship to which none were ad- mitted but those who were prepared by previous ceremonies. This secret worship was termed the mysteries of the God. They were first in- vented in Egypt, whence they spread into other countries. They were called the Orphic, the Bacchic, &c. according to the name of the idol god; but the Eleusintan Mysterie$, celebrated by the Athenians at Eleusis, a town in Attica, in honour of Ceres and her daughter Proser- pine, in process of time swallowed up all the rest. * As this is a letter to the Ephesians, it is thought that the Apostle, by_ sealing, here al- ludes to the custom of initiating the votaries of the goddess Diana into her mysteries by giving them a seal or ring, with the figure of a he-goat, as the mark of their initiation. t The earnest is a deposit made to attest the sincerity of an intention. The term was used by the greatest merchants in the world — the Phenicians, and passed from them to the Greeks, and subsequently became adopted by other nations. All these terms must, however, be understood with limitations. Earnest was used in buying, selling, and bargaining, but in the salvation of sinners all is of grace, "not of works, lest any man should boast." The ex- pression must, therefore, be confined to the security and assurance which is given by an earnest The possession is purchased by Christ, the earnest of it is given to them that believe in him. X The prince of the power of the air, which Satan is here called, refers to a Jewish traditiom that the air was inhabited by evil spirits. 818 EPHESIANS. (chat, la nature the children of wrath, even as others. 4 But God, who is rich in mercy, for his great love wherewith he Joved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved ;) 6 And hath raised tts up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith ; and that not of yourselves : it is the gift of God : 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 11 Wherefore remember, that ye be- ing in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh, made by hands; . 12 That at that time ye were without Christ, being aliens from the common- wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world : 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition* between vs; 15 Having abolished in his flesh the enmity ,t even the law of commandments contained in ordinances ; for to make in himself of twain one new man, so mak- ing peace ; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father.J 19 Now therefore ye are no more strangers|| and foreigners, but fellow citizens with the saints, and of the household of God : 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone ; * * 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord : 22 In whom ye also are builded to- gether for an habitation of God through the Spirit. CHAPTER III. 5 The hidden mystery, 6 that the Gentiles should be saved, 3 was made known to Paul by revelation : 8 and to him was that graca given, that 9 he should preach it. 13 He desireth them not to faint for his tribulation, 14 and pray eth 19 that they may perceive tht great love of Christ toward them. FOR this cause I Paul, the prisoner of Jesus Christ for you Gentiles, * This refers to the partition-wall in the temple which separated the court of the Gen- tilea from that into which the Jews entered, on which was written that "no alien might go into it." t The enmity. — There was a mutual enmity between the Jews and the Gentiles, and the ceremonial law, consisting of divers rites and ordinances, kept them at an irreconcilable dis- tance from each other. | This seems to allude to the temple worship. The high priest alone was admitted into " the holiest of all," and that but once every year; but all believers are introduced, by faith in Christ, into the presence of God. Some think there is a reference to the custom of being pro- perly introduced to any great prince-^-a custom observed in all courts, ancient and modern. || The Jews called all other people stran- gers, but in the New Jerusalem, the Christian Church, all have equal privileges. ** The Apostle, by his architectural allusions, has been supposed here to accommodate him* self to the taste ef the Ephesians, Ui« majesty, order, and beauty of their temple being so cele- brated a masterpiece of building. The allusion, though it might be particularly suitable to the Ephesians, was, however, frequently used by him in other Epistles. (1 Cor. iii. 9-17, vi. 19 ; 2 Cor. v. 1, vi. 16.) The chief cornerstone is a large massy stone ao formed that when placed nt the corner, it binds together two outward walls of an edifice. Christ is the connecting medium by which Jews ond Gentiles are united in the same building. The phrase is used by the Jews to denote excellency in a person, bo a wise scholar is called a " corner- atone." EPHE3IANS. 319 2 (If ye have heard of the dispensa- tion of the grace of God which is given me to you-wurd: 3 How thtit by revelation he made known unto me the mystery; (as I wrote afore in few words ;) 4 Whereby, when ye read, ye may understand my knowledge in the mys- tery of Christ) 5 Which in other ages was not made known unto the sous of men, as it is now revealed unto his holy apostles and prophets by the Spirit ; 6 That the Gentiles should be fellow- heirs, and of the same body, and par- takers of his promise in Christ by the gospel : 7 Whereof I was made a miuister, according to the gift of the grace of God given unto ine by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;* 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ ; 10 To the intent that now unto the principalities and powers in heavenly plates might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and ac- cess with confidence by the faith of him. 13 Wherefore I desire that ye faintt not at my tribulations for you, which is your glory. 14 For this cause I bow my knees unto the father of our Lord Jesua Christ, 15 Of whom the whole family in heaven and earth is named,f 16 Thut he would grant you, accord- ing to the riches of his glory, to be strengthened with might by his Spirit in the inner man ; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ|| which passe ih knowledge, that ye might be tilled with all the fulness of God. 20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that workelh in us, 21 Unto him be glory in the Church by Christ Jesus throughout all ages world without end. Amen. CHAPTER IV. 1 He exkorteth to unity, 7 and declareth ika God therefore gioeth divers 11 gifts unto men, that his church might be 13 edified, and 16 grown up in Christ. 18 He calleth them from the impurity of the Gentiles, 24 to put on the new man, 25 to cast off lying, and 29 corrupt communications. I THEREFORE, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, 2 With all lowliness and meekness with long suffering, forbearing one another iu love; 3 Endeavouring to keep the unity of the Spirit in the bond of peace. * Dr. Chandler supposes that there ia here a tacit allusion to the priests of Diana, who were guardians of the immense riches and of the mysteries of her temple ; but the ministers of Christ could boast of far superior wealth — "durable riches in righteousness," which wuuld make rich towards God— rich tor eternity. t Not fainting alludes to a coward heart in the time of battle, which deserts its post. } The Ephesians, when idolaters, buasted that '•all Asia worshipped their Diana, (Acts xix. 1 27;) but here in contrast, t/te whole family in heaven and tank is named. || Diana, fabulously reported to have dropped down from Jupiter, was the boast of the idola- trous Ephesians, whose shrine they were proud to possess ; (Acts xix, 24 ;) but in the spiritual fcmple of Christ, composed of all believers, Christ himself had an habitation, dwelling by faith in each. — The dimensions here expressed allude again, it is supposed, to the temple of Diana, which splendid fabric has before been described, (see Acts xix. 27, note,) but nothing to be compared with the beauty, spaciousness, and strength of the true Church of Christ throughout the world. 320 EPHESIANS. (chap. it. 4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 5 One Lord, one faith, one baptism, 6 One God and Father of all, who is above all, and through all, and in you all. 7 But nnto every one of us is given grace according to the measure of the gift of Christ. 8 Wherefore he saith, When he as- cended up on high, he led captivity* captive, and gave gifts unto men. 9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth 1 10 He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11 And he gave some, apostles ;t and some, prophets ; and some, evangelists ; and some, pastors and teachers ; 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ : 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: 14 That we henceforth be no more children, tossed to and fro, and earned about with every wind$ of doctrine, by the sleight of men, and cunning craf- tiness, whereby they lie in wait to deceive ; 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ : 16 From whom the whole body titly joined together and compacted by that which every joint suppheth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. || 17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding dark- ened, being alienated from the life of God ihrough the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling, have given themselves over unto lasciviousness, lo work all uncleanness with greedi- ness. § * Captivity is here a collective term for cap- tive enemies, especially such as had before been conquerors. The Psalm to which the reference is made is the 68th, and immediately applies to God's victory over the Egyptians, and the spoils with which he had enriched the Israelites; but it is also prefigurative of the triumph of Christ, who, by hie ascension, completed the victory over Satan and bis angels, and led those cap- tive who captivate mankind. (Col. ii. 15; 1 Pet hi. 522.) The Apostle has also been thought to allude to a custom of the triumphal processions of Roman conquerors, in which the captives were led in chains behind the car of the victor. Captives of the highest rank were in general specially reserved tor this purpose. The custom was, however, not peculiar to the Romans, but prevailed from the most remote antiquity in Egypt and the East. Also after great victories and other important events, kings and generals distributed gifts, or gave entertainments, to their soldiers and subjects. t Apostles, or messengers, were the twelve chief messengers whom Christ sent forth to be his witnesses to the world. — Prophets were such as could foretel things to come. (Acts xi. 27, xiii. \.)—-Evangeli8ta were probably those who assisted the Apostles, not being ordained to any particular churchpB, but going about from one to another, confirming the doctrines of the Apostles. (Acts xxi. 8; 2 Tim. iv. 5.) — Pastors, or shepherds, instructors and guides of congre- gations, so called m allusion to the office of a keeper of sheep. (Jer. xvii. 16, xxiii. 1, 2; Eph. iv. 11.). — Teachers seem to have been those whose office was to instruct the young and ignorant in the first principles of the Christian religion. % The allusion here is to a gust of wmd t such as is common in the Mediterranean. The Apos- tle elegantly compares the efficacy of false doc- trine upon minds not fully instructed, to the force of a storm upon ships without a helm, which are moved to and fro as it happens to drive them. — The sleiglit of men means "tho diceing of men ;" and the deceitful arts of false teachers are here compared to the arts of game- sters, who, by using false dice, cheat those with whom they play. II Here is a manifest allusion to the human body, which is composed of different joints and members, knit together by various ligaments, and furnished with nerves, tendons, and othet vessels of communication from the head to every part of the body, which, by these means, is nourished, actuated, and invigorated, and arrives to its full strength and stature. § As idolatry was nowhere practised with greater splendour, or with more allurements than at Ephesue ; and as it was nowhere mora CHAP. V.) EPHESIANS. 331 20 But ye have not so learned Christ; 21 If so be that ye have heard him. and have been taught by him, as the truth is in Jesus : 22 That ye put off concerning the for- mer conversation the old man, which is corrupt according to the deceitful lusts ; 23 And be renewed in the spirit of your mind ; 24 And that ye put on the new man, which after God is created in righteous- ness and true holiness.* 25 Wherefore putting away lying,t speak every man truth with his neigh- bour: for we are members one of an- other. 26 Be ye angry, and sin not: let not the sun go down upon your wrath *4 27 Neither give place to the devil. 28 Let him that stole steal no more ; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that need- eth. 29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice : 32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath for- given you. CHAPTER V. 2 After general exhortations, to love, 3 to flee fornication, 4 and all uncleanness, 7 not to converse with the wicked, 15 to walk warily, and to be 18 filled with the Spirit, 22 he de- sccndeth to the particular duties, how wives ought to obey their husbands, 25 and husbands ought to love their wives, 32 even as Christ doth his Church. BE ye therefore followers of God, as dear children ; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.|| 3 But fornication, and all unclean ness, or covetousness, let it not be once named among you, as becometh saints ; 4 Neither filthiness, nor foolish talk ing, nor jesting, which are not con venient : but rather giving of thanks. 5 For this ye know, that no whore- monger, nor unclean person, nor cove- tous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the chil- dren of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord : walk as children of light: 9 (For the fniit of the Spirit is in all goodness, and righteousness, and truth ;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowships with the ingeniously defended, and its influence in cor- rupting the human mind was nowhere more conspicuous, it was highly proper to set before the Epbesians a picture of their ancient man- ners, with an express injunction to relinquish them. * The allusion seems to be to the ancient theatrical representations, in which the actors assumed and then laid asidn the characters and distinctive dresses of the persons introduced into the play. Another allusion may also be intended, see Gal. iii. 27 ; note. I The best of the heathen writers thought that lying might in many cases be justified. I . There is an allusion in this place to Deut xxiv. 12-15. It seems to be a proverbial ex- pression, and the design is to show that anger should not endure. Even Pythagoras, a hea- then philosopher, enjoined his disciples that, after any quarrel or contumelious behaviour through anger, they should shake hands and become friends again before the sun went down. |i A sacrifice ot sweetsmelling savour was, in Scripture language, such as God accepted and was pleased with. (Gen. viii. 21.) In warm eastern climes nothing ie more refreshing than fragrant odours ; hence the figure is borrowed. § The Greeks used the word fellowship to denote a participation in their religious rites and ceremonies. By this precept, therefore, the Ephesians weri^ forbidden to enter into any of the heathen fellowships. — Works of darknest 339 EPHESIANS. (CHAP. VT unfruitful works of darkness, but rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret.* 13 But all things that are reproved are made manifest by the light : for whatsoever doth make manifest is light, 14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15 See then that ye walk circum- spectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is, 18 And be not drunk with wine, wherein is excess ;t but be filled with the Spirit; 19 Speaking to yourselves in psalmst and hymns and spiritual songs, singing and making melody in your heart to the Lord ; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; 21 Submitting yourselves one to an- other in the fear of God. 22 Wives, submit yourselves unto your own husbands, as unto the Lord. 23 For the husband is the head of the wife, even as Christ is the head of the church : and he is the saviour of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even aB Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to him- self a glorious church, not having spot, or wrinkle, or any such thing ; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh ; but nourisheth and cherisheth it, even as the Lord the church : 30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery : but I speak concerning Christ and the church. 33 Nevertheless let every one of you in particular so love his wife even m himself; and the wife see that si. > reverence her husband. CHAPTER VI. I Tlte duty of children toward* their parents, 5 of servants towards their masters. 10 Our life is a warfare, 12 not only against flesh and blood, hut also spiritual enemies. 13 The complete armour of a Christian, 18 and how it ought to be used. 21 Tyckicus is commended. CHILDREN, obey your parents in the Lord : for this is right. 2 Honour thy father and mother ;|| which is the first commandment with promise ; may refer to the Eleusinian rites and myateries which were performed by the initiated in the night-time ; but darkness may also imply an opposition to the light and purity of the Gospel. * The initiated might not divulge what they were taught, on pain of death ; but ittrnnspired that all manner of abominations were com mitted on such occasions, and tins precept extends to ah abominable practices. t Here is an allusion to the Bacchanalian orpries, of which drunkenness formed an essen- tial part. While the Bacchannlia continued in honour of '* the god of wine," men and women made it a point of religion to intoxicate them solves, and ran about the streets, Helds, and rinsyards, singing and shouting in a wild and tumultuous manner ; in opposition to which extravagant vociferations, the use of devout psalmody is recommended. X Psalms are thought to mean compositions adHpted to instruments of music, though some explain it of the Psalms of David. — Hymns, such as were without musical accompaniments. — Spiritual songs, inspired composition, sug- gested by the Holy Spirit, and sung or recited alone, resembling the songs of Elizabeth, Ze- charias, and Mary. (Luke i.) || This is the first precept of the law which has a particular .promise, and the Apostle notes it, to show that the honouring of parents is a matter of the greatest imporiance to the well- being of society, and well-pleasing to God* CHAP. VI.) EPHEStANS. 32i 3 That it may be well with thee, and thou mayest live long on the earth. 4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. 5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling', in singleness of your heart, as unto Christ ; 6 Not with eyeservice, as men-pleasers ; but as the servants of Christ, doing the will of God from the heart ; 7 With good will doing service, as to the Lord, and not to men: 8 Knowing lhnt whatsoever good thing any man docth, the same shall he re- ceive of the Lord, whether he be bond or free. 9 And, ye masters, do the same things unto them, forbearing threatening : knowing that your Master also is in. heaven ; neither is there respect of persons with him. 10 Finally, my brethren, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God.* that ye may be able to stand against the wiles of the devil. 12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14 Standt therefore, having your loins Roman Consul, General, and Military Officers. * The whole armour or pavoplia means the i were girt bo tightly with the yiititary belt thnt complete apparatus of arms, whether offensive it was dangerous, nay mortal, even to Btoop. — or defensive. Thus the Roman soldiers were \ Breast-plate, The breast-plate of the warrior armed which were dispersed throughout the 1 covered from the neck to under the knee ; it countries which the Apostles visited. | was formed of two parts, covered at the joining t Stand is a military term, and implies in it by the belt, and was very strong. firmness, order, and watchfulness. The loins I 324 EPHESIANS. (CHAP. VI, girt about with truth, and having on the breastplate of righteousness; 15 And your feet shod* with the pre- paration of the gospel of peace ; 16 Above all, taking the shieldt of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmetj: of salvation, and the sword of the Spirit, which is the word of God : 18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints ; 19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mys- tery of the gospel, 20 For which I am an ambassador in bonds : that therein I may speak boldly, as I ought to speak. 21 Bat that ye also may know my affairs, and how I do, Tych'icus, a be- loved brother and faithful minister in the Lox-d, shall make known to you all things : 22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. 23 Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all them that love our Lord Jesus Christ in sincerity Amen. IT Written from Rome unto the Ephe sians by Tych'icus. Group of the principal Military Instruments of ancient Greece and Rome. sculptures of those countries. * There were war-sandals armed with spikes, as a preparation of defence aguinst the rough- ness, and security against the slippery atute, of the ground. t rhe shield was sometimes round and some- times square, and was made of strong thick leather. Thus the shield of Ajnx was made of seven folds of bulls' hides. Sometimes the shield was made of wood, covered with plates of brass or steel. — Fiery darts are here used figuratively for the temptation of Satan. An- ciently they used small firebrands in the shape Selected from paintings end of darts or arrows, which they first kindled and then shot among their enemies. These were called "fiery darts," and in buttle they wero received by the soldiers on their shields ; and one reason of the shields being covered with brass or iron, was in order to extinguish these darts or prevent their taking effect Some think that the allusion is to poisoned arrows, which fired the blood. t No part of the armour was more important to the warrior than the helmet It was the protec- tion of his head, on which life so much depends. THE EPISTLE OF PAUL THE APOSTLE TO THE PHILIPPIANS. Philippi was the first city in which the Apostle Paul preached the Gospel, and here he founded the first Christian Church. He wrote this Epistle from Rome when he was a prisoner, and it is the only one of his letters to the churches in which not one censure is either expressed or implied. The church at Philippi seems to have been the only one that ministered to the Apostle's wants when he was confined at Rome. The date of this Epistle is a. d. 63. CHAPTER I. 3 He testifieih his thankfulness to God, and his love toward them, for the fruits of their faith, and fellowship in his sufferings, 9 daily pray- ing to him for their increase in grace. 12 He showeth what good the faith of Christ had received by his troubles at Rome, 21 and how ready he is to glorify Christ either by his life or death: 27 exhorting them to unity, 28 and to fortitude in persecution. PAUL and Timo/theus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi,* with the bishops and deacons : 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 3 I thank my God upon every remem- brance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now ; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ : 7 Even as it is meet for me to think this of you all, because I have you in my heart ; inasmuch as both in my bonds, and in the defence and confirm* ation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. 9 And tliis I pray, that your love may abound yet more and more in know- ledge and in all judgment; 10 That ye may approve things that are excellent ; that ye may be sincere and without offence till the day of Christ; 1 1 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. 12 But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel ; 13 So that my bonds in Christ are manifest in all the palace, and in all other places ;t 14 And many of the brethren in the Lord, waxing confident by my bonds, * For account of Philippi, see Acts xvi. 12. t The palace or preetorium was the public hall in Rome, where the praetor determined causes, or more commonly a place without the city where the prtetorian cohorts or regiments of guard were stationed. And in the provinces the governor's palace was so called (Mark xv. 16 ; Acts xxiii. 35,) both because the governors administered justice there, and there had also their guards stationed. The Apostle, writing to those in the provinces, uses the word here in the provincial sense. The knowledge of the true cause of the ApoBtle's confinement was, perhaps, spread through the palace by some Jewish slaves in the emperor's family, who happening to hear Paul in his own hired house, were converted by him. At this time Rome was full of Jewish slaves. And that some such belonged to the palace, or had access to it, we learn from Josephus, De vitd sud, who tells us he was introduced to the Empress Poppsea by means of a Jewish comedian. Such of the slaves in the palace who had embraced the Gospel, would not fail to show the officers of the court whom they Berved the true nature of the Christian faith, and to state that not crime, but only preaching that Gospel, was the cause of the Apostle's confinement. 28 FBILIPPIANS. (chap. n. are much more bold to speak the word without fear. 15 Some indeed preach Christ even of envy and strife ; and some also of good will: 16 The one preach Christ of conten- tion, not sincerely, supposing to add affliction to my bonds : 17 But the other of love, knowing that I am set for the defence of the gospel. 18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached ; and I therein do rejoice, yea, and will rejoice. 19 For I know that this shall turn to my salvation through your prayer, and .the supply of the Spirit of Jesus Christ, 20 According to my earnest expecla- tion and my hope, that in nothing 1 shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. 21 For to me to live is Christ, and to die is gain. 22 But if 1 live in the flesh, this is the fruit of my labour : yet what I shall choose I wot not. 23 For I am in a strait* betwixt two. having a desire to depart, and to be with Christ; which is far better: 24 Nevertheless to abide in the Hesh is more needful for you. 25 And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith ; ,26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. 27 Only let your conversation be as it becometh the gospel of Christ : that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast iu one spirit, with one mind striving together for the faith of the gospel ; 28 And in nothing terrified by yom adversaries : which is to them an evi- dent token of perdition, but to you of salvation, and that of God. 29 For unto you it is given in the be- half of Christ, not only to believe on him, but also to suffer for his sake ; 30 Having the same conflict which ye saw in me, and now hear to be in me. CHAPTER II. I He exhorteth tkem to unity, and to all humble- ?ie.is of mind, by the example of Christ's hit* milky and exaltation : 12 to a careful pro ceedivg in the way of salvation, that they be as lights to the wicked world, 16 and comforts to him their apostle, who is now ready to be offered up to God. 19 He hopeth to send Timothy to them, whom he greatly commend- eth, 25 as Epaphroditus also, whom he pre- sently sendeth to them. IF there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 Fulfil ye my joy, that ye be like- minded, having ihe same love, icing' of one accord, of one mind. 3 Let nothing be done through, strife or vainglory ; but in lowliness of mind let each esteem other better than them- selves. 4 Look not every man on his own things, but every man also on the things of others. 5 Let this mind be in you, which was also in Christ Jesus: 6 AVho, being in the form of God. thought it not robbery to be equal with God^ 7 But made himself of no reputation, and took upon him the form of a ser- vant, and was made in the likeness of men : 8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. 9 \Vherefore God also hath highly ex- alted him, and given him a name which is above every name : 10 That at the name of Jesus every kueo should bow, of things in heaven, * This is a nnutical phraseology, in allusion I Apostle's attachment to his position in the to a ship at anchor, and yet likely Ui be tore- church, and the vehemence oi" his desire to be ed to sea by the winds, which represents the | unbound. chap, in.) PHILIPPIANS. 327 and things in earth, and things under the earth ; 11 And that every tongue should con- fess that Jesus Christ is Lord, to the glory of God the Father, 12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. 13 For it is God which worketh in you both to will and to do of his good pleasure. 14 Do all things without murmurings and disputings: 15 That ye may be blameless and harm- less, the sons of God, without rebuke, in the midst of a crooked and perverse na- tion, among whom ye shine as lights* in the world ; 16 Holding forth the word of life ; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain-t 17 Yea, and if I be offered upon the sacrifice^ aud service of your faith, I joy, and rejoice with you all. 18 For the same cause also do ye joy, and rejoice with me. 19 But I trust in the Lord Jesus to send Timo'lheus shortly unto you, that I also may be of good comfort, when I know your state. 20 For I have no man likeminded, who will naturally care for your state. 21 For all seek their own, not the things which are Jesus Christ's. 22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. 23 Him therefore I hope to send pre- sently, so soon as I shall see how it will go with me. 24 But I trust in the Lord that I also myself shall come shortly. 25 Yet I supposed it necessary to send to you Epaphrodi'tus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that minis tered to my wants. § 26 For he longed after you ail, and was full of heaviness, because that ye had heard that he had been sick. 27 For indeed he was sick nigh unto death : but God had mercy on him ; and not on him only, but on me also, lest I should have sorrow upon sorrow. 28 I sent him therefore the more care- fully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29 Receive him therefore in the Lord with all gladness; and hold such in re- putation : 30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service to- ward me. CHAPTER III. 1 He warneik them to beware of the false teachers of the circumcision, 4 showing that himself hath greater cause than they to trust in the righteousness of the law; 7 which notwith- standing he rounteth as dung and loss, to gain Christ and his righteousness, 12 therein acknowledging his own imperfection. 15 He exhorteth them to be thus minded, 17 and to imitate him, 18 and to decline the ways of carnal Christians. FINALLY, my brethren, rejoice in the Lord. To write the same things " By lights here, some understand light- houses, and that there is a reference to such as that which was raised on the isle of Pharos, where Ptolemy Philadelphos built a celebrated tower, on which a bright flame was always kept burning at night to direct mariners and guard them against running foul of the rocks which they were to pass in entering the hnven of Alexandria. Others think the sun and moon are principally referred to. f The Apostle elsewhere speaks of his con- verts as his -'crown of rejoicing" (1 Thess. ii. 19 ;) he therefore, doubtless, here adopts hie favourite allusion to the Olympic games, in which the conqueror obtained a crown. J- The heathen uspd libations and sometimes blood with wine in honour of their deities, hut the Ajiostle has, probably, here an elegant allu- sion to the Jewish sacrifices ; considering the faith of the GentileB as an offering to God, he speaks of his own blood as a libation, like that of the wine and oil poured on the meat offer- ings, to render them acceptable to God (Exod. xxix. 40, 41.) This costly libation Paul was most willing to pour on the offering of the faith of the Gentiles. § There was a custom in the Roman army un- der which every soldier had a favourite com- rade, to whom he was bound to render, and from whom he had a right to expect assistance in all difficulty, and fellowship in all danger. To this custom the Apostle is here thought to allude. . PHILIPPIANS. (CHAP. Ill to you, to me indeed is not grievous, but for you it is safe. 2 Beware of dogs,* beware of evil workers, beware of the concision. 3 For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. 4 Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust iu the flesh, I more: 5 Circumcisedt the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee ; 6 Concerning zeal, persecuting the church ; touching the righteousness which is in the law, blameless. 7 But what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count all things but loss for the excellency of the know- ledge of Christ Jesus my Lord : for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith : 10 That I may know him, and the power of his resurrection, and the fel lowship of his sufferings, being made conformable unto his death ; 11 If by any means I might attain unto the resurrection of the dead. 12 Not as though I had already at tained, either were already perfect :\ but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count not myself to have apprehended : but this one thing I do, forgetting those things which are be- hind, and reaching forth unto those things which are before, 14 I press toward the mark§ for the prize of the high calling of God in Christ Jesus. 15 Let us therefore, as many as be per- fect, be thus minded : and if in any thing ye be otherwise minded, God shall re- veal even this unto you. 16 Nevertheless, whereto we have already attained, let us walk by the same rule,|| let us mind the same thing. 17 Brethren, be followers together of * Dogs, in the plain-spoken phraseology of ancient times, both in the East and West, were employed to characterise impudence, petulance, and greediness. It is used by the most digni- fied characters of the Iliad, and was applied to a whole class of philosophers, who seem to have been little sensible to any disgrace. The Romans chained their dogs at the doors of their houses, with this inscription over each — "Beware of this dog," to which this seems to allude. tThe Jews valued themselves much upon circumcision, and treated the Gentiles with contempt for the want of it, and would neither converse with them in a civil nor religious way, because they were uncircumcised : but the Apostle states that he was no Gentile or uncir- cumcised person. — He was also of the stock of Israel, which distinguished him from an Ish- tnaelite or an Edomite, who were circumcised, anil from the son of a proselyte, who might be circumcised on the eighth day ; but he was a natural Israelite, to wnom the various privi- leges belonged, mentioned in Rom. ix. 4, 5, — Of the tribe of Benjamin, he was a genuine and legitimate son of Jacob, whom he had by hie lawful and beloved wife Rachel. — An Hebrew of\ the Hebrews was a very proud distinction among j the Jews, as It denoted one who was a Hebrew I by both parents, and that by a long series of an- cestors, without any mixture of Gentile or pro- selyte blood. In the same sense, and with equal pride, a Bedouin boasts himself an " Arab oi the Arabs." | Perfect is an agonistical phrase applied to those who gained the prize in running. — Appre- hended is b\so a remarkable expression alluding to the Apostle's conversion, at which he was, as it were, taken hold of and led to the stadium. Doddridge observes, that candidates in the Grecian games were often introduced by per- sons of established reputation. § These metaphors are taken from runners in a race, who pursue it with eagerness, and press forward with all might and main to get up to the mark in order to receive the prize. — The mark was generally a pole set up in the ground, and sometimes surmounted by the leafy crown which was to be the prize of the victor. — The high calling is an allusion to the judges of the race being placed on an elevated scat, whence thoy summoned and observed the combatants, and distributed rewards to the conquerors. || The Apostle would have them follow the same rule or line by which he was regulated, ns the runners were regulated in the stadium by the white line by which their course was mark- ed out. CHAP. IV.) PHILIPPIANS 329 me, and mark them which walk so as ye have us for an ensample. 18 (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ : 19 Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 20 For our conversation is in heaven ; from whence also we look for the Sa- viour, the Lord Jesus Christ : 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. CHAPTER IV. 1 From particular admonitions 4 he proceedeth to general exhortations, 10 showing how he rejoiced at their liberality towards kim, lying in prison, not so muck for the supply of his own wants, as for the grace of God in them. 19 And so he concludeth with prayer and salutations. THEREFORE, my brethren dearly beloved and longed for, my joy and crown,* so stand fast in the Lord, my dearly beloved. 2 I beseech Euo'dias, and beseech Syn'tyche, that they be of the same mind in the Lord. 3 And I intreat thee also, true yoke- fellow, help those women which labour- ed with me in the gospel, with Clement also, and with other my fellow labourers, whose names are in the book of life. 4 Rejoice in the Lord alway: and again I say, Rejoice. 5 Let your moderation be known unto all men. The Lord is at hand. 6 Be careful for nothing ; but in every thing by prayer and supplication with thanksgiving let your requests be made known imto God. 7 And the peace of God, which pass- eth all understanding, shall keep your hearts and minds through Christ Jesus. 8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. 9 Those things, which ye have both learned, and received, and heard, and seen in me, do : and the God of peace shall be with you. 10 But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again ; wherein ye were also careful, but ye lacked opportu- nity. 11 Not that I speak in respect of want: for I have learned, in what- soever state I am, therewith to be content. 12 I know both how to be abased, and I know how to abound : every where and in all things I am instructed! both to be full and to be hungry, both to abound and to suffer need. 13 I can do all things through Christ which strengtheneth me. 14 Notwithstanding ye have well done, that ye did communicate with my afflic- tion. 15 Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as con- cerning giving and receiving, but ye only. 16 For even in Thessaloni'ca ye sent once and again unto my necessity. 17 Not because I desire a gift : but I desire fruit that may abound to your account. 18 But I have all, and abound : I am full, having received of Epaphrodi'tus the things which were sent from you, an odour ol a sweet smell, a sacrifice ac- ceptable, well-pleasing to God. 19 But my God shall supply all your need according to his riches in glory by Christ Jesus. * Here, by an elegant and bold figure, the Apostle calls his Philippian converts his crown, in allusion to the crownB with which the victors in the games were rewarded. t lam instructed bas a reference to the initiating certain heathen into the mysteries of their idolatries ; it means, " I urn initiated into all the mysteries of poverty and want." 28* 330 COLO. Si AW5. (CHAP, i 20 Now unto God and our Father be glory for ever and ever. Amen. 21 Salute every saint in Christ Jesus. The brethren which are with me greet you. 22 All the sa.ntR salute you, chiefly they lhat are of Caesar's household.* 23 The grace of our Lord Jesus Christ be with you all. Amen. IF It was written to the Philippianr from Rome by Epaphrodi'tus. THE EPISTLE OF PAUL THE APOSTLE TO THE COLOSSIANS. Colosse was a considerable city of Phrygia, not far from Laodicea nnd Hierapolis. Here a flourishing church was gathered. The city wna destroyed by an earthquake, a. d. 65 ; and, though it was partly rebuilt, little more than the site of the ancient city is now di-tinguishable The place is now a village called Kkonos. Colosse. The houses of the modern village of Khonoa. There is a great similarity between this Epistlp and that to the Ephesians, hence similar objects were intended to be accomp ished by the writing of it a. d. 62. * Cesar's household servants, officers of his court, or guards, may be here intended. The cruel, worthless, and diabolic Nero was at this time Emperor of Rome; but it is not impro- bable that the EmpresB Poppiua was favoumbly inclined to Christianity, as Josephus relutes (Antiq. 1. xx. c. 7,) that " she was a worshipper of the true God." Jerome states, that St raul had converted many in Ciewir's family: for, being by the Emperor cast into prison, he be- came more known to his family, nnd turned the house of Chiist's porsecutor into a church. CHAP. I.) COLOSSIANS. 331 CHAPTER I. 1 After salutation he thanketh God for their faith, 7 confirmeth the doctrine of Epapkras, 9 pray elk further for their increase in grace, 14 describeth the true Christ, 21 encourageth them to receive Jesus Christ, and commendeth his own ministry. PAUL, an apostle of Jesus Christ by the will of God, and Timo'theusour brother, 2 To the saints and faithful brethren in Christ which are at Colosse : Grace be unto you, and peace, from God our Fa- ther and the Lord Jesus Christ. 3 We give thanks to God and the Fa- ther of our Lord Jesus Christ, praying always for you, 4 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints. 5 For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel ; 6 Which is come unto you, as it is in all the world ;* and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth : 7 As ye also learned of Ep'aphras our dear fellow-servant, who is for you a faithful minister of Christ; 8 Who also declared unto us your love in the Spirit. 9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11 Strengthened with all might, ac- cording to his glorious power, unto all patience and long suffering with joyful- 12 Giving thanks unto the Father, which hath made us meet to be par- takers of the inheritance of the saints in light :t 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 1 4 In w hom w e have red em ption through his blood, even the forgiveness of sins: 15 Who is the image of the invisible God, the firstbornj of every creature : 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers : all things were created by him, and for him : 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church : who is the beginning, the first- born from the dead ; that in all things he might have the pre-eminence. 19 For it pleased the Father that in him should all fulness dwell ; 20 And, having made peace through the blood of his cross, by him to recon- cile all things unto himself; by him, / say, whether they be things in earth, or things in heaven. 21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he recon- ciled 22 In the body of his flesh through death, to present you holy and unblame- able and unreprovable in his sight: 23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under hea- ven; whereof I Paul am made a minis- ter ;$ * All the world, that is, as the phraseology then meant, all the Roman Empire (so Rom. 1 8, note.) t Here is a figure derived from the distribu- tion of the territory of the earthly Canaan by lot to the families of Israel, excepting lhat of Levi (Josh. xiii. Numb. xxvi. 55, xxxiii. 