rtTST" ( NOV 1 n 1917 SrcttoB .5. C 18 THE SACRED WRITINGS NOV in 1917 OF THE APOSTLES AND EVANGELISTS OF JESUS CHRIST, COMMONLY STYLED THE NEW TESTAMENT. TRANSLATED FROM THE ORIGINAL GREEK. BY DOCTORS GEORGE CAMPBELL, JAMES MACKNIGHT AJ^D PHILIP DODDRIDGE. WITH PREFACES, VARIOUS EMENDATIONS AND AN APPENDIX, BY ALEXANDER CAMPBELL SIXTEENTH EDITION CHRISTIAN BOARD OF PUBLICATION ST. LOUIS, MO. Copyright, 1914, by CHRISTIAN BOARD OF PUBLICATION. GENERAL PREFACE. AN AI'OLOGY FOR A NEW TRANSLATION. A LIVING lanf,'u;i5;e is continually clianginf;. Like tlie fashions and cub- toms in appaiei, v?oicls and phrases, at one time current and fashionable, in the lapse of time become awkward and obsolete. But this is not all ; many of them, in a century or two, come to have a signification very different from that which was once attached to them : nay, some arc known to con- vey ideas not only different from, but contrary to, their first sij;;nitication. And were it not for books and parchments, which preserve from one gen- eration to another, the language of the dead ; and transmit from father to son the words and sentences of past times; it is not improbable that, in one generation, a living language would undergo as many mutations, and admit of as many innovations, as it now does in two or three hundred years. Books, written in a style that obtains the reputation of being both cor- rect and elegant, serve to give stability to language. They are to lan- guage, what strongholds and fortresses are to a country. Yet even these, the caukerintr hand of time molders away, and thev cease to be a aerense against invasion and revolution. And books, however reputable as the standard of a living tongue, and however much read and admired, are unable to maintain a long controversy against the versatility and love of novelty, characteristic of the human mind. In attempting to trace the finger of God, employed in preparing the way for the introduction and consummation of a perieci revciation, some wise and learned men have thought, that the wisdom and benevolence wiiich appear in all the divine procedure toward man, were never more cons])icu- ously displayed, than in causing the completion of the Jewish and Chris- tian writings, to precede but a little time, the death of the Hebrew and Greek languages. Both languages had been consummated before the rev- elation was intrusted to them ; and, that they might continue immutable and faithful guardians of a repository so precious and sacred — that they might become immortal conservators of the New Institution, sealed by the blood of the Son of God — they died. We have, in wri/inc/, all the Hebrew and Greek that is necessary to per- petuate to the end of time, all the ideas which the Spirit of God has com- municated to the world ; and these languages, being dead, have long since ceased to change. The meaning of the words used by the sacred penman, is fixed and immutable; which it could not have been, had these languages continued to be spoken.^' But this constant mutation in a living language, will probably render new translations, or corrections of old translations, necessary every two or three hundred years. For, although the English tongue may have changed less during the last two hundred years, than it ever did in the same lapse of time before; yet, the changes which have taken place since the reign of James I., do now render a new translation necessary. For, if the King's •The Heliiew iirid Greek, wliioli are now spoken, are not tlie Inn};uage9 of tlie Jewish Propliets anil the (.'hriHtian ApoaUes. It ia true, niucli iiiiiilot;y exists between iheni, but the rnixhTri Italian i.s not nioie unlike the nervous Kcjuian which L'iceio spoke, timn the modern Hebrew and Greek are unlke the language of li-aiah and that of Luke and Paul. (iii) fV PREFACE. translators had given a translation eve4-y way faithful and correct, in tht hini!;iiiiqe then spoken in Britain; the changes in the English language wliifli liave since been introduced, would render that translation in many insiurices incorrect. The truth of this assumption will appear from a few specifications : In the second Epistle to Corinth, viii. 1, common version, Paul says, ■' We (k you to wit of the grace of God bestowed upon the churches of Macedonia." This was, no doubt, a correct and intelligible rendering of tl}e Greek words, Fvop^cfojitev 6e vfiiv, to the people of that day ; but to us it is as unintelligible as the Greek original. How few are there who can translate "lie do you to ivit," by We cause you to Icnoti;! which is the mod- ern English of the above sentence. The same may be observed of the term ''wot," in all places where it occurs. The term " conversation " was a very exact rendering of the term Avaa- TQO(pT) in that day, as the old statutes and laws of England attest; but il is now a very incorrect one. It then, signified what a person did; it now, denotes what a person says. Then, it was equivalent to our word behavior ; but now, it is confined to what proceeds from the lips : consequently, all tho>e passages are now mistranslated, in which this term occurs — such as I Peter, ii. 12. " Having your conversation honest among the Gentiles." Galatians i. 13. "You have heard of my conversation in time past in the Jews' religion." James iii. 13. "Let him show out of a good conversa- tion his works with meekness of wisdom." Excepting Phil. i. 27, iii. 20, and Heb. xiii. 5, in every other place where the word conversation occurs in the common version, it is Aj'afJTpo^?; in Greek, and in our modern style it is alwaj^s a mistranslation. In all those places substitute the term behav- ior, and then we have an exact translation into the language which we speak. We shall next instance the term " douhle-minded ," which was a very literal translation of the word ^iipvxoT'i but the term "double-minded," if, in the days of King James, it denoted a person who sometimes leaned to one opinion, and sometimes to another, has come to denote a quite dif- ferent character. It now, as defined by Johnson, signifies a deceitful or an insidious person. To say tliat a deceitful person is unstable in all his ways, as the Apostle says of the double-minded man, is not only a mistranslation in our style, but conveys a false idea to the reader; for while "a man of two minds" is unstable in all his ways, it is very ftir from fact to say, that "a deceitful man is unstable in all his ways." But not to be tedious on this subject, we shall only adduce another speci- fication of this kind. 1 Thess. iv. 15. " We which are alive and remaid unto the coming of the Lord, shall not prevent them which are asleep." The word ^'■prevent " did, in that day, exactly translate •idavM, used transi ■ tively; but now it does not. For then, "prevent" was used as synonymous with anticipate or outstrip; but now, it is commonly used as equivalent to hinder. Hence, we have found many unable to understand this important declaration of Paul to the Thessalouians. They supposed that Paul was assuring them, that those wiio should be alive upon the earth, at the coming of the Lord to judge the world, would not hinder the resurrection and glo- rious change of the dead saints. But how different the ideas communicated by the Apostle, when a proper substitute for the term "prevent" is found; such as the word anticipate or outftrip! Then it reads, "We which are alive at the coming of the Lord, will not anticipate the dead" — we will not be changed an instant sooner thnn they. The living and dead saints at the same moment shall be glorified together. In the common version the word "prevent" and its derivatives occur frequently, and are mistranshitions, owing to the change in the use and meaning of words which has since that time occurred. Such are the following: -'The God of my mercy shall pre- vent me" — "Let thy mercies speedily y/zcic/iy us " — "I prevented the dawn PREFACE ' inr; of the morning" — "Mine eyes prevented the nig>it watches" — "Jesua nr'niented him, saying, Simon, of -whom do the kings of the earth take tri- bute?" and sundry other places, too numerous to cite; in all of which the word antin'pafp would, in our time, exactly express the meaning. These spe'-ifications are sufficient to show, that changes have taken place in our own language, within two hundred years, that make any translation of that age incorrect in numerous instances, however perfect it might have been when it first appeared. At the same time it ought to be remarked, that the English language has undergone much fewer changes in the last two hundred years, than it ever did in the same time before. This will appear to the most superficial observer, who will read any passage in the English Bibles printed two or three hundred years before James' reign. I shall give one extract from an old translation, at least two hundred years older than the common one : — Genesis i. " In ye beginning God maid of nought hevene and erthe. Forsothe the erthe was idil and voide, and derknissis werun on the face of depthe, and the Spyrit of the Lord was born on the waters. And God seide, Lizt be maid, and lizt was maid ; and God sez the lizt that it was good, and he departide the lizt fro derknissis; and he clepide ye lizt dai, and the derk- nissis nitz, and the eventyd and mornetyd was maid on dai. And (God) seide, make we man in our yniage and likenesse, and be he souereyn to the fisshes of the see, and to the volatiles of hevene, and to unreasonable beestes of the erthe, and to eehe creature, and to each creeping beest which is movid in erthe. And God maid of nought a man to his ymage and likenesse. God maid of nought hem, male and female." In the eleventh chapter of the third book of Kings, we have this sin- gular translation, 2d and 3d verses : — " Therefore King Solomon was couplid to yo wymmcn by moost brennynge love : and wyves as queens, were un sevene hundrid to hym ; and thre hundrid secondarie wyves." Now, however exact and literal such translations may have been, to a people who spoke so difiereutly from us, most certainly every one will admit that, to us, they would be every way defective and incorrect. In a certain degree, then, the present version is incorrect, on the accounts already specified. And were there no other argument to be adduced in favor of a new translation, to us it appears that this would be a sufficient one. But in the preceding remarks it has been taken for granted, that the common version was an exact representation of the meaning of the original, at the time in which it was made. This, however, is not admitted by any sect in Christendom. All parties are occasionally finding fault. None are willing to abide by it in every sentence. And, indeed, there is no transla- tiun tiiat could be made, that would prove all the tenets of any party. And if a translation that does not prove all the tenets and ceremonies of a sect, is to be censured by that sect, then there can not exist any translation that would be considered correct. It is, however, true, that the coninum version was made at a time when religious controversy was at its zenith; and that the tenets of the translators, whether designedly or undesignedly, did, on many occasions, give a wrong turn to words and sentences bearing upon their favorite dogmas. This is, perhaps, to be attributed more to the influ- ence which Theodore Beza, the Genevese critics, and the fathers of the Geneva theology, had upon the King's translators, than to any design they hsi to give a partial translation. If the Arminians were the only persons who say so, it might be more ((uestionable ; but as the most distinguished critics of the Calvinistic school of the last century, have concurred in re- gretting the influence which Beza, and others of the same school, Inid upon the popular version, it adds very much to the pnibability, that the charge is well founded. Dr. ("amplwU, tliough a dignitary in that sid(! of the Ikiusc, has not spared Junius and Tremellius, nor the great Heza, in his " rreliniinary 71 PREFACE. Dissertations and Notes," for their boldness with the original text. He has not only insinuated, that these fathers of the Calviuistic Israel, did willfully and knowingly interpolate the scriptures, and torture many pas- sages to favor their system ; but he has unequivocally accused and convicted them of the crime. In vol. ii. p. 228, on an extract from Beza, in which he gives his reasons for certain translations, the Doctor remarks • " Here we have a man who, in eflfeet, acknowledges that he would not have translated some things in the way he has done, if it were not that he could thereby strike a severer blow against some adverse sect, or ward oiF a blow which an adversary might aim against him. Of these great objects he never loses sight. I own," says the Doctor, " that my ideas on this subject are so much the reverse of Beza's, that I think a translator is bound to abstract from, and, as far as possible, forget all sects and systems, together with all the polemic jargon which they have been the occasion of introducing. His aim ought to be invariably to give the untainted sentiments of the author, and to express himself in such a manner, as men would do, amongst whom such disputes had never been agitated." An apology is offered for Beza by our author, for his willful mistrans- lations. After adducing several examples of his glosses and interpolations, he quotes a passage from the Epistle to the Hebrews, where Beza is defend- ing the perseverance of the saints. Bishop Pearson had before observed, that this passage was unfaithfully translated by Beza. "But," says our author, " this is one of the many passages, in which this interpreter has judged, that the sacred penmen, having expressed themselves incautiously, and having given a handle to the patrons of erroneous tenets, stood in need of him more as a corrector than as a translator. In this manner, Beza sup- ports the doctrine of the perseverance of the saints, having been followed in the first of these errors by the French and English translators, but not in the second; and not by the Italian translator in either, though as much a Calvinist as any of them." This apology is not more severe than just; for, in fact, Beza, and others of the same school, have written and trans- lated, as though they considered themselves correctors of the too unguarded style of the Apostles and Evangelists. In doing this, they may have been conscientious. It is neither insinuated nor affirmed, that the Arminian critics have been faultless in these respects; but, as the common translation was not made by them, we have nothing to say of them in this place. We introduce these strictures on Beza, not from any other design than to show that, in the estimation of his own party, he was a very unfaithful translator ; and because not only the translator of the narratives of Matthew, Mark, Luke, and John, but other eminent translators and critics, have shown, that the veneration in which Beza was held by the King's translators, gave to their translation a sectarian character, and introduced many inaccuracies into it. But it may be asked, Where shall we find translators, in a sectarian age, who are not enlisted under the banners of some system? — who are not pre- judiced in favor of some creed? and will not the religious prepossessions of a translator, however eminent, or faithful soever he