54.) Jin the early ages the firstborn son possessed extraordinary privileges and honours, and hence the term "firstborn" acquired the se- condary meaning of that which is chief and most excellent, which is the meaning here. § The Gospel was preached at Rome, whence there was constant communication from Par- thia to Asutain, from the Baltic to Ethiopia, and it might be said to be heard of throughout that space. Some of the Apostles we know, though we have the lives of a few only, travelled to Babylon, India, Parthia. Tartary, Persia, &.c but the records of their labours are mostly 332 GOLOSSI ANS. (CHAP. If, 24 Who now rejoice in my sufferings I for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church : 25 Whereof I am made a minister, ac- cording to the dispensation of God which is given to me for you, to fulfil the word of God ; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory : 28 Whom we preach, warning every man, and teaching every man in all wis- dom ; that we may present every man perfect in Christ Jesus : 29 Where unto I also labour, striving according to his working, which worketh in me mightily. CHAPTER II. 1 He still exhortetk them to be constant in Christ, 8 to beware of philosophy, and vain traditions, 18 worshipping of angels, 20 and legal cere- monies which are ended in Christ. FOR 1 would that ye knew what great conflict* I have for you, and for them at Laod'ice'a,t and for as many as have not seen my face in the flesh ; 2 That their hearts might be comfort- ed, being knit together m love, and un- to all riches of the full assurance of un- derstanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ ; 3 In whom are hid all the treasures of wisdom and knowledge. 4 And this I say, lest any man should beguile you with enticing words. 5 For though I be absent in the flesh, yet I am with you in the spirit, joying and beholding your order, and the stead- fastness nf your faith in Christ. 6 As ye have therefore received Christ Jesus the Lord, so walk ye in him : 7 Rooted and built up*, in him, and stablished in the faith, as ye have been taught, abounding therein with thanks- giving. 8 Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. § 9 For in him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in him, which is the head of all principality and power : 11 In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh hy the circumcision of Christ : buried in the obscurity of heathenism, and so cannot confirm, though of course they do not contradict, the assertion of the Apostle. The Chinese had intercourse, in the century before Christ, with foreigners dealing in pearls and merchandise, some taking a voyage of four or five months to reach them, as their records evince. Obscure traditions, too, are Baid to exist both among the Chinese and Japanese of the preaching of the Gospel among them by the middle ot the first century; so that very possibly the language here employed is not mere hyperbole * By the conflict or combat the Apostle means the persecutions he had suffered for preaching salvation to the Gentiles, through faith, with- out obedience to the law of Moses, and which so much enraged the Jews; and more especially his two years' imprisonment at Cffisarea, dur- ing which he was tried for his life before the Roman governors, Felix and Feetus ; together with bis imprisonment at Rome. t Laodicca was the metropolis of the greater Phrygia. It was first called Diospolia and then Rhoas. It was washed by the rivers Lycus and Caprus, which joined their streams nearit. The situation of Laodicea near the Lycua dis- tinguished it from other cities of the same name, being called Laodicea on the Lycus. It was named from Laodice the wife of Antiochus, the son of Stratonice. This city wns destroyed with Colosse, but soon arose from its ruins. It is now a miserable place called Ladiky. t Rooted and built up, that is, like the immense stones without cement, which formed the foun- dations of the edifices of the ancients. § The Jews had introduced natural Philosophy into the worship and service of God, and had made the tabernacle, temple, and the most holy place, and the things belonging to them, em- blems and hieroglyphics of natural things; as of the sun, moon, and stars, and their influences, and of the four elements, and of moral virtue, &c. as it appears from the writings of Josephus and Philo ; when they were in reality types of spiritual things under the Gospel dispensation ; this the Apostle here condemns. The Onostics had also brought in the philosophy of Pythago- ras and Plato, concerning abstinences, pur- gations, sacrifices, and ceremonies of worship given to demons and angels, against which he also protests. CHAP. lit.) C0L0SS1ANS. 333 12 Buried with him in baptism, wherein also ye are risen with kirn through the faith of the operation of God, who hath raised him from the dead. 13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses ; 14 Blotting out the handwriting of or- dinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross ;* 15 And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.t 16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday,+ or of the new moon, or of the sabbath days : 17 Which are a shadow of things to come ; but the body is of Christ. 18 Let no man beguile you of your re- ward in a voluntary humility and wor- shipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshy mind,§ 19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. 20 Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, 2 L (Touch not ; taste not ; handle not; 22 Which all are to perish with the using ;) after the commandments and doctrines of men 7j| 23 Which things have indeed a show of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh. CHAPTER III. 1 He showeth where toe should seek Christ. 5 He ezhorteth to mortification, 10 to put off the old man, and to put on Christ, 12 exhort- ing' to charity, humility, and other several duties. IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God 2 Set your affection on things above, not on things on the earth. 3 For ye are dead, and your life is hid with Christ in God. 4 When Christ, wlw is our life, shall ap- pear, then shall ye also appear with him in glory. 5 Mortify therefore your members which are upon the earth ; fornication, uncleanness, inordinate affection, evil concupiscence, and coVetousness, which is idolatry : * This is thought to allude to an ancient me- thod of cancelling bonds, decrees, and writings, by striking a nail through them so as to deface them, and render them, for ever invalid. f This alludes to the Roman triumphs, in which certain captives were selected to be pa- raded before the chariot of the victor, the kings and queens wearing their crowns, and having their hands bound behind them. After this it was usual to lead them away to slaughter. % The holyday or festival signifies a day of re- joicing annually observed. § The Apostle, alluding to the public games, warned the Colossians not to allow any man to rob them of that glorious prize for which they were candidates, by giving them wrong direc- tions, or turning them out of their course. Some suppose that there is a reference here, and in the following verses, to the doctrines and over-scrupulousness of the Essenes, who, among other singularities, had peculiar views respecting angels. From affected humility some held, that direct access to God in prayer was presumptuous, and that prayers could only be presented and accepted through the mediation of angels. The worship of angels afterwards prevailed so much in that country that it was found necessary expressly to condemn it, at a council held at Laodicea, a. d. 363. The caution of the Apostle seemed prophetic of the conse- quences of first indulging in any departure from the pure truth for the worship of departed saints, real or imaginary ; and the worship of images as well as that of angels, especially in the Church of Rome, is well known, and con- tinues in many places unimpaired "to this day. || The Essenes, thought here to be alluded to, were more strict in the observance of the Sab- bath than even the Jews in general. They wore no clothes but of undyed wool. They ab- stained from animal food, confining themselves to vegetables, and indeed living chiefly on coarse bread, and drinking nothing but water. They were so strict that they considered them- selves polluted by the touch of any persons not of their own sect, and were careful to cleanse themselves, by ablutions, from the impurity they had contracted. 33-1 C0L0SS1ANS. (chap, iv. 6 For which things' sake the wrath of God Gometh on the children of disobe- dience : 7 In the which ye also walked some lime, when ye lived in them. 8 But now ye also put off all these ; an- ger, wrath, malice, blasphemy, filthy communication out of your mouth. 9 Lie not one lo another, seeing that ye have put off the old man with his deeds ; 10 And have put on the new man, which is renewed in knowledge after the image of him that created him : 11 Where there is neither Greek nor Jew, circumcision nor uncircumeision, Barbarian, Scythian, bond, nor free : but Christ is all, and in all. 12 Put on therefore, as the elect of God, holy and beloved, bowels uf mercies, kindness, humbleness of mind, meek- ness, longsuffering ; 13 Forbearing one another, and forgiv- ing one another, if any man have a quar- rel against any: even as Christ forgave you, so also do ye. 14 And above all these things put on charity, which is the bond ot perfect- ness, 15 And let the peace of God rule in your hearts, to the which also ye are called in one bod^; and be ye thankful. 16 Let the word of Christ dwell in you richly in all wisdom ; teaching and ad- monishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17 And whatsoever ye do in word or deed, do all in the name of the Lord Je- sus, giving thanks to God and the Fa- ther by him. 18 Wives, submit yourselves unto your own husbands, as it is fit in the Lord. 19 Husbands, love your wives, and be not bitter against them. 20 Children, obey your parents in all things: for this is well pleasing unto the Lord. 21 Fathers, provoke not your children to anger, lest they be discouraged. 22 Servants, obey in all things your masters according to the flesh ; not with eyeservice, as men pleasers \ but in sin- gleness of heart, fearing God J 23 And whatsoever ye do, do it hearti- ly, aa to the Lord, and not unto men ; 24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ* 25 But he that doeth wrong shall re- ceive for the wrong which he hath done : and there is no respect of per sons. CHAPTER IV. 1 He exharteth them to be fervent in prayer, 3 to walk wisely toward them that are not yet come to the true knowledge of Christ. 10 He salutetfi them, and wisheth them all proa- perity. MASTERS, give unto your servants that which is just and equal ; know- ing that ye also have a Master in hea- ven, 2 Continue in prayer, and watch in the same with thanksgiving; 3 Withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds : 4 That I may make it manifest, as I ought to speak. 5 Walk in wisdom toward them that are without, redeeming the time. 6 Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. 7 All my state shall Tych'icus declare unto you, who is a belo\ed brother, and a faithful minister and fellow-servant in the Lord : 8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts ; 9 With Oues'imus, a faiihful and be- loved brother, who is one of you. They shall make known unto you all things which are done here. 10 Ar'istar'chus my fellow -prisoner sa- luteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him ;) 11 And Jesus, which is called Justus, who are of the circumcision. These CHAP, t) 1 THESSALONIANS. 335 only are my fellow-workers unto the kingdom of -God, which have been a comfort unto me. 12 Erj'aphras, who is one of you, a ser- vant of Christ, salute th you, always la- bouring fervently for you jn prayers, that ye may stand perfect and complete in all the will of God. 13 For I bear him record, that he hath a gi*eat zeal for you, and them. that are in Laodice'a, and them in Hie- rap'olis.* 14 Luke, the beloved physician, and De'mas, greet you. 15 Salute the brethren which are in Laodice'a, and Nym'phas, and the church which is in his house. 16 And when this epistle is read among you, cause that it be read also in the church of the Laodioe'ans ; and that ye likewise read the epistle from Laodi- ce'a. 17 And say to Archip'pus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. 18 The salutation by the hand of me Paul. Kemember my bonds. Grace be with you. Amen. 1T Written from Rome to the Colos-r sians by Tych'icus and Ones 'imus THE FIEST EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS. CHAPTER I. 1 The Thessalonians are given to understand both how viindful of them Saint Paul was at all times in thanksgiving, and prayer ; 5 and also how well he was persuaded of the truth and sincerity of their faith, and conversion to God. PAUL, and Silva'nus, and Timo'lheus, unto the church of the Thessalonianst which is in God the Father and in the Lord Jesus Christ : Grace be unto you, and peace, from God our Father, and Tie Lord Jesus Christ. 2 We give thanks to God always for you all, making mention of you in our prayers ; 3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Fa- ther ; 4 Knowing, brethren beloved, your election of God. 5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance ; as ye know what manner of men we were among you for your sake. 6 And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost : 7 So that ye were ensamples to all that believe in Macedonia and Acha'ia.J: 8 For from you sounded out the word * Hierapolis was a considerable city in Phry- giii Major, situate on the Meander, not far from Laodicea and Colosse. It was named Hierapo- lis, that is " The Holy City," from the multitude of its temples. It is now called Pambouk-Ka- lesi, the '-cotton castle," probably from its chalky hills, which resemble cliffs. It lies six miles north of Laodicea. Its ruins are about a mile and a half in circumference. t ThesBolonians. See Acts x. xvii. 1, note. X The Roman General, Metellus, having con- quered Andriscus and Alexander, pretended sons of Perseus, the last king of Macedonia, reduced the countries formerly possessed by the Macedonian kings into a Roman province, which was governed by a proconsul or preetor sent from Rome, whose usual residence was in Thessalonica. Not long after this the consul Mummius having defeated the Aehroans and destroyed Corinth, he. with the commissioners sent from Rome to regulate the affairs of Greece, abolished the assemblies held by the Achieans, Boeotians, Phocians, and the rest, and reduced Greece into a Roman province, called the pro- vince of Ackaia, because at the taking of Co- rinth, the Achaeans were the most powerful peo- ple of Greece. Thus the whole of the countries possessed by the Greek nations in Europe were distributed into two great divisions, called Ma- cedonia and Achaia, 338 1 THESSALONIANS. (cHAP. II. of the Lord not only in Macedo'nia and Acha'ia, but also in eveiy place your faith to God-ward is spread abroad; eo that we need not to speak any thing.* For ihey themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;t 10 And to wait for his Sou from hea- ven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. CHAPTER II. 1 In what manner the gospel was brought and preached to the Thessalonians, and in what sort also they received it. 18 A reason is ren- dered both why Saint Paul was so long absent from them, and also why he was so desirous to see them. FOR yourselves, brethren, know our entrance in unto you, that it was not in vain : 2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philip'pi, we were bold in our God to speak unto you the gospel of God with much contention. 3 For our exhortation was not of deceit, nor of uncleanness, nor in guile : 4 But as we were allowed of God to be put in trust with the gospel, even so we speak ; not as pleasing men, but God, which trieth our hearts. 5 For neither at any time used we flat- tering words, as ye know, nor a cloak of covetousness ; God is witness : 6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. 7 But we were gentle among you, even as a nursef cherisheth her chil- dren : 8 So being affectionately desirous of you, we were willing to have imparted, unto you, not the gospel of Goa only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our la- bour and travail: for labouring night and day, because we would not be charge able unto any of you, we preached unto you the gospel of God. § 10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you thav believe: 11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12 That ye would walk w.orthy of God, who hath called you unto his kingdom and glory. 13 For this cause also thank we God without ceasing, because, when ye re- ceived the word of God which ye heard of us, ye received it not as the word of men, out as it is in truth the word of God, which effectually worketh also in you that believe. 14 For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus : for ye also have suffered like things of your own country- men, even as they have of the Jews : 15 Who both killed the Lord Jesus, and their own prophets, and have per- * Many persona traded from the rich and commercial city of Thessalonica to all parts of Greece; and hence they had more than usually favourable opportunities ofmakingknown theiF own conversion, and of promulgating the lead- ing truths of the Gospel. T The Thessalonians, before the introduction of the Gospel, were gross idolaters; here the Dii Cabin, the great and chief gods of the Gentiles, were worshipped ; as Jupiter and Bacchus, Ceres and Proserpina, Pluto and Mer- cury, Castor and Pollux, and Esculapius ; these the Macedonians, and particularly the Thessa- lonians, worshipped with great devotion and reverence ; but now they turned from them and forsook them. \ A nurse here properly denotes a mother who suckles her own children, and consequent- ly far more tender than the hired nurse of an- other woman's child. Like as a nursing mother, in the tenderness of her affection, deals with the infant of her bosom, bearing the waywardness of her child, and labouring by nil means to give it contentment ; such wbb the Apostle's carnage towards this people — so meek, so pleasing. § The Apostle seems to have laboured at his handicraft while others were locked in the arms of sleep and enjoying the comforts of rest, in order that he might make up for the loss of time in bis trade which bis higher duties occa- sioned. Jews, even of the best rank, were brought up to work. •HAP. III.) 1 THESSALONIANS. 337 seeuted us ; and they please not God, and are contrary to all men :* 16 Forbidding us to speak to the Gen- tiles that they might be saved, t to fill up their sins alway : for the wrath is come upon them to the uttermost. 17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 18 Wherefore we would have come un- to you, even I Paul, once and again ; but Satan hindered us. 19 For what is our hope, or joy, or crown of rejoicing 1 Are not even ye in the presence of our Lord Jesus Christ at his coming? 20 For ye are our glory and joy 4 CHAPTER III. 1 Saint Paul ttstifeth his great love to the Thes- salonians, partly by sending Timothy unto them to strengthen and comfort them; partly by rejoicing in their well doing : 10 and part- ly by praying for them, and desiring a safe coming unto them. WHEREFORE when we could no longer forbear, we thought it good to be left at Athens alone ; 2 And sent Timo'theus, our brother, and minister of God, and our fellow- labourer in the gospel of Christ, to es- tablish you, and to comfort you concern- ing your faith : 3 That no man should be moved by these afflictions: for yourselves know that we are appointed thereunto. 4 For verily, when we were with you, we told you before that we should suf- fer tribulation ; even as it came to pass, and ye know. 5 For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain. 6 But now when Timo'theus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you : 7 Therefore, brethren, we were com- forted over you in all our affliction and distress by your faith : 8 For now we live, if ye stand fast in the Lord. 9 For what thanks can we render to God again for you, for all the joy where- with we joy for your sakes before our God; 10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith? 11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. 12 And the Lord make you to increase and abound in love one toward another, and toward all men even as we do to- ward you. 13 To the end he may stablish your hearts unblameable in holiness before * It was the true character of the Jews at this time that they did not please God, and were contrary to all men. The hatred which the Jews bear to all the heathens, without ex ception, was taken notice of by Tacitus Rnd Juvenal, and even by Josephus, This hatred was contrary to the law of Moees, which, in the strongest terms, recommended humanity to strangers. It arose from their misinterpreting the prohibitions of the law, which were given to prevent familiar intercourse with idolaters, so as to be likely to become corrupted by them. In their early days the Jews had riot this aver- sion to the heathen ; but by their intercourse with them, having' often inclined to idolatry, and being severely punished for that sin, they began, on their return from the Babylonish captivity, to conceive an aversion for the hea- then, which was increased by the persecutions which the Greek princes, the successors of Alexander, carried on against them, for the pur- pose of abolishing their law, and introducing idolatry into Judea. From that time the Jews looked, on all heathens as enemies, and obsti- nately refused to do them the smallest office of humanity, while they were hated and despised by the heathen in their turn. t The Jews latterly held it to be unlawful, by any teaching, to attempt to save the soul of a Gentile. X Here is probably an allusion to the solem- nity with which the ancient games were con- cluded ; for then the judges crowned the victors with the crown proper to each game, amidst the multitude who had assembled to see tho contests. Here may be a special allusion to the civic crown bestowed upon any one who saved the life of a citizen. (See the note on James i. 1%) 29 338 1 THESSALONIANS. (chat, • God, even our Father, at the coming of our Lord Jesus Christ with all his saints. CHAPTER IV. 1 He exhorteth them to go on forward in all man- ner of godliness, 6 to live holily and justly, 9 to love one another, 11 and quietly to follow their own business : 13 and last of all, to sor- row moderately for the dead. 15 And unto this last exhortation is annexed a brief descrip- tion of the resurrection, and second coming of Christ to judgment. FURTHERMORE then we beseech you, brethren, and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. 2 For ye know what commandments we gave you by the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye should abstain from fornication : 4 That every one of you should know how to possess his vessel in sanctification and honour ; 5 Not in the lust of concupiscence, even as the Gentiles which know not God : 6 That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and tes- tified. 7 For God hath not called us unto un- cleanness, but unto holiness. 8 He therefore that despiseth despiseth not man, but God, who hath also given unto us his holy Spirit. 9 But as touching brotherly love ye ' need not that I write unto you : for ye yourselves are taught of Gou to love one another. 10 And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more ; 11 And that ye study to be quiet, and to do your own business, and to work with your own hands, as we command- ed you ; 12 That ye may walk honestly toward them that are without, and that ye may have lack of nothing. 13 But I would not have you to be ig- norant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14 For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15 For this we say nnto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16 For the Lord himself shall descend from heaven with a shout,* with the voice of the archangel, and with the trump of God : and the dead in Christ shall rise first : 17 Then we which are alive and re- main shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words. CHAPTER V. 1 He proceedeth in the former description of Christ's coming to judgment, 16 and givelh divers precepts, 23 and so concludeth the epistle. BUT of the times and the seasons,t brethren, ye have no need that I write unto you. 2 For yourselves know perfectly that the day of the Lord so comcth as a thief in the night. 3 For when they shall say, Peace and safety ; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. 4 But ye, brethren, are not in dark- ness, that that day should overtake you as a thief. 5 Ye are all the children of light, * A shout denotes any Animating voice or I Here it ia used for the acclamations of the on* cry, that ia, of soldiers in battle, of charioteers gelic host to their horses, and of rowers and hunters. | t Times mean longer periods; seasons, shorter CHAP. V.) 1 THESSALONIANS. and the children of the day ; we are not of the night, nor of darkness. p Therefore let us not sleep, as do others ; but let us 'watch and be sober. 7 For they that sleep sleep in the night ; and they that be drunken are drunken in the night.* 8 But let us, who are of the day, be sober, putting on the breastplate ot faith and love ;t and for an helmet, the hope of salvation. 9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, 10 Who died for us, that, whether we wake or sleep, we should live together with him. 11 Wherefore comfort yourselves toge- ther, and edify one another, even as also ye do. 12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and ad- monish you ; 13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14 Now we exhort you, brethren, warn them that are unruly, comfort the feeble- minded, support the weak, be patient toward all men. 15 See that none render evil for evil unto any man ; but ever follow that which is good, both among yourselves, and to all men. 16 Rejoice evermore. 17 Fray without ceasing. 18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19 Quench not the Spirit. 20 Despise not prophesyings. 21 Prove all things; hold fast that which is good. J: 22 Abstain from all appearance of evil. 23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.$ 24 Faithful is he that calleth you, who also will do it. 25 Brethren, pray for us. 26 Greet all the brethren with an holy kiss. 27 I charge you by the Lord that this epistle be read unto all the holy breth- ren. 28 The grace of our Lord Jesus Christ be with you. Amen. IT The first epistle unto the Thessa- lonians was written from Athens. * The ancients ate but little at dinner, and when they had any grand feast to make, it was usually given in the evening. Hence the Scrip- ture employs the word supper to express a feast (Matt xxiii. 6 ; Luke xiv. 16 ; Rev. xix. 9, 17.) But while wise and sober persons finish- ed their repast in the evening, the dissolute and debauched passed the greater part of the night at table. Even some Pagan historians have no- ticed this, as a blot in the lives of some of their princes. t The breast and head being particularly ex- posed in battle, and wounds in these parts being extremely dangerous, the ancients care- fully defended the breast and the head of their soldiers by armour, to which the Apostle here compares the Christian virtues of faith and love. On the crest and other parts of the Gre- cian helmet there were many emblematical figures, and it is very likely that the Apostle here refers to helmets which had on them an emblematical representation of hope ; that is, that the person should be safe who wore it. \ So money-changers were accustomed to deal with the money offered to them. They proved or tested it by weighing, or by ringing, by the touchstone," or by fire ; and having dis- covered the base it was rejected, while the good was retained. Doubtless, to these the allusion is here made to teach us to learn as carefully to weigh every doctrine, and try it by the test of Holy Writ before it is embraced as truth. § The Apostle here very evidently refers to a notion which prevailed among the rabbies as well as the philosophers, that the person of a man is constituted of three distinct substances, the rational spirit, the animal soul, and the visible body. THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS. CHAPTER I. 1 Saint Paul certifieth them of the good opinion which he had of their faith, love, and patience : 11 and therewithal useth divers reasons for the comforting of them in persecution, where- of the chiefest is taken from the righteous judgment of God. PAUL, and Silvanus, and Timotheus, unto the church of the Thessalo- nians, in God our Father and the Lord Jesus Christ : 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity oi every one of you all toward each other aboundeth ; 4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure : 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6 Seeing is is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you, who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In naming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ : 9 Who shall be punished with ever- lasting destruction from the presence of the Lord, and from the glory of hia power ; 10 When he shall come to be glorified iu his saints, and to be admired in all them that believe (because our testi- mony among you was believed) in that day. 11 Wherefore also we pray always for you, that our God would count you wor- thy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: 12 That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ. CHAPTER II. 1 He willeth them to continue steadfast in the truth received, 3 showeth that there shall be a departure from the faith, 8 and a discovery of antichrist, before the day of the Lord come. 15 And thereupon repeateth his former exhorta- tion, and prayeth for them. NOW we beseech you brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3 Let no man deceive you by any means : for that day shall not come, ex- cept there come a falling away first, and that man of sin be revealed, the son of perdition ;* * This work is not designed for theological controversy, but the substance of this chapter seems to demand, especially at this time, some notice of the grand apostacy or falling atoay here mentioned, which requires not arguments, but simple ecclesiastical facts. Nothing can be more obvious than that this is a description of Popery, which is an apostacy from too true Christian worship, doctrine, and practice. In- stead of worshipping God in simplicity, and in spirit and truth, there have been introduced ex- ternal pomp and numerous ceremonies, which strike upon the senses and engage the attention without mending the heart Instead of worship- ping God through Jesus Christ, the only Media- tor between God and man, men have substituted CHAP. IL) 3 THESSAL0NIAN3. 341 4 Who opposeth. and exalteth himself above all that is called God,* or that is worshipped ; so that he as God sitteth in the temple of God, showing himself that he is God. 5 Remember ye not, that, when I was yet with you, I told you these things 1 6 And now ye know what withhold- eth that he might be revealed in his time. 7 For the mystery of iniquity doth al- ready work: only, he who now letteth will let,, until he be taken out of* the way. 8 And then shall that Wicked be re- vealed, whom the Lord shall consume with the spirit of his mouth, and shall de- stroy with the brightness of his coming : 9 Even him, whose coming is after the working of Satan, with all power, and signs, and lying wonders, 10 And with all deceivableness of un- righteousness in them that perish ;t be- cause they received not the love of the truth, that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a he : 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth : 14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. 15 Therefore, brethren, stand fast, and hold the traditions': which ye have been taught, whether by word, or our epistle. 16 Now our Lord Jesus Christ himself," and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, 17 Comfort your hearts, and stablish you in every good word and work. the doctrine of demons, that is, the spirits of men departed out of thiB life, who, as they pretend, intercede with God for us ; and some invoke the Virgin Mary more frequently than God himself. They have not only succeeded Rome heathen in the seat of empire, but have also apostatised into their imagery and idolatry, though they have indeed disguised it with new names and different pretensions. In many countries they have taken from the common people the liberty of reading the Scriptures, in their mother tongue, that they might with the more ease propagate their own delusions. For, having in a forcible and violent manner re- strained, the .liberty of private judgment, they, have with less .difficulty substituted, instead of the most excellent doctrine of the Gospel, their own articles of faith, and the forged, traditions and lying legends of their church, and, not con- tent barely to propagate ignorance, they have dared to commend it, and to call It "The Mo- ther of Devotion." * To, the Bishop of Rome has been given the blasphemous title of " Our Lord God the Pope ;" and with unprecedented arrogance the mortal filling this office has at various periods absolved subjects from their allegiance to their lawful princes, fomented and raised rebellions, and deposed or murdered rightful princes and set up others in their stead. The pretended successors of the Apostle Peter have called em- ' perors their vassals, and even caused some of them to hold the bridle till the self-styled Holy Father has mounted his horse, or to bear up his train after him, when his Holiness has been pleased to walk in a pompous procession. Nay, with what amazing insolence nave Romish priests whipped kings and sovereign princes • and the pope has even set his foot upon an em- peror's neck. He has claimed the sole right of nominating, investing, or confirming the princes and rulers of the earth. If this be not to " exalt himself above all that is called God," there can be no event to answer this or any prophecy whatever. t The Church of Rome has abounded in pre- tences to miracles, and in the most fraudulent and unrighteous cheats. It has been asserted, that churches have been taken up in one place, and carried through the air into distant coun- tries ; that images have nodded, smiled, frown- ed . or spoken on certain occasions ; that the blood of a. saint has been annually liquefied on a certain day of the year ; that the first convert St. Gaul made in Germany was a bear; that St. Anthony of. Padua preached to a vast as- sembly of fishes, whom he had miraculously called together, and who devoutly heard him preach the Word of the Lord ; and that St. Francis preached with great success to birds and beasts, which he thought our Lord com- manded, in Mark xvi. 15. These absurdities are still propagated; and at this moment a British peer is endeavouring to make the credulous be* lieve that two girls whom he saw in Italy are impressed with the wounds of the Saviour, which wounds bleed every Friday, and that for an incredible space of time they have lived on nothing but the holy sacrament I " X Traditions apostolical were inspired. 341 1 TIMOTHY. (CHAP. I CHAPTER III. 1 He craveth their prayers for himself, 3 testify elk what confidence lie hath in them, 5 makelh request to God in their behalf, 6 givetk them divers precepts, especially to shun idleness and ill company, 16 and last of all conclu~ deth with prayer and salutation, FINALLY, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:* 2 And that we may be delivered from unreasonable and wicked men: for all men have not faith. 3 But the Lord is faithful, who shall stablish you, and keep you from evil. 4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. 5 And the Lord direct your hearts in- to the love of God, and into the patient waiting for Christ. 6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every bro- ther that walketh disorderly, arid not after the tradition which he received of us. 7 For yourselves know how ye ought to follow us : for we behaved not our- ielves disorderly among you ; 8 Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of/you : 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 10 For even when we were with yon, this we commanded you, that if any would not work, neither should he eat. 11 For we hear that there are some which walk among you disorderly, work- ing not at all, but are busy-bodies. 12 Now them that are such we com- mand and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13 But ye, brethren, be not weary in well doing. 14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish him as a brother. 16 Now the Lord of peace himself give you peace always by all means. The Lord be with you all. 17 The salutation of Paul with mine own hand, which is the token in every epistle : so I write. 18 The grace of our Lord Jesus Chris'' be with you all. Amen. IF The second epistle to the Thessala nians was written from Athens. THE FIRST EPISTLE OF PAUL THE APOSTLE TO TIMOTHY. Timothy was a native of Lystra in Lycaonia, his father was a Gentile, but bis mother, whose name was Eunice, was a Jewess (Acts xvi. 1,) and educated her son with great care in her own religion (2 Tim. iiL 15.) He was converted to Christianity by the Apostle Paul (ch. i. 2.) He travelled with the Apostle in his second apostolical journey. He was appointed to the ministe- rial office (2 Tim. i. 6 ; 1 Tim. iv. 14.) He was Bishop of Epheaus, and it has been said that he suffered martyrdom in that city some years after the death of the Apostle Paul. The design of this Epistle was to give instructions to Timothy concerning the management of the Church of Ephesus. It is thought that it was written Boon after the Apostle's imprisonment at Rome, and ■bout the year 64. * Here is another allusion to the races in the Olympic games. CHAP. II.) 1 TIMOTHY. 343 CHAPTER I. 1 Timothy is put in mind of the charge which was given unto him by Paul at his going to Mace- donia, 5 Of the right use and end of the law. 11 Of Saint Paul's calling w be an apostle, 20a?td of Hymeneits and Alexander. PAUL, an apostle of Jesus Christ by ihe commandment of God our Sa- viour, and Lord Jesus Christ, which is our hope ; 2 Unto Timothy my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4 Neither give heed to fables and end- less genealogies,* which minister ques- tions, rather than godly edifying which is in faith : so do. 5 Now the end of the commandment is charity out of a pare heart, and of a. good conscience, and of faith unfeigned : 6 From which some having swerved, have turned aside unto vain jangling ; 7 Desiring to be teachers of the law ; understanding neither what they say, nor whereof they affirm. 8 But we know that the law is good, if a man use it lawfully ; 9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayei's, 10 For whoremongers, for them that defile themselves with mankind, for menstealers,t for liars, for perjured per- sons, and if there be any other thing that is contrary to sound doctrine ; 11 According to the glorious gospel of the blessed God, which was committed to my trust. 12 And I thank Christ Jesus our Lord, who hath enabled roe, for that he count- ed me faithful, putting me into the mi- nistry ; 13 Who was before a blasphemer, and a persecutor, and injurious: but I ob- tained mercy, because I did it ignorant- ly in unbelief. 14 And the grace of our Lord was ex- ceeding abundant with faith and love which is in Christ Jesus. 15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners ; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereaf- ter believe on him to life everlasting. 17 Now unto the King eternal, im- mortal, invisible, the only wise God, be honour and glory for ever and ever. Amen. 18 This charge I commit unto thee, son Timothy, according to the prophe- cies which went before on thee, that thou by them mightest war a good war* fare ; 19 Holding faith, and a good conscience; which some having put away, concern- ing faith have made shipwreck: 20 Of whom is Hymenens and Alex- ander; whom I have delivered unto Satan, that they may learn not to blas- pheme. CHAPTER II. 1 That it is meet topray and give thanks for all men, an d the reason why. 9 How women should be attired. 12 They are not permitted to teach. 15 They shall be saved, notwithstanding the testimonies of God's wrath, in childbirth, if they continue in faith. I EXHORT therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all * The Jews have quite equalled the heathen mythology in the ridiculous and extravagant fables which they have invented. Genealogies were a constant subject of dis- pute among the Jews, as from various circum- stances it had become difficult to trace their origin or their different tribes. Herod, as Eu- sebius asserts, that he might hide the meanness of his descent and birth, burnt all tha genealo- gical writings in the public archives. t Bishop Horsely shows that the word render- ed men-sfealers means a person who deals in men, literally " a slave-trader." lie maintains that this condemns and prohibits slave-trading in all its modes. It ranks it next to parricide and homicide. 29* 1 TIMOTHY. (CHAP. IXI. 2 For kin^s, and for all that are in authority ; that we may lead a quiet and peaceable life in all godliness and honesty". 3 For this is good and acceptable in the sight of God our Saviour ; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one media- tor* between God and men, the man Christ Jesus ; 6 Who gave himself a ransomt for all, to be testified in due time. 7 Whereuntolam ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not,}) a teacher of the Gentiles in faith and verity. 8 I will therefore that men pray every where, $ lifting up holy hands, without wrath and doubting. 9 In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array ; 10 But (which becometh women pro- fessing godliness) with good works, jj 11 Let the woman learn in silence with all subjection. 12 But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13 For Adam was first formed, then Eve. 14 And Adam was not deceived, but the woman being deceived was in the transgression. 15 Notwithstanding she shall be saved in childbeai*ing, if they continue in faith, and charity, and holiness, with sobriety. CHAPTER III. 2 How bishops, and deacons, and their wives, should be qualified : 14 and to what end Saint Paul wrote to Timothy of these things, J 5 Of the church, and the blessed truth therein taught' and professed. THIS is a true saying, If a man desire the office of a bishop, he desireth a good work. 2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach ; 3 Not given to wine, no striker, not * Among the various species of idolatry, one is, where God is worshipped in a way which he hath forbidden, and through false mediators. God commanded the Jews, not only to worship him alone, but to pay him public worship after a certain prescribed manner, and in certain times and places ; and they who neglected and violated these rites and ceremonies were looked upon as departing from God, tmd ranked among idolaters. God also appointed a sort of Media- tor between himself and the people. Moses per- formed this office, and then Aaron and the high priests in succession. These were types, figures, and forerunners of the One Mediator. Worship paid to angels, saints, images, bones and relics, the blessed Virgin, is a false worship, opposed to our " One Mediator," and hardly distinguish- able from idolatry. t A ransom was the price for the redemption of a forfeited thing, as a condemned ox, (Exod. xxi. 30;) or a captive person, (Job xxxvi. 