may be, in some measure tincture or vitiate his translation ? We must answer, that it is almost, if not altogether, impossible to find any eminent translator, who is not either enlisted under some system, or some way or other identified with it, and that every man's prepossessions must either directly or indirectly afiect his own thoughts, reasonings, and expressions, on all religious sub- jects. Yet it may so happen that, now and then, once or twice in a hun- dred years, an individual or two may arise, whose literary acquirements — whose genius, independence of mind, iionesty, and candor, may fit them to be faitiiful and competent translators; and, of tlicir honesty and faithful- ness, the greatest proof which can bi; presented, is their correcting the mistakes of their own party, and with perfect impartiality censuring the PREPACK. VU errors of their own deuomination, as they censure those of other denomi- nations; and with cheerfulness commending the virtues, and acliuowledg- ing the attainments of those who are rauiied under another name, as they do those of their own people. Such, in a very eminent degree, were the translators of this version. It is much more likely, that we shall find a faithful and perspicuous translation coming from individuals who, without concert, or the solicita- tions of a party, undertake, and accomplish it, having no national or sec- tional cause to abet; than, to expect to find one coming from those sum- mocei by a King and his Court, and paid fur their services out of the pub- lic treasury : convened, too, from one jiart of those elements of discord, which had distracted and convulsed a whole nation. It is probable that a new translation into our language will never again be undertaken by public authority. The people would not now submit to any that would be imposed upon them by such authority, and they will not agree among themselves to select, persons, in whose judgment and fidelity they might repose confidence. Individuals will occasionally make their corrections and amendments, and the number of translations may greatly increase ; until, at length, that obtains, whose merits shall give it the ascendant. This was once the case already, and the Western Roman Em- pire had but one translation for twelve hundred years. The taste for po- lemic theology and the jargon of the schools, is every day declining. The uncharitableness, which proscribed thousands from the standing and repu- tation of Christians, because of a refusal to subscribe a few unintelligible and inexplicable, cheerless and gloomy dogmas, will be frowned out of countenance. A regard for the oracles of God, and a strong desire for the unadulterated milk of the word, will triumph over the declension and fall of every species of intolerance and bigotry. And that translation will be universally received which has the strongest claims on an intelligent, united, and happy Christian community. But another argument in favor of a new translation may be drawn fron the fact, that we are now in possession of much better means of making ac exact translation, than they were at the time when the common version ap- peared. The original is now much better understood than it was then The conflicts of so many critics have elicited a great deal of sound critical knowledge, which was not in the possession of any translators before the last century. But as this topic has been so well handled, and so frequently argued by eminent writers, we shall not dwell upon it. There is no doubt but many smatterers in the original Greek, and some, who may be pretty well acquainted with the classical use and meaning ol' words and phrases, will think and say, that, in some passages, the common version is mure literally correct than this translation. Indeee they have given a literal translation. An example or two will suffice to confirm these remarks. Ilpoopao), in the estimation of almost every student, literally means, 1 foresee. This, in a quotation I'rom the Psalms, is, in the common version, rendered, " I foresaw the Jjord always before my face." This, a Greek scholar would say, is very correctly rendered, and much more so than to have read it, " I jixed my mind upon the Lord." Yet the latter is just ihc meaning of the passage ; for Tr(;o in composition signifies place as well as time, and is here what granimariaus c.ill intensive. Again, the IJebrow word translated in the Septuagint by TTpoopaw, signifies to place or srt But oven when Trpo in eomposition with opaw signifies time and not place it will not always suit the design of the passage to translate it I foresee. The King's translators found it would not do to render it, Acts xxi. 29, as they have done above. Here they render it '^ seen before." "They had seen before with him in the city, Trophimus, an Ephesian." To ha-re said, Thei/ had foreseen with Iiim, would have changed the meaning altogether. The same sort of error is found in Romans xi. 2, though in another word, llpoyLV(jjaKijJ, J foreknow. The phrase is, " God hath not oast away his people which he foreknew." This is literal enough, and yet not the meaning of the passage. Foreknotc means to know some event before it happen. But this gives no weaning to the passage. Here is nothing that distinguishes God's people from any other people ; and yet the Apostle, to have spoken good sense, must have meant something, on account of which God would not cast away his people. But there is nothing said in this translation about them, that might not have been said about the greatest reprobates. Now, there is the same difference between knowiny before, and foreknow- ing ; that there is between seeing before and foreseeing. The translators seem at other times to have known this, for they render Acts xxvi. 5 quite differently: ^'The Jews which knew mc from the beginning," not foreknew me. In another place they have rendered Hpoetp/yKa very properly, " 1 have said before," because it would be absurd to render it literally, "I have foretold." Now, in the Septuagint Greek, the verb r«va)(T«ai signifies J approve, as well as / know, and is so used in the apostolic style. In the phrase, '^Depart from me, / never knew you;" it ought to have been ren- dered, / never approved or acknowledged you ; and in many other places the sense would have been obvious, had the Hellenistic sense of the term been given. The passage in the Epistle to the Romans, therefore, means, " God has not cast away his people, whom heretofore he acknowledged," or approved. This is not the place for entering largely into such specifications. W» can only produce an instance or two, and proceed. Those who may be dis posed to object to some passages in this version, as not being so literal as in the common one, before they proceed to pronounce sentence upon them, had better read all Campbell's Preliminary Dissertations and Notes, Criti- cal and Explanatory ; and particularly his fourth Dissertation, from which we have taken the above examples. Let him also read Macknight's dis- quisitions and criticisms on the minor terms — such as adverbs, prepositions and conjunctions ; and then, he will be better prepared to estimate the mer- its of this, and the common version, on the subject of literal translations. We would also remind the same class of readers, that an intimate ac- quaintance with the Septuagint Greek of the Old Testament, is of essen- tial importance in translating the New. The seventy Hebrews who trans- lated their own scriptures into the Greek language, gave to that translation the idiom of their vernacular tongue. Their translation, if I may so speak, is a sort of Hebrew Greek. .The body is Greek, but the soul is Hebrew; and, in efi'ect, it comes to this, that, as we have no other Hebrew by which to understand the Hebrew scriptures, but the Hebrew of the Old Testament; so, we have no Greek by which to understand the apostolic writings, but the Greek of the Jewish and Cliristian Prophets. The parallelism is so nearly exact, that it subtracts but little from it to allow, that there is much advan- tage in having a correct knowledge of the Greek classics. Tiie Septuagint being read for nearly three centuries prior to the Cliristian era, in all the synagogues of the Hellenistic tlews, and being generally i[uoted by our Lord and his Apostles, must have essentially affected the idiom of all tlic inspired writings of the Clnislian Apostles; consequently, iiRonip;iralil\ I'KKFACK. IX more regard should be paid to the Septf,af;iiii, tlian to the classic u, : of Greek terms. To superficial readers, many improvements in this version will appear L^f little importance; but to those who think more profoundly, some of the most minute alterations will throw a new light and luster on many pas- sages. But of this every reader will judge after his own measure. We would only say, that the edification and comfort of the Christian may be greatly promoted, by a minute examination of this version, and a diligent comparison of it with the common one. But some are so wedded to the common version, that the very defects in it have become sacred ; and an effort, however well intended, to put them in possession of one incomparably superior in propriety, perspicuity, and ele- gance, is viewed very much in the light of " making a new Bible," or of "altering and amending the very word of God !" Nay, some are prepared to doom every attempt of the kind, to the anathema, in the conclusion of the Apocalypse, upon those who add to the word of God, or subtract from it. To such we had concluded to offer some remarks; but finding our ideas so much more happily expressed in the preface to " CamplicH's Gospels," we had extracted a few passages, and in examining the London edition of this same version, found that the editor of it had actually published in his pre- face the passages we had selected for ours. Struck with the coincidence, we here insert the whole preface to the late London edition of this trans- lation, which, with the exception of the first two sentences, is all extracted from Campbell's original preface to his translation: " JIauy timid, yet well-disposed, persons have been apprehensive that a new translation of the Holy Scriptures might tend to diminish the ven-era- tion of mankind for those sacred oracles, and thereby unsettle their faith in the Christian doctrine. To such, the subjoined extracts from Dr. Camp- bell's Preface to the Four Gospels may not prove altogether unprofitable : " Need I, in so late and so enlightened an age, subjoin au apology for the design itself of giving a new translation of any part of the scripture ? Yet there are some knowing and ingenious men, who seem to be alarmed at the mention of translation, as if such an attempt would sap the very found- ation of the Christian edifice, and put the faith of the people in the most imminent danger of being buried in its ruins. This is no new apprehen- sion. The same alarm was taken so early as the fourth century, when Je- rome was employed in preparing a new translation of the Bible into Latin ; or, at least, in making such alterations and corrections on the old Italic, as the original, and the best Latin manuscripts, should appear to warrant. The people in general exclaimed ; and even the learned were far from ap- plauding an attempt, which in their judgment was so bold and so danger- ous. Augustiu, in particular, who admired the profound erudition of Je- rome, and had a high esteem of his talents, yet dreaded much that the con- sequence (jf such an undertaking would prove prejudicial to the authority of scripture, and did not liesitate to express iiis disapiirobation in very strong terms. That interpreter, however, persevered in spite of the greatest discouragements, the dissuasion of friends, the invectives of enemies, and I lie unfavorable impressions which, by their means, were made upon the people. The version was made and published ; and those hideous bugbears of fatal consequences, which had been so much descanted on, were no more lieard of. " How dismal were the apprehensions, which were entertained immedi- ;ilcly after the Reformation, on account of the many translations of scrip- ture which came in ((uick succession, one after another ! Have men s fears been justified by the ett'cct? Quite the rev(M'so. The violent concussion of parties at the llcf.irmation produced, as might have been expectejl, a uumber of controversies, wliich were for some time hotly agitated ; but tiie greater part of these were in being, before tl;o-e versions were made Z PREFACE. Notliiag will be found to liave conduced more to subvert the dominion of the metaphysical theology of the schoolmen, with all its interminable ques- tions, cobweb distinctions, and wars of words, than the critical study of the sacred scriptures, to which the modern translations have not a little contributed. " It has been said, that the introduction of different translations tends to unsettle men in their principles, particularly with regard to the author- ity of sacred writ, which, say they, is made to speak so variously in these productions. For my part, I have not discovered that this is, in any de- gree, the effect. The agreement of all the translations, as to the meaning, in everything of principal consequence, makes their differences, when prop- erly considered, appear as nothing. They are but like the inconsiderable variations in expression, which different witnesses, though all perfectly un- exceptionable, employ in relating the same fact. They rather confirm men's faith in the scripture, as they show, in the strongest light, that all the various ways, which men of discordant sentiments have devised, of render- ing its words, have made no material alteration, either on the narrative itself, or on the divine instructions contained in it. People are at no loss to dis- cover, that the difference among interpreters lies chiefly in this, that one renders the account of things, which that book exhibits, more intelligible, more perspicuous, or even more affecting than another. These differences are, I acknowledge, of great moment to readers ; they are such, as may show one version to be greatly superior to another, in point of use ; yet, as they are all compatible with justness of representation, in everything e.ssential to the historical and didactic parts of the work, they are so far from affecting the credibility of the whole, that they serve not a little to confirm it." To these judicious remarks, extracted from Dr. Campbell's preface to his translation, I will add another. " Against the common translation, in use at present, which was made and authorized in the beginning of the reign of James I., there were precisely the same exceptions taken, founded in the like apprehensions of pernicious consequences. Whoever will con- sult the preface to that translation, and read the paragraph which is titled on the margin, ' The. speeches and reasons hvth of our Brethren and Adver- saries against this Work,' will be surprised to find how much they coincide with what has been thrown out of late against any new attempt of the kind. It is remarkable, that since the days of Jerome, to the present, the same terrible forebodings have always accompanied the undertaking, and van- ished on the execution ; insomuch, that the fatal effects predicted, have never afterward been heard of." If the mere publication of a version of the inspired writings requires, as we think it does, the publisher to have no sectarian object in view, we are happy in being able to appeal to our whole course of public addresses, and to all tliat we have written on religious subjects, to show that we have no such object in view. We have disclaimed, and do again disclaim, all affection or partiality for any human system, creed, or formulary under heaven. The whole .scope, design, and drift of our labor is, to see Chris- tians intelligent, united, and happy. Believing that all sects have gone out of the apostolic way, and that every sect must go out of the way (for Christianity is in its nature hostile to each and to every sect), we will not, we can not, we dare not, do anything for the erection of a new one, or for assisting any now in existence in its human appendages. As to any predi- lection or preference to any one now existing, we have none, further than they hold the traditions of tlie Apostles. As far as they hold fast these, we hold with them; and where they desert these, we desert them. Besides we have no aversion to, or umbrage against, any one more than another We oppose t-hom most, who most oppose and depart from the simplicity that is ill (Jhrist. I do most solemnly d(!clare, that, as far as respects mi PBirACE. xi fseliags, pjfti»Iities, reputation, and worldly interest as a man, I would be- come a Presbyterian, a Methodist, a Quaker, a Universalist, a Socinian, or anything else, bcf'oie the sun would set to-day, if the Apostolic writings would in my judgment authorize me in so doing; and that I would not give one turn to the me.uiiug of an adverb, preposition, or iuterjection, to aid any sectarian cause in the world Whether every reader may give me credit in so declaring myself, 1 know not ; but I thought it due to the occasion thus to express the genuine and uuafieetcd feelings of my heart May all, who honestly examine this version, abundantly partake of the blessings of that Spirit which guided the writers of this volume, and which in every page breathes, " Glory to God in the highest heaven, peace on earth, and good wil among men." January 29. 1826. A. 0 rKEFACE TO THE NARRATIVES OF MATTHEW, MAKK, LUKE, AND JOHN These books were designed to be read and understood by persona jf the humblest capacity, as well as by those of the most exalted genius. Read- ers oF the most limited education, as well as those of the most liberal attainments, were equally embraced in the views of the writers. If par- ticular attention was paid to any class of readers, it was doubtless to the poor, who have not the means of a refined education. One of the most striking evidences of the divine mission of the Saviour was, that, to the POOR his glad tidings were announced. A revelation not adapted to them, forfeits all claims to a divine original. In laying down some general principles or rules, for reading intelligibly the following narratives, regard must be had to all sorts of readers — the young as well as the old, the illiterate as well as the learned ; and, also, some attention must be paid to the difficulties that lie in the way of a rational and profitable perusal of them. In the first place, then, there is no opinion or notion which is more preju- dicial to an intimate acquaintance with these writings, than that of the Egyp- tian priests, introduced into the first theological school at Alexandria, and carried throughout Christendom — viz : " That the words of scripture have a '.iiystical, spiritual, theological, or some other than a literal meaning; and that the same rules of interpretation are not to be applied to the inspired writings, which are applied to human compositions;" than which no opinion is more absurd and pernicious. If this notion were correct, all efforts to understand this book must be in vain, until God sends us an interpreter, who can resolve those enigmas and mystical words of theological import, and give us the plain meaning of what the Apostles and Evangelists wrote. The reader will please to consider, that, when God spoke to man, he adopted the language of man. To the fathers of the Jewish nation he spoke in their mother tongue. By his Son, and his Son by the Apostles, spoke to every nation in its own language. When he spoke to any nation, he uniformly adopted the words of that nation in expressing his will to it. And that he used their words in the commonly received sense, needs no other proof than this, that if he liad not done so, instead of enlightening them in the knowledge of his will, he would have deceived and confounded them : than which, no hypothesis is more impious. For exaiAple : were God to speak to us in English, and select from our vocabulary the words death, punish meiU, perpetual, and loiehed; were he to use the last term as we use it, and annex to the others a signification different from that we affix to thcni — such as to mean life by I lie term death, happiness by the term punishment, and a limiled lime by the wurd perpetual; and, without appris- ing us of such a change, in tiieir meaning, say, " Perpetual death shall be thf (xii) PREFACE. punithmenl of the wicked,' what a deception would he practice on us I His words, in our acceptation, would convey a tremendous thought ; hut in his reserved sense would mean no more than "^ limited life shall he the happi- ness of the wicked y Once move on this topic. As nothing can he said to be revealed or made known by words which are not perfectly intelligible, so we find the sacred writers so conscious of this, that when they used any word which was not familiar to the readers whom they addressed, they immediately add, " Which being interpreted, signifies." If, then, those writers were ac- customed to explain any word not familiar to their readers, does it not un- deniably follow, that they supposed every word or allusion, not so explained, sufficiently plain already? And again: would not the same benevolence and respect to the capacity and understanding of their readers, which in- duced them to explain some terms of very subordinate importance, such as " corban," " talitha eumi," " Aceldama," " Golgotha," etc., etc., have caused them to explain words of infinitely more importance, such as, " re- pentance," " faith," "hope," "love," "justify," "covenant," "baptism," "ambassador," "Son of God," "eternal life," "everlasting punishment," etc., if they had not supposed such terms sufficiently plain in the common usage, and quite intelligible to all their readers? From these plain facts and arguments, we deduce the following rule or direction to all those, wIk under the guidance of Heaven desire to understand these sacred books : — YoK are to understand the loords and sentences in these narratives (iind, in- deed, in all the apostolic writings), by the application of all those rules, through which you arrive at the meaning of any other hook or loriting, of the same antiquity. Next to a regard to the commonly received sense of the words in these writings, nothing contributes more to the clear and certain understanding of them, than a knowledge of the design of the respective writers of each part of this volume. In one resjicct, they all may be said to have but one design. Taking the ultimate happiness of man as the grand design of all revelation, it must be granted, that all the inspired writers had this object in view, in all that they wrote. It is, however, capable of the clearest proof, and, indeed, it is universally admitted, tiiat every writer w' has written different parts of this book, had a specific design in each sepa rate communication. For, in the prosecution of one grand design, there are often a thousand items, distinct from each other, to accomplish ; each of which may be the design of one particular etfort. Now, it requires not a moment's reflection, to see that Paul had one design in writing to Tiniotliy, another in writing to Philemon, and another in writing to the congregation in Rome. It is granted by all critics, that when all grammatical rules fail to settle the meaning of any ambiguous word or sentence, a knowledge of the de- sign of the writer or speaker will do it. Even when a writer's terms are badly selected, or improperly used, a knowledge of his design makes his meaning plain. Daily experience must convince us that we can more easily solve difficulties, and correct mistakes in composition, by a knowledge of the design of the writer, tiian by any other means we possess. Indeed, the more weighty and important criticisms upon verbal inaccuracies, are predi- cated upon a knowledge of the design of the writer or^^peaker. If then, a suitable regard be paid to the design of any speaker or writer, how am- biguous and incorrect soever his words may be, we shall seUloni, if ever, fail in understanding him. For example : little children, when they first begin to speak, have but few terms at command, and necessarily ajiply them very inaciuratcly ; yet their nurses and attendants find little or no dillicully in understanding tlicni. In regarding what they design to communicate their language becomes as definite and precise as that of the Grecian oi Roman orator. PREFAPE. To those who inquire how we are always to find out the design of a writer, we would just observe, that his design becomes apparent either from an express avowal of it, or from attention to a variety of circum- stances connected with his writing, or from both. But this will, in the sequel, be..-ome suiEciently plain. Indeed, many readers appear to discover the design of a writer much sooner than they do the meaning or propriety of what he says. But to brini' these general hints to bear upon our subject, we must re- quest the attention of our readers to the design of the narratives of jMat- thew, Mark, Luke, and John. In this way, we think, we can most profit- ably introduce them to the acquaintance of the youth who may peruse them. Had we no means of ascertaining the design of these four historians, other than mere conjecture, predicated on circumstances, we would rationally conclude, that the design in committing to writing their testimony concern- ing Jesus of Nazareth, was the same as induced them to deliver it orally ; only with this difference, that in writing they designed to perpetuate, in a more permanent form, what must soon be corrupted and forgotten, if only spoken and not written ; and that the conviction of unbelievers, and the confirmation of disciples in the truth of one incomparable fact, was the grand design of their testimony, whether verbal or written. This illustrious fact is, that Jesus the Nazarene is the Son of God, the Saviour of men. But we are not, in this instance, dependent on conjecture. We are expressly told by one of the historians, that his design in writing was, that through his written testimony, the reader " might believe that Jesus is the Messiah, the Son of God, and that believing this he might have life through his name." Another of these sacred historians says, that his design in writing was, that a certain illustrious personage, a Christian disciple, to whom he inscribed his narrative, " might know the certainty of those things wherein he had been instructed." This narrative was directly inscribed to this per- sonage, and through him made public property, and consequently was de- signed to produce the same eft'ects in all persons in similar circumstances ; and, therefore, was as well designed to produce faith where it was not, as to .infirm it where it already existed. But, in brief, whatever was the grand design of one of these historians, was the design of them all ; for they all were employed to bear testimony to the same person ; and, in doing this, they were equally guided by one and the same Spirit. But whence all the difi'erenees and varieties in their narratives ? This, too, the design of each goes very far to explain. But was not the design of one, the design of allf True, it was the design of them all to prove one fact; hut it was not to the same identical persons: and all men are not to be convinced by the same arguments. As this is a point of vast importance, in every way in which it can be viewed, permit me to be more particular in invoking attention to it. As all nations have their own peculiarities, and all people their own ways of thinking, reasoning, and expressing themselves ; these varieties in their circumstances, require a corresponding variety in addressing them upon all subjects; though the things spoken be substantially the same, end the design of the speaker precisely the same. Now, in writing as well as in speaki-ug, the same persons vary their communications according to the times, places, and circumstances in which they speak or write. For exam- ple, though Paul proclaimed the same gospel at all times, and in all places, he does not always exhibit it in the same words, nor accompanied with the same evidences, arguments, or reasons. Thus, in publishing the same gos- pel to the Lycaonians, the Athenians, the Antiochians, the Corinthians, he is governed by all the prejudices, views, feelings, and circumstances of his auditors; and adapts the style, the facts, arguments, and evidences, to the capacities, views, and circumstances of his hearers. While he publishes PREFACE. XT the same glad tidin<;s to them all, he varies in many respects upon all these oeeasions. This was ahsolutely necessary to his success, and is a most irre- fragable proof of the sincerity and honesty of the man, and srreatly adds to the credibility of his testimony. Now, for the same reasons that Paul dif- fers from himself, or varies in his way of speaking the gospel in dift'crent places, he would have observed the same varieties in writing to thii same people. For he never spoke at random in publishing the glad tidings; and what he spoke, was as deliberate as what he wrote. For the same reasons, therefore, had any one of the writers of these four histories, written them all to the different persons, at the different times, and in the different places where they were at first published, there is every reason to believe that they would have been as different from each other as they are: and making a reasonable allowance for the peculiarities of each writer, that they would have been the same as they now are. Many reasons could be offered for this opinion, but we shall only submit one proof or argument in favor of it, which is indeed done, when one single fact is stated — viz : Luke, in his Acts of the Apostles, three times 'gives an account of Paul's conversion and special call to the apostleship, and these three differ as much from each other, as Matthew, Mark, and John differ in their narratives concerning Je- sus of Nazareth. But there is just the same reason and necessity for, and the same propriety in, the varieties which are found in these four histories, as there was for Paul to speak the same gospel in a different way, with dif- ferent arguments, facts, and evidences, in the different places in which he published it. Suppose Matthew Levi to have written a narrative for the Jews in Judea, one for the conviction of the people at Rome, one for the Jews, and Greeks in Greece, and one for the Asiatics in general, at differ- ent periods, wilhin the lapse of from twenty to thirty years; would it not have been as fitting for him to have been as diverse in his statements, as Paul was in his preachings in Damascus, Lycaonia, Athens, and