18.) God having delivered the Israelites from slavery in Egypt, claimed abekah or half-shekel from every male of twenty years old, as the ransom of his soul or life — the price of his redemption, the money to be applied to the erection of the tabernacle (Exod. xxx. 12-16, xxxvili. 25-27; Deut. vii. 8,) God has found a ransom for sinners in the person of his son (Job xxxiii. 24,) and Christ having undertaken to redeem sin- ners, gave himself to sacrifice his life, as a ransom. J And lie not isamode of expressing a solemn asseveration, as in Rom. ix. 1. 5 By the command to pray everywhere, the Apostle condemned the superstitious notion both of the Jews and the Gentiles, who fancied that prayers offered in temples were more ac- ceptable to God than prayers offered anywhere else. This worshipping of God in all places was foretold as the peculiar glory of the Gospel dispensation (Mai, i. 11.) — Lifting up holy hands alludes to a custom of the Jews, who, before they prayed, washed their hands, in token of that purity of heart and life which is necessary to render prayers acceptable to God. — Lifting up the hands is expressive of prayer, the action being used in that sacred exercise. || Ancient medals and statues show the cos- tume of those times with respect to the hair, the expensive ornaments then used, and the la- boured forms in which female tresses were ar- ranged. It is true, indeed, that Rebekah, and doubtless many other pious women, had their ear rings bracelets of gold, jewels, and costly raiment ; and the Eastern women have especial- ly shown a fondness for these things. But the Apostle admonishes Christinn women to pay less attention to external adorning than to in- ternal, and to make virtue their especial orna- ment. A love for these thiugs has often led to the neglect of cultivating the mind, to evil prac- tices in order to obtain them, and to dangerous connections and consequences. CHAP. IT.) 1 TIMOTHY.- 345 greedy of filthy lucre ; but patient, not a brawler, not covetous ; 4 One that ruleth well his own house, having his children in subjection with all gravity ; 5 (For if a man know not how to rule his own house, how shall he take caro of the church of God?) 6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. 7 Moreover he must have a good re- port of them which are without; lest he fall into reproach and the snare of the devil. 8 Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre ; 9 Holding the mystery of the faith in a pure conscience. 10 And let these also first be proved; then let them use the office of a deacon, being found blameless. 11 Even so must their wives be grave, not slanderers, sober, faithful in all things. 12 Let the deacons be the husbands of one wife, ruling their children and their own houses well. 13 For they that have used the office of a deacon well purchase to themselves a good degree,* and great boldness in the faith which is in Christ Jesus. 14 These things write I unto thee, hop- ing to come unto thee shortly : 15 But if I tarry long, that thou mayest know how thou oughtest to behave thy- self in the house of God, which is the church of the living God, the pillar and ground of the truth. t 16 And without controversy great is the mystery of godliness : God was mani- fest in the flesh, justified in the spirit, seen of angels, preached unto the Gen- tiles, believed on in the world, received up into glory. CHAPTER IV. 1 He foretelleth that in the latter times there shall be a departure from the faith. 6 And to the end that Timothy might not fail in do- ing his duty, he furntsheth him with divers precepts belonging thereto, NOW the Spirit speaketh expressly, that in the latter times! some shall depart from the faith, giving heed to se- ducing spirits, and doctrines of devils ; 2 Speaking lie's in hypocrisy; having their conscience seared with a hot iron ;§ * The Levitea passed through four different degrees of discipline and- instruction before they were fully instituted in their office, and some have thought that the Apostle here alludes to thiB Levitical custom. As the word rendered degree signifies " a step," or " seat," some ima- gine that the Apostle alludes to the custom of the synagogue, where persons of the greatest dignity were set on the most elevated seats. f The learned Dr. Macknight has here observ- ed, "The church of the living God, as the pillar and support of the truth, is here contrasted with the house or temple of the lifeless image of Di- ana at Ephesus, which was the pillar and sup- port of falsehood, idolatry, and vice. In the opinion of some, the church of the living God is termed the pillar and support of the truth in allusion to the two pillars which Solomon plac- ed in the porch of the temple, and to which it is said the prophets affixed their prophecies in writing, that they might be rend by the people who came into the temple to worship. Others think the allusion is to the pillars in the heathen temples, on which tables were hung up, con- taining laws and other matters of importance, which were designed to be published. But to settle this is of no importance, because, to which- ever of the customs the Apostle nlluded, his meaning is the same— that the church of the liv- ing God, which is the pillar and support of the truth, is not the church of Rome, nor any particular church, but the Catholic Christian Church, consisting of all the churches of Christ throughout the world." | Latter times is a mode of phraseology used to express the age of the Messiah. § This is generally considered as descriptive of the Romish church, and historical facts will enable us to judge for ourselves whether there is any resemblance between the painting and the original. Bishop Jewel, speaking of Popish miracles, says, " These miracles were no mira- cles at all. They were devised by subtle var- lets and lazy lordanes (or slothful fellows) for a purpose to get money. Oftentimes the en gines and sleights, and the cause and the man- ner of working, have been confessed. In those days, idols could go on foot; roods (or images representing the crucifixion) could Bpeak ; bells could ring alone; images could come down and light their own candles ; dead stocks could sweat and bestir themselves; they could turn their eyes, they could move their hands, they could open their mouths, they could set bones and knit sinews ; they could heal the sick, and raise up the dead ! These miracles were subtleties, and indeed no miracles ; the trunks by which they spake, the strings and wires with which they moved their faces and h;mda -Vail the rest of their treachery has been dis* 348 1 TIMOTHY. (CHAP. V. 3 Forbidding to many,* and command- ing to abstain from meats, "which God hath created to be received with thanks- giving of them which believe and know the truth. 4 For every creature of God is good, and nothing to be refused, if it be re- ceived with thanksgiving: 5 For it is sanctified by the word of God and prayer. 6 If thou put the brethren in remem- brance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doc- trine, whereunto thou hast attained. 7 But refuse profane and old wives' fables, t and exercise thyself rather unto godliness. 8 For bodily exercise^ profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. 9 This is a faithful saying, and worthy of all acceptation. 10 For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, especially of those that believe. 11 These things command and teach. 12 Let no man despise thy youth ; but be thou an example of the believers, in word, in conversation, in chanty, in spirit, in faith, in purity. 13 Till I come, give attendance to read- ing, to exhortation, to doctrine. 14 Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the pres- bytery. 15 Meditate upon these things; give thyself wholly to them ; that thy profit- ing may appear to all. 16 Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee. CHAPTER V. 1 Rules to be obser?ied in reproving. 3 Of widows. 17 Of elders. 23 A precept for Ti- mothy's health. 24 Some men's sins go before unto judgment, and some men's do follow after. REBUKE not an elder, but entreat him as a father ; and the younger men as brethren ; 2 The elder women as mothers; the younger as sisters, with all purity. 3 Honour widows that are widows indeed. 4 But if any widow have children or nephews, $ let them learn first to show piety at home, and to requite their pa- rents : for that is good and acceptable before God. 5 Now she that is a widow indeed, and desolate, trusteth in God, and continu- eth in supplications and prayers night and day. 6 But she that liveth in pleasure is dead while she liveth. 7 And these things give in charge, that they may be blameless. 8 But if any provide not for his own, and especially for those of his own house, closed." Even in this country Thomas -i- BecketwaB deemed a saint; his relics wrought numerous miracles, and his tomb was ire- quented by multitudes of pilgrims I— The sear- ing with tne hot iron was used both in brand- ing criminals, and was, and still is, used in the East to render affected or wounded parts in- sensible of feelin?. * The Enchratites, Marcionitee, and Mani- cheans, very early introduced the doctrine of celibacy into the church, and in process of time the monks embraced it, and represented it as the highest pitch of sanctity. In the eleventh century the celibacy of the clergy was fully de- creed by Pope Gregory the Seventh, and this has been the law and practice of the Popish church ever since. And "it is," says Bishop Newton, "as much the law and constitution of nil monks to abstain from meats as from mar- riage. Some never eat any flesh, others only of certain kinds, and on certain days. Frequent fasts are the rule— the boast of their order, and their carnal humility is their spiritual pride. So lived the monks of the ancient church: so live, with less strictness, perhaps, but with greater ostentation, the monks and friars of the church of Rome." t These old wives' fables seem to refer parti- cularly to the Jews, whose Talmudical writings are stuffed with the most ridiculouB and pro- fane fables that ever disgraced the human in- tellect, It may with equal propriety be applied to the legends of the Romish church. J The Apostle is here thought to condemn the austerities of the Essenes and Pythagore- ans, and some suppose there is an allusion to the athletic exercises in the games which occu- pied so much attention in those times. ^ The term nephews may mean grandchil- dren, or rather descendants. CHAP. VI.) 1 TIMOTHY. 347 lie hath denied the faith, and is worse than an infidel. 9 Let not a widow be taken into the number under threescore years old, having been the wife of one man, 10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have wash- ed the saints' feet, if she have relieved the afflicted, if she have diligently fol- lowed every good work. 11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; 12 Having damnation, because they have cast off their first faith. 13 And withal they learn to be idle, wandering about from house to house ; and not only idle, but tattlers also and busybodies, speaking things which they ought not. 14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adver- sary to speak reproachfully. 15 For some are already turned aside after Satan. 16 If any man or woman that belie veth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed. 17 Let the elders that rule well be counted worthy of double honour, espe- cially they who labour in the word and doctrine. 18 For the scripture saitb, Thou shalt not muzzle the ox that tread eth out the corn. And, The labourer is worthy of his reward. 19 Against an elder receive not an ac- cusation, but before two or three wit- nesses. 20 Them that sin rebuke before all, that others also may fear. 21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, Lhat thou observe these things without preferring one before another, doing nothing by partiality. 22 Lay hands suddenly on no man, neither be partaker of other men's sins : keep thyself pure. 23 Drink no longer water, but use a little wine* for thy stomach's sake and thine often infirmities. 24 Some men's sins are open before- hand, going before to judgment; and some men they follow after. 25 Likewise also the good works of some are manifest beforehand ; and they that are otherwise cannot be hid. CHAPTER VI. 1 Of the duty of servants. 3 Not to have fellow' ship with newfangled teachers. 6 Godliness is great gain, 10 and love of money the root of all evil, 11 What Timothy is tof.ee, and what to follow, 17 and whereof to admonish the rich. 20 To keep the purity of true doctrine, and to avoid prof ane j anglings. LET as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. 2 And they that have believing mas- ters, let thein not despise them, because ihey are brethren; but rather do them service, because they are faithful and be- loved, partakei's of the benefit. These things teach and exhort. 3 If any man teach otherwise, and con- sent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to god- liness ; 4 He is proud, knowing nothing, but doting about questions and strifes of words, t whereof cometh envy, strife, railings, evil surmisings, 5 Perverse disputing of men of cor- rupt minds, and destitute of the truth, * Timothy was a young man, but as among the Greeks and Romans the state of youth was extended to thirty years, no respectable young men were permitted to drink wine before that time ; and though he was now thirty-five years of age, yet he might still feel himself under the custom of his country relative to drinking wine, for his father was a Greek (Acts xvi. 1) ; and through the influence of his Christian profes- sion, he might still continue to abstain from wine, drinking water only ; which must have been very prejudicial to him, his weak state of health considered, and the excess of his eccle- siastical labours. t Doting a and strifes of words seem to refer to a perverse fondness for vain Jewish tradi- tions, which tended to nothing but mischievous quarrels and disputes. J Perverse disputings allude to the disputa- tions held in the schools of the philosophers, 346 1 TIJIOTHY. (CHAP. VI. supposing that gain is godliness : from such withdraw thyself. 6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment,* let us be therewith content. 9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10 For the love of money is the root of all evil : which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 11 But thou, man of God, flee these things ; and follow after righteousness, godliness, faith, love, patience, meekness. 12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. t 13 I give thee charge in the sight of God, who quickeneth all things, and be- fore Christ Jesus, who before Pontius Pi- late witnessed a good confession ; 1 4 That thou keep this command- ment without spot, unrebukeable, until the appearing of our Lord Jesus Christ : 15 Which in his times he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords ;j 16 Who only hath immortality, dwell- ing in the light which no man can ap- proach unto ; whom no man hath seen nor can see ; to whom be honour and power everlasting. Amen. 17 Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy ; 18 That they do good, that they be rich in good works, ready to distribute, willing to communicate ; 19 Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life 20 Timothy, keep that which is com mitted to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called : 21 Which some professing have erred concerning the faith. Grace be with thee. Amen. IT The first to Timothy was written from Laodicea, which is the chief- est city of Phrygia Pacatiana. because it was thought a useful way of spend- ing the time. * Food and raiment ;ucan the necessaries of life. A dwelling is nci named, because in the mild climate of the Xast it need not, perhaps, be indispensably included among these neces- saries ; however, the original word may include coverings of every sort. t The Apostle here alludes to the Olympic games, and seems to have had the combat either of boxing or wrestling in hia eye, rather than that of the race ; because wrestling and boxing, requiring greater exertions of courage than the race, and being attended with more danger, were fitter images of the combat of faith, which was to be carried on by confessing the good confession in the presence of many witnesses, often with the hazard of the combatant's life. — The many witnesses may be an allusion to the vast number of persons who were specta- tors of the contest, and whose presence ani- mated the competitors. ]" Eastern princes affected these titles, but very improperly, being weak men. The true King of kings and Lord of loids hath immor- tality in himself, and is infinitely powerful. THE SECOND EPISTLE OF PAUL THE APOSTLE TO TIMOTHY. This Epistle is supposed to have been written when the Apostle Paul was prisoner at Rome, (see chap. i. 8, 12, 16, 17, and ii. 9.) He was twice imprisoned there ; once when brought from Judea to prosecute his appchi, and a second time when he came from Home to Crete, a. d. 65, while Nero was persecuting the Christians. From some expressions in this Epistle, the Apostle was looking for speedy martyrdom, and hence the date is inferred to be about A. d. 66. The design of this Epistle was to animate Timothy to endure persecution with courage and con- stancy, and to caution him against corruptions and corrupters of Christianity. CHAPTER I. \.PauVs love to Timothy, and the unfeigned faith which was in Timothy himself his mo- ther, and grandmother. 6 He is exhorted to stir -up the gift of God which was in him, 8 to be steadfast, and patient in persecution, 13 and to persist in the form and truth of that doctrine which he had learned of him. 15 Phygellus and Hermogenes, and such like, are noted, and Onesiphorus is highly com- mended PAUL, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus, 2 To Timothy, my dearly beloved son : Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 3 I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remem- brance of thee in my prayers night and day; 4 Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy ; 5 When I call to remembrance the un- feigned faith that is in thee, which dwelt first in thy grandmother Lo'is, and thy mother Euni'ce ; and I am per- suaded that in thee also. 6 Wherefore I put thee in remem- brance that thou stir up* the gift of God, which is in thee by the putting on of my hands. 7 For God hath not given us the spirit of fear ; but of power, and of love, and of a sound mind. 8 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to thn power of God ; 9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began ; 10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel : 11 Whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles. 12 For the which cause I also suffer these things : nevertheless I am not ashamed : for I know whom I have be- lieved, and am persuaded that he is able to keep that which I have committed unto him against that day. 13 Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. 14 That good thing which was com- mitted unto thee keep by the Holy Ghost which dwelleth in us. * Here is an allusion to exciting fire, when it has become nearly extinct 2 TIMOTHY. (chap, n 15 This thou knowest, that all they •which are in Asia be turned away from me ; of whom are Phygel'lus and Her- mog'enes. 1G The Lord give mercy unto the house of Onesiph'orus; for he oft re- freshed me, and was not ashamed of my chain : 17 But, when he was in Rome, he sought me out very diligently, and found me. IS The Lord grant unto him that he may find mercy of the Lord in that day : and in how many things he ministered unto me at Eph'esus, thou knowest very well. CHAPTER II. 1 He is exhorted again to constancy and perse- verance, and to the duty of a faithful servant of the Lord in dividing the word aright, and staying profane and vain babblings. 17 Of Hymeneus and Philetus. 19 The foundation of the Lord is sure. 22 He is taught whereof to beware, and what to follow after, and in what sort the servant of the Lord ought to be- have himself, THOU therefore, my son, be strong in the grace that is in Christ Jesus. 2 And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. 3 Thou therefore endure hardness,* as a good soldier of Jesus Christ. 4 No man that warreth entangletl: himself with the affairs of this life ;t that he may please him who hath chosen him to be a soldier, 5 And if a man also strive for mas- teries,} yet is he not crowned, except he strive lawfully. 6 The husbandman that laboureth must be first partaker of the fruits. 7 Consider what I say ; and the Lord give thee understanding in all things. 8 Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel: 9 Wherein I suffer trouble, as an evil doer, even unto bonds ;$ but the word of God is not bound. 10 Therefore I endure all things for the elect's sake, that they may also ob- tain the salvation which is in Christ Jeius with eternal glory. 11 It is a faithful saying : For if we be dead with him, we shall also live with him : 12 If we suffer, we shall also reien with him: if we deny him, he also will deny us: 13 If we believe not, yet he abideth faithful: he cannot deny himself. 14 Of these things put them in remem- brance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. 15 Study to show thyself approved un- to God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 16 But shun profane and _„vain bab- blings : for they will increase unto more ungodliness. 17 And their word will eat as doth a canker: of whom is Hymeneus and Philetus ; * The hardships endured by Roman soldiers were very great. Josephus says, "A Komnn foot-soldier is but very little different from a beast of burden." Adam, in hie " Roman An- tiquities," estimates the load they usually carri- ed as amounting to sixty pounds weight, besides their arms, which were very heavy, t The legionary soldiers among the Romans were not suffered to engage in agriculture, merchandise, mechtmical employments, or any business which might divert them from their profession. \ Striving for masteries means contending in the games: and striving lawfully, taking care not to transgress the rules ; for if any competitor did so in the least matter, lie not only faded nf the prize, even though the apparent victor, hut was sometimes disgraced and punished. § The mention of bonds as a malefactor would imply the Apostle's being bound hand and foot in a close dungeon ; a very different condition from that of his fir.-t imprisonment Tradition says, with some probability, that both Paul and Peter were prisoners in the Mamertime prisons at Rome, which date from its earliest times ; and, according to Livy, were constructed by Ancus Martins, and enlarged by Servius Tullius, These prisons consist of two cells, one above the other, entrance to each being obtained only by small apertures in their roofs. Swllust describes them as unclean, dark, and having the most foul smells. CHAP. XXX.) 2 TIMOTHY. 331 18 Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. 19 Nevertheless the foundation of God standeth sure, having this seal,* The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity. 20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth ; and some to honour and some to dishonour. 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work. 22 Flee also youthful lusts : but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. 23 But foolish and unlearned ques- tions avoid, knowing that they do gen- der strifes. 24 And the servant of the Lord must not strive ; but be gentle unto all men, apt to teach, patient, 25 In meekness instructing those that oppose themselves ; if God peradven- ture will give them repentance to the acknowledging of the truth ; 26 And that they may recover them- Belvest out of the snare of the devil, who are taken captive by him at his will. CHAPTER III. 1 He advertise' h him of the times to come, 6 describeth the enemies of the truth, "10 pro- poundeth unto him his own example, 16 and commendeth the holy scriptures. THIS know also, that in the last days perilous times shall come. 2 For men shall be lovers of their own selves, covetous, boasters, proud, blas- phemers, disobedient to parents, un- thankful, unholy, 3 Without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, 4 Traitors, heady, high-minded, lovers of pleasures more than lovers of God; 5 Having a form of godliness, but de- nying the power thereof; from such turn away. 6 For of this sort are they which creep into houses, and lead captive silly women, laden with sins, led away with divers lusts, 7 Ever learning, and never able to come to the knowledge of the truth. 8 Now as Jan'nes and Jam'brest with- stood Moses, so do these also resist the truth: men of corrupt minds, repro- bate§ concei-ning the faith. 9 But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was. 10 But thou hast fully known my doc- trine, manner of life, purpose, faith, long-suffering, charity, patience, 1 1 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I en- dured : but out of them all the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast * The expression here used is in allusion to the custom of engraving on stones laid in the foundations of buildings, the names of persons by whom and the purposes for which the struc- ture is raised. t That they may recover themselves means " that they may awake out of," and may re- present the charms with which Satan lulls the conscience to sleep. There is a reference here to an artifice of fowlers, to scatter seeds impreg- nated with some drugs intended to lay birds asleep, that they may draw the net over them with the greater security. J The names of Jannes and Jambres are not found in the Old Testament, but frequently occur in the Jewish writings. The persons here mentioned are supposed to have been the chief magicians who opposed Mosea before Pharaoh. § Reprobate means, not found proof, as we commonly express it. It is a metaphor taken from metals which are rejected if they be not pure and according to the standard. 352 2 TIMOTHY. (chip, it known the holy scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness : 17 That the man of God may be per- fect, thoroughly furnished unto all good works. CHAPTEE IV. 1 He exhorteth him to do his duty with all care and diligence, 6 certifietk him of the nearness of his death, 9 willeth him to come speedily unto him, and to bring Marcus with him, and certain other things which he wrote for, 14 warneth him to beware of Alexander the smith, 16 informetk him what had befallen him at his first answering, 19 and soon after he concludeth. I CHARGE thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his ap- pearing and his kingdom ; 2 Preach the word ; be instant in season, out of season ;* reprove, re- buke, exhort with all long-suffering and doctrine. 3 For the time will come when they ■will not endure sound doctrine ; but after their own lusts shall they heap to themselves teachers, haying itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 6 For I am now ready to be offered, t and the time of my departure is at hand. 7 I have fought a good fight, I have finished my course,^ I have kept the faith : 8 Henceforth there is laid up for me a crown § of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appe aring. 9 Do thy diligence to come shortly unto me : 10 For De'mas hath forsaken me, having loved this present world, and is departed unto Thessaloni'ca; Crescens to Galatia, Titus unto Dalmatia. 11 Only Luke is with me. Take Mark, and bring him with thee ; for he is pro- fitable to me for the ministry. 12 And Tych'icus have I sent to Eph'esus. 13 The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments.y 14 Alexander the coppersmith did me much evil : the Lord reward him accord- ing to his works: 15 Of whom be thou ware also ; for he hath greatly withstood our words. 16 At my first answer no man stood with me, but all men forsook me:** / * In season, out of season, means *' at all times, whether the season be peculiarly fitted or set' apart for it or not," publicly and pri- vately, by day and night, in times of peace and of danger. t Being offered here means being poured out. The Apostle was ready to shed his blood as a martyr. X The Apostle had wrestled and run, alluding to the Olympic games. § Here the Apostle again refers to the victor's crown, when the struggle and the race are over. || The Apostle was a great reader of bookB of various sorts, both Gentile and Jewish ; as appears by his citations out of the heathen poets, and his acquaintance with Jewish records (Acts xvii. 28 ; 1 Cor xv. 33 ; 2 Tim. iii. 8 ; Tit. i. 12.) And though he was now grown old and near his exit yet he was mindful and care- ful of his hooks, and desirous of having them to read ; and herein he set an example to Timo- thy and others, and enforced the exhortation he gave him (1 Tim. iv. 13.) — It is very likely that the parchments were the books of the Old Testament, which were written on parchment rolled up together, and hence they are called " The Volume of the book," and for these the Apostle had a special regard, insomuch that whatever was neglected he desired that these might not be neglected, but be carefully brought to him. These parchments might have been letters from the churches, and autographs of his own letters to the churches. The directions here given favour the opinion that the Apostle was hurried away by his persecutors from the place of his former abode, without being allow- ed leisure cither to accomplish his plans, or to take with him those things which he intended. ** Friends of the accused attended the courts in mourning. CHAP. I.) TITUS. 358 pray God that it may not be laid to their charge." 17 Notwithstanding the Lord stood with me, and strengthened me ; that by me the preaching might be fully known, and tkat all the Gentiles might hear: and 1 was delivered out of the mouth of the lion.t 18 And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom : to whom be glory for ever and ever. Amen, 19 Salute Frisca and Aq'uila, and the household of Onesiph'orus. 20 Eras'tus abode at Cor'inth: but Troph'imus have I left at Mile 'turn sick. 21 Do thy diligence to come before winter. Eubu^lus greeteth thee, and Pudens, and Linus, and Claudio, and all the brethren. 22 The Lord Jesus Christ be with thy spirit. Grace be with you. Amen. IT The second epistle unto 1 imo'theus, ordained the first bishop of the church of the Ephesians, was writ- ten from Rome, when Paul was brought before Nero the second time. THE EPISTLE OF PAUL TO TITUS. This Epistle is similar to those written to Timothy, as Titus and Timothy were, both con- verts of the Apostle Paul, both companions in his labours and sufferings, and both employed in the same work. a. d. 64. CHAPTER I. 1 For what end Titus was left in Crete. 6 How they that are to be chosen ministers ought to be qualified. 11 The mouths of evil teachers to be stopped : 12 and what manner of men they be. PAUL, b. servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the ac- knowledging of the truth which is after godliness ; 2 In hope of eternal life, which God, that cannot lie, promised before the world began ; 3 But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour ; 4 To Titus, mine own son after the common faith : Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour. 5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in eveiy city,} as I had appointed thee: 6 If any be blameless, the husband of one wife, having faithful children, not accused of not, or unruly. 7 For a bishop must be blameless, as the steward of God; not self-willed * The cruel persecutions of the Christiana at Rome under Nero seem to have preceded the writing of this Epistle. Numbers had then been put to death in the most dreadful manner, or driven from the city ; and the rest seem to have been greatly intimidated, so that on this important occasion none were found who ven- tured to attend the Apostle to the tribunal. This was a very criminal weakness, but the Apostle prayed that it might not be laid to their charge. t By the lion some understand Nero himself, ferocious as a wild beast: or rather his prefect, Helius Ctesarianus, to whom Nero committed the government of the city in his absence, with power to put whomsoever he pleated to death. Perhaps, had the Apostle then suffered, he would have been given as a prry to wild beasts in the amphitheatre, to which there is at all events some allusion. % There were a hundred cities in the island of Crete, though its dimensions were not very large ; but it ia well known that every consider- able town was called a city by the ancients. 3M TITUS. . (CHAP. IX not soon angry, not given to wine, no striker, not given to filthy lucre ; 8 But a lover of hospitality, a lover of good men, sober, just, holy> tem- perate ; 9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsay ers. 10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision : 11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. 12 One of themselves, even a prophet of their own, said, The Cretians are alwuy liars, evil beasts, slow bellies.* 13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith ; 14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth. 15 Unto the pure all things are pure : but unto them that are defiled and un- believing is nothing pure ; but even their mind and conscience is defiled. 16 They profess that they know God ; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate. CHAPTER II. 1 Directions given unto Titus both for his doc- trine and life. 9. Of the duty of servants, and in general of all Christians. BUT speak thou the things which be- come sound doctrine : 2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience. 3 The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things ; 4 That they may teach the young women to be sober, to love their hus- bands, to love their children, 5 To be discreet, chaste, keepers at home,t good, obedient to their own husbands, that the word of God be not blasphemed. 6 Young men likewise exhort to be sober minded. 7 In all things shewing thyself a pat- tern of good works : in doctrine shewing uncorruptness, gravity, sincerity, 8 Sound speech, that cannot be con- demned ; that he that is of the contrary part may be ashamed, having no evil thing to say of you. 9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again ; 10 Not purloining,]: but shewing all good fidelity ; that they may adorn the doctrine of God our Saviour in all things. 11 For the grace of God that bringeth salvation hath appeared to all men. 12 Teaching us that, denying ungod- liness and worldly lusts, we should live soberly, righteously, and godly, in this present world ; 13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; * The quotation here made by the Apostle is from Epimenides, who, among the Romans, was reputed to have foretold future events. Besides, as all poets pretended to a kind of inspiration, the names prophet and poet were used as synonymous both by the Greeks and Romans. Bishop Warburton remarks that the Cretians were universally hated and branded as liars by the other Greeks, because, by showing in the island the tomb of Jupiter, the father of gods and men, they published what the rest of the Greeks concealed in their mysteries ; name- ly, that the gods were dead men. The character given of the Cretians by Epimenidea was ap- plied with propriety by the Apostle to the Judaizers, because they were natives of Crete. —By calling the Cretians evil beasts, or rather "wild beasts," and slow or lazy bellies, the poet insinuated that they were of a fierce, rave- nous, riotous, disposition ; and by adding "lazy bellies,'' he signified that they were lazy glut- tons ; as averse to action as wild beasts are after gorging themselves with their prey. t Keepers at ftome includes the idea of taking care of the house. This quality of a woman was highly valued by all the ancients, whether Jews or heathens. X Servants, at least among the heathens, might probably purloin when employed by their masters to vend commodities ; and other fraudu- lent practices among their class were so com- mon, that the same word (fur) is used in the Latin language for a servant and a thief. CHAP. lit.) TITUS. 355 14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee. CHAPTER III. 1 Titus is yet further directed by Paul, both concerning Ike things he should teach, and not teach, 10 He is willed also to reject ob- stinate heretics .- 12 which done, he appoint- eth him both time and place, wherein he should come unto him: and so concludeth. PUT them in mind to be subject to principalities and powers, to obey magistrates,* to be ready to every good work, 2 To speak evil of no man, to be no brawlers, but gentle, shewing all meek- ness unto all men. 3 For we ourselves also were some- times foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. 4 But after that the kindness and love of God our Saviour toward man appeared, 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 Which he shed on us abundantly through Jesus Christ our Saviour ; 7 That being justified by his grace, we should be made heirs according to - the hope of eternal life. 8 Thts is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things ar* good and profitable unto men. 9 But avoid foolish questions, and genealogies, and contentions, and striv- ings about the law; foi they are un- profitable and vain. 10. A man that is an heretic, after the first and second admonition, reject; 11 Knowing that he that is such ia subverted, and sinneth being condemn- ed of himself. 12 When I shall send Ar'temus unto thee, or Tych'icus, be diligent to come unto me to Nicop'olis:t for I have determined there to winter. 13 Bring Ze'nas the lawyer and Apol' los on their journey diligently, that no- thing be wanting unto them. 14 And let ours also learn to main- tain good works for necessary uses, that they be not unfruitful. 15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen. IT It was written to Titus, ordained the first Bishop of the church of the Cretians, from Nicop'olis of Macedonia. * By principalities, powers, and magistrates, the Apostle means the Roman emperor and senate, the consuls and proconsuls, deputies and governors of provinces and islands, parti- cularly such as were appointed over the island of Crete. The reasons for this exhortation were because the Jews, from whom the Christians were not distinguished by the Romans, were reckoned a turbulent and seditious People, which character they obtained partly through the principles of the Scribes and Pharisees, which they at least privately countenanced, such as not to give tribute to Caasar, or not to be under any heathen yoke — and partly through the insurrestions that had been made by Judas of Galilee and Theudas and others; and be-_ sides, there were many Jews in the island of Crete, and the Cretians themselves were prone to mutiny and rebellion, while their false and Judaizing teachers despised dominion, and taught the Christians to abuse their Christian liberty. t There were several cities named Nicopolis ; these were in Macedonia, Pontus and Epirus ; the last was built in commemoration of the battle of Actium, and it is supposed that this is the Nicopolis of which the Apostle speaks. The subscription at the end of the Epistle, which is no part of the inspired Epistles, but written by other hands, is here evidently incor- rect, when it says, it was written "from Nico- polis of Macedonia," for that town was founded by the Emperor Trajan a long while after the death of the Apostle Paul. One clear fact we learn here, that the Apostle was not in prison when he wrote to Titus. THE EPISTLE OF PAUL TO PHILEMON. Phile'mon, supposed to have been a minister in the Church of Colosse', had a servant named Ones'imus, who, having purloined hia goods, ran away from him, and, in his rambles, came to Rome, where Paul was then a prisoner for the Gospel ; and providentially coming under hifl preaching there, was, by the blessing of God, converted by him ; after which he ministered awhile to the Apostle in bonds, and might have been further useful to him ; but he, understand- ing him to be another man's servant, would not, without his consent, detain him, but sent him back with this letter commendatory, in which he earnestly sues for his pardon and kind recep- tion. A. D. 62. t He rejoicetk to hear of the faith and love of Philemon, 9 whom he desireth to forgive his servant Onesimus, and lovingly to receive , him again. PAUL, a prisoner of Jesus Christ, and Timothy our brother, unto Phi- le'mon our dearly beloved, and fellow- labourer, 2 And to our beloved Apphia, and Archip'pus our fellow-soldier, and to the church in thy house : 3 Grace to you, and peace, from God our Father and the Lord Jesus Christ. 4 I thank my God, making mention of thee always in my prayers, 5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints ; 6 That the communication of thy faith may become effectual by the acknow- ledging of every good thing which is in you in Christ Jesus. 7 For we have great joy and consola- tion in thy love, because the bowels of the saints are refreshed* by thee, brother. 8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, 9 Yet for love's sake I rather beseech thee, being such an one as Paul the aged,t and now also a prisoner of Jesus Christ. 10 I beseech thee for my son Ones'- imus, whom I have begotten in my bonds : 11 Which in time past was to thee unprofitable, but now profitable to thee and to me : 12 Whom I have sent again : thou therefore receive him, that is, mine own bowels : 13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel : 14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but wil- lingly. 15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever ; 16 Not now as a servant, but above a servant, a brother beloved, especially * The refreshment of which the ApoBtle speaks was produced by the relief which Phile- mon's work of charity brought to them in their distresses. And the saints who were thus re- freshed were not those alone who lived in Phile- mon's neighbourhood, but those also who were driven from their homes for the name of Christ ; or who went about preaching the Gospel. This joy and relief is fitly compared by the Apostle to the refreshment which a person taint with thirst receives from drink. t At the stoning of Stephen the Apostle may have been about thirty years old, at which age he might very properly be called a young man. Between the death of Stephen and Saul s con- version some time elnpecd. From the time of his conversion to the writing of this letter he had laboured in the Gospel near thirty years; so that, being now sixty years old or more, he was really an aged person. CHAP. I.) HEBREWS. 357 to me, but how much more unto thee, both m the flesh, and in the Lord ? 17 If thou count me therefore a part- ner, receive him as myself. 18 If he hath "wronged thee, or oweth thee ought, put that on mine account ; 19 I Paul have written it with mine own hand, I will repay it : albeit I do not say to thee how thou owest unto me even thine own self besides. 