Rome? It was, for example, of indispensable importance that Matthew Levi, when writing for the Jews in Judea, at the time in which he wrote, should trace the lineage of Jesus of Nazaretk up to David and Abraham ; but of no consequence to the people of Rome, for whom John Mark wrote, that he should do it at the time he published his testimony. This, and other di+'- ferences between Matthew and Mark, and the others, is precisely analagoua to that between Paul in Damascus, and Paul in Athens. In a Jewish syn- agogue in Damascus, the Jewish Prophets must be circumstantially adduced ; but before the Areopagus in tlio city of Athens, Aretas a Grecian poet, was better evidence than Isaiah or Daniel — better adapted to the audience, and to the design of the speaker. To return to the design of these four testimonies. The immeduite de- iigit of these writings is to convince men that Jesus of Nazareth is the Messiah, the Son of God ; and the ultimate design of them is, to put men in possession of life I Matthew's design was, in the first instance, to couviuce the Jews in Judea — Mark's design was to convince the Italians or Romans — Luke's design was to conviuee the Grecians — and John's design was to con- vince the Asiatics in general, of this fact; and, if you please, through these, finally, all nations. Now, as the Saviour did not exhibit all the evidence of his mission in any one town, village, or city, or to any one people, it was quite compatible with his e.vample, and with all circumstances, that none of his ambassadors should attempt to lay all the evidences before any one people, whether they preached as Paul, in all nations; or wmte, as these writers did, for the conviction of different nations and people. Now, to bring all these remarks to bear upon a rational and profitable art of rending these memoirs, we shall, for example, take the testimony ol Matthew I.icvi, and show 1k)W a knowledge of his design illuminates every gage, and contributes to clear and comjirchensive views of that religion, in the accompli^mcnt of which he was an active and honored agent. Let the TTl PREFACE. reader suppo>!e that he was possessed of all the facts and documents with which MattL^w was furnished, and that he designed to address hfs country- men, the Jews, in order to convince them that Jesus of Nazareth, who had, at the time of his writing, finished his earthly career, was that Messiah, the Son of God, which God had long and often promised, and they had expected. That he might write with the most effect, he would take into view the cir- cumstances of the Jews, at his time of writing. He would place before him their different sects and prejudices, the popular errors and the popular truths of the time : and, being fully acquainted with these, he would select out of the information with which he was furni.'ihed, such facts and documents as would suit all the circumstances of the case. Being aware that the whole nation expected a prince and deliverer to rise from among them, and from the house of King David, he would conclude, that unless he could satis- factorily prove that this Jesus was legitimately descended from Abraham, through David, all further attempts to convince his countrymen would be in vain. For this purpose, then, he would apply to the Register's office, for a copy of the roll of the lineage of the house of David, well attested ; and from this, trace Jesus to David ; and thus prove that, in as ftir as ped- igree was concerned, this person had the most legitimate claim upon their faith, as being, unquestionably, from the most public and well-attested doc- uments, a descendant of King David. In the next place, he would remem- ber, that not only his descent from David, but many circumstances of his nativity and infancy, had been pointed out by the Prophets of his nation; and that the people of his time expected these to be fulfilled in the Mes- siah. He would, therefore, introduce those circumstances which had been foretold — such as the character of his mother, the place of his nativity, the slaughter of the infants in Kamah, his flight into Egypt, his being recalled, his bSing brought up in Nazareth, and the history of that Elijah that was to come before him. Thus he would adduce the testimonies of Moses. Da- vid, Isaiah, Jeremiah, Hosea, Malachi, as all concurring in him. Having, then, introduced him under all these favorable circumstances, and fairly brought him before his readers, accompanied with every attesta- tion which either their own expectations or the sayings of their Prophets had made necessary; his next efl'ort would be to furnish such evidences as .i^eir expected Elijah presented in his behalf, and such unexpected at- testations as his Father from heaven, and the Holy Spirit had given at his first manifestation to Israel. Then he would give a specimen of his own character, deduced from what he said, and what he did, that they might judge whether there was anything in his doctrine or deeds incompatible with his pretensions. In selecting his own declarations, he would prefer those of the greatest notoriety, such as his public discourses : and of his miracles, he would adduce not only those of the most splendid character, but those which were performed in the presence of the largest and most respectable assemblies. He would occasionally, as opportunity served, state the success attend- ant on his labors, mention the names of his principal followers, and intro- duce as early as possible to the notice of his readers, those prominent char- acters who afterward occupied so conspicuous a place in the triumphs of his cause. He would sometimes record such incidents in their history as would unfold their true character, and serve to give them credit with the people. He would always introduce the ancient predictions that bore upon him or them, and thus present a chain of evidence addressed to all that is in man, and to the peculiar temper and feelings of his countrymen. For this purpose, pains would be taken to show how he acted in all sorts of company — amongst friends and foes; and still having regard to tli* prejudices and errors of the times, such occurrences as would ha', tendency to correct these mistakes, would be minutely detailed. Comb-.v iug brevity and great comprehension with simplicity and perspicuity, tr^-c PREFACE. XTll mg every prominent incident from his birth to his death, his resurrec- tion and ascension into heaven; he would thus produce such a phalanx )f evidence, as would leave without excuse, every man who had read the 'ineient oracles, or only heard the comments of the public instructors of • he people. Such, I say, would be the general outlines of the course which reason «TOuld suggest to a person whose design would be to convince a people cir- cumstanced as the Jews were at the time Matthew published his testimony in Judea; and such, substantially, is the course that Matthew has adopted and pursued. Now, as the design of a ivrifer is his own guide in the selection and ar- rangement of his materials, arguments, and evidences; so it is the only infal- lible guide, when known, to the interpretation of what he has written. A regard to the grand design of the whole, and to the particular design of each item in the narrative, will do more to explain to us the meaning of what is written, than all comments upon the meaning of words, or what \s called "the doctrines" of scripture. Were a person to write at a great distance from Judea, as John did, where the people knew little or nothing of the Jewish Prophets, or of the Jewish customs, he would not think of troubling them with a roll of lin- eage about his pedigree, nor with many quotations from ancient Prophets, except to let them know that he had been the subject of ancient prophecy, and mention a few instances to show that these prophecies had been most exactly fulfilled in him. He would introduce John the Harbinger, merely as "« man sent from God." If he spoke of the people of Canaan, he would simply call them Jews. If he introduced any Hebrew names, such as Kiihhi or Messiah, he would interpret them. If any of the sacred in- stitutions of the Jews' religion, such as the Passover, was introduced, he would call it a feast of the Jews. If he referred to any of the usual cus- toms of the Jews, he would explain them, such as the Jewish manner of purifying. If he spoke of places in that country, he would give a geo- graphical description of them, such as Betltany upon the Jordan. If he alluded to the sectarian feelings of this people, he would describe to what extent they were carried, by informing his readers that the Jews had no intercourse with the Samaritans. Nay, he would adopt the style of the East, as far as compatible with a lucid statement of facts; and as ligh' was a favorite topic of the Asiatics, he would, under this similitude, intro- duce to their consideration Jesus as"'ospects, and moral conduct. All, before, was earthly, or animal., or devilish, or all these together : but now. all is holi/, spiritual, and divine — the heavenly influence becomes extended, and nations are born unto God. And how was all this brought about? Not by might nor power; not by the sword, nor by secular authority; not through worldly motives and prospects ; not by pious frauds or cunning craftiness , not by the force of persuasive eloquence: in a word, by nothing but the sole influence of truth itself, attested to the heart by the power of the Holy Spirit. Wherever religious frauds and secular influence have been used to found or support a church, professing itself to be Christian, there, we may rest assured, is the fullest evidence that that church is wholly Anti- Christian: and where such a church possessing secular power, has endeavored to support itself by persecution, and persecution unto privation of goods, of liberty, aijd of life, it not only shows itself to be Anti-Christian, but also diabolic. The religion of Christ stands in no need either of human cunning or power. It is the re- ligion of God, and is to be propagated by his power : this the book of the Acts fully show^s ; and in it we find the true model, after which every church should be builded. As far as any church can show that it has followed this model, so far it is holy and apostolic. And when all churches or congregations of people, professing Christianity, shall be founded and regulated according to the doctrine and discipline laid down in the book of the Acts of Apostles, then the aggregate body may be justly called, "TAe Holy, Apostolic, and Cath- olic Church." " You diff 'rent sects, who all declare, Lo ! Christ is here, and Christ is there; Your stronger proofs divinely give, And show me where the Christians live.** PEEFACE TO THE EPISTLES. Epistolary communications are not so easily understood as historic writings. The historian writes upon the hypothesis that his reader is igno- rant of the facts and information which he communicates; and therefore ex- plains himself as he proceeds. The letter-writer proceeds upon the hypoth- esis that the person or community addressed, is already in possession of such information as will explain the things to which he only alludes, or simply mentions. This is more especially the fact, when the writer of a letter ad- dresses a people with whom he is personally acquainted, amongst whom he ha« been, and with whom he has already conversed, upon most of the sub- jects on wiiich he writes. A letter to persons who have hea.d the writer before, who know his peculiarity; and above all, who are perfectly acquainted with their own circumstances, questions, debates, difficulties, conduct, etc., may be every way plain, and of easy apprehension to them, when it may be very diilicult, and, in some places, unintelligible, to persons altogether strangers to these things. It is a saying, to which little exception can be made, that every man best understands the letters addressed to liiniself It PKEFAOE. XXIX is true, if another person were made niiimtely acquainted with all the busi ness, from first to hist, with all the peculiarities of the writer, and cireum- Btanees of the persons addressed, and with all the items of correspondence, Le might as fully and as clearly understand the letter, as those to wlinni it was addressed. There is no doubt but that the apostolic letters were plain, and of easy apprehension, as respected the style and sentiment, to the persons who first received them, though some of the ihiii(/s contained in them, might be diffi- cult to be comprehended, or fully understood, even by them. The difficulties that lie in our way of perfectly understanding them, though much greater than those in the way of the persons to whom they were first sent, are not at all insurmountable. The golden key of interpretation, is very similar to the golden rule of morality. To ascertain what we ought to do to others, on moral principle, we must place ourselves in their circumstances; and to ascer- tain the meaning of the apostolic epistles, we must place ourselves in the circumstances of the persons to whom they were written. So far, a resem- blance exists between the golden key and the golden rule. But to develop this principle, and to exhibit its practical use, we shall lay before the reader a few considerations, which will embrace the chief difficulties in our way, and the best means of surmounting them. What we advance on this subject, may be considered as an answer to the question. How shall we place ourselves in /he circumstances of the 2}ersons addressed f In the first place, fheu, we are to remember^ that these letters were written nearly eiyhteen centuries ago. This fact has much meaning in it: for it fol- lows from it that, excepting the prophetic part of these writings, not a word or sentence in them, can be explained or understood by all that has happened in the world for eighteen hundred years. We might as well expect to find the meaning of Cicero's orations, or Horace's epistles, from reading the de- bates of the Briti.sli Parliament, or tlie American Congress of the last year, as to expect to find the meaning of these epistles from the debates and de- cisions of the Council of Nice, or of Trent, or of Westminster — from the ecclesiastic history, the moral philosojjhy, or the scholastic divinity of any age, since John the Apostle resigned his spirit. From the above fact, it follows, that the most accurate acquaintance with all those questions of the diflerent sects, with all their creeds and controver- sies, which have engrossed so much of the public attention, if it does not im- pede, moKt certainly does not facilitate, our progress in the knowledge of the apostolic efjistles. As the Apostles did not write with any of our questions before their minds, or with a reference to any of our systems, it is presump- tuous in the extreme to apply what they have said on other questions, to those which have originated since. And as they did not write with any de- sign of making out a system of doctrine, it is preposterous to attempt to make out a system for them, and oblige them to approve it. In the second place, as the Apostles wrote these letters with a reference to their own times, to the character and circumstances of the people with whom they were conversant, a knowledge of the character and circumstances of these jjeople, is of essential impiirtance, in order to understand the letters tidilressed to them. By the character of the people, we mean not only their character, at the time the letter was written, but also their previous character — what sort of per.sons thoy were before their conversion, as respected religion and moral- ity— what their peculiar views and prejudices — and what their attainments in the learning and science of their age and country. By the circumstances of the people, we mean not merely their political and commercial standing, hut as regards unity of views and co-operation — whether they were living in peace and harmony among themselves — whether they were persecuted by those of diflercnt sentiments — or whether ihey were enjoying trancjuillity un- molested from without. SXX PREFACE. In the third place, a knowledge of the character and circumstances of the writer of an epistle, is of essential importance in understanding it. His character as respects style and method — what his peculiar art of reasoning and modes of expression — what relation he boars to the persons addressed — whether personally acquainted with them, or by report — whether their father or brother in the fiiith — whether his letter is the first or second to them, oi one of a series not extant — whether it was solicited on their part, an an- swer to one from them, or written of his own accord — whether he addresses them alone, or others in conjunction with them — and whether he writes in his own name, or associated with others — and what their character and standing. In the next place, great attention must be paid to his design in writing to them, at that time. It must be ascertained whether he writes with a refer- ence to their whole circumstances, or to some one more urgent consideration ; whether that consideration was one that respected themselves merely, or others equally with them; whether he aimed at the full accomplishment of his design in one letter, or in more ; or whether he reserved some things to a sjiecial interview, or to some persons soon to visit them. In the fifth place, the reader must recollect that no one sentence, in the argumentative part of the letter, is to be explained as a proposition, theorem, proverb or maxim, detached from the drift and scope of the passage. In- leed, neither words nor sentences in any argumentative composition, have any meaning, but what the scope, connection, and design of the writer give them. Inattention to this most obvious fact, has beclouded the apostolic epistles, has introduced more errors into the views, and unmeaning ceremonies into the practice of professing Christians, than any other cause in the world. To this the cutting up the sacred texts into morsels, called verses, has greatly con- tributed. Many passages, otherwise plain and forcible, have been weakened and obscured by this absurd interference. The diflSculties in the way of our understanding these epistles, may be easily gathered from the preceding items. We must place ourselves in Ju- dea, in Rome, or iu Corinth, and not in those places in tlie present day ; but we must live in them nearly two thousand years, before we lived at all. We must mingle with the Jews in their temple and synagogues. We must visit the temples and altars of the Pagan Gentiles. We must converse with Jlpi- eurean and Stoic philosophers — with Pharisees and Sadducees — with priests and people that died centuries before we were born. We must place before us manuscript copies of these epistles, written without a break, a chapter, or a verse. We must remember what the writers spoke to the people, before they wrote to them. We must not only attend to what they said and wrote, Init to what they did. And we must always bear in mind the numerous and diversified enemies, in and out of authority, with whom they had to conflict. Now all these are apparently great dilficulties, and, at first view, would seem to put the golden key of interpretation out of the reach of all. They are not, however, insurmountable. In reading any epistle, on any subject, written by any person, we are accustomed to attend to all these things, in substance, if not in form. Indeed, these are but the dictates of common sense, regarded by every person in the common occurrences of every day. Who is there th;.t reads a letter from any correspondent, without plac- ing before his mind the character, views, and all the circumstances of the writer? Who is it that reads a letter addressed to himself, or any other per- son, that does not attend to his own circumstances, or those of the person ad- dressed, with a reference to the items of correspondence? T)oes he not regard the date, the place, the occasion, and the apparent design of the com- munication? Does he divide the letter into chapters and verses, and make every period or semicolon in it a proverb, like one of Solomon's ; a tiieoreni, like one of Pjuclid's; an axiom, like one of Newton's? Does he not rather read the whole of it together, and view every sentence in it in the light of PREFACE. XXXI the whole, and with a reference to the main desif^n ? Most certainly he does. .Ml that is contended for in these remarks, is, that the same common sense •ihould DC applied to the apostolic epistles, which we apply to all other epis- tolary tH)!umunications. VVe have said, that the above-mentioned diflSculties are not insurmount able ; and in proof that they are not, and that we may place ourselves in the eircumstauces of those addressed in the epistles, with more ease than at fiisi fight appears, wo would call the reader's attention to the documents which the Now 'lostament itself furnishes, to aid us in an eifort of so much im Dortance. In the faist place, then, the historical and epistolary books of the New Covenant attord us the necessary documents to place ourselves in the eircuui- stances of the persons addressed, in all those points essential to an accurate apprehension of what is written to them. It presupposes, that the reader i.« in possession of the ancient oracles; or that he has, or may have the inform- ation contained in them. As much is recorded of the peculiar character and views 01 the Jews and Gentiles, in the apostolic age, of the sects and parties of boin people, as is necessary to understand the allusions to them in these writings ; and in proportion to the important bearings that any historic facts have upon the apostolic epistles, is the amount of information afforded. For example — there is no historic fact which explains so much of Paul's epistles, as the opposition which the Jewish brethren made to the reception of the Gentile converts into the Christian congregations, on the same footing with themselves; and there is no historic fact in the history of the lives and labors of the Apostles, so frequently and fully presented to the view of the reader, as this one. Indeed, the number of facts necessary to be known, in order to our asso- ciating around ourselves the circumstances of those addressed, in most of the apostolic epistles, is by no means great. It is rather the Imporlance than the numlirr of them, which illustrates these writings. A few facts belonging to the apostolic commission, explain a large proportion of the writings of the Apostles. For instance, they were to announce and proclaim to Pharisees. Sadducees, Samaritans, and men of all nations, that JESUS THE NAZ.\- RENE WAS THE SON OF GOD, AND THE SAVIOUR OF MEN. When this was done, and some of all these people were persuaded of the truth of this proposition, the next work of the Apostles was, to associate them in one religious community, by opening to their apprehension the import and design of the facts which they already believed. In making one new religious body, or association of persons, whose former views, prejudices, partialities, and an- tipathies, were so discordant, lay the chief difficulty, and constituted the most arduous part of the a])ostolic labors. The Jew, with great reluctance, aban- doned his prejudices against the Gentile; and the (Jentilo, with no less diffi- culty, was reconciled to the Jew. The Jew conceited that it would bo an im- provement upon the Christian religion, to incorporate with it a few of the essentials of Judaism ; and the Gentile fancied, that some of his former much-loved philosophy, wcjuld be a great acquisition to a Christian congre- gation. The Infidel, or unbelieving Jews, attacked their brethren, who asso- ciated with the Apostles — first by arguments, and lastly by political power; and the (iuntile philosophers and magistrates alternately ridiculed and perse- cuted such of their brethren as united with this sect, everywhere spoken against. The Apostles labored to keep the doctrine of the Messiah pure fr )m any mixture with Judaism and Gentile philoso|diy, and to fortify the minds of the disciples with arguments, to maintain their controversy agai?ist their opponents, and with patience and resolution to persevere amidst all suf- ferings and persecutions. Now these few facts, so frequently and fully stated in these writings, go a great way in explaining some entire epistles, and many passages in others. Kut in a preface to one of the cpistlcs, we can illustrate and apjily these SZXU PREFACE. principles to much better advantage, than in such general remarks ; and, for this purpose, we shall present the reader with a short preface to the epistle to the Romans, which has generally (both by the ancients and moderns) been considered the most obscure and difficult of all the epistles. PREFACE TO THE EPISTLE TO THE ROMANS. As this epistle, when understood, is a sort of key to the greater number of Paul's letters, much depends on forming clear and comprehensive views of its impurt. As far as our limited means of furnishing such preparatory information as may assist the reader in examining it for himself will permit, we shall contribute our mite. In the first place, we request the reader's as- tention to a few facts of great importance in tlie investigation of this epistle : and, indeed, of all Paul's epistles. I. The main question discussed in the narratives of Matthew, Mark, Luke, and John ; or the grand topic of debate, from the time John the Im- merser appeared in the wilderness of Judea, till the resurrection of Jesus, was — Wlietlier Jesus tlie Nazarrnc was the Messiah? The Jews on the one part, and the Saviour and his Apostles on the other, were the only persons engaged in the controversy — the principal parties in this discussion. Hence, it was altogether confined to the Jews. Indeed, they only had the means of determining this point, as they were in possession of the oracles which ibre- told his coming, identified his person, and attested his pretensions. II. The grand topic of debate, from the resurrection of Jesus till the calling _pf the trcntiles, an interval of several years, was — Whether Jesiis, whn was enictfied, had ae.tually arisen from the grace, and ascended into heaven ? This, though diiferent ir form, was, in effect, the same as the preceding. It was difl'ereutly proposed and argued, though tending to establish the same grand point. The Jews in Judea, the Samaritans, and the Jews in all the synagogues among the Gentiles, whither the Apostles went, were the only persons who took an active part in this controversy. III. Aiter the calling of the Gentiies, and the number of disciples among the Jews had greatly augmented, a new question aro.se, which, among the converts generally, and cs])ecially among those of the Jews, occupied a« con- spicuous a place as the first ([uesrion did among the Jews in Judea. This question is as prominent in many of Paul's epistles, as the former is in the historic books oi' this voluuiC. It is this — Whether tite Gentile eonverts had a right to he considered tlie people of God, equally as the Jewish believers; or, lohether they should be received in, tlie Christian congregations of believing Jews, without submitting to any of tlie Jewish pyeculiarities, on the same footing with the circumcised and literal descendants of Abraham. IV. Many questions grew out of this one, which, for a long time, occu- pied the attention of the Christian communities throughout the world, and called for the attention of the Apostles. But as Paul was the Apostle to the Gentiles, he was obliged to take a more active part in these discussions, and thus we always find him the bold and able advocate of their rights, however or by whomsoever assailed. To this question, we are, doubtless, indebted for much of the information which this Apostle has given us, as it was the ocr.a sion of so much being written on many topics connected with it, such as — 1st. The genius and design of circumcision. 2d. The promises made to Abraham. 3d. The nature and design of the law of Moses, or Old Cove nant. 4th. The righteousness of the Law, and the righteousness of Faitii ; or, justification by works, and justifi(^ation by grace. 5lh. The Jewish priest- hood and sacrifices. 6th. The sacrifice of Clirist. 7tli. The grace of God, or the divine philanthropy. 8th. The election and calling of the Jews. 9th. The nature, design, and glory of the Christian constitution and assembly. PREFACE. ZZXlll and many other topics subordinate to, and illustrative of, the one grand ques- tion concerning the reception of the Gentiles. To simplify still farther, and to comprehend under a few heads the whole apostolic writings; it may be said, tiiat there are three gospels with their cir- cumstances, which engross the wiiole volume. The first is " the glad tidings," emphatically and supereminently so called, concerning Jesus of Nazareth, exhibited and proved to be the only begotten Son of Uod, sent to bless the people among wliom he appeared, who credited his pretensions. The second is the glad tidings of salvation to the Ge>Uik's, called ''the Gospel of their Salvation." This exhibits Jesus as the Saviour of the world, and his death as a propitiation for the sins of the whole T'orld. The third gospel, is that developed in the Revelation of John, in the co^imon version, called " the everlasting gospel" or, good news ; that the long apos- tasy, that the long dark night of antichristian superstition, tyranny and usurpation, is passed; and that the kingdoms of the whole world hav^. be- come the kingdoms and empire of Jesus, the King of kings. The circumstances that gave rise to these three gospels, constitui >. the shade in the picture of God's philanthropy. The development of the fihar- acter and condition of the human family, relative to these three gnsp' 's, in connection with them, engross the whole apostolic writings. On this, a hint or two must suffice. As to that which is by way of eminence called " the Gospel " — the doe;en- erate and apostate state of the most enlightened and favored nation among men, the descendants of the Father of the Faithful, foru: the contrast ; ind. as a foil, set ofl' and brighten this most splendid of all exhibitions of the mercy of God, from which spring all other good news to men. As to the second gospel or good news — the deplorable condition, the ij'no- rance of God, and the nameless vices of the Gentile world, their long alien- ation from (jod, and scandalous idolatry, constitute a theater on which to ex- hibit to advantage the glad tidings of (rod's gracious purposes toward them from the beginning, evinced in sending his Son to make a propitiatory sacri- fice for their sins, and in calling himself the God of the Gentiles, as well