20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. 91 Having confidence in thy obedi- ence I wrote unto thee, knowing that thou wilt also do more than I say. 22 But withal prepare me also a lodg- ing : for I trust that through your prayers I shall be given unto you. 23 There salute thee Ep'aphras, my fellow-prisoner in Christ Jesus ; 24 Marcus, Ar'istar'chus, De'mas, Lu- cas, my fellow-labourers. 25 The grace of our Lord Jesus Christ be with your spirit. Amen. H Written from Rome to Philemon, by Onesimus a servant. THE EPISTLE OF PAUL THE APOSTLE TO THE HEBKEWS. This Epistle bears no name, but it was anciently received aa an Epistle of the Apostle Paul, and bears many internal marks of its being written by him. His overflowing sentiment, his ab- rupt transitions, his elliptical expressions, nis mode of reasoning and replying to objections, and finally his practical conclusion — all mark it as the work of the Apostle Paul. The general design of this EpiBtle was to confirm the Jewish Christians in the faith and practice of the Gospel, which they might be in danger of deserting, through the persuasion or the persecution of the "unbelieving Jews, who were very numerous and powerful in Judea. CHAPTER I. J Christ in these last times coming to us from the Father, 4 is preferred above the angels, both in person and office. GOD, who at sundry times and in divers manners* spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds ; 3 Who being the brightness of his glory, and the express image of his person,t and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high ; 4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. 5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee ? And again, I will be to him a Father, and he shall be to me -a Son ? 6 And again, when he bringeth in the first-begotten into the world, he saith, * In divers manners means in types and figures, significant actions, dark sayings, and the like. t The first allusion here is to the sun and its beam or ray, "the ray of his glory"; and the second to the impression on the wax by the engraving on the seal. 338 HEBREWS. (CHAP. It. And let all the angels of God worship him. 7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, Thy throne, O God, is for ever and ever : a sceptre* of righteousness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 10 And, Thou, Lord, in the begin- ning hast laid the foundation of the earth; and the heavens are the works of thine hands : 11 They shall perish ; but thou remainest ; and they all shall wax old as doth a garment ; 12 And as a vesture shalt thou fold them up, and they shall be changed ; but thou art the same, and thy years shall not fail. 13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy foot- stool 1 * It may be worthy of notice here that the sceptre was originally a tall staff surmounted with an emblematical ornament, and was used as a sign of the pastoral character of the sove- reign. The sceptre now indicates government or royalty. Egyptian and Persian Sceptres. 14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation ? CHAPTER II. 1 We ought to be obedient to Christ Jesus, ft and that because he vouchsafed to take our nature upon him, 14 as it was necessary. THEREFORE we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. 2 For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recom- pense of reward ; 3 How shall we escape, if we neglect so great salvation ; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him ; 4 God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost according to his own will ? 5 For unto the angels hath he not put in subjection the world to come, whereof we speak. 6 But one in a certain place testified, saying, What is man, that thou art mindful of him ? or the son of man, that thou visitest him 7 7 Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands : 8 Thou hast put all things in subjec- tion under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 9 But we see Jesus, who was made a little lower thau the angels for the suf- fering of death, crowned with glory and honour ; that he by the grace of God should taste death for every man. 10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. 11 For both he that sanctifieth and chat, m.) HEBREWS. 359 they who are sanctified are all of one : for which cause he is not ashamed to call them brethren, 12 Saying, I will declare thy name onto my brethren, in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold 1 and the children which God hath given me. 14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same ; that through death he might destroy him that had the power of death, that is, the devil ; 15 And deliver them who through fear of death were all their lifetime subject to bondage. 16 For verily he took not on him the nature of angels ; but he took on him the seed of Abraham. 17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. 18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted. CHAPTER III. 1 Christ is mare worthy than Moses : 7 there- fore if vie believe not in kirn, we shall be more worthy punishment than hardhearted Israel. WHEREFORE, holy brethren, par- takers of the heavenly calling, consider the apostle and high priest of our profession, Christ Jesus ; 2 Who was faithful to him that ap- pointed him, as also Moses was faithful in all his house. 3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. 4 For every house is builded by some man ; but he that built all things is God. 5 And Moses verily mas faithful in all his house, as a servant, for a testimony of those things which were to be spoken after ; 6 But Christ as a son over his own house J whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. 7 Wherefore (as the Holy Ghost saith, To-day if ye will hear his voice, 8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my works forty years. 10 Wherefore I was grieved with that generation, and said, They do always err in their heart ; and they have not known my ways. 11 So I sware in my wrath, They shall not enter into my rest.) 12 Take heed, brethren, lest there bo in any of you an evil heart of unbelief, in departing from the living God. 13 But exhort one another daily, while it is called To-day ; lest any of you be hardened through the deceitful ness of sin. 14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end ; 15 While it is said, To-day if ye will hear his voice, harden not your hearts, as in the provocation. 16 For some, when they had heard, did pi'ovoke : howbeit not all that came out of Egypt by Moses. 17 But with whom was he grieved forty years 1 was it not with them that had sinned, whose carcasses fell in the wilderness ? 18 And to whom sware he that they should not enter into his rest, but to them that believed not ? 19 So we see, that they could not enter in because of unbelief. CHAPTER IV. 1 The rest of Christians is attained by faith. 12 The power of God's word. 14 By our high priest Jesus the Son of God, subject to infirmities, but not sin, 16 we must and may go boldly to the throne of grace. LET us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 2 For unto us was the gospel preached 360 HEBREWS. (CHAP. v. as well as unto them : but the word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest : although the works were finished from the foundation of the world. 4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5 And in this place again, If they shall enter into my rest. 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7 (Again, he limiteth a certain day, saying in David, To-day, after so long a time ; as it is said, To-day if ye will hear his voice, harden not your hearts. 8 For if Jesus had given them rest, then would he not afterward have spo- ken of another day. 9 There remaineth therefore a rest to the people of God. 10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.) 11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. 12 For the word of God is quick, and powerful, and sharper than any two- edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened uuto the eyes of him with whom we have to do.* 14 Seeing then that we have a great high priest, that is passed into the heavens, t Jesus the Son of God, let us hold fast our profession. 15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. CHAPTER V. 1 The authority and honour of our Saviour's priesthood. 11 Negligence in the knowledge thereof is reproved. FOR eveiy high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins : 2 Who can have compassion on the ignorant, and on them that are out of the way ; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself, to be made an high priest ; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchis'edec. 7 Who in the days of his flesh, when he had offered up prayers and suppli- cations with strong crying and tears unto him that was able to save him from death, and was heard in that he feared ; 8 Though he were a Son, yet learned he obedience by the things which he suffered ; * The allusion in this and the preceding verae is to the operations of the priest, who, in dis- secting the sacrifices, observed and separated those parts which were the most secret, and the moat closely united together. t The allusion here is evidently made to the high priest and to what he typically repre- sented to the Church of old ; the most signal part of whoso office consisted in his annual entrance into the most holy place on the day of expiation. Thus Jesus, answerably, pasBed through the veil of these heavens into the glo- rious presence of God, to appear there as our intercessor. HEBREWS. 361 9 And being made perfect, he became he author of eternal salvation unto all them that obey him ; 10 Called of God an high priest after the order of Melchis'edec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers,* ye have need that one teach you again which be the first prin- ciples of the oracles of God ;t and are become such as have need of milk, and not of strong meat. 13 For eveiy one that useth milk w unskilful in the word of righteousness :J for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. CHAPTER VI. 1 He exkorteth not to fall back from the faith, 11 but to be stedfast, 12 diligent, and patient to wait upon God, 13 because God is most sure in his promise, THEREFORE leaving the principles of the doctrine of Christ, let us go on unto perfection ; not laying again the foundation of repentance from dead works, and of faith toward God, 2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3 And this will we do, if God permit. 4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance ; seeing they crucify to themselves the Son of God, afresh, and put him to an open shame. 7 For the earth which drinkelh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 But that which beareth thorns and briers§ is rejected, and is nigh unto cursing ; whose end is to be burned. 9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus 10 For God is not unrighteous to for- get your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. 11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end : 12 That ye be not slothful, but fol- lowers of them who through faith and patience inherit the promises. 13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself, 14 Saying, Surely blessing I will bless thee, and multiplying I will multiplj thee. * The Hebrews had for a long time been favoured with the Gospel ; for to them it waa first published, and of them were the first Christian churches composed, particularly the church at Jerusalem, which was the original model of all the churches, and from whence the word of God sounded oxit unto other nations. They were alao favoured with the beet instruc- tion. Some of them had heard Christ himself in his personal ministry. t The oracles of God are the ancient revela- tions contained in the writings of Moses and the Prophets, (Rom. iii 2,) and so called be- cause given by inspiration. — The jirst principles of religion are here called milk, because they are the first nourishment given to the soul, as milk is that first given to little children. % The Apostle compares the Hebrews to babes, not on account of their innocence, sim- plicity, and teachableness, but on account of their weakness and ignorance, for which, con- sidering the advantages which they had so long enjoyed, they were much to blame. § A principal part of the Eastern agriculture consists in leading rills of water from ponds, fountains, and brooks, to render the fields fruitful When this is neglected, the land is scorched by the heat and drought of the climate, and so being burnt up, is altogether sterile. The Apostle's meaning is, that as land which is unfruitful under every method of culture will at length be deserted by the husbandman, and burnt up with drought, so those who apostatise from the Gospel, after having believed it to ba from God, will be evidently given up by God and man as incorrigible. 262 Hebrews. (CHAP. VI t 15 And so, after he had patiently en* dured, he obtained the promise. 16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. 17 Wherein God, willing more abun^ dantly to shew unto the heirs of pro- mise the immutability of his counsel, confirmed it by an oalh : 18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge tD lay hold upon the hope set before us : 19 Which hope we have as an anchor* of the sou], both sure and stedfast, and which entereth into that within the veil ; 20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchis'edec. CHAPTER VII. 1 Christ Jeeus is a priest after the order of Melchisedec, 11 and so far more excellent than the priests of Aaron" s order. FOR this Melchis'e'dec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him ; 2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after thai also King of Salem, which is, King of peace ; 3 Without father, without mother, without descent, having neither begin- ning of days, nor end oi life ;t but made like unto the Son of God; abideth a priest continually. 4 Now consider how great this man teas, unto whom even the patriarch Abraham gave the tenth of the spoils. 5 And verily they that are of the sons of Levi,J who recoive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham : 6 But he whose descent is not counted from them received tithes of Abraham, and blessed him that hud the promises. 7 And without all contradiction, the less is blessed of the better. S And here men that die receive tithes ; but there he recciveih them, of whom it is witnessed that he liveth. 9 And as I may so say, Levi also f who received tithes, payed tithes in Abraham. 10 For he was yet in the loins of his father, when Melchis'edec met him. 11 If therefore perfection were by the Levilical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchis'edec, and not be called after the order of Aaron .' 12 For the priesthood being changed, there is made of necessity a change also of the law. 13 For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14 For it is evident that our Lord sprang out of Juda ; of which tribe Moses spake nothing concerning priesthood. 15 And it is yet far more evident : for that after the similitude of Melchis'edec there arise th another priest, 16 Who is made, not after the law of a carnal commandment, but after the power of an endless life. 17 For he testifielh, Thon art a priest for ever after the order of Melchis edec. 18 For there is verily a disannulling of the commandment going before for * The figure of the anchor seems to have been proverbial, and is frequently to be found among classical writers. t The language in this verse simply means that there was no trace of the genealogy of Mclchisedec. X The descendants of Levi, the third son oi Jacob (Gen. xxix. 34,) nnd the father of n famous tribe in Israel (Numb, viii 6. 26,) were chosen by God himself to act in tin; ecclesiasti- cal economy established by Moses : the sons of Aaron being appointed to officiate in the priest- hood, and the rest to serve the people in various sacred officeB. (Numb. viii. 6. 26.) They were not to possess any landed property by virtue of their office ; and while the lands were all divided among the other tribes, they were made to depend for their support on the tithes of the produce of the soil as n remuneration for the services among the people. (Numb, xviii. 20. 3Z xxxv. 18.) CHAP. VIM.J ti£fift£WS. 353 the weakness and unprofitableness thereof. 19 For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20 And inasmuch as not wilhout an oalh he teas made priest : 21 (For those, priests were made with- out an oath ; but ihis with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchis'edec i) 22 By so much was Jesus made a sure- ty of a better testament. 23 And there truly were many priests, because they were not suffered to con- tinue by reason of death : 24 But this man, because he contimieth ever, hath an unchangeable priesthood. 25 Wherefore he is able also to. save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 26 For such an high priest became us, ichois holy, harmless, uudefiled, sepa- rate from sinners, and made higher than the heavens; 27 Who ueedeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the peo- ple's : for this he did once, when he of- fered up himself. 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. CHAPTER VIII. 1 By the eternal priesthood of Christ the Levhical priesthood of Aaron is abolished. 7 And tha temporal covenant with ike fathers, by the eter- nal covenant of the Gospel. NOW of the things which we have spoken this is the sum : We have such an high priest, who is set on the iiiiilffl^'iil I'life r : --: life : ' «l 1 1L nggg Scape-goat, showing the costume of the High-Priest and Levi\. 364 HEBREWS, (CHAP. Till. right hand of the throne of the Majesty in the heavens ; 2 A minister of the sanctuary, and of the true tabernacle,* which the Lord pitched, and not man. 3 For every high priest is ordained Tabernacle in the Wilderness. *The Tabernacle was a coatly tent con- etructed by Moses, at the foot of Mount Sinai, for the purpose of Divine worship, by the sacri- fices and intercessions of Aaron and the assistant priests on behalf of the congregation of Israel (Exod. xxv. 9, xxvi. 1, 26 ; Numb. iv. 16.) This sacred building is computed to have been about fifty-five feet in length, eighteen feet in breadth, and the same in height: the two sides and the west end consisted of a frame-work of shittim- wood boards, having tenons to fit in sockets made of solid Bilver, and the whole overlaid with plates of gold. This fabric was put together after the manner of modern shop-window shutters, and held fast by five bars on each side, bracing the boards as a kind of ribs : the entrance nt the east end had no boards, but five pillars of wood overlaid with gold, each standing in a socket of brass, (Exod. xxvii. 15-18, xxxvi. 20-38.) The tabernacle was divided into two apartments, eeparated by a rich veil or curtain : the first, or larger one, was the "holy place," containing the golden altar of incense, the table of ehew- bread, and the golden candlestick ; the inner apartment, the "most holy place." or "Holy *f Holies." contained only the ark of the cove nant, with its sacred contents, surmounted with its cherubim of glory overspreading the mercy- seat. Into the holy place the priest entered daily, to offer incense at the time of the burnt offerings, morning and evening; but into the Holy of Holies, the high-priest alone entered, only once every year, on the day of atonement The brazen altar for the burnt- offerings, and the laver, were placed at the front of the taber- nacle,~which was enclosed by an open court of one hundred cubits long and fifty cubits wide, having rich curtains supported by pillars of brass : here the elders of the nation assembled daily to represent the people at the time of sa- crifice, in witnessing the significant atonement for sin. The whole structure with its enclosure is included in the tabernacle (See Exod. chap- ters xxv. xxvi. xxvii. xxix. xxx. xl.) The ta- bernacle was covered with curtains of which the innermost was blue, striped with purple, scarlet nnd crimson, upon which was a covering of gout's hair, as a defence against the rain, and over these were two others of sheepskins dyed red, and one above of badger's skins. The court of the tabernacle also was enclosed with ten large curtains of fine twined linen, wrought a* chap, vin.) HEBREW'S. 36S to offer gifts and sacrifices :* wherefore it is of necessity that this man have somewhat also to offer. 4 For if he were on earth, he should not be a priest, seeing «that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle : for, See, saith he, that thou make all things ac- cording to the pattern showed to thee in the mount. 6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 7 For if that first covenant had been faultless, then should no place have been sought for the second. 8 For finding fault with them, he saith, Behold, the day« come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah : 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt ; because they continued not in my covenant, and I regarded them not. saith the Lord. 10 For this is the covenant that J will make with the house of Israel after those days, saith the Lord ; I will put my laws into their mind, and write them in their hearts ; and I will be to them a God, and they shall be to me a people : 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their un- righteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. CHAPTER IX. 1 The description of the rites and bloody sacri- fices of the law, 11 far inferior to the dignity and perfection of the blood and sacrifice of. Christ. THEN verily the first covenant had also ordinances of divine service, and a worldly sanctuary. 2 For there was a tabernacle made ; the first, wherein was the candlestick,t tapestry, defended by others of goat's hair. (Exod. xxvi.) The tabernacle had no window ; but the lamps on the candlestick gave light to the holy place: the Holy of Holies was dark; yet, being the visible dwelling place of the God of Israel, it was enlightened by the Shechinah, the glory of the Lord (ch. xl. 34.) This sacred tabernacle of the congregation contained gold to the amount of about 175,0002. ; silver, worth 37,724/. 17s. 6d. ; brass, worth 13SZ. 6s, ; total of the value of metal unwrought, 213,320/. 3s. 6d. : around this precious structure the tribes of Israel were encamped in the wilderness ; and the several parts of it, with all its several articles of furniture and its utensils, were com- mitted to the care of the tribe of Levi. (Numb, i. 50, 53.) Christ's human nature was typified by this costly tabernacle ; and while God dwelt symbolically between the cherubim in the Holy of Holies, in the person of Jesus " all the ful- nRss of the Godhead dwelt bodily." (Heb. viii. 2. ix. 7, 11 ; Col. ii. 9.) — Timpsons Key to the Bible. * Animal sacrifices of atonement were the appointment of God, to prefigure and teach the vicarious sacrifice of Christ, as an atone- ment for guilty men. t The golden candlestick made for the Levi- tical tabernacle consisted of six branches, be- sides the upright supporter, each of the seven having a la p furnished with oil, to burn con- tinually before the most holy place (Exod. xxv. 31—39, xxvi. 35.) Probable form of the Golden Candlestick. 366 HEBREWS. (CHAP. IX. and the table, and the shewbread ; * which is called, the sanctuary. 3 And after the second veil, the taber- nacle which is called the Holiest of all; 4 Which had the golden censer,t and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the cove- nant ; 5 And over it the cherubims of gloryj shadowing the mercy-seat ; of which we cannot now speak particularly. * The Table of shew-bread was made of shittim-wond, overlaid, with gold ; two cubits in length, one in width, and one and a halt" in height : it was p'aced in the west corner of the holy place of the tabernacle near the vail ; and twelve loaves of lr°ad were placed upon it, which were exchange! for new ones every sab- bath, the stale ones bei.Tg eaten by the pries t6 (Exod. xxv. 23 — 27 ; Le\ xxiv. 6.) This shew- bread presented constantly before the Lord was designed as a memorial of tire Divine goodness in hia bountiful and gracious providence. t The Censer was a fire-pan for the burning of incence by the priests in the sanctuary : censers were variously formed, some as dishes and ladles, and others like cups with lids, hav- ing holes for the air (See Lev. x, 1 ; Numb. xvi. 6, 39 ; 1 Kings vii. 50.) No Jewish or contemporary authority for the form of the sacred censers has yet been discovered. The cut here given shews the Grecian ceneer, which may be an approximation to some uaed in the tabernacle : — Censer. The Ark of the Covenant was the sacred chest made at the command of God, for the preserva- tion of the tables of the law, which he gave to Moses. (Exod. xxv. 10—16.) This was also the consecrated repository of the golden pot of mannn, and the budding rod of Aaron. (Exod. xvi. 33 ; Numb. xvii. 4 — 10.) It was mude of precious wood overlaid with pure gold ; its lid of solid gold formed the mercy-^eat. This pre- cious vessel, with its inestimable contents, was lost in the overthrow of the apostate Jews, when the temple was destroyed with Jerusalem, and they were carried captives to Babylon ; and though a new ark was made for the service of the second temple, its chief and divine treasures could not be restored. (2 Kings, xxv. 9; 2 Chron. xxxvi. 19.) — The golden pot that had manna was filled with this miraculous food by AaroD, by the direction of Moses, who gave it as the appointment of God, thatit might be preserved to future ages, as a memorial of the goodness, care, and power of God in feeding thelsraelitea with it in the wilderness. (Exod. xvi. 33, 34.) This pot held an omer, which was more than three pints and a half, some say six pints. (For a further account of the manna see John vi.) AaroiCs rod that budded was a miraculous proof that God had chosen Aaron, of the tribe of Levi, to-minister before him, and so an end was put to the murmuring of the people, and to the attempt to invade the priest's office. (See Numb, xvii.) — The tables of the covenant were the two tables of stone cut out by MoEes, and written on with the finger of God, containing the ten commandments, which were the sub-' stance of God's covenanting with the Israelitisb. people. These were, by the express com- mand of God, put into the ark (Exod xxv. 16. xl. 20 ; Deut x. 5.) It is believed that nothing else was in the ark but these two tables of stone (1 Kings, viii. 9 ; 2 Chron. v. 10, &c.) ; for a careful perusal of the original scriptures will Bhew that before it, or at thevnds of it, and adjoining to it were the pot of manna and the miracle-working rod. J Some account of these *' Cherubims " is given in Exodus, chap. xxv. The signification of their name and their original shape or form, any farther than that they were " winged crea- tures," are not certainly known. Tfiey were two in number, one at each end of the ark or mercy-seat ; their faces were " turned inwards." one towards another. This posture gave to the whole work of the ark, mercy-seat, and cheru- bims, the form of a seat, which represented the throne of God. From thence he spnke, whence the whole was called ''the Oracle." As to their place and posture, tbey were over the ark, for they had fuct whereon they stood (2 Chron. iii. 13,) and these feet were joined in one con- tinued bentcn work to the ends of the mercy- seat which was upon the ark ; hence they were wholly over or above it. Those in the taber- nacle were of beaten gold, being but of email dimensions (Exod. xxv. 18 ;) but those in the temple of Solomon were made of the wood of the olive-tree, ovnrlaid with gold. For they were very large, extending their wings to the whole breadth of the oracle, which was twenty cubits (1 Kings vi. 23 : 2 Chrou. iii. 13.) They are called Cherubims of glory, not only from their CHAP. IX.) HEBREWS. 36? C Now when these things were thus ordained, the priests went always into the first tabernacle,* accomplishing the service of God. 7 But into the second went the high priest alonet once every year, not with- out blood, which he offered Cor himself, and/or the errors of the people: 8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made man it est, while as the first tabernacle was yet slauding: 9 Which was a figure for the time then present, in which were offered both gilts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which, stood only in meats and drinks, and divers washings, and car- nal ordinances, imposed on thim until the time of reformation. 11 But Christ being come an high yriest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building ; 12 N ei th er by th e blood of goats and calves,} but by his own blood he entered in once into the holy place, having obtained eternal redemption for its. 13 For if the blood of bulls and of goats, and the ashes of an heifer§ sprink- ling the nnclean, sanctifieth to the puri- fying of the flesh : 14 How much more shall the blood of Christ, who through the eternal Spi- rit offered himself without spot to God, matter, but their position and use. Stretching out their wings on high, and looking inward* with an appearance of veneration, and so com- passing the mercy-seat with their wings, all but the fore part of it, they made a representation of a glorious seat or throne. Many attempts have been made to exhibit the form of the cherubim, derived from the description given by Moses and Ezekiel, but the winged fegures in the sculptures at Persepolis may be regarded as corruptions of the original form, one-of which is here given : f Clieruhiin. One of the winged figures in the sculptures fct Pemepolis, perhaps rude tmuge» or corruptions of the original form o( the cliarubira. The mercy-seat was the side of the sacred ark of the covenant. This was of pure gold, and as lung and broad as the ark. " Every morning and evening the priests went into the first tabernacle, which was called " the holy place," in distinction from the innermost part of the tabernacle, or " the most holy place." Here they were accomplishing the service of God by offering sacrifices, burning incense and trimming the lamps. t The high priest alone was allowed to go into the moat holy place : and ho was not al- lowed to enter thither more than once, or on one day in the year ; nor even on that day, till he had uttered sacrifices for hid owu transgres- sions find those of the nation ; and then he took the blood of the sin-offering within the veil, to ■sprinkle before the mercy-seat Aa it was death for any one, priest or layman, to enter the sanctuary, a cord was fastened to the foot of the high priest when he entered in, the end of which was left beyond the veil, that he might !»e drawn out if he should die suddenly, and the Jews were always in dread lest he should perish in performing the services of that great day. By once every year is not meant once on that day, but on that one day only ; for he en- tered tour times — I, to oiler incense ; 2, to sprinkle the bullock's blood ; 3, with the goat's blood: and 4, to bring out the censer: if he had entered the fifth time he would have been considered worthy of death \ With the blood of goats and calves the high priest entered into the holy place within the veil on the day of atonement. (Lev. xvi. 14, 15.) § By the ashes of an heJfar the Apodtle refers to the red heifer, (Numb. xf;c.) which being burnt, its abhes were gathered up and put into a vessel, arid water poured upon them, which was sprinkled with a bunch of hyssop on un- clean persons. iSS HEBREWS. purge your conscience from dead works to serve the living God 7 15 And for this cause he is the medi- ator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. 16 For where a testament is, there must also of necessity be the death of the testator. 17 For a testament is of force after men are dead : otherwise it is of no strength at all while the testator liveth. 18 Whereupon neither the first testa- ment was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20 Saying, This is the blood of the testament which God hath enjoined unto you. 21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22 And almost all things are by the law purged with blood ;* and without shedding of blood is no remission. 23 It was therefore necessary that the patterns of things in the heavens should be purified with these ; but the heavenly things themselves with better sacrifices than these. 24 For Christ is not entered into the holy places made with hands, which are the figures of the true ; but into heaven itself, now to appear in the presence of God for us : 25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others ; 26 For then must he often have suf- fered since the foundation of the world ; I t*t. t hut now once in the end cf the world hath he appeared to put away eiu by the sacrifice of himself. 27 And as it is appointed unto men once to die, but after this the judgment : 28 So Christ was once offered to bear the sins of many ; and unto them that look for him shall he appear the second time without sin unto salvation. CHAPTER X. 1 The weakness of the law sacrifices. 10 The sacrifice of Christ's body once offered, 14 for ever hath taken away sins. 19 An exhorta- tion to Jwld fast the faith, with patience and thanksgiving. Tj^OR the law having a shadow \ of -■- good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. 2 For then would they not have ceased to be offered ? because that the wor- shippers once purged should have had no more conscience of sins. 3 But in those sacrifices there is a re- membrance again made of sins every year. 4 For it is not possible that the blood of bulls and. of goats should take away fins. 5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me : 6 In burnt-offerings t and sacrifices for sin thou hast had no pleasure. 7 Then said I, Lo, I come (in the volume of the book it is written of me), to do thy will, God. 8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law ; 9 Then said he. Lo, I come to do thy will, O God. He taketh away the first that he may establish the second. * A few things were excepted, for some things were cleansed by water, and others purged by fire. (Numb. xxxi. 23.) t By the shadow, some think there is an allu- Bion to the outlines of a picture rudely drawn with chalk, such as paiuters muke betorc they apply the pencil to produce an exact resem- blance. | A burnt-offering' was a sacrifice made by fire ; (Gen. viii. 20, xxit. 7 j) the whole burnt- offering consisted of the entire animal ; but, by the law of Moses many of the sacrifices were CHAP. X.) HEBREWS. 309 10 By the which will we are sanctified through the offering of the body of Je- sus Christ once/or all. 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins : 12 But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God ; 13 From henceforth expecting till his enemies be made his footstool. 14 For by one offering he hath perfect- ed for ever them that are sanctified. 15 Whereof the Holy Ghost also is a witness to us : for after that he had said before, 16 This is the covenant that I will make with them after those days, sailh the Lord, I will put my laws into their hearts.. and in their minds will I write them ; 17 And their sins and iniquities will I remember no more. 18 Now where remission of these is, there is no more offering for sin. 19 Having therefore, brethren, bold- ness to enter into the holiest by the blood of Jesus, 20 By a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh ; 21 And having an high priest over the house of God ; 22 Let us draw near with a true heart in full assurance of faith, having our he arts sprinkled from an evil conscience, and our bodies washed with pure water.* 23 Let us hold fast the profession of our faith without wavering ; (for he it faithful that promised ;) 24 Axid let us consider one another to provoke unto love and to good works i 25 Not forsaking the assembling of ourselves together, as the manner of some is ; but exhorting one another ; and so much the more, as ye see the day approaching. 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, 27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. 28 He that despised Moses' law died without mercy under two or three wit nesses:t 29 Of how much sorer punishment suppose ye, shall he be thought worthy who hath trodden under footf the Son of God, and hath counted the blood of the covenant, wherewith he was sancti- fied, an unholy thing, and hath done des- pite unto the Spirit of grace ? 30 For we know him that hath said, Vengeance belongeth unto me, I will Probable form of the Altar of Burnt Offering. An ordinary Priest officiating. burnt only in part, as the fat of the kidneysT and rump or large tail of the sheep, of that part; the right shoulder was the portion of the priest, but the rest was to be eaten by the of- ferer, the poor, and the Levites. (Lev. iii. 9 — 16, vii. 30—34. DeuL xvii. 1—3.) * Here is an allusion to the high priest's washing hia body with water before he entered the inward tabernacle. (Lev. xvi. 4.) So also were the Levites purified. (Numb. viii. 7.) tThe sacrifices of the law were principally appointed for sins of ignorance, infirmity, or inndvertency ; but presumptuous transgressors were excluded from the benefit. " He," there- fore, who despised Moses 1 law and deliberately violated its plain commands, in contempt and defiance of the authority and vengeance of God, was punishable with death, and excluded from mercy, when the fact bad been legally proved, even though the crime were such as mighi otherwise have been pardoned through a Ires pass offering. \ Trnmpling under foot is an expression ol the greatest contempt, and also oi rage and fury. : 370 HEBREWS. (CHAP. XI* recompense, saith the Lord. And again, The Lord shall judge his people. 31 It is a tearful thing to fall into the hands of the living God. 32 But call lo remembrance the former days, in which, after ye were illumi- nated, ye endured a great fight of afflic- tions ;* 33 Partly whilst ye were made a gaz- ingstoclvt both by reproaches and afflic- tions ; and partly, whilst ye became com- panions of them, that were so used. 34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, t knowing in yourselves that ye have in heaven a better and an en- during substance. 35 Cast not away therefore your con- fidence, $ which hath great recompense of reward. 36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. 37 For yet a little while, and he that shall come will come, and will not tarry. 38 Now the just shall live by faith : hut if any man draw back, my soul shall have no pleasure in him. U9 But we are not of them who draw .back unto perdition; but of them that bnlieve to the saving of the soul. CHAPTER XL l What faith is, 6 Without faith we cannot please God. 7 The worthy fruits thereof in the fathers of old time, NOW faith is the substance of things hoped for, the evidence of things not seen. 2 For by it the elders || obtained a good re port. 3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.** 4 By faith Abel offered unto God a more excellent sacrifice than Cam, by which he obtained witness that be was righteous, God testifying of his gifts: and by it he being dead yet speaketh. 5 By faith Enoch was translated that he should not see death; and was not found, because God had translated hirn : for before his translation he had this tes- timony, that he pleased God. 6 But without faith it is impossible to please him; for he that cometh to God must believe that he is, and tkathe is a re warder of them that diligently seek him. 7 By faith Noah, being warned of God of things not ser-n as yet, moved with Roman Glad i ut* r. * There were various persecutions of the Christiana in Judea (See Acts viii. 1. xii. 1 ; 1 These, ii. 14; Heb. vi. 10.) Their enduring th(.-se is here called a great fight or combat, it being m/ire difficult or dangerous than any of the combats of the gladiators in the Olympic games, to which allusion is here made. tThey were made a gazivgstock, like those who were brought to the combat at the theatre, in the presence of assembled multitudes. \ They had cheerfully borne the lose of their household furniture, and other worldly sub- stance, of which they were stripped by their persecutors. § There is supposed here to be nn allusion to the soldier who relinquished the fight and flung away his shield, which was reckoned in* famous aud scandalous, and with the Grecians it was a capital crime and punished with death. || Elders eometimes meanB the heads of the chief families reputed for experience and wis- dom (Exod. iii. lu\) Officers in the Christian church were also so called (Acts xv. 4, 6, £t; xvi. 4 : 1 Pot. v. 1.) Here elders mean those who lived in ancient tinicB, as the term also sig- nifies in Mutt. xv. 2, and Mark vii. 3, 5. *" The heavens and the earth were made by Almighty Power, without any pre-existentma> tear to form them. CHAP. XI.) HEBREWS. 371 fear, prepared an ark to the saving of his house; by the which he condemned The world, and became heir of the righteousness which is by faith. 8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise : 10 For he looked for a city which hath foundations, whose builder and maker is God. 1 1 Through faith also Sara herself received strength lo conceive seed, and was delivered of a child when she was past age, because she judged him faith- ful who had promised. 12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky ia multitude, and as the sand # which is by the sea shore innumerable. 13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, aud confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country. 15 Aud truly, if they had been mind- ful of that country from whence they came out, they might have had oppor- tunity to hare returned. 16 But now they desire a better coun- try, that is, au heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. 17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18 Of whom it was said, That in Isaac shall thy seed be called : 19 Accounting that God was able lo raise him up, even from the dead ; from whence also he received him in a figure. 20 By faith Isaac blessed Jacob and Esau concerning things to come. 21 By faith Jacob, when he was a dying, blessed both the sons of Joseph ; and worshipped, leaning upon the top of his staff. 22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave command- ment concerning his bones. 23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child ;t and they were not afraid of the king's commandment. 24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter ; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season ; 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. 27 By failh he forsook Egypt, not fearing the wrath of the king : for he endured, as seeing hiin who is invisible. 28 Through faith he kept the pass- over, aud the sprinkling of blood, lest he that destroyed the firstborn sh^u.U. touch them. 29 By faith they passed through ,u+ Red sea as by dry land: which the Egyptians assaying to do were drowned. 30 By faith the walls of Jericho fell down, after they were compassed about seven days. 31 By failh the harlot}: Rahab perished not with them that believed not, when she had received the spies with peace. 32 And what shall I more say ? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of * The figure of the eand is used to express v ery large numbers, not only by Scripture and Jewish, but also by heathen writers. So Pindar, Olympiad xi ;, anil Herodotus in the first book of his history, compares the nations to the sands. t A proper child signifies " a comely, pro- mising child." X Harlot probably here means an inn-keeper 372 HEBREWS. fcHAP. xn Jeph'thae ; of David also, and Samuel, and of the prophets : 33 Who through faith subdued king- doms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 Quenched the violence of fire, es- caped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35 Women received their dead 1'aised to life again : and others were tor- tured,* not accepting deliverance ; that they might obtain a better resur- rection : _ 36 And others had trial of cruel mock- ings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they wei*e sawn asunder, t were tempted, were slain with the sword : they wandered about in sheepskins and goatskins ; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy :) they wandered in deserts, and in mountains, and in dens and caves of the earth.t 39 And these all, having obtained a good report through faith, received not the promise : 40 God having provided some better thing for us, that they without us should not be made perfect. CHAPTER XII. 1 An exhortation to constant faith, patiencei and godliness. 22 A commendation of the New Testament above the Old. WHEREFORE seeing we also are compassed about with so great a cloud § of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, aud let us run with patience the race that is set before us, 2 Looking unto Jesus the author and finisher of our faith ; || who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. 3 For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in. your minds.** 4 Ye have not yet resisted unto blood, striving against sin.tt 5 And ye have forgotten the exhorta. * There were various modes of torturing. Some imagine that the bastinado was used, a mode of torturing by beating the soles of the feet, and still practised in the East. Others think the tumpanon is alluded to, which was the punishment of beating, inflicted upon a criminal, by having his arms fastened and Stretched out on the top of a cross poet, made like a T, with his head above the top of the upright, and his feet bound to the lower part, but not reaching the ground — a posture which would increase the punishment in the extreme, by rendering it impossible for the poor sutFerer to shrink from the blows. t Dean Prideaux and other writers suppose that the Apostle might here refer to the tradi- tion among the Jews that the prophet Isaiah was sawn asunder at the command of Manasseh. The learned Catmet understands by the expres- sion, here used, of being sawn asunder, that they were " torn to pieces," as it were, under a threshing instrument, consisting of wooden rollers lull of sharp iron teeth like a harrow, which passing over the body would crush, break, and divide it. Virgil mentions punishment by euch a machine. t Palestine abounds in rocky mountains, dens, and caves. § A cloud signifies a great number. In this sense the word is frequently used by ancient Greek authors. The Commentators generally agree that there is here an allusion to the Gre- cian games, and thnt cloud well answers to the vast crowd of spectators in the amphitheatre, seated one above another to an immense height Laying aside every weight clearly refers to the practice of the Grecian racers, who, like all racers, were studious to lay aside whatever might retard or encumber their course. They even sometimes divested themselves of all cloth- ing lest any of it, waving in the wind, should in any way impede their progress. || The Apostle compares Jeeus to the Judge of the games, whose office it was to determine who were the conquerors, and to make them perfect aB combatants, by bestowing on them the prizes for which they had contended. ** Still the allusion to the games continues, and is here derived from those who, being tired, or exhausted and disheartened, are disposed to give over their contest in the race. It The conjecture of some, that the allusion to the games is here still continued, seems very probably correct . The Apostle pursues the idea, and soems here to allude to the sangui- nary exrrcise of boxing, which was performed by pugiles, combatants having sometimes in their hands balls of stone or lead. At other times, their hands and arms were surrounded with thongs of leather, called Cestus, filled with plummets of lead and iron, to add force to the blows.— -Potter** Greek Antiquities, ■ CHAP. XII.; HEBREWS. 373 tion which speaketh unto you as unto children, My son, despise not thou ihe chastening of the Lord, nor faint when thou art rebuked of him : 6 For whom the Lord love th he chas- teneth, and scourge th every son whom he receiveth. 7 If ye endure chastening, God deal- eth with you as with sons ; for what son is he whom the father chasteneth not ? 8 But if ye be without chastisement, whereof all are partakers, then are ye bastards/ and not sons. 9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence : shall we not much rather be in subjection unto the Father of spirits, and live ? 10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. 1L Now no chastening for the present seemeth to be joyous, but grievous : nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.! 12 Wherefore lift up the hands which hang down, and the feeble knees ',% 13 And make straight paths § for your feet, lest that which is lame be tur- ned out of the way ; but let it rather be healed. 14 Follow peace with all men, and holiness, without which no man shall see the Lord : 15 Looking diligently, Jest any man fail of the grace of God;|| lest any root of bitterness springing up trouble you, and thereby many be defiled ; 16 Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17 For ye know how that afterward, when he would have inherited the bless- ing, he was rejected : for he found no place of repentance, though he sought it carefully with tears. 18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words ; which voice they that heard entreated that the word should not be spoken to them any more : 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart : 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake : ) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven : 26 Whose voice then shook the earth : but now he hath promised, saying, Yet * Bastards were numerous in those dissolute times. The Apostle refers to the neglect with which such are generally treated by their parents, who wish to avoid the disgrace of having a fa- mily without passing through the usual forms prescribed by all religious and civilized society. t Peaceable fruits alludes to the olive crown given in the Olympic games ; exercised or trained, fetill alluding to gymnastic exercises. { The. Apostle alludes to pugilists, whose Strength beinj exhausted in the tight, their arms hang down and their knees shake ; his meaning is, do not succumb under afflictions, but renew your exertions. § By making straiglvt paths, he means, re- move every obstacle out of the way in running the race. |[ The Apostle seems still to have the meta- phor of a race in view, and the, word here used signifies to fall behind in that race, like those who are tired and faint ; or to come short of the prize held out to the victor at the end of the race 371 HEBREWS. (chap. xin. once more I shake not the earth only, but also heaven. 27 Ami this word. Yet once moi-e, signified* the removing of those things that are shaken, as of tilings that are made, that those things which cannot be shaken rimy remain. 28 When.- tore we receiving a king- dom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is el consuming fire. CHAPTER XIII. 1 Divers admonitions, as to charity, A to honest life, 5 to avoid covctoitsncss, 7 to regard God's preachers, 9 to take head of strange doctrines, 10 to confess Christ, 16 to give alms, 17 to obey governors, 18 to pray for the apostle. 20 The conclusion. LET brotherly love continue. 2 Be not forgetful to entertain strangers:* for thereby some have entertained angels unawares. 3 Kemember them that are in' bonds, as bound with them ; and them which suffer adversiiy, as being yourselves also iu the body. 4 Marriage is honourable in all, and the bed undefined: but whoremongers and adulterers God will judge. 5 Let your conversation be without covet ousness ; and be content with such things as ye have : for he hath said, I will never leave thee, nor forsake lliee. 6 So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. 7 Remember them which have the rule over you, who have spoken unto you the word of God : whose faith fol- low, considering ihe end of their con- versation : 8 Jesus Christ the same yesterday, and to-day, and for ever. 9 Be not earned about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occu- pied therein. 10 We have an altar, whereof they have no right to eat which serve the tabernacle. 11 For the bodies of those beasts, whose blood is brought into the sanc- tuary by the high priest for sin, are burned without the eamp.t 12 Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. 13 Let us go forth therefore unto him without the camp; bearing his re- proach. 14 For here have we no continuing city, but we seek one to come.J 15 By him therefore let us offer the saerilice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16 But to do good and to communicate forget not : for with such sacrifices God is well pleased. 17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. 18 I'r.iy for us: for we trust we have a good conscience, iu all things willing to live honestly. 19 But i beseech you the rather to do this, that I may be restored to you the sooner. 20 Now the God of peace, that brought again from the dead our Lord Jesus, .that great Shepherd of the sheep, through the blood of the everlasting covenant, 21 Make you perfect iu every * In those early times, when there were scarcely any public inns or houses of enter- tainment, it was »in office of charity and mercy to relieve, lod^e and entertain travellers; and this is what the Apostle particularly recom- mends. T Tliennimtil which whs slain for the sin- offering was not eaten either by the prieeta or the penple, but eunduuicu' . without the camp, when the Israelites were in the wilderness, nnd hiid no city to dwell in j in corree pond c nee with which figure, Jesua suffered without the gate of Jerusalem (See JEiiod. xxix. 14; Lev. vi. lit, 30, xvi. S>7.) J Here is an elegant and forcible allusion to the approaching destruction of Jerusalem, which, dbout seven or eight years after this, was wholly destroyed CHAP. I.) JAMES 375 work to do his will, -working in you that '■which is well pleasing in his sight, through Jesus Christ ; to whom be glory for ever and ever. Amen. 22 And I beseech you, brethren, suffer the word of exhortation : for I have written a letter unto you in few words. 23 Know ye that our brother Timothy is set at liberty; -with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. They of Italy salute you. 25 Grace be with you all. Amen. 11 Written to the Hebrews from Italy by Timothy. THE GENERAL EPISTLE OF JAMES. CHAPTER I. 1 We are to rejoice under the cross, 5 to ash patience of God, 13 and in our trials not to im- pute out weakness, or sins, unto him, 19 but rather to hearken to the Word, to meditate in it, and to do thereafter: 2G otherwise men may seem, but never be, truly religious. JAMKS, a servant of God and of the Lord Jesus Christ, to the twelve tribes* which are scattered abroad, greeting. 2 My brethren, count it all joy when ye fall into divers temptations ;t 3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting noihing. 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberal- ly, and upbruidelh not ; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double miudedj man is unstable in all his ways. 9 Let the brother of low degree rejoice in that he is exalted: 10 But the rich, in that he is made low : because as the flower of the grass he shall pass away. 11 For the sun 4s no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perish- eth : so also shall the rich man fade awny in his ways. 12 Blessed is the man that endureth temptation: for when he is tried$ he shall receive the crown of life, which the Lord hath promised to them that love him. * The twelve tribes were the posterity of those Jews who had been dispersed, in former captiv- ities, by the Assyrians and others, nnd who re- mained in the several countries whither they were carried, and never returned. f Temptations in the New Testament general- ly mean trials nnd persecutions. + A double-mindtd man is one that halts be- tween two opinions, and does not know which jo choose. § Tried signifies approved, as good silver, after being tested by the goldsmith. Here is an allusion to the conquerors in the Olympic games, who received a civic cmwn for their reward ; but thU is a crown of life, and differs from the corruptible crowns given to the victors in the games, which are made out of fading herbs and leaves of trees. After a victory the general assembled his troops, and in presence of the whole army bestowed rewards on those who. deserved them. The highest reward was the civic crown (corona civtca). This was given to him who had saved the life of a citizen, with the inscription cb civem servatum; it was of oak leaves, and, by the appointment of the general, presented by the person who had been suved to his preserver, whom he ever after respected as a parent. Under the Emperors this cruwn was always bestowed by the prince. The person who received it wore it at the spec- tacles, and sat next to the senate. When he entered, the audience rose up as a maik of respect The corona vallaris or castrensis was given to him who first mounted the rampart, or entered the camp of the enemy. It was golden, and given by the. general, us alto the corona 376 JAMES. (CHAP. Tt. 13 Let no man say when he is tempted,* I am tempted of God : for God cannot be tempted with evil, neither tempteth he any man : 14 But every man is tempted when he is drawn awayt of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin : and sin, when it is finished, bringeth forth death. 16 Do not err, my beloved brethren. 17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning 4 18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. 19 Wherefore, my beloved brethren, let eveiy man be swift to hear, slow to speak, slow to wrath : 20 For the wrath of man worketh not the righteousness of God. 21 Wherefore lay apart all filthiness and superfluity of naughtiness, and re- ceive with meekness the engrafted word, which is able to save your souls. 22 But be ye doers of the word, and not hearers only, deceiving your own selves. 23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass : 24 For he beholdeth himself, and goeth his way, and staightway forgetteth what manner of man he was. 25 But whoso looketh into the perfect law of liberty, and continue th therein, he ' being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. 26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. 27 Pure religion and undefjled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. CHAPTER II. 1 It is not agreeable to Christian profession to regard the rich, and to despise the poof bret/tren : 13 rather we are to be loving and Roman Civic Crowns. navalis, to him whr first boarded an enemy's ship; and the corona muralis to him who first scaled the walls in an assnult When an army was freed from a blockade, the soldiers gave to their deliverer a crown made of the grass which grew in the place where they had been blocked up ; hence called graminca corona obsidionalis. This, of all military honours, was esteemed the greatest Golden crown? were also given to officers and soldiers who had displayed singular bravery. These, and other smaller rewards, were conferred by the general, in presence of the army; and such as received them, after being publicly praised, were placed next him They ever alter kept them with great care, and wore them at the spectacles and on all public occasions. * Temptation in this verse does not mean trials, but temptation to criminal acts — acts lending to sin against God. t Here is an allusion to the method of drawing fifches out of the water with a hnok concealed under the bait, which they greedily devour. { Sun. moon, &c, change, out God does not CHAP. III.) JAMES. ■sn merciful : 14 and not to boast of faith where no deeds are, 16 which is but a dead faith, 19 the faith of devils, 21 not of Abraham, 25 and Rahab. MY brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. 2 For if there come unto your assem- bly a man with a gold ring,* in goodly apparel, and there come in also a poor rciau in vile raiment ; 3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place ; and say to the poor, Stand thou there, or sit here under my footstool: 4 Are ye not then partial in yourselves, and are become judges of evil thoughts ? 5 Hearken my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him ? 6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats ? 7 Do not they blaspheme" that worthy name by the which ye are called? 8 If ye fulfil the royal law t according to the Scripture, Thou shalt love thy neighbour as thyself, ye do well: 9 But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors ; 10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. 11 For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. 12 So speak ye, and so do, as they that shall be judged by the law of liberty. 13 For he shall have judgment with- out mercy, that hath shewed no mercy ; and mercy rejoiceth against judgment. 14 What doth it profit, my brethren, though a man say he hath faith, and have not works ? can faith save him t 15 If a brother or sister be naked, and destitute of daily food, 16 And one of you say unto them, Depart in peace, be ye warmed and filled : notwithstanding ye give them not those things which are needful to the body ; what doth it profit ? 17 Even so faith, if it hath not works, is dead, being alone. 18 Yea, a man may say, Thou hast faith, and I have works ; shew me thy faith without thy works, and I will shew thee my faith by my works. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that faith without works is dead ? 21 Was not Abraham our father jus- tified by works, when he had offered Isaac his son upon the altar ? 22 Seest thou how faith wrought with his works, and by works was failh made perfect. 23 And the scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righte- ousness: and he was called the Friend of God. 24 Ye see then how that by works a man is justified, and not by faith only. 25 Likewise also was not Rahab the harlot justified by works, when she had received the -messengers, and had sent them out another way ? 26 For as the body without the spirit is dead, so faith without works is dead also. CHAPTER III. 1 We are not rashly or arrogantly to reprove 5 but rather to bridle the tongue, a little member, but a powerful instrument of much good, and great harm. 13 They who be truly wise be mild, and peaceable, without envying and strife." * Among the Romans, those of the senatorial and equestrian orders were distinguished from the common people by wearing a gold ring. In time the use of gold-, rings became promiscuous and general among the rich. Seneca, in de- scribing the luxury and ostentation of his time, says, " We adorn our fingers with rings, and a jewel is displayed on every joint." f Royal law means pre-eminent, and of supe- rior obligation. 378 JAMES. MY brethren, be not many masters, knowing that we shall receive the greater condemnation, 2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. 3 Behold, we pat bits in the horses' mouths, that they may obey us ; and we turn about their whole body. 4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about wilh a very small helm, whithersoever the governor lislelh. 5 Even so the tongue is a little mem- ber, and boast eth great things. Behold, how great a matter a little fire kindleth ! 6 And the tongue is a fire,* a world of iniquity: so is the tongue among our members, that it defilelh the whole body and aetteth on fire the course of nature; and it is set on fire of hell. 7 For every kind of beasts, t and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind : 8 But the tongue can no man tame ; it is an unruly evil, full of deadly poison. 9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. 10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. 11 Doth a fountain send forth at the same place sweet water and bitter ? 12 Can the fig tree, my brethren, bear olive berries? either a vine, figs ? so can no fountain both yield salt water and fresh. 13 Who is a wise man and endued wilh knowledge among you? let him hhew out of a good conversation his works wilh meekness of wisdom. 14 But if ye have biller envying and strife in your hcurts, glory not, and lie not against the truth. 15 This wisdom descendeth not from above, but is earthly, sensual, devilish 16 For where envying and strife w there is confusion and every evil work. 17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. 18 And the fruit of righteousness is sown in peace of them that make peace. CHAPTER IV. 1 We are to strive against covetsusness, 4 in- temperance, 5 pride, 11 detraction, and rash judgment of others: and nut to be conJ> dent in the good success of worldly business, but mindful ever of the uncertainty of this life, to commit ourselves and all our affairs to God's providence. FROM whence come wars and fight- ings among you? come they not hence, even of your lusts that war in your members? 2 Ye lust, and have not : ye kill, and desire to have, and cannot obtain: yo fight and war, yet ye have not, because ye ask not. 3 Ye ask, and receive not, because ye ask amiss, that ye may comsuine it upon your lusts. 4 Ye adulterers and adulteresses, know ye not that thn friendship of the world is enmity wilh God? whosoever therefore will be a friend of the world is the enemy of God. 5 Do ye think that the scripture sailh in vain, The spirit that dwelleth in us lustelh to envy 7 * Some refer this to forests on fire, whose terrific effects, wrapping whole townships in flames, are sometimes experienced in the new settlements of the Western world. All nature, the whole world, seems on fire, and birds, beasts, dwellings, and men are sometimes devoured together. As the word transited "course" sometimes signifies "a wheel," othere think there is an allusion to a wheel catching fire by its rapid motion, spreading its flames around, and at last involving; the whole machine hi de- struction. It is a strong metaphor to show the evil consequences of passion, and of un unruly tongue, as being both injurious to the frame of him who yields to it, as well as productive of the worst consequences, both in social circles and in society in general. t Pliny relates that elephants, lion?, and ti- gers, among beasts ; and the eagle among birds: and crocodiles among amphibious creatures; and asps, and other serpents ; and fishes of the sea, have been tamed. CHAP. V.) JAMES. 379 6 But he giveth more grace. Where- fore he saith, God resisteth the proud, but giveth grace unto the humble. 7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 8 Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners ; and purify your hearts, ye double minded. 9 Be afflicted, and mourn, and weep : let your laughter be turned to mourn- ing, and your joy to heaviness. 10 Humble yourselves in the sight of the Lord, and he shall lift you up. 11 Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. 12 There is one lawgiver, who is able to save aud to destroy : who art thou that judgest another? 13 Go to now,* ye that say, To-day or to-morrow we will go into such a city, and continue there a year, and buy and sell, and get gain :t 14 Whereas ye know not what shall be on the morrow. For what is your life ? It is even a vapour, that appearelh for a little time, and then vanisheth away.t 15 For that ye ought to say, If the Lord will§ we shall live, and do this, or that. 16 But now ye rejoice in your boast- ings : all such rejoicing is evil. 17 Therefore to him that knoweth to do good, and doeth it not, to him it is sin. CHAPTER V. 1 Wicked rick men are to fear God's vengeance. 7 Wc ought to be patient in afflictions, after the example of the prophets, and Job-. 12 to forbear swearing, 13 to pray in adversity, to sing in prosperity : 16 to acknowledge mutually our several faults, to pray one for another, 19 and- to reduce a straying brother to the truth. GO to now, ye rich men, weep and howl for your miseries that shall come upon you. 2 Your riches are corrupted, and your garments are motheaten. 3 Your gold and silver is cankered ; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.|| 4 Behold, the hire of the labourers who have reaped down your fields * Go to now is an expression of the same meaning as *' come." t Most of the Eastern merchants are and ever have been more or less pedlars, going out for a year or more, and tarrying a longer or shorter time in a city. The Jews were thus constantly trading to Tyre, Babylon, Alexan- dria, Antioch, Ephesus, Corinth, Rome, &c. and what the Easterns were in the days of Joseph (see Gen. xxxvii. 25,) that they still are. "See the young adventurer," says Roberts, in his " Oriental Illustrations;" "he has received a certain sum from his father, and goes to another town, where he has relations or triends, and he cautiously commences 'his business. But should he not prosper, he goes to another town, for his affairs are so arranged, iri refer- ence to rents and other matters, that he finds no difficulty in removing. But another trader will not thus settle; he carries, in two or three bags, various spices, which are needed by every family ; and gums, and drugs, and cloth, and silk, and mu«lins. or jewels, or precious Etones, and, after a year or so he returns with the pro- ceeds of his journey." % This beautiful allusion is to the dew-cloud, or river mist of the early morning, which as the sun mounts, is seen soon to attenuate and exhale. (See Hob. vi. 4.) § The Jews begin nothing without an if God, or if the name (meaning God ) wilt. And it was a saying of Ben Syra, a distinguished Jew. " Let a man never say he will do anything, before he says 'if God will."' So Cyrus, king of Persia, when under pretence of hunting he designed an expedition into Armenia, upon which a hare started and was seized by an eagle, said, to his friends, " This will be a good or prosperous hunting to us, if God will." So Socrates says, " but 1 will do this, and come unto thee to-morrow, if God will.'' (Xenophon's Cyropedia I. 2 ; c. 25. Plato in Alcibiade, p. 135.) And it is reported of the Turks, that they submit everything to the divine will, as the success of war, or a journey, or anything of the least moment they desire to be done; and never promise themselves or others anything, but under this condition, In Shallah, that is, "it God will." [| Three kinds of wealth are here intended: 1. Stores of corn ; wine, oil &c, liable to putrefaction. 2. Wardrobes of rich garments, which, among the ancientB, especially tha orientals, were a principal portion of their 380 JAMES. (CHAP. ' which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. 5 Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts, as in a day of slaughter.* 6 Ye have condemned and killed the just; and he doth not resist you. 7 Be patient, therefore, brethren, un- to the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.t 8 Be ye also patient ; stablish your hearts : for the coming of the Lord draweth nigh. 9 Grudge not one against another, brethren, lest ye be condemned: be- hold, the judge standeth before the door. 10 Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example-of suffering, afflic- tion, and of patience. 11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord ; that the Lord is very pitiful, and of tender mercy. 12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath :} but let your yea be yea ; and your nay, nay ; lest ye fall into condem- nation. 13 Is any among you afflicted 7 let him pray. Is any merry ? let him sing psalms. $ 14 Is any sick among you ? let him call for the elders of the church; and let them pray over him, anointing him with oil || in the name of the Lord: 15 And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. 16 Confess your faults one to another,** wealth, for their fashions do not change, and these were proverbially the prey of the moth (Is. li. 8.) So important a portion were these of wealth, that Quintius Curtius, a Latin historian, tells us, (Lib. v. 6,) " that when Alexander took Persepolis, he found the riches of all Asia gathered together there, which con- sisted, not only of gold and silver, but of gar- ments. 3. Treasures of gold and silver liable to rust, or at least to change colour. Indeed, from the classics, it fully appears that the gold and silver utensils of ancient times were sub- ject to something like rust, probably from the metal having a greater proportion of alloy than that of modern times; and certain gases tarnish both gold and silver. Eating the flesh is thought to be an image borrowed from' the painful and deleterious effects of rust, when rubbed into raw flesh. Alas, how much of the silver and gold of this world is obtained by fraud, injus- tice, and oppression, and it is buried in hands where it is little better than conveyed back to the mines whence it came I This also is heaped treasure for the last days, when such treasures will prove treasures of wrath. * A day of slaughter, alluding to a season of sacrificing- t Early and latter rain mean here autumnal and vernal. The autumn was regarded as the beginning of the year, at which time the seed was Bown. In .Tudea the rains come on in a regular course. The early rain falls commonly about the beginning of November, after the seed is Bown, and the latter ruin in the middle, or towards the end of April, while tho cars are filling. These raina were promised to the Israelites (Deut. xi. 14.) X The practice of swearing oaths is now become much exploded, and is, indeed, scarcely tolerated in respectable society; and it was a proverbial sort of a saying, respecting a man's character among the Jews, as a man of strict probity and good faith, " his yes is yes, and his no is no;" that ie, "you m»y depend on his word ; as he declares, so it is, and as he prom- ises, so he will do." § The heathens, in their drunken festivals to the god of wine, used to celebrate his bounty in impure and wanton songs. But there is a more excellent devotion : we are wonderfully made, and the capacity of uttering a tuneful variety of sounds is not the smallest wonder in our formation ; and there is the same renson why the musical, as any other faculty, should be consecrated to God. i| As miraculous cures are not now expected, the symbolical action of anointing with oil can- not properly be retained. It need scarcely be observed, that the extreme unction, used by the Church of Rome, totally differs from the anoint- ing recommended by James ; for that is never administered till the sick person is supposed to be at the point of death, and no hope is enter- tained of his recovery: bo that a spiritual bene- fit alone can be proposed by tho ceremony, which, on the contrary, serves metely as an opiate to quiet and stupify the consciences, both of the dying and the living. ** Such a confession of faults, one to another, does not. in any respect, resemble the practice CHAP. I.) 1 PETER. 381 and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 17 Eli'as was a man subject to like passions as we are, and he prayed earnestly that it might not rain ! and it rained not on the earth by the space of three years and six months. 18 And he prayed again, and the heaven gave ram, and the earth brought forth her fruit. 19 Brethren, if any of you do err from the truth, and one convert him ; 20 Let him know, that he which con verteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. THE FIRST EPISTLE GENERAL OF PETER. Petee having met with Sylvanus, a faithful brother, who had been a companion of the Apostle Paul, embraced the opportunity of Bending a letter by him to the converted Jews, dispersed among the Gentile countries, where he, with the Apostle Paul and others, travelled. This Epistle holds forth the grand truths of the Gospel, and shews their influence on the life and character of those who sincerely receive them. CHAPTER I. 1 He hlcssetk God for his manifold spiritual graces : 10 skewing' that the salvation in Christ is no news, but a thing prophesied of old : 13 and cxkorteth them accordingly to a godly conversation, forasmuch as they are now born anew by the word of God. PETER, an apostle of Jesus Christ, to the strangers* scattered throughout I Fontus, Gala'tia, Cappado'cia, Asia, and Bithyn'ia, 2 Elect according to the foreknowledge of God the Father, through sanctifica- tion of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. 3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrec- tion of Jesus Christ from the dead, 4 To an inheritance incorruptible, and undefiled, and that fadeth not away. reserved in heaven for you, 5 Who are kept by the power of God, through faith, unto salvation, ready to bo revealed in the last time. 6 Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations : 7 That the trial of your faith,t being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour which the Church of Rome has absurdly grounded upon it, of the laity being required to confess all their secret sins to the priests, in order to their being pardoned, and absolved. For thus, that order of men, who are in them- selves no less ambitious, interested, and prone to vice, than other orders in the society, is put in possession of the secrets of families, nay, o? councils and princes, of which, they have made abundant use to their own aggrandizement, to the enslaving of the Uity, and for many other most mischievous purposes. Thus, also, they discover the weak and vulneralte side of almost every individual, which opfins the way to their attempting and committing crimes of every kind. But the confession oi faults, spoken of by the Apostle, is no more that of a layman to a priest, than that of a priest to a layman : it is reciprocal between Christians, and voluntary, that it may be regulated according to prudence and propriety, for the benefit of mutual ex- hortations aod prayers. It is astonishing that human nature should become so degraded, and Bhould so have lost the principles of liberty of thought, and of conscience, as to submit to so flagrant an imposition of priestcraft, as that called "auricular confession." * The Jews are here called strangers, because those addressed by the Apostle Peter were not in their own land, but in foreign parts. t The faith of these believers was tried by persecutions, &c, as gold is distinguished from base metal, as well as purified, in the refiner's furnace. 389 1 PETER- (taut, it and glory at the appearing of JesUs Christ ; 8 Whom having not seen, ye love ) in whom, though now ye see htm not, yet believing, ye rejoice with joy unspeak- able and full of glory : 9 Receiving the end of your faith, even the salvation of your souls. 10 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you : 11 Searching what, or what manner of time the Spirit of Christ which was in ihem did. signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12 Unto whom it was revealed, that not unto themselves, but unlo us ihey did minister the things which are now reported unto you by -them that have preached the gospel unto you, with the Holy Ghost sent down from heaven ; which things the angels* desire to look into. 13 Wherefore gird up t the loins of your mind, be sober, and hope to ihe end for the grace that is to be brought unto you at the revelation of Jesus Christ ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance : 15 But as he which hath called you is holy, so be ye holy in all manner of conversation ; 16 Because it is written, Be ye holy ; for 1 am holy. 17 And if ye call on the Father, who without respect of persons judgelh according to every man's work, pass the time of your sojourning hrre in fear: 18 Forasmuch as ye know that ye were not redeemed; with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers) 19 But with the precious blood of Christ, as of a lamb without blemish and without spotl$ 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, that raised him up from the dead, and gave him glory ; that your faith and hope might be in God. 22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently : 23 Being born again, not of corrup. tible seed, but of incorruptible, by the word of God, which livelh and abideth for ever. 24 For all flesh is as grass, and all the glory of man as the flower of grass The grass witliureih. uud the flower thereof falleth away : 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you. CHAPTER II. I He dekorteth them from the breach of charity • 4 skewing that Christ is Ike foundation where- upon they are built. 11 He beseecheth them also to, abstain from fitshly lusts, 13 to be obedient to magistrates, 18 and teacheth ser~ vants how to obey their manters, 20 patiently suffering for well doing, after the example of Christ. WHEREFORE laying aside all ma- lice, and all guile, and hypocrisies, and envies, and all evil speakings, * What ia here said of the angels, is thought to allude to the bending posture of the cherubim over the mercy-sent. + Gird up the loina of the mind, ie a bold metaphor from the oriental custom of fastening the loose flowing garments with a girdle, oh occasions of activity and exertion. ;J Redeemed signifies to ransom, — to deliver by paying a price. The allusion, in this verse, is to The redemption of the people of Isrnel, and of the first-born, by shekels (Exod. xxx. 12, 13 ; Numb. iii. 46 — 48) Silver and gold do not mean pieces of gold and silver, but gold and silver coined, for only by such could the re* demption of any th.iu.gr be obtained. The allusion is probably to the half shekels which were paid for the purchase of th*> daily offerings (Exod. xxx. 14 — 16.) The tradition relates to that implicit regard for the tradition of the elders, by which they made the commandment ofGod or non-effect. § Sacrifices were to be perfect in order to be nccepted (Lev. xxii. 21, 22.) These were to Bhadow forth Christ, that great and everlasting sacrifico that gave value to all the sacrifice! under the law. Ittit It) 1 PETER, 3«J 2 As new born babes, desii'e the sin- cere* milk of the Word, that ye may grow thereby : 3 If so be ye have tasted that the Lord is gracious. 4 To whom coming, as Unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to oft'er up spiritual sacrifices, accept- able to God by Jesus Christ, 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious : and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious : but unto them which be disobedient,lhe stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient j wheieunto also they were appointed. 9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people ; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past icere not a people, but ate now the people of God : which had not obtained mercy, but now have obtained mercy. 11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul ;t 12 Having your conversation honest among the Gentiles : that whereas I they speak against you as evildoers, they may by four good works, which they shall behold, glorify God in the day of visitation.! 13 Submit yourselves to every ordi- nance of man for the Lord's sake ! whe- ther it be to the king, as supreme; 14 Or unto governors, as unlc them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men : 16 As free, aud not using your liberty for a cloak of maliciousness, but as the servants of God. 17 Honour all men. Love the brother- hood. Fear God. Honour the king. 18 Servants, $ he subject to your mas- ters with all fear; not only to the good and gentle, but also to thefroward. 19 For this U thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.|| 20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently ? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 21 For even hereunto were ye called ; because Christ also suffered for us, leaving us an exemple, that ye should follow his steps : 22 Who did no sin, neither was guile found in his mouth : 23 Who, when he was reviled, reviled not again ; when he suffered he threat- ened not: but committed himself 'to him lhatjudgeth righteously: 24 Who his own self bare our sins in his own body on the tree,** that we, * Sincere means, in this place, pure and unadulterated. t A stranger sojourns for a time ; a pilgrim posses through. The settled inhabitants of a country are anxious to acquire silver, to purchase lands and to build houses. But they who stay but a lew weeks in a country, or who only travel through it, are not commonly solicitous to secure them selves accommodations which they are so soon to lenve. In the same manner,trueChristians consider themselves but as sojourners here, looking for a better country, that is, a heavenly. J Day of visitation often sis/nines, in Scripture, the day of affliction and persecution (Is. x. 3 ; Jer. vi. 15 ; x. 15, &c.) § The servants were slaves, employed in domestic service, and were therefore more exposed to sutfer from the vices and bad tem- pers of their masters, than those that laboured in the field. || The Emperor Antoninus quotes it as an ex- cellent saying of Antistlienes, that " it is truly royal to do good, and to b.? reproached for it." ** The tree inthis verse means the cross; called in the Latin " arbor infelix," the fatal tree. 1 PETER. (CHAP. Ill being dead to sins, should live unto righteousness I by whose stripes ye were healed. 25 For ye were as sheep going astray J but are now returned unto the Shepherd and Bishop of your souls. CHAPTER III. 1 He teacketh the duty of wives and husbands to each other, 8 exhorting all men to unity and love, 14 and to suffer persecution, 19 He dcclareth also the benefits of Christ toward the old world, LIKEWISE, ye wives, be in sub- jection to your own husbands ; that, if any obey not the word, they also may without the word be won. by the conversation of the wives ; 2 While they behold your chaste con- versation coupled with fear. 3 Whose adorning let it not be that outward adorning of plaiting the hair,* and of wearing of gold, or of putting on of apparel ; 4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands : 6 Even as Sarah obeyed Abraham, call- ing him lord : whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs to- gether of the grace of life ; that your prayers be not hindered. 8 Finally, be ye all of one mind, having compassion one of another, love at brethren, be pitiful, be courteous : 9 Not rendering evil for evil, or railing for railing : but contrariwise blessing knowing that ye are thereunto called, that ye should inherit a blessing. 10 For he that will love life, and sea good days, let him refrain his tongue from evil, and his lips that they speak no guile : 11 Let him eschew evil, and do good j let him seek peace and ensue it. 12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers : but the face of the Lord is against them that do evil. 13 And who is he that will harm you, if ye be followers of that which is good? 14 But and if ye suffer for righteous- ness' sake, happy are yei and be not afraid of their terror, neither be troubled ; 15 But sanctify the Lord God in your hearts : and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear ; 16 Having a good conscience; that, whereas they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ. 