as of the Jews. And as to the third gospel — the awful apostasy of the professed Chris- tian communities, and gross departure from the letter and spirit of the Chris- tian institution ; their schisms, strifes, and persecutions, wliich this apostasy ha.s given rise to; tlie long rejection and continued infidelity of the Jews, with awful grandeur prepare the way for the proclamation of the everlasting g( od news — the joyful era, when it shall be sung, ^'Bahj/lon the Great is fullen, NEV'Ea more tii arise!" The kingdoms of the world have become the kidgdoms (if our Li-rd, and his saints shall triumph with him for a thousand piophelic years I Those engross the whole apostolic writings. The first of these three has been fully discussed and established, in tiio testimonies of the four Kvaiigelists. The second is recorded in the book of the Acts of Apostles, and developed in the epistles. The third, in some passages of the epistles, but particularly and fully, in the last revelation made to the Apostle John. The epistle to the Romans is altogether devoted to the second — and was written with a design to prove that the believing Gentiles are, equally with the Jews, entitled to all the rights and immunities of citizenship, in the itingdom of God's own Son. This brings us to the epistle to the Romans ; in reference to which, let it be remembered, that, although the term Roman, in its most restricted sense, denoted a Pagan citizen of Rome ; yet, both Jews and proselytes who lived there, wore called Romans, as well as the Pagan citizens of Rome. Hence, Iiuke informs us, that Roman sojourners, both Jews and proselytes, heard P«ter announce the glad tidings on Pentecost in Jerusalem. Hence, we may XX XIV PREFACE. conclude, that a congregation in Rome was formed, soon after the return of the Roman Jews from Jerusalem. Though the congregation in Rome was at first composed exclusively of Jewish disciples ; after the calling of the Gen- tiles, and especiallj at the time when Paul wrote this letter, it was composed of Jews and Gentiles. Without going into a long detail cf particular proofs to come at the de- iiffn of the Apostle, in writing this letter ; we may readiiy gather from the epistle itself, that the Jewish and Gentile disciples in this congregation, were not perfectly reconciled, on account of certain questions and debates, involv- ing the Jewish peculiarity ; that the great question between the Jews and Gentiles was not decided in this congregation, though so eminent in the Chris- tian faith ; that Paul wrote with f> reference to the actual condition and cir- cumstances of this people, according to the best information he had respect- ing them, not having been himself at Rome. As this congregation was placed in so conspicuous a place, and was known to the whole Christian communities throughout the Roman empire, the settling of this question in Rome was a great object; and as the Apostle, though anxious to visit, the city, had been prevented for a long time, he conceived the noble design of settling the dif- ficulties between the Jewish and Gentile brethren in this city, by a long and argumentative epistle, embraciag all the points of chief difficulty between the Jews and Gentiles in Rome, and elsewhere. Such was the design of writing this letter, as the circumstances and allusions found in it, and all evidences, internal and external, evince. Having formed such a design, the Apostle was at no loss how to execute it. He was well skilled in all the questions and customs, and expert in all the arguments of the Jews, in the support of their peculiarity. He knew all that a Judaizer or an infidel Jew could say, in support of his favorite theme. Besides, as the Judaizer, who aimed at bringing the Gentiles under the law, argued from the same topics that the infidel Jew handled, to show the supe- riority of the Jew's religion, and to oppose the Christian, the Apostle so ar- ranges his arguments as to silenco both. He was well awaro that this letter would soon become public property, and that it would be read by all parties, as well as by the brethren to whom it was addressed; for all would be anx- ious to know what "the apostate Jew," as some called him, or the great "Apostle to the Gentiles," had to say with reference to these questions. He writes with all these things before his mind. It is worthy of notice, that the Apostle does not attempt to settle such questions merely, or, indeed, at all, by his apostolic authority. Though his decision, without assigning a single reason for it, would be final amongst all Christians who recognized him as an Apostle ; yet he does not attempt to settle the point in this way. He appears as a logician, and meets opposition, not by a decree, but by argument. In this way, he enlightens and confirms the Christians in the faith, and qualifies them to convince and silence those who would not receive the decree of an Apostle, as that from which there is no appeal. Now, placing before our eyes the congregation of Christians in the great city of Rome, the mistress of the world, A. D., 57 ; every day visited by trav eliiig Christians, both Jews and Gentiles, from all nations ; considering the notoriety of this congregation, having the eyes of the philosophers, priests, and illustrious men of Rome fixed upon it; bringing near to ourselves the prejudices of Jews and Gentiles against each other in former times, and the liigh conceptions of the former, as being the only people, righteous, elected, approved, and beloved of (jrod ; remembering, too, their contempt of the Gen- tiles, rulers and ruled; their keen sensibility on every topic affecting theii national honor ; at the same time, fixing our eyes upon the author of this letter, his deep knowledge of the human heart, his profound acquaintance with the Jews' religion, and with the character and feelings of his country- men; his great abilities as a logician ; his divine skill in the Christian reli- PREFACE. XXX^ gion ; his tenderness toward his brethren of the Jews; his zeal for their con version — keeping; all these things in remembrance, and above all, his desir/n in writing this letter, let us attempt an analysis of the argumentative part of it: 1st. After his introduction and usual salutation, he gives an exact exhibi- tion of the religious and moral character of the Gentile world. 2d. He delineates the religious and moral character of the Jewish people. His design in this part of the epistle is to prove, that the mass of the Jews «nd Gentiles were equally vile and obnoxious to divine vengeance ; that neither of them could eiuistituto any claim on the righteousness of God ; that they were e((ually destitute of national righteousness, and of every plea founded upon their own character or works. He also shows, that individuals amongst Jews and Gentiles, who acted in conformity to their means of knowing the character and will of God, were also equal in the divine estimation. In a word, he proves the Gentiles and Jews, whether considered nationally or individually, as "without any difference," respecting the great question which he discusses. He proves them ''all under sin" and that God is equally "the God of the Gentiles and of the Jews." 3d. He, in the next place, exhibits "the righteousness offaitli," as equally accessible to them both, as bearing the same aspect to thciu nationally and in- dividually. In establishing this point, the difficulties existing between Jews and Gentiles, converted to Christianity, are decided. For, let it be admitted, that the Jews and Gentiles, before converted to Christianity, were without dif- ference ; that when converted to Christianity, they were without difference as respected the righteousness of faith ; and the consequence would be, that they should, without difference, be admitted into the Christian communities. This is the scope, design, and termination of the argumentative part of this letter, which closes with the end of the eleventh chapter. But the Jews had many objections to make to the positions, which the Apostle lays down ; and in exhibiting their objections, they argued from vari- ous topics, which the Apostle was obliged to discuss, before he could triumph- antly establish his positions. The principal topics were — Circumcision, the Covenant with Abraham, the Promise of Canaan, the Law of Sinai, the Elec- tion and calling of the nation as the covenaiited people of God. These embrace the chief topics (jf argument, and these Paul must meet and repel, before he can carry his point argumeutatively. In the third chapter he meets the first objection. He introduces (he Jew, saying, " What profit is there in circumcision upon this hypothesis f This objec- tion he meets, and while he acknowledges that it was an advantage to the Jew in several respects, he shows it avails nothing against the question he discusses. That circumcision made no man righteous, ho fully proves ; for, in this respect, the uncircumeised was as acceptable to God as the circumcised, and in some respects the Gentile condemned the Jew. After meeting a numi)er of subor- dinate objections, growing out of this one, and fully proving from David's own words, that the Jews were no better than the Gentiles ; in the fourth chapter he meets the second grand objection, viz : What do we, on this hypoth- esis, say that Abraham, the father of the Jews, obtained from the covenants of' promise, and the works enjoined upon him? He shows that neither his cir- cumcision, nor any work proceeding from that covenant, was accounted to him for righteousness; but that his fiD'h, which ho had as a Gentile, or '^before he was circumcised," was "accounted to him for righteousness;" and that liis bcconnng the heir of a world, or of the promises made to him, arose not from any of the Jews' peculiarities. And while meeting their objections on tiii.s topic, he introduces those drawn from the hno, and shows most explicitly, thai neither righteousness nor the inheritance of Canaan, was derived through tiie law — that Abraham was righteous, or had that righteousness in which tiie Gentiles arc now accepted, and was secured of Canaan for his seed, without respect to law : for God gave Canaan to him and his seed by a promise, cen- turie-" ^'fforo the law was proniulgcd. And thus he makes the covenant with XXX VI PREPACK. Abraham an 7,-gument in favor of his design, proving from it, that the (Jbl- tiles were embraced as his seed. And here let it be noted, that the justifi- cation by works, and that by faith, of which Paul speaks, and of which our systems speak, are quite different things. To quote his words, and apply them to our questions about faith and works, is illogical, inconclusive, and absurd. In proof that the Gentiles were included in the promises made to Abra- ham, and actually participated in his faith, in the beginning of the fifth chap- ter, he introduces their "experience," and identifies himself with them. After detailing these, and showing that Jesus died fcr them, as well as for the Jews; and that they, being reconciled by his death, would, most certainly, be saved through him ; from the twelfth verse to the end of the chapter, he shows the reasonahleness of this procedure. For although the Jews might continue to cavil about the covenant of peculiarity with Abraham, he shows that the Gentiles were equally concerned with th^ Jews, in the consequences of Adam's fall ; and this section of the letter is decisivs proof of the correct- ness of his arguments from the covenant with Abraham. While on this topic he expatiates on the superabundance of favor that presents it.self in the Divine procedure toward mankind, irrespective of national peculiarity, in a most striking contrast of the consequences of Adam's disobedience, and the obedience of his antitype. He meets an objection, in the sixth chapter, to the superabundance of this favor, and expatiates on it to the close ; and, in the seventh, resumes the na- ture and design of the law, and bjy placing himself under it, and showing in himself the legitimate issue of being under it, proves its inefificacy to accom- plish that for which the Jews argued it was designed. In proving that the believing Jews were not under the law, he carries his arguments so far as to lay the foundation fur the Judaizers to object that ho represented the law as a sinful thing. He might say, " Is the law sin, then?" an apparently natural conclusion, from what he had said of its abrogation. This he refutes, and proves it to be " holy, just, and good." Then the Juda- izer retorts, " That which was gnod, then, loas made death to thee !" No, says Paul, but the law made sin death to me. This he demonstrates to the close of the chapter ; in which he most lucidly represents the wretched condition of a Jew, seeking eternal life by a law which made his sins deserve death, and which he was unable to obey. Tiie law clearly demonstrated goodness, righteousness, and virtue, but ini])arted no power to those under it, by which they could conform to it. Thus he is led, in the eightli chapter, to exhibit the privileges of the be- lieving Jews and Gentiles, as delivered from the law. In expatiating on the privileges and honors of these under the New Covenant, he represents them as tiie adopted sous of God, as joint heirs with Christ, He alsi> shows, that while they continued in the faith, and "jointly suffered" with the Messiah, they were considered as the penple of God, the called, elected, justified, and glorified ones; and that no distress nor power in the universe could separate such joint sufferers from the love of God. On this point he is most sublime. But in representing the Gentile believers as the called according to God's pur- pose ; aa the elected, justified, and glorified members of his kingdom, he wounds the pride of the infidel and Judaizing Israelites, whose were the adiiplion, the glory of being God's people, the coveiuwits, the law, the wor- siiip of God, the promises, the fathers, the Messiah ! He invades their pre- rogative. This leads him to discuss their right to be always exclusively con- sidered the chosen people of God. He examines their arguments, points out their mistakes, and repels their objections with great ability, tenderness, affec- tion, and zeal, to the close of the eleventh chapter. In the ninth chapter he meets three objections to his leading argument: 1st. That on the hypothesis of. God's choosing the Gentile nations, in Silling them to be his people, his " promises to Israel (that is, to the nation) PREFACE. XXXVIl had fallen." This he refutes by showing toho are Israel, in the .sense of the promises. 2d. That, in choosing Jacob, and excluding Esau from fl\e honor of being the progenitor of the nation, (as Paul represented it,) :ind in now excluding Israel and choosing the Gentiles, there appeared to be iiijus/lre with tJod I'aul, from the lips of Jloses, their own lawgiver, demonstrates that there was no injustice in this procedure; that hi.*' humbling the Egyptians and ex- alting Israel, was an act of justice as respected the Egyptians, and of merci- ful good pleasure as respected Israel; and that in so doing, he advanced th'. kndwledge of his character, and exhibited his glory through all the earth. 