17 For it is better, if the will of God be so, that ye suffer for well-doing, man for evil-doing. 18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit : 19 By which also he went and preached unto the spirits in prison ; 20 Which sometime wei*e disobedient, when once the long-suffering of God * Plaiting the hair wa8 commonly used in those times by lewd women. Among the Jewa there were women who made it a gainful pro- fession to plait women's hair. The art must, indeed, have required some practice and skill, since it seems that the taste of the Jewish women inclined them to have their hair set up, by the aid of crisping pins, in the form of horns and towers. It was also practised anciently in every part of the East, and is, to the present day in India, in China, also in Barbary. It was also prevalent among the Greeks and Romans, as ancient gems, busts and statues, BtiH remaining, sufficiently declare. In monu- ments of antiquity, the heads of the married and single women may be known, the former by the hair being parted, from the forehead, over the middle of the top of the head; the latter, by being quite close, or being plaited and curled all in a general mass. CHAP. IV.) 1 PETER. 384 waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. 21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 22 Who is gone into heaven, and is ou the right hand of God ; angels and authorities and powers being made subject unto him. CHAPTER IV. 1 He exhortcth them to cease from sin, by the example of Christ, and the consideration of the general end tliat now approacheth : 12 and comforteth them against persecution. FOEASMUCH then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin ; 2 That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in las- civiousness, lusts, excess of wine, revel- lings, banquetiDgs,* and abominable idolatries :+ 4 Wherein they think it strange that ye run not with them to the same excess of riot,f. speaking evil of you : 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7 But the end of all things is at hand : be ye therefore sober, and watch unto prayer. 8 And above all things have fervent charity among yourselves : for charity shall cover the multitude of sins. 9 Use hospitality one to another with- out grudging. 10 As every man hath received the gift, even so minister the same one to another, as good stewards of the mani- fold grace of God. 11 If any man speak, let him spealc as the oracles of God : if any man minister, let him do it as of the ability which God giveth : that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. 12 Beloved, think it not strange con- cerning the fiery trial § which is to try you, as though some strange thing hap- pened unto you : 13 But rejoice, inasmuch as ye are partakers of Christ's sufferings ; that, when his glory shall be rovealed, ye may be glad also with exceeding joy. 14 If ye be reproached for the name of Christ, happy are ye ; for the spirit of glory and of God resteth upon you : on their part he is evil spoken of, but on your part he is glorified. 15 But let none of you suffer as a murderer, or as a thief, or as an evil- doer, or as a busybody|| in other men's matters. 16 Yet if any man suffer as a Christian, let him not be ashamed ; but let him glorify God on this behalf. 17 For the time is come that judgment must begin at the house of God : and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear 1 19 Wherefore let them that suffer according to the will of God commit the * Banquetings refer to those meetings in which the heathens strove with each other who should continue longest to drink. t Though the Jews were not now worshippers of idols, yet they seemed to have practised many of the abominations of the Gentiles at their idolatrous feasts and entertainments. X Some have supposed that toere is an allusion here to the Bacchanals running about the streets in wild disorder and frantic mirth. § Fiery trial alludes to the test of metals by fire. J| A busybody is one who busily pries into other people's affairs, and, as is almost always the case, exaggerates what may be done, and fabricates falsities 1 3 their great injury. 1 PETER- (CHAP. T. keeping of their souls to him in well doing, as unto a faithful Creator. CHAPTER V. 1 He exkorteth the elders to feed their flocks, 5 the younger to obey, 8 find all to be sober, watchful, and constant in the faith : 9 to resist the cruel adversary, the devil. THE elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed : 2 Feed the Hock of God which is among you, taking the oversight thereof, not by constraint, but willingly ; not for filthy lucre, but of a ready mind ;* 3 Neither as being lords over God's heritage, but being ensamples to the flock. 4 And when the chief Shepherdt shall appear, ye shall receive a crown of glory that fadeth not away.f 5 Likewise, ye younger, submit your- selves unto the elder. Yea, all of you be subject one to another and be cloth- ed§ with humility: for God resisteth the proud, and giveth grace to the humble. 6 Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time : 7 Casting all your care upon him ; for he careth for you. 8 Be sober, be vigilaiit; because your adversary the devil, as a roaring lion,|| walketli about, seeking whom he may devour : 9 Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. 10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered, a while, make you perfect, stablish, strengthen, settle you. 11 To him be glory and dominion for ever and ever. Amen. 12 By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. * In the first ages, when the Christians were exposed to great persecution, and the bishops stood foremost in the ranks of sufferers, it was peculiarly necessary that none should be forced into the sacred office : and indeed, at all times, it should be undertaken from the heart. t Shepherds in Spain have sometimes a flock of ten thousand sheep, These require the care of many shepherds, and over these one is always appointed as a chief shepherd, who is strong, active, vigilant, and has entire control over the rest X The unfading crown is an allusion to the crown of green leaves of trees and herbs, be- stowed by the ancients as the rewards of military prowess or of victory in the games. (See James I. 12. Note and engravings,) These, together with the honors of which they were the symbols, soon faded away. § The clothing here referred to is thought to have been a sort of frock put over the rest of the clothes ; so, in our behaviour, humility should be visible over all Christinn virtues. II The roar of the lion in his natural state is described as most terrific. He is abroad during the night and prowling round the herds of wild animals, or near the flocks where there are settlers, or about their caravans when travelling. He watches every opportunity to seize upon some straggler ; carries it to his place of repose, and devours it at his leisure. But, impelled Lion. by the cravings of hunger, his cunning becomes daring. No barrier will withstand him : he rushes with resistless fury upon the object of his attack. A bullock is torn from the team, or a man from the shafts ; and even man is dragged from the watch-fires, surrounded by his companions and powerful fire-arms. There are two different breeds of lions, the African and the Asiatic : the latter is that usually men* tioned in Scripture. CHAP, I;) II PETER, 3S7 13 The church that it at Babylon,* elected together with you, saluteth you ; and so doth Marcus my son. 14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen. THE SECOND EPISTLE GENEEAL OP PETEE. CHAPTER I. j. Confirming them in hope of the increase of God's graces, 5 he exhorteth them, by faith, and good works, to make their calling sure t 12 whereof he is careful to remember them, knowing that his death is at hand: 16 and warneth litem to be constant in the faith of Christ, who is the true Son of God, by the eye-witness of the apostles beholding his ma- jesty, ar,'l by the testimony of the Father, and the prophets. OIMON reter, a servant and an apostle & of Jesus Chi'ist, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ : 2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the know- ledge of him that hath called us to glory and virtue : 4 Whereby are given unto us exceed- ing great and precious promises: that by these ye might be partakers of the divine nature, having escaped the cor- ruption that is in the world through lust. 5 And besides this, giving all diligence, add to your faith virtue ; and to virtue knowledge ; 6 And to knowledge temperance ; and to temperance patience ; and to patience godliness ; 7 And to godliness brotherly kindness ; and to brotherly kindness charity. 8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. 9 But he that lacketh these things is blind, and cannot see afar off', and hath ■forgotten that he was purged from his old sinsv 10 Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall : 11 For so an entrance shall be minis- tered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 12 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. 13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance ; 14 Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. 15 Moreover I will endeavour that ye maybe able after my decease to have these lhings always in remembrance. 16 For we have not followed cun * There were two Babylons — one in Egypt, the other in Assyria ; we, however, do not learn from ecclesiastical history that there was any church at the former place ; and, with re- epect to the latter, it was almost deserted in the days of the Apostles, and, as it is thought that Peter wrote this Epistle from some part of the Roman Empire, the latter, not being in- cluded in it, could not be the place ; it is, there- fore supposed that he purposely disguised the name, and that it means Rome itself, so called from its iniquities, or from what he knew prophetically of its future apostacy. But it is nevertheless possible that Peter might have been in Chaldea and among the Assyrians, aa there were many converted .Jews there. II PETER. (CHAP. II. ningly devised fables,* when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty, 17 For he received from God the Father honour and glory, when there came Buch a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18 And this voice which came from heaven we heard, when we were with him in the holy mount. 19 We have also a more sure word of prophecy ; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts : 20 Knowing this first, that no pro- pnecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man : but holy men of God spake as they were moved by the Holy Ghost. CHAPTER II. 1 He foretelletk them of false teachers, shewing the 'impiety and punishment both of them and their followers ; 7 from which the godly shall be delivered, as Lot was out of Sodom : 10 and more fully describeth the manners of those profane and blasphemous seducers^ whereby they may be the better known, and avoided. BUT there were false prophets also among the people, even as there shall be false teachers among you, who privily shall brine 1 in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their perni- cious ways ; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you : whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of dark- ness, to be reserved unto judgment ; 5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly ; 6 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that alter should live ungodly ; 7 And delivered just Lot, vexed with the filthy conversation of the wicked: 8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judg- ment to be punished : 10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, ihey are not afraid to speak evil of dignities. 11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 12 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in tl"eir own corruption ; 13 And shall i*eceive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting them- selves with their own deceivings, while they feast with you ; 14 Having eyes full of adultery, and that cannot cease from sin; beguilingunstable souls : an he art they have exercised with covetous practices ; cursed children : * Probably the cunningly devised fables here spoken of were those concerning the appearance of the heathen goda on earth in human forma, by which the heathen priests had contrived to aggrandize their particular temples, and which the legislators and statesmen had adopted for the purpose of supporting the popular religions. These were mere fictions, stories destitute of truth. To gain the greater credit to those fableej the priests and statesmen instituted what they called the mysteries of the gods, in which the fabulous appearances of the gods were repre- sented in mystic shows. But none but the fully initiated were permitted to be eye-wit- nesses of one particular show, and these were on that account called " Beholders." CHAP. Hi.) IIPETER. 15 Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 16 But was rebuked for his iniquity : the dumb ass speaking with man's voice forbade the madness of the prophet. 17 These are wells* without water, clouds that are carried with a tempest; to whom the mist of darkness is re- served for ever. 18 For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wanton- ness, those that were clean escaped from them who live in error. 19 While they promise them liberty, they themselves are the servants of corruption :t for of whom a man is overcome, of the same is he brought in bondage. 20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22 But it is happened unto them ac- cording to the true proverb, The dog is turned to his own vomit again ; and the sow that was washed to her wallowing in the mire. CHAPTER III. 1 He assureth them of the certainty of Christ's, coming to judgment, against those scorners who dispute against it : 8 learning the godly, for the long patience of God, to hasten their repentance. 10 He deecribetk also the man* ner how the world shall be destroyed .■ 11 exhorting them, from the expectation thereof to all holiness of life : 15 and again, to think the patience of God to tend to their salvation as Paul wrote to them in his epistles, THIS second epistle, beloved, I now write unto you ; in both which I stir up your pure minds by way of remem- brance : 2 That ye may be mindful o£ the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour: 3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, 4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. 5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water : 6 Whereby the world that then was, being overflowed with water, perished :{ 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. 8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slack concerning hia promise, as some men count slackness ; but is long-suffering to us-ward, not willing that any should perish, but thai all should come to repentance. 10 But the day of the Lord will come * There being few wells and but little rain in the Eastern countries, it was a grievous dis- appointment to a thirsty traveller to come to a well without water. The husbandman waB equally disappointed to see clouds arise which gave him the prospect of rain, but which, ended in a tempest, which, instead of refreshing, de- stroyed the fruits of the earth. By these com- parisons the ostentation, hypocrisy, levity, and perniciousness of the false teachers are set forth in the strongest colours. t This is thought by Lft Clerc, a learned critic, to be an allusion to the ancient custom of making those slaves who were conquered and taken in battle. Such persons were called Servi, because they were preserved from death to be made slaves. £ By the earth having perished in the flood, we may understand that it lost its primitive constitution and form, by which means and by the alteration made in its atmosphere it became a habitation less healthy and fruitful, and less pleasant than formerly, as may be gathered from the shortness of the life of man after the flood, and the present appearance of the earth which is that of a ruin. i john; (CHAT. 1 as a thief in the night ; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.* 11 Seeing then that all these things shall be dissolved, what manner of per- sons ought ye to be in all holy conver- sation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fer- vent heat? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14 Whei'efore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. 15 And account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you ; 16 As also in all his epistles, speaking in them of these things ; in which are some things hard to be understood, which they that are unlearned and un- stable wrest, as they do also the other scriptures, unto their own destruc- tion. 17 Ye therefore, beloved, seeing ye know these things before, bewai'e lest ye also, being led away with the error of the wicked, fall from your own sted- fastness. 18 But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen. THE FIRST EPISTLE GENERAL OF JOHN. This Epistle is styled General because it was not written to any particular church, but to various churches. Its design was to instruct them in the grand doctrines and lovely practice of the Gospel. CHAPTER. 1 He describeth the person of Christ, in whom we have eternal life, by a communion with Godt 5 to which we must adjoin holiness of life, to testify the truth of that our commu- nion and profession of faith, as also to as- sure us of the forgiveness of our sins by Christ's death, THAT which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have han- dled, of the Word of life ; 2 (For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life which was with the Father, and was mani- fested unto us ;) 3 That which we have seen and heard declare we unto you, that ye also may have fellowship with us : and truly our fellowship is with the Father, and with his Son Jesus Christ. 4 And these things write we unto you, that your joy may be full. * Put a drop of water on an anvil, pass over it a piece of iron red hot, strike the iron with a hammer on the part above the drop of water, and the report will be loud as a musket : when, then, the whole strength of those opposite agents is brought together into a state ot con- flict, the noise, the thunderings, the innumer- able explosions (till every particle of water on the earth and in the atmosphere is, by the action of fire, reduced into its component gase- ous parts) will be frequent, loud, confounding, and terrific. That the world will be burned, was, singularly enough, an opinion of many ancient philosophers. CHAP. II.) I JOHN. 301 5 This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. 6 If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth : 7 But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. 8 If we say that we have no sin, we deceive ourselves, and the truth is not in us. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar, and his word is not in us. CHAPTER II. 1 He comforteih them against the sins of infirm- ity. 3 Rightly to know God is to keep his commandments, 9 to love our brethren, 15 and not to love the world. 18 We must be- ware of seducers .- 20 from whose deceits the godly are safe, preserved by perseverance in faith, and holiness of life. MY little children,* these things write I unto you, that ye sin not. And if any man sin, we have an advo- cate with the Father, Jesus Christ the righteous : 2 And he is the propitiationt for our sins : and not for ours only, but also for the sins of the whole world. 3 And hereby we do know that we know him,if we keep his commandments. 4 He that saith, I know him, and keepeth not his command ments,t is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked. 7 Brethren, I write no new command- ment unto you, but an old command- ment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning. 8 Again, a new commandment I write unto you, which thing is true in him and in you : because the darkness^ is past, and the true light now shineth. 9 He that saith he is in the light, and hateth his brother, is in darkness even until now. 10 Hethatloveth his brother abideth in the light, and there is none occasion of stumbling in him. 11 But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, be- cause that darkness hath blinded his eyes. 12 I write unto you, little children, because your sins are forgiven you for his name's sake. 13 I write unto you, fathers, because ye have known him, that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. 1 write unto you, little children, because ye have known the Father. 14 I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. 15 Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the" world. 17 And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. 18 Little children, it is the last time : * Little children does not here mean as to age, but is a term of endearment, t The propitiation, that is, the expiatory sacrifice. J The Nicolaittms and Gnostics lived in the moat criminal acts of sin, and yet boasted of their being the objects of God's love. These are the persons whom the Apostle calls "liars.' § The darkness here signifies both of heathen- ism and of the shadowy Mosaic dispensation, and the true light signifies the light oi the Gospel I JOHN. (chap, m. and as ye have heard that antichrist shall come, even now are there many antichrists ; whereby we know that it is the last time.* 19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. 20 But ye have an unctiont from the Holy One, and ye know all things. 21 I have not written unto you be- cause ye know not the truth, but be- cause ye know it, and that no lie is of the truth. 22 Who is a liar but he that denieth that Jesus is the Christ? He is anti- christ, that denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father: {but he that acknowledgeth the Son hath the Father al80,~\ 24 Let that therefore abide in you, which ye have heard from the begin- ning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. 25 And this is the promise that he hath promised us, even eternal life. 26 These things have I written unto you concerning them that seduce you. 27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you : but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. 28 And now, little children, abide in him ; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming. 29 If ye know that he is righteous, ye know that every one that doeth righte- ousness is born of him. CHAPTER III. 1 He declareth the singular love of God towards 113, in making us his sons ; 3 who therefore ought obediently to keep his commandments, 11 as also brotherly to love one another. BEHOLD, what manner of love the Father hath bestowed upon us, that we should be called the sons of God ; therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be : but we know that, when he shall appear, we shall be like him ; for we shall see him as he is. 3 And every man that hath this hope * The last time means the last stage of the world. There shall be no new state of things between this and the final judgment, as there was, for instance, between the dispensation of Judaism and that which succeeded it — Chris- tianity. It is generally understood that the papacy is here described as antichrist. Anti- christ may, however, also include any heresy whatever opposed to the doctrine and kingdom of Christ. t An unction means an anointing ; Christians having the influences of the Divine Spiritpoured upon them to enlighten their minda and purify their hearts, which is described under this figure, anointing being emblematical of divine gifts and graces bestowed upon the persons anointed in order to qualify them for their work and office. Thus the priests under the law were anointed, and thus it has been the prac- tice to anoint sovereigns. The engraving here introduced represents the mode of anointing an Egyptian king, drawn from the rep reaectati oris most commonly found on the aadmit monu- ments. CHAP. X? ) 393 in him punfieth himself, even as he is pure. 4 Whosoever committeth sin transgres- seth also the law : for sin is the transgres- sion of the law. 5 And ye know that he was manifest- ed to take away our sins ; and in him is no Bin. 6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. 7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the devil ; for the devil sinneth from the be- ginning. For this purpose the Sou of God was manifested, that he might de- stroy the works of the devil. 9 Whosoever is born of God doth not commit sin ; for his seed remaineth in him : and he cannot sin, because he is born of God. 10 In this the children of God are mani- fest, and the children of the devil : who- soever doeth not righteousness is not of God, neither he that loveth not his brother. 11 For this is the message thnt ye heard from the beginning, that we should love one another. 12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. 13 Marvel not, my brethren, if the world hate you. 14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his broth- er abideth in death. 15 Whosoever hateth* his brother is a murderer: and ye know that no mur- derer hath eternal life abiding in him. 16 Hereby perceive we the love of God, because he laid down his life for us : and we ought to lay down our lives for the brethren. 17 But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ? 18 My little children, let us not love in word, neither in tongue ; but in deed and in truth. 19 And hereby we know that we are of the truth, and shall assure our hearts before him. 20 For if our heart condemn us, God is greater than our heart, and knoweth all things. 21 Beloved, if our heart condemn us not, then have we confidence toward God. 22 And whatsoever we ask, we re- ceive of him, because we keep his com- mandments, and do those things that are pleasing in his sight. 23 And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment. 24 And he that keepeth his command- ments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath giv- CHAPTER IV. t He icarneth them not to believe all teachers, who boast of the Spirit, but to try them by the rules of the catholic faith : 7 and by many reasons exhorteth to brotherly love. BELOVED, believe not every spirit, but try Ihe spirits whether they are of God: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God : Every spirit that confesseth that Jesus Christ is come in the flesh is of God : 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God : and this is that spirit of anti- christ, whereof ye have heard that it should come ; and even now already is it in the world. 4 Ye are of God, little children, and have overcome them: because gi eater * He who indulges hatred to hie brother pos- 1 is open to the influence of such passions as sesses the strongest dements of murder, for he I may even hurry him to slay his brother. 394 I JOHN. (CHAT. T is he that is in you, than he that ia in the world. 5 They are of the world : therefore speak they of the world, and the world heareth them. 6 We are of God : he that knoweth God heareth us ; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error. 7 Beloved, let us love one another: for love is of God ; and every one that loveth is born of God, and knoweth God. 8 He that loveth not knoweth not God ; for God is love. 9 In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. 10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 11 Beloved, if God so loved us, we ought also to love one another. 12 No man hath seen God at auy time. If wo love one another, God dwelleth in us, and his love is perfected in us. 13 Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. 14 And we have seen and do testify that the Father sent the Son to be the Saviour of the world. 15 Whosoever shall confess that Jesus is the Son of God, God dwelleth in him and he in God. 16 And we have known and believed the love that God hath to us. God is love ; and he that dwelleth in love dwell- eih in God, and God in him, 17 Herein is our love made perfect, that we may have boldness in the day of judgment : because as he is, so are we in this world. 18 There is no fear in love ; but perfect Jove ca8telh out fear: because fear hath torment, He that feareth is not made perfect in love. 19 We love him, because he first lov- ed us. 20 If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ? 21 And Ihis commaudment have we from him, That he who loveth God love his brother also. CHATTER V. 1 He that loveth God loveth his children, and ketpeth his commandments: 3 which to the faithful are light, and not grievous. 9 Jesus is the Son of God, able to save us, 14 and to hear our prayers, whichwe make for ourselves, and for others. WHOSOEVER believeth that Jesus is the Christ is born of God : and every one that loveth him that begat loveth him also that is begotten of him. 2 By this we know that we love the children of God, when we love God, and keep his commandments. 3 For this is the love of God, that we keep his commandments: and his com- mandments are not grievous. 4 For whatsoever is born of God over- cometh the world: and this is the vic- tory that overcometh the world, even our failh. 5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God ? 6 This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth. 7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 8 And there are three that bear wit- tiess in earth, the spirit, and the water, and the blood : and these three agree in one. 9 If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. 10 He that believeth on the Son of God halh the witness in himself: he that be- lieveth not God hath made him a liar; because he believeth not the record that God gave of his Son. n JOHN. 11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life. 13 These things have I written unto you that believe on the name of the Son of God ; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. 14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us : 15 And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. 16 If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death :'. I do not say that he shall pray for it. 17 All unrighteousness is sin ; and there is a sin not unto death. 18 We know that whosoever is born of God sinneth not ; but he that is be gotten of God keepeth himself, and that wicked one toucheth him not. 19 And we know that we are of God, and the whole world lieth in wicked- ness. 20 And we know that the Son of God is come, and hath given us an under- standing, that we may know him that is true, and we are in hirri that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 21 Little children, keep yourselves from idols. Amen. THE SECOND EPISTLE OF JOHN. 1 He exhorteth a certain honourable matron, with her children, to persevere in Christian love and belief, 8 lest they lose the reward of their former profession : 10 and to have no- thing to do with those seducers that bring not the true doctrine of Christ Jesus. THE elder unto the elect lady and her children, whom I love in the trulh; and not 1 only, but also all they that have known the truth ; 2 For the truth's sake, which dwelleth in ns, and shall be with us for ever. 3 Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. 4 I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father. 5 And now I beseech thee, lady, not as though I wrote a new command- ment unto thee, but that which we had from the beginning, that we love one another. 6 And this is love, that we walk after his commandments. This is the com- mandment, That, as ye have heard from the beginning, ye should walk in it. 7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 8 Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. 9 Whososvertransgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Chiist, he hath both the Father and the Son. 10 If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed : S96 II JOHN. 11 For he that biddeth him God speed is partaker of his evil deeds. 12 Having many things to write unto you, I would not write with paper and ink : but I trust to come unto you, and speak face to face, that our joy may be full. 13 The children of thy elect sister greet thee. Amen. THE THIED EPISTLE OF JOHK 1 He commendeth Gains for his piety, 5 and hospitality 7 to true preachers .- 9 complain- ing of the unkind dealing of ambitious Dio- trephes on the contrary side, 11 whose evil example is not to be followed ; 12 and givetk special testimony to the good report of Deme- trius. THE elder unto the well-beloved Gaius, whom I love in the truth. 2 Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.* 3 For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 4 I have no greater joy than to hear that my children walk in truth. 5 Beloved, thou doest faithfully what- soever thou doest to the brethren, and to strangers ; 6 Which have borne witness of thy charity before the church: whom if thou bring forward on their journey t after a godly sort, thou shalt do well : 7 Because that for his name's sake they went forth, taking nothing of the Gentiles. 8 We therefore ought to receive such, that we might be fellow-helpers to the truth. 9 I wrote unto the church : but Dio- trephes, who loveth to have the pre- eminence among them, receiveth us not. 10 Wherefore, if I come, I will re- member his deeds which he doeth, prating against us with malicious words : and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and cast eth them out of the church. 11 Beloved, follow not that which is evil, but that which is good He that doeth good is of God: but he that doeth evil hath not seen God. 12 Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record ; and ye know that our record is true. 13 I had many things to write, but I will not with ink and pen write unto thee: 14 But I trust I shall shortly see thee and we shall speak face to face. Peace be to thee. Our friends salute thee. Greet the friends by name. * The salutations which the Christians of the firet age gave to each other were not of the same kind with the salutations of unbelievers, which were wishes of temporal health and fe- licity only : but they were wishes of health and happiness to their souls, and expressions «f the most sincere love. f Qaius's piety was distinguished by hospi- tality. He received the persecuted saints into his house, refreshed them on their journey, and sometimes brought them on their way towards the next stage. How godlike is piety when adorned with charity I " the fragrance spreads abroad aa the 1 reathing incense of the spring." THE GENERAL EPISTLE OF JUDE. Jude is the Apostle called in the Gospels Judas, surnamed Lebbeus or Thaddeus, to distinguish him from Judas Iscariot. He was brother of James the Less and son of Alpheus, being thus one of those called "the brethren" of our Lord, and in fact his cousin. The date of this Epistle is uncertain, some inferring that it was written about a. d. 64, and others as late as a. d 90. He exliorteth them, to be constant in the pro- fession of the faith. 4 False teachers are crept in to seduce them: for whose damnable doctrine and manners horrible punishment is prepared : 20 whereas the godly, by the assistance of the Holy Spirit, and prayers to God, may persevere, and grow in grace, and keep themselves, and recover others out of the snares of those deceivers. JUDE, the servant of Jesus Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called : 2 Mercy unto you, and peace, and love, be multiplied. 3 Beloved, when I gave all diligence to write unto you of the common sal- vation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. 4 For there are certain men crept in .unawares, who were before of old or- dained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. 5 T will therefore put you in remem- brance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains* under darkness unto the judgment of the great day. 7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal tire. 8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 9 Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 10 But these speak evil of those things which they know not : but what they know naturally, as brute beasts, in those things they corrupt themselves. 11 Woe unto them! for they have gone in the way of Cain, and. ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 12 These are spots in your feasts of charily ,t when they feast with you, feeding themselves without fear : clouds they are without water, carried about of winds ; trees whose fruit withe reth, * Reserved in everlasting chains signifies being put into safe custody, like condemned Erisoners that are loaded with fetters; being eld fast by God's holy purpose, power, and providence, as with strong and perpetual chains of the horrible darkness, of sin and misery, and of perpetual despair, against the tinul judg- ment of the great day. t The feasts of charity were the agapa, those sacred meals which at firat, among the primi- tive Christians, preceded the Eucharist, and afterwards succeeded it, and to which all, espe- cially the richer, furnished their contributions. The rich bringing provisions, and the poor who possessed nothing, being invited. (For explana- tion of clouds, &c. see 2 Pet. ii. 17, note.) 393 JUDE. without fruit, twice dead, plucked up by the roots; 13 Raging waves of the sea, foaming out their own shame ; wandering stars, to whom is reserved the blackness of darkness for ever. 14 And Enoch also, the seventh from Adam,* prophesied of these, saying, Behold, the Lord Cometh with ten thousands of his saints, 15 To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him, 16 These are murmurers, complainers, walking after their own lusts ; and their mouth speaketh great swelling wards, having men's persons in admiration because of advantage. 17 But, beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ j 18 How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. 19 These be they wlio separate them- selves, sensual, having not the Spirit. 20 But ye, beloved, building up your- selves on your most holy faith, praying in the Holy Ghost, 21 Keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. 22 And of some have compassion, making a difference : 23 And others save with fear, pulling them out of the fire ; hating even the garment spotted by the flesh. 24 Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceding joy, 25 To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen THE KEVELATION OF ST. JOHN THE DIVINE. This book contains prophetic messages to the seven churches of Asia, which messages have been fulfilled ; but a large portion of it is prophetic of the last days of the church and the world, and therefore much of it remains to be fulfilled. CHAPTER I. A John loritetk his revelation to the seven churches of Asia, signified by the seven golden candle- sticks. 7 The coining of Christ. 14 His glori- ous power aud majesty. THE Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass ; and he sent and signified it by his angel unto his servant John : 2 Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written. therein : for the time is at hand. 4 TOHN to the seven churches! u which are in Asia : Grace be unto you, and peace, from him which is, and which was, and which is to come ; and * Enoch was not the seventh man from Adam that was born into the world, for there were, no doubt, thousands born before him, but he was, as the Jews express it, the seventh gene- ration from htm. t (The seven churches are named in ch. ii. iii.) — Seven spirits is thought to moan " The Holy Spirit," seven being what is called the number of perfection, and often used in Scripture to describe anything as perfect ; hence seven spirits here may signify "The most perfect Spirit of God." CHAP. I.) REVELATION. 399 from the seven Spirits which are belore his throne; 5 And from Jesus Clmst, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, C And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. 7 Behold, he cometh with clouds;* and every eye shall see him, and they also which pierced him: and all kind- reds of the earth shall wail because of him. Even so, Amen. 8 I am Al'pha and Ome'ga.t the be- ginning and the ending, sailh the Lord. which is, and which was, and which is to come, the Almighty. 9 I John, who also am your brother, and companion in tribulation, and in. the kingdom and patience of Jesus Christ, was in the isle that is called Patmos.t for the word of God, and for the testi mony of .Jesus Christ. 10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, 11 Saying, I am Al'pha and Ome'ga, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Eph'esus, and unto Smyrna, and unto Per'gamos, and unto Thyati'ra, and unto Sardis, and unto Philadelphia, and unto Laod'ice'a. * Clouds may signify here, as elsewhere, in the Scriptures and Classics, an immense multi- tude, (Heb. xii. 1,) consisting of the angels and of the redeemed from among men. (Compare Acts, i. 9-11 ; Pealm, lxviii. 17, 18.) t Alpha and Omega, being the first and last lettere of the Greek alphabet, are used to ex- press the beginning and the end of anything. \ Patmos. An island south of Samos, in the Archipelago, now called Patmo. In this island, a* in some others in different parts of the world, the Roman Emperors used to confine offenders. It is about fifteen miles in circumference, acord ing to some, but others say twenty-five or thirty, and is one continued rock, very mountainous and very barren. It has one cultivated spot, which is a small valley on the west, where the richer inhabitants have a few gardens. Its sub- sistence ismosfly furnished from abroad. There are only 450 houses on the island, 400 of which are in the town, which stands upon a high rocky mountain, rising immediately from the sea. John is supposed to have been banished about a. D. 94 by Domitian, Emperor of Rome. 400 REVELATION. [chap. n. 12 And I turned to see the voice * that spake will* me. And bein» turned, I saw seven golden candlesticks; 13 And in the midst of the seven can- dlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. 14 His head and his hairs were white like wool, as white as snow ; and his eyes -were as a flame of fire ; 15 And his feet like unto fine brass, as if they burned in a furnace ; and his voice as the sound of many waters. 16 And he had in his right hand seven stars : and out c f his mouth went a sharp two-edged sword : and his coun- tenance was as the sun shine th in his strength. . 17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: 18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen ; and have the keys of hell and of death. 19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter ; 20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candle- sticks which thou sawest are the seven churches. CHAPTER II. What is commanded to be written to the angels, that is, the ministers of the churches of 1 Epke- sus, 8 Smyrna, 12 Pergamos, 18 Thyatira; and what is commended, or found wanting in them. UNTO the angel of the church of Eph'esust write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; 2 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil : and thou hast tried them which say they are apostles, and are not, and hast found them liars: 3 And hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted. 4 Nevertheless I have somewhat against thee, because thou hast left thy first - love. 5 Remember therefore from whence ihon art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy can- dlestick % out of his place, except thou repent. 