8d. That, from the principles which I'aul exhibited as the basis of this procedure, the question might be put, " Whi/ does he find faulf, for who lias rrsisled his ici/l?" The Apostle, from the just and acknowledged principle (if human action, shov.'s the wickedness of such a question ; that God had carried, with much long suft'ering, the Jews, long since ripe for destruction, for the purpose of making their example, or his procedure to them, of benefit to the whole human race, and of rendering conspicuous his mercy to such of the nation as believed in the Messiah, as also to the Gentiles. And all this he proves to have been foretold by their own prophets. In the tenth chapter he again exhibits the righteousness of faith, as still accessible to both people, and the fatal ground of mistake, which must con- summate the ruin of Israel ; and meets other objections growing out of the ancient oracles, which he applies to this case. In the eleventh he answers other objections, such as, "Has God cast ofl" all his people?" "Have they stumbled on purpose, that they might fall for ever?" " Were the natural de- scendants of Abraham broken. oif from being his people to make room for the Gentiles?" After removing every objection to the calling of the Gentiles to be God's people, " through the righteousness of fnith," whether drawn from anything in the past election, calling, or treatment, of the Jews ; from the promises made to their fathers, from their own prophets, or from the moral character of the God of all nations; after triumphantly proving the positions with which he had set out, he concludes this chapter with appropriate admo- nitions to the Gentile believers, against those errors which had been the ruin of Israel. He corrects some mistakes, into which they might fall, from what he had said concerning the election and rejection of Israel. From this to the close of the letter, he admonishes and exhorts the brethren in Rome, both Jews and Gentiles, to bear with, and receive one another, irrespective of thos^ peculiarities wliich had i'ornierly been ground of umbrage or alienation; tiial as Christ had received them both to be his people, they should mutually em- brace each other as such, and live devoted to him who had called them to the high honors and privileges whi/ it is written. To be more particular in illustrating this point, it must be noticed, that the infidel Jews attacked their brethren who confessed Jesus, in two way.s — first by argument, and then by force. If they failed to convince them thai Jesus of Nazareth was an impostor, or that the Jews' religion was to be of perpetual standing, their next efiort was to inflict upon them corporal suffer- ings, for what was called obstinacy. To understand every branch of the argu- ment of this epistle, it is therefore necessary that we should know what the infidel Jews had to say, by way of argument, in support of their views of the excellency and perpetuity of the Jews' religion; for Paul meets their ob- jections or arguments in this letter. His method was first to demonstrate, that their arguments were inconclu- sive and false : and, having done this, to show that the terrors with which they clothed themselves, to induce to apostasy, were not worthy to be com- pared to the terrors of falling into the hands of the living God, should any be induced, through fear, to renounce the Christian profession. He thus opposes argument to argument, and terror to terror; and his ar guments were just as far superior to theirs in weight and importance, as the terrors of the living God are to the terrors of men. This is the grand key to the whole epistle. When, then, we know what arguments the Jews had to offer, in suj)port of their darling hypothesis, we understand iclii/ the Apostle says what he says, and we understand the true import of what he advances. We shall, therefore, in the first place, glance at the topics from which the infidel Jews argued: 1. That their constitution and laws were superior to the Christian, was argued from the fact, that both were introduced by the ministry of heavenly messengers. 2. That their laws were faithfully represented by the writings of Moses, was argued from the fact, that Moses was a lawgiver of the utmost dignity and fidelity. 3. That their religious rites and instituted wurship were most sacred, sub- lime, and unalterable, was argued from the divine call and consecration of Aaron to be high Priest. 4. That the covenant at Sinai embraced the Jews only as God's people; that it was established on the most excellent promises, and was to he ever- lasting. 5. That their temple and sacrifices were of divine appointment, and supe- rior to anything of tlie kind ever exhibited on earth. These items embrace all the capital points, which were advanced in the controversy, between the believing and unbelieving Jews. Now the Apostle Paul, well versed in all these questions, fully meets them, one by one, and carries his cause triumphantly in every instance. J^et us now, for example, take tl.3 first and observe how he manages it. II<3 admits the fact, that the constitution and laws of Israel were intro- duced by iicavenly mes.seugers; but at the same time declares, that the tiod who, in times past, spoke to the fathers of the nation, had, in these last days, <4pokcn by a Son, of incomparable dignity — as far superior to the heaven!) xliv PREFACE. messengers, as his name was superior to theirs. He, then, from their own Prophets, shows that this name, son, had never been eonf'erred on any crea- ture, however exalted ; but that the name messenger had been bestowed on (he winds and liglitnings, David being witness. Tliey were stranded here. They could give no instance of such an humble appropriation of the terra son, as he had given of the word angel or messenger. Again, he argues from the dignity of place bestowed on the Son, his incomparable superiority : " To which of the heavenly messengers did he say. Sit thou on my right hand, until I make thy foes thy footstool?" They were silenced again. Nay, with all their dignity of name and office, they were the ministers or servants of this very Jesus, sent by him on errands to the humblest of his followers. Thus he carries the first point. After having shown the superior dignity of the Christian institution, from the very fact on which the Jews gloried so much ; (and especially from this considerati(m, that, dignified as the heavenly messengers were, God had not employed or intrusted them in introducing the Christian institution, but had shown in the contrast, that the Christian insti- tution was just as far superior to the Jewish, as the dignity of God's own Son was to the dignity of God's mere servants, though of heavenly origin and standing) — the Apostle next delivers to the Hebrews, that believed him, certain exhortations, arising from his own conclusions in the first branch of the argument. Thus we see icJii/ the Apostle introduced those topics, and we understand tvliat he said upon them. In the same masterly manner he takes up Moses, Aaron, the tabernacle, covenant, sacrifices, and even their altars ; and not only rebuts all conclu- sions, but gains many proofs of the superior and incomparable luster and dignity of the Christian system. MosQS, as a servant in another's house ; Christ, as a son over his own house ; Aaron, a high priest, made without an oath, by a law which expressed weaknesses and defects, and limited the times of service ; Jesus, of the order of Melchisedec, made by an oath, since the Levitical order was introduced, and consecrated a priest for ever, by virtue of the power of an endless life; the tabernacle but a shadow, and the sacrifices but a type of one real sacri- fice, which puts an end to all sin offerings ; a covenant established on better promises, and of unalterable provisions, and an altar to which those who offi- ciated according to the law, had not access ; and a rest in heaven superior to that in Canaan, etc., etc. These are the points on which the Apostle argues, and by which he silences the infidel Jews, and from which he encourages, cheers, and enlivens the persecuted Christians. On the terrors of apostasy, he is equally triumphant. Confiscation, or loss of goods, imprisonment, bodily tortures, and a cruel death, were the strong arguments of the infidel Jews, when their sophistry failed. But Paul is be- fore them here, as much as he is in argument. He lays before the Jews the most tremendous instance of apostasy which their history afforded — the peo- ple who fell in the wilderness, to whom God swore that they should not enter in, because of unbelief. God had caused glad tidings of a rest in Canaan to be proclaimed to this people. They coajuieuced their pilgrimage thitherward. They were immersed into Moses in the cloud and iu the sea; they eat the manna, and drank the water which prefigured Christ, and yet cast away their confidence in God's promise; and, although he had dowe so much for them, in his wrath he swore that into Canaan they should not go. Again, he shows, that it is impossible to renew again by a reformation, those who apostatized from the Christian profession, by any arguments which the religion had to oft'er : for if, after having heard them all, and partaken of them, thi;y should, from cowardice, deny and renounce their confidence iu the promises of God, when thus^ fallen awaij, there was no new topic which could be prescnled to take hold of their minds — that if they willfully apostatized, after they 1 ad received the knowledge of the Christian faith, there was no gacrifice by vhich to expiate their guilt. In vain the Jewish sin offerings — PREFACE. Xlv in vain all oblations, if the sacrifice of Christ were renounced. The sin ol apostasy was a sin, inducements to which were presented both to tlie hopes and fears of Christians. The virtue of constancy in the Chri.stian profession of holding fast the begun confidence, unshaken to the end of life, was pre- sented to the Hebrews with stronger, inexpressibly stronger appeals than the Judaizers had to oft'er. That God had no pleasure in them that apo.'^tatized : that it was a fearful thing to fall into the hands of the living (!od; that the God of Christians was a consuming fire ; that vengeance belongs to liini — were the awful terrors by which the Apostie guarded these Christians against this sin. He very pertinently concludes his argument, by laying before tliem a cloud of witnesses to the virtue of perseverance. He shows the reputation which the ancient worthies obtained, by holding fast their persuasion and con- fidence in the promises of God ; and reminds the Hebrews of their sorrows and sufferings, of their conflicts and triuniplis in this cause ; and concludes the whole argument with an appeal to the author and perfeeter of the Chris- tian faith; who, for the joy that was set before him, endured the cross, de- spising the shame, and who thus ascended to a throne. Lest they should faiut in tlwir minds amidst persecutions, he reminds them of him who endured such contradiction of sinners against himself; and tells them, that although they had suffered much, they had not suffered so much as others, who had resisted to bl'^od rather than cast away their confidence, which had great recompense of reward. Such is the design and scope of the letter to the Hebrews. Neither it, nor the letter to the Romans, was written as a treatise of divinity, or as an abstract of the Cliristian system. They are both practical letters of instruction, and contaiu the most sublime views of God's benevolence toward sinnp's, and exhibit the strongest inducements to a willing and unreserved obe- diepos. JAMES. James the Apostle addresses this letter to the twelve tribes dispersed, to those of them who professed faith in the Messiah. It is evident from the coQteots of it, that at the time it was written, the brethren were sufl'ering pf.rsecutiun, and that the era of vengeance on the Jewish state was very nigh. It is well known that many of the sect of the Pharisees believed the gos- pel, and that this sect was peculiarly fond of incorporating some of their for- mer ojiinions with the Christian system. The Pharisees in general, were fatalists. 'I'hey taught, that " God had, from all eternity, decreed whatever comes to pa.ss," and that all things are fixed and immovable. A modification of this doctrine appears to have been prevalent amongst many of the disciples frcim among the Jews. The doctrine of fate, as held by the Pharisees, was very troublesome to Christians from among the Jews; and it was to the infidel pari of the nation, in their various wars, and in the siege of the metropolis, the pvoximate cause of innumerable calamities, and at length of their final rum. Various abuses growing out of this system, seem to have been preva- lent amongst the Jewish bretiiren, at the time when James wrote: and with the design of correcting those abuses, and of exhorting to patience in their distress, and also of encouraging the faithful with the hope that the Jjord wa^ imnvediately coming to destroy the persecuting ]io\ver of the Jews, Janjcs evnicntly writes this letter. This design, kej)t in mind, explains the sct)i)c of the epistle, and plainly reconciles the drift of it with the doctrine that Pii'il taught, on that faith which is accounted to a man for righteousness, and of ihose works which prove a man to be a Christian, both to himself and to l^is acquaintance. sivi PBEFAOE. PETER. " It is well known that, anciently, in proportion as the Christians multi- plied in any country, their sulTerings became more general and severe. In the latter part, therefore, of the first age, when the rage of the Jews and Gentiles was e.xceedingly stimulated by the prevalence of the gospel, the Apostles of Christ, who were then alive, considered themselves as especially called upon to comfort and encourage their suffering brethren. With this view, the Apostle Peter wrote his first epistle to the Christians in Pontus, etc., wherein he represented to them the obligation the disciples of Christ were inder to suffer for their religion, and suggested a variety of motives to per- suade them to suffer cheerfully." — ^Mackiiight.'