6 But this thou hast, that thou hatest the deeds of the Nic'ola'itanes,§ which I also hate. 7 He that hath an ear,j| let him hear what the Spirit saith unto the churches; To him that overcometh will I jrive to eat of the tree of life, which is in the midst of the paradise of God. 8 And unto the angel of the church in Smyrna ** write; These things saith To see the voice, a mode of expression to aee who it was that spoke. \ (Ephesus, aee Acts, t-^u. 19, note, and engraving.) I Ephesua was or 1 "'* Jie Metropolis of Ionia, *<1 a great and orient city ; indeed, according - Strabo, an ancient historian, the greatest em- porium of Asia Minor, in which stood a theatre capable of holding 20,000 people, the remains of which are still to be seen. But it is now re- duced to ii few heaps of stones and some miser- able mud cottages, occasionul'v tenanted by Turks, without one Christian r» \ding there. It Is described by travellers as a mie. ruble and for- lorn spot. The Epistle to the Ephesians is read throughout the world; but there is none in Ephesus to read it now. They left tlieii first love, thev retm-upd mit tn their first works; their candlestick (the light of the Gospel) has been removed out of its place ; and the great city of EphosuB is no more I § Tff Wicolaitanes taught the community of wives ; that adultery and fornication were thing* indifferent; that euting meats offered to idols was quite lawful; and mixed several Pagan rites with the Christian ceremonies. || He that hath an ear, fyc. was a form of words often used to bespeak attention. — The promise to him that overcometh is to him that obtains a sphitual victory over temptation and sin, he shall enjoy the happiness which Adam would hare enjoyed had he not lost Paradise. ** Smyrna is a city of Asia Minor, and cele- brated as the supposed birth-place of Homer, and place of martyrdom of Polycarp, the dis- ciDle of John, who is thought to have been iti CHAP. II.] REVELATION. 401 the first and the last, which "was dead, and is alive ; 9 I know thy works, and tribulation, and poverty, (bat thou art rich) and / know the blasphemy of them which say ihey are Jews, and are not, but are the synagogue of Satan. 10 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried ; and ye shall have tribulation ten days : be thou faithful unto death, and I will give thee a crown of life. 11 He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. 12 And to the angel of the church in Fer'gamos* write ; These things saith he which hath the sharp sword with two edges; 13 I know thy works, and where thou dwellest, even where Satan's seat is:\ and thou holdest fast my name, and hast not denied my faith, even in those days wherein An'tipas was my faithful mar- tyr, who was slain among you, where Satan dwelleth. 14 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, J: who taught Balak to cast a stumbling-block before the children of Israe], to eat things sacrificed unto idols, and to com- mit fornication. Smyrna. "angel,'' or minister. It has suffered much from fire, the plague, and earthquakes, but is Btill a very considerable commercial city and port, and famous for its fruits, especially its tig's. It is delightfully situated, at the foot of a lofty mountain, which stretches along the shore of the iEgean sea, and it also has one of the finest bays in the world. Smyrna contains about 100,000 inhabitants, with several Greek churches. * Pergamos. A city of Asia Minor, famed for a temple to Esculapiua, as the god of medi- cine, and for a library of 200.000 volumes, col lected by its king, Attalus, which Antony and Cleopatra transferred to Alexandria. It is now called Bergamo. Its present population is 14,000, about 2000 of whom profess Chris- tianity. t Where Satan's seat is, means being pre- eminently wicked. — Antipas is supposed to have suffered in the recent persecution under Dioclesian. J The doctrine of Balaam signifies tampering, in the most disgusting manner, with idolatry. 403 REVELATION. [CHAP. m. 15 So hast thou also them that hold :he doctrine of the Nicola 'itanes, which thing I hate. 16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth. 17 He that hath an ear, let him hear what the Spirit saith unto the churches ; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in ihe stone a new name written,* which no man knoweth saving he that receiveth it. 18 And unto the angel of the church in Thyati'rat write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass ; 19 I know thy works, and charity, and service, and faith, and thy patience, and thy works ; and the last to be more than the first. 20 Notwithstanding I have a few things against thee, because thou sufftrest that woman Jez / ebel,± which calleth herself a prophetess, to teach and to seduce my servants to commit forni- cation, and to eat things sacrificed unto idols. 21 And I gave her space to repent of her fornication ; and she repented not. 22 Behold, I will cast her into a bed. and them that commit adultry with her into great tribulation, except they re- pent of their deeds. 23 And I will kill her children with death ;§ and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. , 24 But unto you I say, and unto the rest in Thyati'ra, as many as have not this doctrine, and which have not known the depths of Satan, as they speak ; I will put upon you none other burden. 25 But that which ye have already, hold fast till I come. 26 And he that overcometh, and keep- eth my works unto the end, to him will 1 give power over the nations : 27 And he shall rule them with a rod of iron ; as the vessels of a potter shall they be broken to shivers : even as I re- ceived of my Father. 28 And I will give him the morning star.|| 29 He that hath an ear, let him hear what the Spirit saith unto the churches. CHAPTER III. 2 The angel of the church of Sardis is reproved, 3 exhorted to repent, and threatened if ke do not repent. 8 The angel of the church of Phil- adelphia 10 is approved for his diligence and patience. 15 The av gel of Laodieea rebuked for being neither hot nor cold, 19 and admon- ished to be more zealous. 20 Christ standeih at the door and hnocketh. AND unto the angel of the church in Sardis** write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. 2 Be watchful, and strengthen the things which remain, that are ready to die : for I have not found thy works per- fect before God. 3 Remember therefore how thou hast received and heard, and hold fast, and repent, lftherefore thou shalt not watch, I will come on thee as a thief, and thou shait not know what hour I will come upon thee. 4 Thou hast a few names even in Sar- * Valpy thinks that this refers to the judges, who presented to conquerors in the games a white stone, assigning the prize and containing the name of him that conquered. t (Thyatira. See Acts xvi. 14, note.) — Thya- tira is almost completely surrounded with mountains! and Btands in an extensive plain, near a small river, which is a branch of the Caicus. The town is embosomed in poplars and cypresses. It has now a great appenrance of poverty, though it is still, ns it was anciently, famous for dyeing. (See Acts xvi.; It has about 1000 houses, one-third of which are occupied by professed Christians. \ Jezebel is here put for a corrupt part of the church, personified under the name and cha- racter oi an abandoned idolater, who married an Israelitisb prince, and endeavoured, by her influence, to draw his subjects aside from faith' fully serving the true God. § To kill with death is a strong Hebrew mode of expressing the certainty of the event de- nounced || A siar, in the symbolical language of the Apocalypse, denotes a teacher or Messiah. ** Sardis was anciently the capital of the kingdom of Lydia, and exceedingly rich and glorious. It was plundered by Cyrus* In the chap, in.) REVELATION. 403 dis which have not defiled their gar- ments ; and they shall walk with me in white:* for they are worthy. 5 He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the bookt of life, but I will confess his name before my Father, and before his angels. 6 He that hath an ear, let him hear what the Spirit saith unto the churches. 7 And to the angel of the church in Phii'adel'phiaJ write ; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shuttetb, and no man openeth ; 8 I know thy works : behold, I have set before thee an open door, and no man can shut it : for thou hast a little strength, and hast kept my word, and hast not denied my name. 9 Behold, I will make them of the synagogue § of Satan, which say they are Jews, and are not, but. do lie ; behold, I will make«them to come and worship be- fore thy feet, and to know that I have loved thee. 10 Because thou hast kept the word of my patience, I also will keep thee days of Christ it was entirely ruined by an earthquake. Tiberius, the Roraam emperor, rebuilt it; but it never recovered its former splendor. It is now tbe abode of Turkish herds- men, who dwell in wretched clay cottages. Its modern name is Sort. * White, or shining garments, were marks of favour and honour. Under the law, the gar- ments of the priests were white, and so also were those worn in the courts of princes. A white garment is also an emblem of purity. t In states and cities, they who obtained free- dom and fellowship were enrolled in the pub- lic register, and thence proved their title to citi- zenship. . XPhtladtVphia, a city of Lydia. It stands in a ?lain between the river Hermus and the Mount 'molus. Its present name is Allah Shehr, " the city of God." It was originally founded by At- talus Philadelphus, from whom it derived its name. It is much reduced by earthquakes. It now contains 3000 houses, nil inhabited by Turks, except about 250, which have Greek tenants, it has one remarkable ruin, which is a single column of great antiquity. To bear the key signifies, both in Scripture and in pagan antiquity, to bear power and office. The office of the Lord Steward of the house- hold is alluded to in the above verse, he having the power of opening and shutting what apart- ments of the palace he may please. § When Jerusalem was destroyed, many of the Jews, that escaped from the Roman sword, filled the fertile provinces of Asia Minor: and, beholding with envy the advancement of Christ's cause amongst the Philadelphians, they vented their spleen against it In various towns they formed synagogues, and there they blas- phemed the name of Jesus, and did what they could to stop the progress of his cause. 404 REVELATION (CHAP. 17 from the hour of temptation,* which shall come upon all the world, to try them that dwell upon the earth. 11 Behold I come quickly: hold that fast which thou hast, that no man take thy crown.t 12 Him that overcometh will I make a pillart in the temple of my God, and he shall go no more out : and I will write upon him the name of my God, and the name of the city of my God,mvhich ts new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my ne w name. 13 He that hath an ear, let him hear what the Spirit saith unto the churches. 14 And unto the angel of the church of the Laodice'ans^ write; These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; 15 I know thy works, that thou art neither cold nor hot; I would thou wert cold or hot. 16 So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. 17 Because thou sayest, I am rich, and increased with goods, and have need of nothing ; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: 18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye- salve, that thou mayest see. 19 As many as I love, I rebuke and chasten: be zealous therefore, and re pent. 20 Behold, I stand at the door, and knock : if any man hear my voice,, and open the door, I will come in to him, and will sup with him, and he with me. 21 To him that overcometh will I grant to sit with me in my throne, even as J also overcame, and am set down with my Father in his throne. 22 He that hath an ear, let him hear what the Spirit saith unto the churches. | CHAPTER IV. 2 John seeth the throne of God in heaven. 4 The four and twenty elders. 6 The four beasts full of eyes before and behind. 10 The elders lay down their crowns, and worship him Oiat sat on the throne. * The hour of temptation may here mean the season of severe trials from persecutions, such as that of the Emperor Domitian, a. d. 95, or of Trajan, in A. D. 100, and others. t The caution here given is an allusion to the games ot the race, where it sometimes happen- ed that he who had nearly finished his course, either suddenly falling or relaxing, another in that moment outstripped him, and thus carried oflF the crown which was already suspended over the head of the first. % There is an allusion here to the two pillars placed in Solomon's temple (1 Kings, vii. 15- 21,) which were taken away from it, and carri- ed to Babylon (2 Kings, xxv. 16, 17,) and to the custom which has always been practised of engraving inscriptions on columns, (1 Kings viL 21.) § {Laodicea. See Col. ii. 1, note.) fj The threatenings and promises to the seven churches of Asia have been remarkably fulfill- ed. — Gibbon, the celebrated infidel author of " The Decline and Fall of the Roman Empire," has, with great skill, infused an abundant pro- portion ot infidelity and impiety into his pages, and in a peculiarly plausible and imposing manner ; and yet, while he sneers at the pro- phecy, he has been an instrument of recording its truth by its fulfilment, as will be seen in the following passage, his insidiouB remark, be- ing distinguished by italics: — "The captivity or ruin of the seven chuches of Asia was con- summated (viz. by the Ottomans) a. d. 1312; and the barbarous lords of Ionia and Lydia [that is, the Turks] still trample on the monu- ments of classical and Christian antiquity. In the loss of Ephesus, the Christians deplored the fall of the first angel, the extinction of the first candlestick of the Revelation : the desolation is complete ; and the temple of Diana, or the church of Mary, will equally elude the search of the curious traveller. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes. Sardis is reduced to a miserable village ; the God of Mohammed, without a rival, is invoked in the mosques of Thyatira and Pergamos, aud the populousness of Smyrna is supported by the foreign trade of the Franks and Armenians. Philadelphia alone has been saved by prophecy or courage. At a distance from the sea, forgotten by the emperors, encompassed on all sides by the Turks, her valiant sons defended their religion and freedom, above fourscore years, and at length capitulated with the proudest of the Ottomans. Among the Greek colonies and churches of Asia, Philadelphia ia still erect — a column in a scene of ruins, a pleasing exam- ple that the paths of honour and safety may sometimes be the same." CBAT. IV.] REVELATION. 405 AFTER this I looked, and behold, a door was opened in heaven : and the first voice which I heard was as it were of a trumpet talking with me ; which said, Come up hither, and I will shew thee things which must be here- after.* 2 And immediately I was in the Spirit : and, behold, a throne t was set in hea- ven, and one sat on the tbroue. 3 And he that sat was to look upon like a jaspert and a sardine stone : and there was a rainbow round about the throne, in sight like unto an emerald. 4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sit- ting, clothed in white raiment; and they had on their heads crowns of gold.§ 5 And out of the throne proceeded lightnings|| and thunderings and voices : and there were seven lamps of fire burn- ing before the throne, which are the seven Spirits of God. 6 And before the throne there was a sea of glass like unto crystal : and in the midst of the throne, and round about the throne, were four beastsTT full of eyes before and behind. 7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.** 8 And the four beasts had each of them six wings about him ; and tkey were full of eyes within: and they rest not day and night, saying Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. 9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, 10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 11 Thou art worthy, O Lord, to re- ceive glory and honour and power : for thou hast created all things, and for thy pleasure they are and were ere ated. CHAPTER V. 1 The book sealed with seven seals : 6 which. only the Lamb that was slain is worthy to open. 12 Therefore the elders praise him, 9 and confess that he redeemed them with his blood. AND I saw in the right hand of him that sat on the throne a booktt writ- ten within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaim- ing with a loud voice, Who is worthy to open the book, and to loose the seals thereof? * The former vision represented the state of the church at the time. This records its future state. It is not here intended to enter into the prophecy ; but, as the reader proceeds, notice will be taken of certain striking facts, allusions, and symbolical expressions, the latter of which are generally peculiar to prophecy, and some idea will be given of the general scope of this book. t Throne is here the emblem of dominion. X The jasper is a precious stone of a bluish- green color. The sardine is a precious stone of Sardis, called also the sardius and the ruby ; it is of a deep red color. The rainbow was the token of God's faithfulness. The emerald is a gem of a deep green color, seldom larger than a pea ; the most beautiful emeralds are those of the East Indies. § We are not to suppose that these are real existing beings, though represented as such. They are so expressed to disguise the language of prophecy, and are considered as emblemati- cal representations of the church of God of both dispensations. || Lightnings, &c, represented God's terri- ble majesty. ft Allusion is here made to the laver at the tabernacle, intended for purification, and which was formed of the brass which had been used as mirrors by the women of Israel (Exodus xxxiii. 8.) Beasts is better expressed by " liv- ing creatures." These are thought to mean ministers of religion. ** The ministers are marked by certain sym- bols — eyes denoting vigilance — faces like a lion, denoting courage — a calf, or rather " ox," de- noting labor — a man, denoting wisdom — a ftying-eagle, denoting swiftness and elevated pursuits. These prophetic symbols were in accordance with the usages of antiquity, fortho ancients dealt much in hieroglyphics, as we see in Egyptian and Chinese inscriptions. ft Let it be remembered that the books of the ancients were not like ours, consisting of many 406 REVELATION, [CflAP. VI 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion* of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lambt as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the light hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, hav- ing every one of them harps, and gol- den vials % full of odours, whi^h are the prayers of saints. 9 And they sang a new§ song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation ; 10 And hast made us unto our God kings and priests :|| and we shall reign on the earth. 11 And I beheld, and I heard the voice of many angels round about the throne, and the beasts and the elderss and the number of them was ten thou- sand times ten thousand, and thousands of thousands ; 12 Saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I say- ing, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. CHArTER VI. The opening of the seals in order, and what followed thereupon, containing a prophecy to the end of the world, AND I saw when ihe Lamb opened one of the seals, and I heard, as it leaves bound together, but were volumes or long pieces of parchment, that were rolled up- on a round stick, in like manner as silks or etufja often are in our days. Being sealed, de- notes secresy. * Christ was descended from Judah, and had been predicted in Jacob's blessing, under the emblem of "a Lion," intimating his superior dignity and power. F (Lamb. See John, i. 2H, note). Seven is called the number of perfection, as it denotes perfection. — Seven horns signify perfect puwer. Seven eyes, perfect wisdom. Seven spirits, the Holy Spirit. % These images are borrowed from the divine services which were performed in the temple of Jerusalem. By vials eeera to be meant a sort of patera, bason, or other open vessel, on which were deposited, before the altar, the offerings of meal or incense. § New denotes excellence. |1 Kings hero signify power. Priests, holi- ness. To reign, here signifies the final triumph of their cause. Babylonian, b, b, Egyptian Seals, impressions from them. c, e, wax CBAF. VI. | REVELATION. 407 were the noise of thunder, one of the four beasts saying, Come and see.* 2 And I saw, and behold a white horse :+ and he that sat on him had a bow ; and a crown was given unto him 1 and he went forth conquering, and to conquer. 3 And when he had opened the second seal, I heard the second beast say, Come and see. 4 And there went out another horse that was red : X and power was given to him that sat thereon to take peace from the earth, and that they should kill one another : and there was given unto him a great sword. 5 And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse ;$ and he that sat on him had a pair of balances in his hand. 6 And I heard a voice in the midlst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. 7 And when he had opened the fourth Beal, I heard the voice of the fourth beast say, Come and see. 8 And I looked, and behold a pale horse :|| and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. 9 And when he had opened the fifth seal, IT I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held : 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth ? 11 And white robes** were given unto every one of them ; and it was said unto them, that they should yet rest for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled. 12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake ; and the sun became black as sackcloth of hair, and the moon be- came as blood ; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. * The prophecy is now more especially given, the previous part being introductory. It must be observed that symbolical words, signifying in this book* certain things, differ in their meaning from interpretations given of them elsewhere, those interpretations being metaphorical, and symbols and metaphors are not alike : thus, horn, as a metaphor, signifies strength, but as a symbol it means a kingdom. Fire, as a meta- phor, denotes a thing that purifies ; as a sym- bol it denotes divine judgments. t The symbol of the white horse is generally supposed to mean Christ triumphing through the Gospel ; the white horse being a token of Victory, and generally used as such in Roman triumphs. From the Epistles of Pliny to Tra- jan the Roman emperor, and other sources, we learn that, within ten or twelve years after the banishment of John to the island of Patmos, the amazing number of persons who avowed themselvesChristians and so exposed themselves to death from the Roman and Pagan govern- ment, was so great as even to move their government with compassion. t The red horse, perhaps, denotes the wars that succeedrd. Horses in the East were often dyed red, and this was a symbol of slaughter. Historians relate that insurrections, bloody battles, massacres, and devastations of a most extraordinary kind took place between a. d.100 and a. d. 138. There fell in the wars 580,000 Jews, and a still greater number of Romans and Greeks, so that the enemies of Christianity executed vengeance on each other. § The black horse was the emblem of calamity and mourning. The pale horse was the supposed emblem of a great mortality. The above are the popular views of the symbols, but writers on the pro phecies ditfer as to their strict applications. *j[ The seals were periods of time. The altar alludes still to the scenery in the temple wor- ship. This period is thought to relate to the terrible persecution of the Emperor Dioclesian, a. d. 284. It began with the slaughter of 17,000 Christians within thirty days ; and in Egypt alone, a very small pnrt of the Roman empire, 144,000 were put to death. * * White robes here denote a state of felicity and purity. «8 RE VEL ATION. I CHAP, VII 15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every freeman, hid themselves in the dens and in the rocks of the mountains ; 16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb t 17 For the great day of his wrath is come • and who shall be able to stand ?* CHAPTER VII. 3 An angel sealeth the servants of God in their foreheads. 4 the number of them that were sealed ; of the tribes of Israel a certain num- ber. 9 Of all other nations an innumerable multitude, which stand before the throne, clad in white robes, and palms in their hands. 14 Their robes were washed in the blood of the Lamb, AND after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree.f 2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea. 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.t 4 And I heard the number of them which were sealed : and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. § 5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reu- ben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepth'alim were sealed twelve thou- sand. Of the tribe of Manasses were sealed twelve thousand. 7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Is'sachar were sealed twelve thousand. 8 Of the tribe of Zab'ulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. 9 After this I beheld, and lo, a. great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a load voice, say- ing, Salvation to our God which sitteth upon the throne, and unto the Lamb. 11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12 Saying, Amen : Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. 13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes 1 and whence came they ? 14 And I said unto him, Sir, thou knowest. And he said to me, These * The earthquake denotes"violent revolutions and changes ; and the changes in the sun, moon, and stars, the eclipsing and obscuring of the powers civil and ecclesiastical ; the heathen emperors and Caesars were slain ; the heathen priests and augurs were extirpated ; the heathen officers and magistrates were removed ; and the heathen temples were demolished, and their revenues confiscated. Mountains and islands being removed, may denote the removal of all security, these being places of refuge. t The terras in this verse signify the restrain- ing of divine judgments ; wars and invasions, &c. being sometimes represented by tempestu- ous winds. The earth signifies the terrestrial domain of any empire — seas, nations — trees, men of eminence. J Sealing, or inscribing the name of the master or proprietor on the soldier or slave was a common custom. 6 The servants of God are here symbolised by the number of the twelve tribeB of Israel, and, to show their great amount, that uumber is multiplied by the same. chap, vm) REVELATION. 409 are they which came out of great tribu lation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple : and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more ; neither shall the sun light on them, nor any heat. 17 For the lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of wa- ters : and God shall wipe away all tears from their eyes. CHAPTER VIII. 1 At the opening of the seventh, seal, 2 seven angels had seven trumpets given them. 6 Four of them sound their trumpets, and great plagues follow. 3 Another angel puttetk incense to the prayers of the saints on the golden altar. AND when he had opened the seventh seal* there was silence in heaven about the space of half an hour. 2 And t saw the seven angels which stood before God ; and to them were given seven trumpets. 3 And another angel came and stood at the altar, having a golden censer ;t and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne, 4 And the smote of the incense which came with the prayers of the saints, ascended up before God out of the an- gel's hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth : and there were voices and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets t prepared themselves to sound. 7 The first angel sounded, and there followed hail and fire mingled with blood, $ and they were cast upon the earth : and the third part of trees was burnt up, and all green grass was burnt up. 8 And the second angel sounded, and as it were a great mountain || burning with fire was cast into the sea: and the third part of the sea became blood; 9 And the third part of the creatures which were in the sea and had life died ; and the third part of the ships were destroyed.** 10 And the third angel sounded, and * This seventh seal, or period, comprehends seven other periods distinguished by the sound- ing of seven trumpets. Silence in heaven signifies a calm in the church, of which heaven may be taken as the symbol. Bishop Newton thinks there is an allusion here to the Old Tes- tament worship. The incense used to be offered before the morning and after the evening eacri- 6ce ; and, while the sacrifices were made (2 Chron. xxix. 25-28.) the voices, instruments, and trumpets sounded; while the priest went into the temple to burn incense (Luke 1. 10,) all were silent, and the people prayed without to themselves. t There were two altars belonging to the temple-worship, one for sacrifice, called "the altar of burnt-offering," and the other for burn- ing incense, called " the golden altar before the throne." The allusion here is to the latter. The description is of the one and only great Intercessor, Christ Jesus. "Heathen Rome," says an excellent writer, " was overthrown in answer to the prayers of the souls under the altar, end Christian Rome may fall in the same manner." I These trumpets are generally thought to apply to the fall of the Western Empire, but the periods to which they allude are by no means decided. § Hail is a symbol of the divine vengeance. Fire with hail is a symbol of destruction. Trees t men of eminence. Grass, men of humbler condition, though some understand other signi- fications to be here intended. |j A great mountain is interpreted of a great warlike nation or destructive warrior, and the sea a vast empire, supposed to mean the Roman, becoming as blood by the destruction of its cities and inhabitants. ** Attila and his Huns, having first overcome the Eastern emperor, turned his arms towards the West, fell upon Italy, and filled all places, between the Alps and the Appenines,with terroi and devastation. * " Such a man," says Bishop Newton, " might properly be compared to ' a great mountain burning with fire,* who really was, as he called himself, the scourge of God and the terror of men ; and boasted that he was sent into the world by God for this purpose, that as the executioner of his just wrath, he might fill the earth with all kinds of evils." Ships are here put for commerce. 410 RE VEL ATIO If. fCHAF, IX there fell a great star* from heaven, burning, as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters ; 11 And the name of the star is called Wormwood : and the third part of the waters became wormwood ; and many men died of the waters, because they were made bitter. 12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars ; so as the third part of them was darkened, and the day shone not for a third part of it, and the uight likewise. t 13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trum- pet of the three angels, which are yet to sound ! CHAPTER IX. 1 At the sounding of the fifth angel, a star fall- eth from heaven, to whom is given the key of the bottomless pit. 2 He openeth the pit, and there come forth locusts like scorpions. 12 The first woe past. 13 The sixth trumpet sound- eth. 14 Four angels are let loose that were bound. AND the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given tho key of the bottomless pit.J 2 And he opened the bottomless pit ; and there arose a smoke§ out of the pit, as the smoke of a great furnace ; and the sun and the air were darkened by reason of the smoke of the pit. 3 And there came out of the smoke locusts|| upon the earth : and unto them was given power, as the scorpions of the earth have power. 4 And it was commanded them that they should not hurt the grass** of the earth, neither any green thing, neilher any tree ; but only those men which have not the seal of God in their lore- heads. 5 And to them it was given that they should not kill, them, but that they should be tormented five months : and their torment was as the torment of a scorpiontt when he striketh a man. 6 And in those days shall men seek death, and shall not find it ; and shall desire to die, and death shall flee from them. 7 And the shapes of the locusts were like unto horses prepared unto battle ; and on their heads were as it were crowns like gold, and their faces were as the faces of men. 8 And ihey had hair as the hair of wo- men, and their teeth were as the teeth of lions. 9 And they had breastplates, as it were breastplates of iron ; and the sound of their wings was as the sound of chariots of many horses running to battle. 10 And they had tails like unto scor- pions, and there were stings in their tails: and their power was to hurt men five months. 11 And they had a king over them, * A star sometimes denotes a prince; and heaven may lead us to infer it means a prince of the church, a great ecclesiastical person. Many writers consider it as referring still to political events, into the particulars of which we cannot here enter. The name wormwood signifies that this star was a bitter enemy, and the author of some grievous calamity. 1 The expressions here used denote a great reduction in civil and ecclesiastical power ; and are thought to point to the degradation of Rome to a poor dukedom made tributary to Ravenna, which she used to govern. I The rise and progress of Mohammed is Here thought to be predicted. § Smoke means darkness and error. [| Locusts describe the terrible forces of the Saracens and Arabians under Mohammed and his successors ; invading and ravaging, not only European kingdoms, but large tracts of Asia and Africa. * K Not hurt the grass, fyc. (Grass, tfC., see viii, 7. Seal, fyc., see vii. 3. notes.) It is remarkable that this was literally fulfilled when the Saracen armies were laid under a similar injunction.— When Yezed was marching with his army to invade Syria, Abubeker charged him with this, among other orders, "Destroy no palm trees, nor burn any fields of corn ; cut down no fruit trees, nor do any mischief to cattle, only such as you kill to cat!" tt The scorpion's Bting is not fatal, unless there be some predisposing cause, but it ii attended with excruciating pain. CHAP. IX.) REVELATION. 411 which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.* 12 One woe is past ; and, behold, there come two woes more hereafter. 13 And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, 14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Eu- phrates. 15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. 16 And the number of the army of the horsemen were two hundred thousand thousand : aud I heard the number of them . 17 And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, aud of jacinth, and brimstone: and the heads of the horses were as the heads of lions ; and out of their mouths issued fire and smoke and brimstone. 18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. 20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk : 21 Neither repented they of their mur- ders, nor of their sorceries, nor of their fornication, nor of their thefts.t CHAPTER X. 1 A mighty strong angel appearetk with a book open in his hand. 6 He sioeareth by him that iivethfor ever, that there shall be no mere time. 9 John is commanded to take and eat the book. AND I saw another mighty angel \ come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, aud his feet as pillars of fire : 2 And he had in his hand a little bookjS open : and he set his right foot upon the sea, his left foot on the earth, 3 And cried with a loud voice, as when a lion roareth : and when he had cried, seven thunders|| uttered their voices. 4 And when the seven thunders had uttered their voices, I was about to write : and I heard a voice from heaven saying unto me, Seal up those things which the seven thuuders uttered, and write them not. 5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand** to heaven, 0' And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer :tt * The preceding verses require much careful study to understand them. The horses (v. 7.) are supposed to point to the cavalry of the Ara- bians, which have always been famous. The crowns are thought to allude to their mitres or turbans. The hair to their flowing or plaited locks. The teeth to their strength. The breast- plates to their defensive powers. The wings to their swiftness in conquest. Their stinging tails to the venom which they infused into men by their false religion ; and their king to Mo- hammed and his successors. t The preceding verses are still supposed to describe the progress of Mohammedanism, and the 30th verse in particular the perseverance of the Latin or Roman church in idolatrous and iniquitous practices, notwithstanding the suffer- ings to which she had been exposed as a punish- ment for her crimes. J This angel is thought to signify the Son of God. The cloud is an emblem of majesty. The rainbow faithfulness and peace. The sun his glory. Feet of fire the purity of his ways. § The little booh is the prediction of 1^60 yeara' reign of Papacy in the world. The set ting of his feet point to his universal dominion- . || The thunders are thought by some to mean prophecies, and by others wars ; symbolical language being often very difficult to interpret. ** Lifting up the hand was an ancient mode of making an oath. (Gen. xiv. 22, &c.) \\ Time no lunger means no longer delay in punishing the enemies of the church «tt" Christ 413 REVELATION. (CUA.T. an 7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his ser- vants the prophets. 8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up:* and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10 And I took the little book out of the angel's hand, and ate it up ; and it was in my mouth sweet as honey : and as soon as 1 had eaten it my belly was bitter. 11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. CHAPTER XI. 3 The two witnesses prophesy. 6 They have power to shut heaven, that it rain not. 7 The beast shall Jight against them, and kill them. 8 They lie unburied, 11 and after three days and an hatf rise again. 14 The second woe is past. 15 The seventh trumpet soundeth. AND there was given me a reed like unto a rod :t and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 2 But the court which is without the temple leave out, and measure it not; foi- it is given unto the Gentiles : and the holy city shall they tread under foot forty and two months, t 3 And I will give power unto my two witnesses, $ and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olhe trees, |j and the two candlesticks standing before the God of the earth. 5 And if any man will hurt them, fire** proceedeth out of their mouth, and devourelh their enemies: and if any man will hurt them, he must in this manner be killed. 6 These have power to shut heaven, that it rain not in the days of their prophesy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.it 7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10 And they that dwell upon the earth shall rejoice overthem and make merry, and shall send gifts one to another; be- cause these two prophets tormented them that dwelt on the earth. 11 And after three days and an half the Spirit of life from God entered into * The eating of the book signifies to meditate upon it. t Reeds were used in measuring. The temple signified the church. J Months are in prophecy thought to be ex- pressive of years. Hence forty-two prophetic months make 1260 years ; this is thought to signify the time of the reign of the antichrist of Poperyt from its rise in a.d. 606, when the Pope was declared Universal Bishop. § It is impossible to fix upon the precise mean- ing of the two witnesses; many conjecturre have been made, but perhaps after all it simply means a few faithful defenders of the truth. Sackcloth means garments of mourning, which were an- ciently made of coarse cloth, composed of the hair of horses, goats, or camels, and used for Backs. (1 Kings xxx. 31, 32 ; xxi 27.) j| The witnesses are here called olive trees, supplying light from the oil which they yield— candlesticks, as they should hold forth the lighi of truth to a world involved in spiritual dark- ness. ** Fire here signifies the denunciation of God's judgments tt This verse signifies that thry should have ■ divine power attending them, as had thn pro- phets ot old. CHAP. XI. 1 REVELATION. 413 them, and they stood upon their feet ; and great fear fell upon them which saw them.* 12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to hea- ven in a cloud ; and their enemies be- held them. 13 And the same hour was there a great earthquake,! and the tenth part of the city fell, and in the earthquake were slain of men. seven thousand : and the remnant were affrighted, and gave glory to the God of heaven. 14 The second woe is past ; and, be- hold, the third woe cometh quickly. 15 And the seventh angel sounded ; and there were great voices in heaven, saying, The kingdoms of this world are become thi kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. 16 And the four and twenty elders, winch sat before God on their seats, fell upon their faces, and worshipped God, 17 Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come ; because thou hast taken to thee thy great power, and hast reigned. 18 And the nations were angry, and thy wrath is come, and the time of the dead, that ihey should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. 19 And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament : and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. CHAPTER XII. I. A woman clothed with the sun travaileth. 4 The great red dragon standeth before her, ready to devour her child: 6 when she was delivered she jieeth into the wilderness. 7 Michael and his angels fight with the dragon, and prevail. 13 The dragon being cast down unto the earth, persecuteth the woman, AND there appeared a great wonder in heaven; a womanf clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars; 2 And she being with child cried, travailing in birth, and pained to be delivered. 3 And there appeared another wonder in heaven ; and behold a great red dragon, § having seven heads and ten horns, and seven crowns upon his heads. 4 And his tail drew the third part of the stars of heaven, and did cast them to the earth : and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. 5 And she brought forth a man child, who was to rule all nations with a rod of iron : and her child was caught up unto God, and to his throne. 6 And the woman fled into the wilder- ness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. 7 And there was war in heaven; Michael|| and his angels fought against, the dragon ; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great, dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world : he was cast out into the earth, and his angels were cast out with him. * The two witnesses are here described as slain. This points to some short and severe persecution. Some think it has passed by, others that it will yet take place, that Popery will for a short season only, revive in Britain ; and that, during that period, the universal enemy to civil and religious liberty will perse- cute as heretofore, and make a desperate effort to suppress all truth. t Earthquake signifies commotions. j Woman is here thought to signify the church of God ; and the whole prediction, into tho particulars of which we mu3t not enter, are de- scriptive of her being persecuted, and of her ultimately triumphing over her enemies. § A dragon, or huge serpent, was the known emblem of Satan, and his angels. II Michael, a chief of the angels. REVELATION. (CHAP. XIH 10 And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. 11 And they overcame him by the blood of the Lamb, and by the word nf their testimony; and they loved not their lives unto the death. 12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the mhabiters of the earth and of the sea ! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 14 And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent, 15 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. 16 And the earth helped the woman,* and the earth opened her mouth, and swallowed up the flood which the dra- gon cast out of his mouth. 17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. CHAPTER XIII. 1 A beast riseth out of the sea with seven heads and ten horns, to whom the dragon, giveth his power. 11 Another beast cometh up out of the earth ; 14 causeih an image to be made of the former beast, 15 and that men should worship it, 16 and receive his mark. AND I stood upon the sand of the sea, and saw a beastt rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion : and the dragon gave him his power, and his seat, and great authority. 3 And I saw one of his heads as it were wounded to death ; and his deadly wound was healed: and all the world wondered after the beast 4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him ? 5 And there was given unto him a mouth speaking great things and blas- phemies ; and power was given unto him to continue forty and two months. 6 And he opened his mouth in blas- phemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7 And it was given unto him to make war with the saints,t and to overcome them : and power was given him over all kindreds, and tongues, and nations. 8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 9 If any man have an ear, let him hear. 10 He that leadeth into captivity shall * By the earth helpeth the woman, is under- stood influential persons interposing to help the cause of the suffering church. f A beast In the prophetic style is a tyrannical idolatrous empire. — Seven heads and ten horns are thought to mean the seven mountains on which Rome was built, and ten kingdoms into which its empire was divided. X Immense numbers of genuine Christians have perished for opposing the corruptions of the church of Home. A million of the poor Waldenses perished. In thirty years from the institution of the Jesuits, 900,000 ortho- dox Christians were slain. The Duke of Alva boasted of having put 36,000 to death in the Netherlands, by the hands of the common executioner, during a space of a few years. The Inquisition destroyed, by various tortures, 150,000 Christians within thirty years. These are but part of the victims of Popery. The ecclesiastical power indeed concealed its hand in committing these massacres, but it edged on and employed the secular arm to accomplish its murderous designs. ciu*. atm.1 REVELATION. 415 go into captivity : he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints. 1 1 And I beheld another beast* com- ing up out of the earth ; and he had two horns like a lamb, and he spake as a dragon. 12 And he exerciseth all the power of the first beastt before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly- wound was healed. 13 And he doeth great wonders,! so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast,§ which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not wor- ship the image|| of the beast should be killed. 16 And he caused all, both small and great, rich and poor, free and bond, to receive a mark** in their right hand, or in their foreheads : 17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred three score and six. ft CHAPTER XIV. 1 The Lamb standing on Mount Sion with his company. 6 An angel preacketh the gospel. 8 The fall of Babylon. 15 The harvest of the world, and putting in of the sickle. 20 The vintage and wine-press of the wrath of God. AND I looked, and, to, a Lambf}: stood on the Mount Sion, and with him an hundred forty and four thousand, * The first beaat is thought to signify Rome secular, and this other beast Rome ecclesiastical . The horns express kingdoms, but horns like a lamb, royal power affecting meekness. The two horns are generlly taken for the temporal and ecclesiastical power of the Papacy. t By exercising the power of the first beast he claims a temporal authority as well as a spiritual. X His doing of great wovders is practising "lying wonders," (IThess. ii. 9,) pretending miracles even of the most absurd kind, and these are still practised, and are now reviving in an age of knowledge ! His fire is to be seen in his infernal spirit, manifested in his inter- dicts and excommunications. § Popery is the image of Paganism, having much of its splendor and much of its spirit II The extent of worship, or homage, required by the popes, may be seen in the humiliating practice of princes and nobles leading the } horses on which these ecclesiastical tyrants were mounted, and in the yet more degrading custom of kissing the feet or great toe of the Roman Pontiff. ** The mark alludes to a fashion, common when this revelation was given, for every hea- then god to have a particular fraternity, and some hieroglyphic mark in the hand or fore- head; hence the fraternity of Bacchus hnd an ivy leaf. The shape of a cross is the sign of Papacy. ft The number is considered as signifying the name; it is the name concealed in figures. Respecting this there have been many conjec- tures, but the most commonly received is that the name is Lateinos. Now the Greek word ' Lateinos signifies the Latin man, or the man of Latium, from which city the Romans derived their origin and their language ; and this word, according to the genuine orthography, contains, in numerical letters, exactly the number 66ft. The word Romiith, in Hebrew, answers to this word in Latin, and in its letters amounts to the same number 666 : the Apostle John could use but these two languages, and the coinci- dence is such as could not occur in any two of other languages. To explain this further, it is to be observed that both the Greeks and Hebrews were accustomed to express numbers by differ- ent letters in their respective alphabets. Thus the eight letters in the Greek alphabet, which make the word Lateinos, stand respectively for the numbers 30, 1, 300, 5, 10, 50j 70, 200, making altogether 666. Likewise the six letters of the Hebrew alphabet, which compose the word Romiith. stand respectively for the numbers 200, 6, 40, 10. 10, 400, thus making altogether the same number, 666. XX This part of the Revelation is thought to describe the pure and victorious state of the Church of Christ : the Lamb signifying Christ (John i. 29, &c. ;) Mount Sion the Church of Christ ; and the hundred and forty-four thou- sand the large number of his pure worship* pers. 416 REVELATION. [tuAt. xn having his Father's name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder : and I heard the voice of harpers harping with their harps : 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth, 4 These are they which were not de- filed with women ; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. 5 And in their mouth was found no guile : for they are without fault before the throne of God. 6 And I saw another angel* fly in the midst of heaven, having the ever- lasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice. Fear God, and give glory to him ; for the hour of his judgment is come : and worship him that made heaven, and earth, and the sea, and the fountains of waters. 8 And there followed another angel, saying, Babylont is fallen, is fallen, lhat great city, because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation ; and he shall be tormented with fire and brimstone} in the presence of the holy angels, and in the presence of the Lamb : 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his nume. 12 Here is the patience of the saints : J here are they that keep the command- ments of God, and the faith of Jesus. ly And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from hence forth: Yea, sailh the Spirit, that they may rest from their labours: and their works do follow them. 14 And I looked, and behold a white cloud, and upon the cloud one sat like onto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap : for the time is come for thee to reap ; for the harvest|| of the earth is ripe. 16 And he that sat on the cloud thrust in his sickle on the earth ; and the earth was reaped. 17 And another angel came out of the temple which is in heaven, he also hav- ing a sharp sickle. 18 And another angel came out from the altar, which had power over fire:*" and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusterstt * Another angel flying here describes the rapid stream of the Gospel. f Babylon ia used for Rome, It was not prudent to denounce it in direct terms : but as Babylon was the great idolatress of the earth, so has Rome been as pagan, and so sbe is as papal Her corruptions are most abominable. The wine here alludes to those intoxicating potions which impure women used to employ to induce their guilty admirers to sin. X Tire and brimstone is expressive of utter destruction, and is an allusion to the destruction of Sodom and Gomorrah § The patience of the saints may signify that for which they have patiently waited. |j Harvest in symbolical language is put for a time of destruction. ** Having power ova- fire signified a messen- ger of divine wrath. II Cluster*, wicked men, ripe for punishment CHAP. XVI.) REVELATION. 417 of the vine of the earth ; for her grapes are fully ripe, 19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine- press of the wrath of God. 20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bri- dles, by the space of a thousand and six hundred furlongs.* CHAPTER XV. J The seven angels with the seven last plagues. 3 The song of them that overcome the beast. 7 The seven vials full of the wrath of God. AND I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues ;t for in them is filled up the wrath of God. 2 And I saw as it were a sea of glasst mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. 3 And they sing the song of Moses§ the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. 4 Who shall not fear thee, O Lord, and glorify thy name ? for thou only art holy : for all nations shall come and worship before thee ; for thy judgments are made manifest. 5 And after that I looked, and, behold, the temple of the tabernacle of the tes- timonyll in heaven was opened : 6 And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. 7 And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for evei and ever. 8 And the temple was filled with smoke** from the glory of God, and from his power ; and no man was able to enter into the temple, till the seven plagues of the seven angels were ful filled. CHAPTER XVI. 2 The angels pour out their vials full of wrath 6 The plagues that follow thereupon. If Christ cometh as a thief. Blessed are the\ thai watch. AND I heard a great voice out of the temple saying to the seven angels Go your ways, and pour out the vials ol the wrath of God upon the earth. 2 And the first went, and poured out his vial upon the earth ;tt and there fell a noisome and grievious sore upon the men which had the mark of the beast, and upon them which worshipped his image. 3 And the second angel poured out his vial upon the sea ;|t and it became as the blood of a dead man: and every living soul died in the sea. * This and the previous verses intimate the readiness of the wicked and corrupters for the destruction of the Almighty, and its fearful exe- cution. It is remarkable that 1600 furlongs is the length of the papal dominions in Italy ; and these seem to point out the tremendous wrath that will, perhaps locally, fall upon that country, where Popery reigns, as well as upon the Po- pish interest universally. % In the seven last plagues it is thought that a more particular description is given of the manner in which Antichrist is. to be destroyed. Having, however, given the reader a clue to the mode of interpretation usually adopted with re- gard to this book, and to the symbolical terms employed, a few of the terms which remain will now only be chiefly noted. { The tea of glass, SfC is thought to mean tempestuous times, the sea being a troubled element. § The song of Moses signifies a song of tri- umph (see Exod. xv. 1.) || The tabernacle of the testimony is "the most holy place" of the Jewish tabernacle, and the description of the angels is borrowed from the undress of the priests. Hence the scene is laid in the church. ** The smoke alludes to the cloud which filled the tabernacle, and expressed the divine pre- sence. ft The earth here is supposed to mean conti- nental nations. — Sore is an allusion to one of the plagues of Egjypt, (Exod. ix. 10,) and the word expresses misery or trouble. £J The sea is supposed here to signify nwri time countries. 41$ HEVELATION. (CHAP. XVI 4 And the third angel poured out his vial upon the rivers and fountains* of waters ; and they became blood. 5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. 6 For they have shed the blood of saints and prophets, and thou hast given them blood to drink ; for they are wor- thy. 7 And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments. 8 And the fourth angel poured out his vial upon the sun ;t and power was given unto him to scorch men with fire. 9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. 10 And the fifth angel poured out his vial unon the seat of the beast ;J and his kingdom was full of darkness ; and they gnawed their tongues for pain, 11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds. 12 And the sixth angel poured out his vial upon the great l'iver Euphrates ; and the water thereof was dried up, that the way of the kings of the east might be prepared. $ 13 And I saw three unclean spirits|| like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 14 For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day** of God Almighty. 15 Behold, I come as a thief.tt Blessed is he that watcheth, andkeepeth his gar ments, lest he walk naked, and they see his shame. 16 And he gathered them together into a place called in the Hebrew tongue Arrnageddon4t 17 And the seventh angel poured out his vial into the air ;||H and there came a great voice out of the temple of heaven, Irom the throne, saying, It is done. 18 And there were voices, and thun- ders, and lightnings ; and there was a great earthquake, such as was not since men were upon the earth, so mighty au earthquake, and so great.*** 19 And the great city was divided into three parts, ttt and the cities of the na- tions fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. 20 And every island fled away, and the mountains were not found.ftt 21 And there fell upon men a great hail§§§ out of heaven, every stone about the weight of a talent: aud men blas- phemed God because of the plague of the hail ; for the plague thereof was ex- * Rivers and fountains. may possibly signify the original seat of government, Italy. — They became blood is another allusion to the plagues of Egypt (Exod. vii. 20, 21.) t The sun is here considered as expressive of Antichristian government. t The seat of the beast means Rome itself. — Darkness alludes to the plague. (Exod. x. 21.) $ The allusion is here to the invasion of Ba- bylon by Cyrus. Perhaps the Papal kingdom may be invaded from the East. || Unclean spirits may signify emissaries of Satan. — Frogs, symbols of impurity, alluding again to the plagues of Egypt [See Exod. viiL 5, 6.) ** The battle of the great day may allude to some tremendous conflict yet to take place. ft To come as a thief meanB suddenly ; and there seems to be an allusion here to a Jewish officer, who used to go round the temple to examine the watch, and if he found any asleep, he had liberty to set fire to his garments. \% Armageddon means " the mountain of de- struction;" alluding to Megiddo, where Sisera and the host of Jabin were overthrown in the days of the Judges. (See Judg. v. 19.) || Ji The air is expressive ol Satan's kingdom. (Eph. ii. 2.) It is done signifies their reign ia past — past for ever. *** This verse expresses great revolutions and awful judgments. ttt Three parts denotes the breaking up of the Papal system. » f XX The expressions in this verse are descrip- tive of the utter extirpation cf Antichristian power. §§§ A great hail is put for great And heavy judgments, CHAP. XYH.) REVELATION, 419 CHAPTER XVII. 3, i A woman arrayed in purple and scarlet, with a golden cup in her hand, sitteth upon the beast, 5 which is great Babylon, the mother of all abominations. 9 The inter- pretation of the seven heads, 12 and the ten horns, 8 The punishment of the whore. 14 The victory of the Lamb. AND there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters :* 2 With whom the kings of the earth have committed fornication, t and the inhabitants of the earth have been made drunk with the wine of her forni- cation. 3 So he carried me away in the spirit into the wilderness: and I sawa womant sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations^ and filthiness of her fornication: 5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HAR- LOTS AND ABOMINATIONS OF THE EARTH.il 6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.** 7 And the angel said unto me, Where- fore didst thou marvel 7 I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. 8 The beast that thou sawest was, and is not; and shall ascend out of the bot- tomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. 9 And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. 10 And there are seven kings : five are fallen, and one is, and the other is not yet come; and when lie cometh, he must continue a short space. 11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 12 And the ten horns, which thou sawest, are ten kings, which have re- ceived no kingdom as yet ; but receive power as kings one hour with the beast. 13 These have one mind, and shall give their power and strength unto the beast. 14 These shall make war with the Lamb, and the Lamb shall overcome them : for he is Lord of lords, and King of kings : and they that are with him, are called, and chosen, and faiihful. 15 And he saitb unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. 16 And the ten horns which thou sawest upon the beast, these shall hate * Many waters signify nations. f Fornication signifies acts of idolatry, \ The woman signifies the church of Rome ; purple and scarlet are the distinguishing colors of popes and cardinals. § Thegolden cup full of abominations alludes to the potions with which abandoned females used to intoxicate their paramours, and repre- sents the allurements, impostures, delusions, indulgences, absolutions, &c. practised in this corrupt community. || It was the custom of impudent women to hang out signs with wicked emblems and their names, that all might know what they were. The popish church is a "mystery of iniquity" (2 Thess. ii. 5, 7; 1 Tim. iv. 1—3.) ** This verse shows the bloodthirety spirit of the church of Rome. Some say that fifty millions have gone to the grave through papal persecution. The soil of the greater part of Europe has been drenched with the blood of martyrs, as will appear from the histories of slaughters of the Waldenees and Albigenses ; the butcheries of the Duke of Alva in the Low Countries ; the masencres in France, Ireland^ and other places ; the burning of the martyrs in England in the days of Queen Mary, and numerous other instances. 420 REVELATION. (caw. xviii. the whore, and shall make her desolate and naked, and shall eat her flesh, and bum her with fire. 17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. 18 And the woman which thou sawest is that great city, which reigneth over the kings of the earth. CHAPTER XVIII. 2 Babylon is fallen. 4 The people of God com- manded to depart out of her. 9 The kings of the earth, 11 with the merchants and mariners, lament over her. 20 The saints rejoice for the judgments of God upon her. AND after these things I saw another angel come down from heaven, hav- ing great power; and the earth was lightened ■with his glory. 2 And he cried mightily with a strong voice, saying, Babylon* the great is fallen, is fallen, and is become the habi- tation of devils, and the hold of eveiy foul spirit, and a cage of every unclean and hateful bird. 3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have com- mitted fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 5 For her sins have reached unto heaven, and God hath remembered her iniquities. 6 Reward her even as she rewarded you, and double unto her double ac- cording to her works : in the cup which Bhe hath filled fill to her double. 7 How much she hath glorified her- self, and lived deliciously, so much tor- ment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. 8 Therefore shall her plagues come in one day, death, and mourning, and famine ; and she shall be utterly burned with fire : for strong is the Lord God who judgeth her. 9 And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning. 10 Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city ! for in one hour is thy judgment come. 11 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: 12 The merchandise of gold, and sil- ver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood.t and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, 13 And cinnamon, and odours, and oint- ments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. 14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. 15 The merchants of these things, which were made rich by her, shall stand afar off for the fear of her tor- ment, weeping and wailing, 16 And saying, Alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls ! 17 For in one hour so great riches is come to nought. And every shipmas- ter, and all the company in ships, * This chapter is in the language of a rejoicing Ode on the downfall of the spiritual Babylon — the church of Home. t Thyine-wood is from the thya tree, which rises from a strong woody trunk to the height of more than thirty feet It is a valuable article of commerce, for it produces the gum sandrac; and the wood is hard, admits of a fine polish, and smells like cedar, being impenetrable to the worm. CBAJ. XIX.) REVELATION. and sailors, and as many as trade by sea, stood afar off, 18 And cried when they saw the smoke of her burning, saying, What city is like unto this great city ! 19 And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness ! for in one hour is she made deso- late. 20 Kejoice over her, thou heaven, and ye. holy apostles and prophets ; for God hath avenged you on her. 21 And a mighty angel took up a stone like a great milestone, and cast it into the sea., saying, Thus with vio- lence shall that great city Babylon be thrown down, and shall be found no more at all. 22 And the voice of harpers, and musicians, and of pipers, and trum- peters, shall be heard no more at all in thee ; and no craftsman, of what- soever craft he be, shall be found any more in thee ; and the sound of a mill- stone shall be heard no more at all in thee; 23 And the light of a candle shall shine no more at all in thee ; and the voice of the bridegroom and of the bride shall be heard no more at all in thee : for thy merchants were the great men of the earth; for by thy sorceries were all na- tions deceived. 24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. CHAPTER XIX. 1 God is poised in heaven for judging the great whore, and avenging the blood of his saints. 7 The marriage of the Lamb. 10 The angel toill not be worshipped. 17 The fowls called to the great slaughter. ND after these things I heard a great voice of much people in heaven, A saying, Alleluia;* Salvaticm, awd glory, and honour, and power, unto the Lord our God ; 2 For true and righteous are his judg- ments : for he hath judged the great whore, "which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. 3 And again they said, Alleluia. And her smoke rose up for ever and ever. 4 And the four and twenty elders and the four beasts fell down and worship- ed God that sat on the throne, saying, Auien ; Alleluia. 5 And a voice came out of the throne, saying, Praise our God, all ye his ser- vants, and ye that fear him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lambt is come, and his wife hath made herself ready. 8 And to her was granted that she should be arrayed in fine linen, clean and white : for the fine linen is the right- eousness of saints. 9 And he saith unto me, Write, Blessed are they which are called unto the mar- riage supper of the Lamb. And he saith unto me, These are the true sayings of God. 10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God: for the testi mony of Jesus is the spirit of pro phecy. 11 And I saw heaven opened, and be- hold a white horse ;t and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 'Alleluia, or "Hallelujah," is the Hebrew expression for "Praise God." f The Lamb, as has before been observed, is Christ. His union with his own pure church is eften signified by a pure marriage. Such is the figure here, and it expresses the church's prosperity and happiness after all its persecu- tions and sufferings. J White horse. (See Rev. vi. 2.) 48a REVELATION. (CHAP. XX, 12 His eyes were as a flame of fire, and on his head were many crowns; and he cad a name written, that no man knew, but he himself.* 13 And he was clothed with a vesture dipped in blood : and his name is called The Word of God.t 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, wnite and clean. X 15 And out of his mouth goeth a sharpe sword, § that with it he should smite the nations : and he shall rule them with a rod of iron : and he treadeth the wine- press of the fierceness and wrath of Al- mighty God. 16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.|] 17 And I saw an angel standing in the sun ;** and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather your- selves together unto the supper of the great God ; 18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. ft 19 And 1 saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20 And the beast was taken, and with him the false prophet that wrought mi- racles before him, with which he de- ceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brim- stone. 21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth : and all the fowls were filled with their flesh. CHAPTER XX. 2 Satan bound for a thousand years. 6 The first resurrection .* they blessed that have part therein, 7 Satan let loose again. 8 Gog and Magog. 10 The 'devil cast into the lake of fire and brimstone. 12 The last and general resurrection. AND I saw an angel come down from heaven, having the key of the bot- tomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years.tt 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years * The description of the eyes of the Lord ex- presses his keen omniscience; many crowns, bis authority and extensive dominion ; and the name toritten, his unsearchable perfections. t Christ is here represented as a victor com- ing from the slaughter of his enemies. (See Isai. lxiii. 1-6.) The Word of God is the name often given to Christ. (John i. 1, 14 ; 1 John i. 1 ; v. 7; Rev. i. 2, 9.) % This verse denotes the purity of Christ's genuine followers. § The sword denotes the Holy Scriptures, which are the word of God ; rod of iron, an ex- pression from Psalm ii. 9, and signifies that his justice shall be strict and severe. || It appears to have been an ancient custom, among several nations, to adorn the images of their deities, princes, victors at public games, and other eminent persons, with inscriptions expressing either the character of the persons, their names, or some other circumstance which might contribute to their honor ; and to that custom the description here given of Christ may have some allusion. There are several such images yet extant, with an inscription written on the garment or on one of the thighs, or on that part of the garment which was over the thigh ; and probably this is the meaning of the Apostle. William Jones is of opinion that there is here an allusion to the custom of per- sons of note nnd eminence having their names interwoven in their garments, which was some times done in letters of gold, as Zeuxis had; and it is expressive of the conspicuousnees by which Christ's kingdom shall then be distin- guished. ** The sun is expressive of a time of light: the fowls represent birds of prey that often feed on the plain. ft This is strong figurative language describ- ing a terrible slaughter of the human race. |[ .-) thousand years. On this date is founded the subject which is called the Millenium, generally considered to signify a thousand years of happiness and prosperity to the church of Christ. CHAP. XXI.) REVELATION. 423 should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them : and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands ; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead lived not again, until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection : on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. 7 And when the thousand years are expired, Satan shall be loosed out of his prison, 8 And shall go out to deceive the na- tions which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.* 10 And the devil that deceived them was cast into the lake of fire and brim- stone, where the beast and the false pro- phet are, and shall be tormented day and night for ever and ever. I 11 And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away ; and there was found no place for them. 12 And I saw the dead, small and gi*eat f stand before God ; and the books were opened : and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. t 13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them : and they were judged every man according to their works. 14 And death and hell were cast into the lake of fire. This is the second death. 15 And whosoever was not found writ- ten in the book of life was cast into the lake of fire .$ CHAPTER XXI. 1 A new heaven and a new earth. 10 The hea- venly Jerusalem,with a full description thereof. 23 She needeth no sun, the glory of God is her light, 24 The kings of the earth bring their riches unto her. AND I saw a new heaven and a new earth: for the first heaven and the first earth were passed away ; and there was no more sea.§ 2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. || 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God** is with men, and he will dwell * This and the preceding verses descrihe a new period of hostility to the church of Christ, and new and final triumphs over its enemies. t This verse figuratively represents the dis- coveries which will be made in the day of judgment of all the thoughts, words, actions, motives, intentions, dispositions, obligations, advantages, and talents, of all men, by the divine omniscience, and the comparison of the whole with the holy law of God ; and the recol- lection and consciousness which every man will have of all his past actions, though he had long forget ten many of them, till thus brought to light and remembrance. The allusions to the books are taken from the practice common in all courts of judicature. J The lake of fire is a figurative expression, but not less awful, and significant of the terri- ble punishment of the enemies of the Divine Saviour. § The scene is now generally thought to be changed by a transition to the finally blessed state of the saints, called a new heaven and a new earth — no more sea may signify no more trouble nor commotions. || The church of Christ shining in her bright- est glory, is described as the New Jerusalem, coming down, in a sketch seen by John in his vision, as the sheet in the vision of Peter (Acta x. 11,) prepared as a bride, that is in beauty and splendor. ** The tabernacle of God means his dwelling place, as of old his glory appeared in the taber- nacle. 424 REVELATION. (CHAP. XXL with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes ; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain : for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me. Write : for these words are true and faithful. 6 And he said nnto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is at hirst of the fountain of the water of life freely/ 7 He that overcometht shall inherit all things ; and I will be his God, and he shall be my son. 8 But the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idola- tors, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. 9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descenaingt out of heaven from God, 11 Having the glory of God: and her light was like unto a stone most precious, even like a jaspar stone, clear as crys- tal ; $ 12 And had a wall|| great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the namvsof the twelve tribes the children of Israel : 13 On the east three gales ; on the north three gates ; on the south three gales; and on the west three gates. 14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb/* 15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16 And the city lieth foursquare, and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs. tt The length and the breadth and the height of it are equal. 17 And he measured the wall thereof, an hundred and forty and four cubits, ac- cording to the measure of a man, that is of the angel. 18 And the building of the wall of it was of jasper '.tt and the city was pure gold, like unto clear glass. 19 Aud the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an eme- rald ;$$ 20 The fifth, sardonyx ;|||| the sixth, sardius; the seventh, chrysolyte ; the eighth, beryl; the ninth, a topaz; the * Souls, depiring true happiness, shall now enjoy it, not through any medium, but imme- diately from the blessed God himself, the foun- tain-head of felicity t Overaometh, (see ch. ii. 7, note.) j Descending, that is, let down in a model (see ver. 2, note.) § Jasper, (see ch. iv. 3, note.) Crystal, a pre- cious stone, resembling ice in the rough mass. Pliny mentions one worth £1.250. || The wall Bhowed the .beauty, strength, and security of the blessed stale. • ** The allusion here is to the custom still prevailing of inscribing; the names of those that lay the first stones of building*., for a perpetual remembrance of them. tl Twelve thou**ntd furlong* make fifteen hundred miles on each side, emblematical of magnificence, and of vast extent. if Jasper, (see ch. iv, 3. note.) §§ Sapphire, a very bright gem, properly of pure blue, and next in value to the diamond The chalcedo7iy is a precious stone of various colours, one of its varieties being the modern cornelian : it was found at Chalcedon, in Asia; hence its name. Emerald (seech, i v. 3, note.) till The sardonyx resembles a eardius^seech. iv. 3, note.) united with an onyx, which appears something like the human nail, and probably this was a resemblance of the wavy or striped cornelian. The sardius. (see ch. iv. 3, note.) The chrysolyte is of a beautiful yellow colour, and is so called by the ancients from its looking* like a "golden stone." The beryl is of a bluish CHAT. XXII.) REVELATION. 435 tenth, a chrysopra'sus ; the eleventh, a jacinth; the twelfth, an am'ethyst, 21 And the twelve gates were twelve pearls ; every several gate was of one pearl : and the street of the city was pure gold, as it were transparent glass.* 22 And I saw no temple therein : for the Lord God Almighty and the Lamb are the temple of it. 23 And the city had no need of the sun, neither of the moon, to shine ia it : for the glory of God did lighten it, and the Lamb is the light thereof. 24 And the nations of them which are saved shall walk in the light of it : and the kings of the earth do bring their glory and honour into it. 25 And the gates of it shall not be shut at all by day: for there shall be no night there. 26 And they shall bring the glory and honour of the nations into it. 27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie : but they which are writ- ten in the Lamb's book of life. CHAPTER XXII. 1 The river of the water of life. 2 The tree of life. The light of the city of God is himself. 9 The angel will not be worshipped. 18 Nothing may be added to the word of God, nor -taken therefrom. AND he shewed me « pure river of water of life, clear as crystal, pro- ceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was tlwre the tree of life, which bare twelve man- ner of fruits, end yielded her fruit every month : and the leaves of the tree were for the healing of the nations.t 3 And there shall be no more curse : but the throne of God and of the Lamb shall be in it; and his servants shall serve him : 4 And they shall see his face ; and his name shall be in their foreheads4 5 And there shall be no night there ; aud they need no candle, neither light of the sun ; for the Lord God giveth them light: and they shall reign for ever and ever.§ 6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. 7 Behold, I come quickly : blessed m he that keepeth ihe sayings of the pro- phecy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel wh ich shewed me these things. 9 Then saith he unto me, See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book : worship God. 10 Aud he saith unto me, Seal not the sayings of the prophecy of this book : for the time is at hand. 11 He that is unjust, let him be unjust still : and he which is filthy, let him be filthy still : and he that is righteous, let him be righteous still : and he that is holy, let him be holy still. 12 And, behold, I come quickly ; and green, and very brilliant ; it is now called aqua- mnrina. — The topaz is of a greenish'-yellow color. It was CRlled Topazion in Greek, from an island of that name in the Red Sea, where it was anciently found ; but an inferior kind is common in Abyssinia, Peru, Bohemia, and Fcotland, some of which are indeed very beau- tiful. The Oriental are the most valuable ; and one possessed by the Great Mogul, in India, weighing 137 carats, was valued at 200,3(M — The chrysoprasus is of a leek-green colour, shaded with a tinge of gold.— The jacinth is a violet-colored gem, and the ancient amethyst ot a rosy color, tdough the name is now given to a gem of a violet color, which increases in value as the tint inclines to rosy red. * The above descriptions of gems, pearls, gold, and glass, are to represent the glory and purity of the heavenly stato. t Tne figures here are taken from Paradise, and exhibit Paradise restored, with no more curse, (v. 3.) The water and tree of life are emblems of immortality. J His name shall be in their foreheads, as was the inscription on the mitre of the high priest, '■ Holiness to the Lord." § This verse signifies that there shall be no trouble in heaven, but all shall be joy REVELATION. (.CHAP. XXII. my reward, is with me, to give every man according as his work snail be. 13 I am Al'pha and. Om'ega, the beginning and the end, the first and the last. 14 Blessed, are they that do his com- mandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15 For wiihout are dogs,* and. sor- cerers, and whoremongers, and mur- derers, and idolaters, and whosoever loveth and maketh a lie. 16 I Jesus have sent my angel to testify unto you these things in the churches. I am the root and the off- spring of David, and the bright and morning star. 17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book : 19 And if any man shall take away from the words of the book of this pro- phecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. 20 He which testifieth these things saith, Surely I come quickly; Amen. Even so, come, Lmd Jesus. 21 The grace of our Lord Jesus Christt be with you all. Amen. * Dogs (see Philipp. iii 2, note.) I have a part in the Book of Life, and in the holy t May the Reader enjoy this grace of our city, where alone are "glory, honor, humor- Lord Jesus Christ, and then he will assuredly | tality, eternal life " Amen. KEY THE ACCENTUATION OF NEW TESTAMENT NAMES. w over a vowel shows that it is short c is pronounced as k before a, o, and u ; and as s before e, i, and y. ch, before a vowel, is always pronounced like k. g is hard, as in God, before a, o, and »j ; and soft before e, i, and y, as in Gentile. Walker includes even Gencsareth in this rule, and pronounces it Jenczareth, which soft sound has been acquired by the Hebrew word passing through the Greek. Yet Gedeon, Gergesenes f and Gethsemane are exceptions; and these words from the Hebrew still retain their hard sound, mn is pronounced as n, as in Mnason. pAaef. pt is pronounced as t, as in Ptolemais. An accent on the last syllable, where a previous accent occurs, Is to show that that syllable is to be distinctly sounded, as Cyr6n6, which is not to be pronounced as if written Cyreen. Two or three accents are sometimes put to a word which properly contains but one; but this is done only where there is otherwise a danger of blending two syllables in one, and the accentuation is not damaged. Many words are left unaccentu3ted, it being deemed unnecessary, on account of their common and correct pronunciation. LIST OP EMBELLISHMENTS Pago. Modern Bethlehem, 3 Modern Jerusalem, .... 4 Eastern mode of Worahip t ... 5 Nazareth, ...... 6 Locust, 7 Eastern mode of Winnowing, . 8 Egyptian Sandals 8 Sea of GaUilee, 9 Lampa, Egyptian and Grecian, . . 11 Centurion, 16 Bottle of Leather, 19 Mourning Women of Turkey, . . 20 Dove, 22 Giving a cup of Water, .... 23 Ruins of Tyre 25 Sidon, 26 Mount Tabor, ... . . 37 Phylacteries, 48 Frontlets, 48 Marriage Procession, .... 55 Goat of Palestine, . . ... .56 Eastern House, .... 68 Grecian Sandals, 75 Divan, with persons at supper, . . 78 Fullonium, with Fullers at work. . . 82 Ruins of Jericho, 86 Fig Tree, 87 Altar of Incense and High-Priest, ... 99 Hebron, 101 Books 108 Scorpion, 122 Monsul, a city near the Site of Nineveh, 126 Girdle 129 Group of Roman Denarii, . , . 144 Cana, the Modern Village, . . 156 Jacob's Well, 159 Bethesda, 163 Persian Ass, 178 Asses, . 179 Eastern mode of reclining at a feast, . 201 Ancient ruins of Alexandria, . . . 205 Shechem, 207 View on the shores of the Red Sea, . . 208 Pago Mountain and Plain of Sinai, . , 209 Samaria, 210 Gaza, 212 Egyptian Chariot, 212 Damascus 214 Joppa, .216 Antioch, 220 Athens 231 Areopagus, 232 233 235 237 238 254 283 Corinth, Ruins of Cassarea, Ephesus, Diana of the Ephesians, .... Ancient Egyptian and Roman Ships, . Olympic Games, ' Eastern Ladies Riding and Walking, . Modern Oriental Veils, .... Cymbals, Roman Triumphal Car, .... Roman Battering Engine, . Roman Lictor, Roman Consul, General, and Military Offi- cers, 323 Group of the principal Military Instru- ments of Ancient Greece and Rome, 324 Colosse. The houses of the modern Til- lage of Khomos, .... 330 Egyptian and Persian Sceptres, . . 358 Scape goat, showing the costume of the 286 28S 297 304 307 High-Priest and Levites, , . 363 Tabernacle in the Wilderness, 364 Cherubim, .... . 367 Altar of Burnt Offering, . , 369 Roman Civic Crowns, . 376 Anointing, • • . • . 392 FRONTISPIECE. OHBIST WEEPING OVER JERUSALEM.