^ JOHN. " The Apostle John having lived to see great corruptions, both in doc- trine and practice, introduced into the church, by many who professed them- selves the di-sciples of Christ, employed the last year of his life in opposing these corruptions. For he wrote his three epistles to establish the truths concerning the person and offices of Christ, and to condemn the errors then prevailing contrary to these truths. Also, to repress the lewd practices, for the sake of which these errors were embraced. Besides, he considered that his testimony to the truths concerning the person and offices of Christ, to- gether with his direct condemnation of the opposite errors, published to the world in his inspired writings, would be of singular use, in preserving the faith- ful from being seduced by the false teachers, and other corrupters of Christian- ity, who, in future ages, might arise and trouble the church." — [J/acfoa'^/iV.] JUDE. " In the latter part of the apostolical age, many false teachers had arisen, and were going about speaking perverse things, to draw away the disciples alter them, as Paul had foretold to the elders in Ephesus, Acts xx. 30. [See pieface to John.] In drawing disciples after them, these teachers had noth- ing in view but to increase their own gains, that they might have wherewithal to spend upon their lusts. For the first Christians, having a great affection for their teachers, willingly and liberally contributed to their maintenance. The false teachers, therefore, to draw the vicious part of mankind after them, perverting Paul's doctrine of justification by faith, without the works of the law, resolved the whole of Ciiristiaaity into the speculative belief and out- ward profession of the gospel. [See preface to James.] And having thus canceled the obligations of morality, tliey taught their disciples to live in all manner of licentiousness ; and at the same time flattered them with the hope of the favor of God, and of obtaining eternal life. "One of the perverse things, which these corrupt teachers spoke, for the purpose of alluring the wicked, was, that God is so good, that he will not punish men for indulging those natural appetites, which he himsell' has im- planted in their nature ; nor be displeased with them for committing a few ^ins, which can do him no harm, but which are necessary to their present happiness. Wherefore, to show the impiety and falsehood of that doctrine, and to secure the disciples from being seduced by it, the Apostle Jude wrot« this epistle, in which, by facts recorded in the Jewish Scriptures, he proved, that as God had already punished the angels who sinned, notwithstanding their numbers, so he will at length, most assuredly, punish all obstinate siu- aers. in the severest manner." — [jl/ac/.-H/t/A/.] PREFACE. xlvii THE REVELATION MADE TO JOHN THE APOSTLE. "After the Lord Jesus, by his ruessenjier, bad dictated seven letters to seven congregations in Asia Minor; in which he pointed out and specified blemishes in their conduct, and aberrations f'roin the simplicity of the gosipel, and exhorted to reformation, ho proceeds to reveal to this Apostle, in his old age, and through him to all the congregations of disciples, the destinies of his cause in this world. Under the most striking and impressive symbols, the history of the Christian coniniunity is delineated. The triumphs of the Christian cause over the persecutions of Pagan Rome; the apostasy of Chris- tians under Papal Rome; the rise, progress, and catastrophe of the son of perdition ; the antichristiau system — arc all distinctly narrated in the sacred symbols of prophecy. The ultimate downfall of all opposition ; the general lud complete triumphs of Christianity ; the subjugation of the kingdoms of this world to the dominion of the King of kings ; the final consummation of the present system of things, and the glorious introduction of a new and heavenly state of things — are the wonderful and sublime topics, which are exhibited in this book: the design of it is repeatedly declared in the book itself, and felicities pronounced upon them who read, study, and understand the book. It was designed i'or the comfort of Christians, under all the dark and gloomy scenes through which the kingdom of Jesus should pass. There is a knowledge of this book attainable by all Christians, and a knowledge which is not attainable. The former consists in general views of God's de- signs respecting his kingdom and glory in t'he earth, as above hinted ; and this is of much importance to all Christians. This, too, is its prominent de- sign. The latter consists in accurate apprehensions of the import of the sym- bols employed in it, and of the times, persons, and places alluded to, defined, or portrayed in it. This, perhaps, like other prophetic writings, was designed to be understood perfectly, ow/y when accomplhhed. The chief design of this book is accomplished in all Christians, who avail themselves of all the means which the Bible afl'ords, of acquiring that knowledge of it, which is attainable by all. ARRANGEMENT OF THE EPISTLES. The Epistles to the Thessalonians, the Corinthians, that to the Galatians, the first to Timothy, and tliat to Titus, were written before the Epistle to the Romans; at least there is a general concurrence in this opinion, and mucli reason to believe that it is a correct one. In arranging the E[)istlcs, the rule of priority seems to have been, the importance of the places to wiiich they were sent, and tiie re]>uta(ion of the writer. Hence, that to Rome, the uns- tress of the world, stands first; Corinlh, because of its commercial and liter- ary importance, next; (Jalatia, Ephesus, Philippi, Colosse, and Thcssalonica. follow each other in the comparative scale of their standing. The same has been observed of the persons, to whom letters have been written. It seems to hold good in the case of Timothy, Titus, and Philemon. The Epistle to the Hebrews, because anonymous, and some time in dispute, as to its autlnn-, is placed last. Some have imagined a similar rule to apply to the letters of the other ApostK;.-i, J'ames, Peter, and John. We are of opinion, tlnit the order of these names is (i.\ed, from the order in which Paul mcnlions them in his letter to the (Jalatians, in which place he seems to have respect to their comparative standing, as pillars in the estimation of the Jewish brethren. Jude, and the Revelation of John, were placed last, because of the long time they were in dispute. John's Itcvelation, however, is deservedly and appro- priately at the close of the volume. zlviii PREFACE. PREFACE TO THE THIKD EDITION. Six years have transpired, since we published the first edition of mis work. Durinn; this period we have been receiving criticisms, suggestions, and quo we condemn the ancients? In no case: but after the endeavors of them that were before us, we take the best jxiins we can in the house of (Jod. As if he said. Being provoked by the example of tiie learned, that lived before my time, I have thuught it my duty to assay, wLclIier my talent in ihe knowledge of the t(Hii;ues may be proUlahle in any meas. i-e to God's chnrch, lest I should seem to h.ive labored in them in vain, and lest I should hi; thuught to glory in men (.lUhdugh ancient) above that which was in ihcm. Thus S. Hierome may be thought to s])eak." Now, though many alterations in (irlhography, }iunctualion, uud in mar Ht preface. ginal readings have been made on the King's translation, so that the first edi- tions differ in many respects from the modern, yet the style is still preserved ; and from its old-fashioned peculiarities, it is called the sacred style. I know it may be said that the style of the King's translation is still more ancient than the era of his reign, because the "Bishop's Bible," and other previous translations, did present to the translators the style of their ancestors, from the days of Wickliffe ; so that many peculiarities in the obsolete style of the 15th and 16th centuries, are to be found in the common version. The old Gothic buildings in North and South Britain, are generally places of worship ; hence, although this style of architecture was once as common in England and Scotland as any of the present models; yet this style being preserved only, or almost exclusively, in the places of worship which the veneration of our ancestors preserved from dilapidation, has given a sacred aspect to places of worship, and has rendered the Gothic style of architecture as sacred as the obsolete style of King Henry, or King James. Had it not been for the veneration shown to places of worship, not a specimen of the Gothic style would at this day have stood upon the British Isles ; and had it not been for the same species of veneration, we should not have had at this time any book, sacred or profane, written or published in the style of the 16th century. This style we have avoided in the j)resent edition, and have, as far as was practicable in one effort, removed from the sacred writings the obsolete verily, ye, unto, liveth, keepeth, heareth, doth, hath, thou, thee, and thy : and all their kindred terms and phrases of the same antiquity. They have yielded their places to another race in all our writings and speeches, except in the pulpit or synagogue; why not also in the saored writings? We might as reasonably contend, that men should appear in the public assemblies for worship with long beards, in Jewish or Roman garments, as that the Scriptures should be handed to us in a style perfectly antiquated, and conse- quently less intelligible. Some may contend, that the adoption of you instead of thou, when one person only is meant, is not grammatical. But let such consider, that the rules of grammar are no more than the rules drawn from common usage, or the custom of good speakers and writers. Since the days of Horace, it is admitted by all grammarians, that common usage is the sovereign arbiter of language : Usus, quern penes arbitrium est, et jus, el norma loquendi. Custom, or universal usage, has made you as singular as thou : and the question is not whether this be a perfection or an imperfection in our language — but, Is this the general or universal usage ? If so, then it is grammatical. In all cases where the utmost precision is necessary, you is now used. In celebrating the rites of matrimony, and in administering an oath, we do not use thou. Nor does the judge upon the bench, when pronouncing a sentence upon a crim- inal, address him by thou ; but by you. Now, if in those instances, where the greatest precision is necessary, you is used, and never thou, why should it be otherwise in a translation of the Scriptures? Excepting in addresses to the Deity, and in the personification of inanimate things, we aim at the ex- pulsion of thou, and the substitution of you. Again, the King's translators vindicate themselves, and apologize for us: "Another thing we think good to adniouish thee of (gentle reader,) that we have not tied ourselves to an uniformity of phrasing, or to an identitie of words, as some peradventure would wish that we had done, because they ob- serve, that some learned men somewhere, have been as exact as they could that way. Truly, that we might not vary IVom the sense of that which we had translated before, if the word signilicJ the same thing in both places (for, there be some words that be not of the same sense everywhere) we were especially careful!, and made a conscience, according to our duty. But that we should express the same notion in the same particular word ; as for exam- ple, if we translate the Hebrew or Greek word once hy purpose, never to call it ill tent ; if one where journeying, never travelling ; if one where Ihinlc, ueve' PREFACE. n uippote; if one where pain, never ache; if one where ^oy, never gladnesse, (f-f. Thus to mince tlie matter, we thought to savour more of curiosity than wisdom, and tliat rather it would breed scorn in the Atheist, than bring profit to the godly reader. For is the iiingdom of God become words or syllables? Why should we be in bondage to them if we may be free? use one precisely, when we may use another no lesse fit, as commodiously ? Lastly, we have on the one side avoided the scrupulositie of the Puritanes, who leave the old ecclesiastical words, and betake them to others ; as when they put washing for bap/isme, and cougngation instead of cliiirch : as also on the other side, we have shunned the obscuritie of the Papists in the azymes, tiini/cc, raliunall, holocausts, prepuce, pasche, and a number of such like, whereof their late translation is full ; and that of purpose to darken the sense, that since they must needs translate the Bible, yet by the language thereof, it may be kejit from being understood. But we desire that the Scripture may speak likr itself, as in the language of Canaan, that it may be understood even of tli. very vulgar." The Puritans, it seems, were accustomed to substitute wa.s/u'H^ for b:doms of the world in their glory, and said to him. All these will I give thee, if thou wilt prostrate thyself, and worship me. Jesus answered, Satan, begone; for it is written, "Thou shalt worship the Lord thy God, and shall serve him only." Then the devil leaving him, angels came and ministered to him. 12. — Now Jesus, hearing that John was imprisoned, re- tired into Galilee, and having left Nazareth, resided at Ca- pernaum, a seai)ort in the confines of Zebuluii and Naphtali, thereby verifying the words of Isaiah the Prophet; "The Ch. V. MATTHEW. 61 canton of Zebulim and the canton of I^aphtali, situate on the Jordan near the sea, Galilee of the nations; the people who abode in darkness, saw a great light, and on those who inhabited a region of the shades of death, light has arisen." From that time Jesus began to proclaim, saying, Reform, tor the Reign of Heaven a])i)roaches. 18. — Then walking by the sea of Galilee, he saw two brothers, Simon named Peter, and Andrew his brother, casl- hig a drag into the sea. for they Avere fishers. And he said to them, Come with me, and I will make you fishers of men. Immediately they left the nets and followed him. Passing on he saw other two l>rothers, James son of Zebedee and tlohn his brother, in the bark with their father Zebedee, mending their nets, and he called them. They immediately, leaving the bark and their father, followed him. 23. — Then Jesus went over all Galilee, teaching- in their synagogues, and proclaiming the glad tidings of the Reign, and curing every sort of disease and malady among the peo- |)le. And his fame spread through all Syria, and they I)i()nght to him all their sick, seized and tormented with va- rious distempers, demoniacs, and lunatics, and paralytics, and he healed them. And vast multitudes followed him (i-om Galilee, Decapolis, Jerusalem, Judea, and from the banks of the Jordan. SECTION in. THE SERMOX ON THE MOUNT. V. — JESUS, seeing so great a confluence, repaired to a mountain, and having sat down, his disciples came to him. Then breaking silence, he taught them, saying: .'). — Happy the poor who repine not; for the kingdom of heaven is theirs! Happy they who mourn; for they shall receive consolation! Hajipy the meek; for they shall inherit the land! Happy tliey who hunger and thirst for righteous- ness; for they shall be satisfied! Happy the merciful; for they shall obtain mercy! Hap[)y the pure in heart; for llu-y shall see God! Ha[)py the peace-makers; for they shall be called sons of God! Happy they who suft'er persecution on accoiuit of righteousness; for the kingdom of heaven is theirs! Happy shall you be, when men shall revile and per- secute you; and, on my account, accuse you falsely of every evil tiling! Rejoice and exult, lor great is your reward in heaven; for thus the Piophets were persecuted, who were before you. 62 MATTHEW. Ch. V. 13. — You are the salt of the earth. If the salt become insipid, how shall its saltness he restored? It is thenceforth fit only to be cast out, and trod under foot. You are the light of the world. A city situate on a mountain must be conspicuoiis. A lamp is lighted to be init, not under a ves- sel, but on a stand, that it may shine to all the family. Thus, let yom* light shine before men, that they, seeing your good actions, may glorify your Father, who is in heaven. 17. — Think not that I am come to subvert the law or the prophets. I am come not to subvert, but to ratify. For, indeed, I say to you, heaven and earth shall sooner perish, than one iota, or one tittle of the law shall perish, without attaining its end. Whosoever, therefore, shall violate, or leach others to violate, were it the least of these command- ments, shall be in no esteem in the Reign of Heaven; but whosoever shall practice and teach them, shall be highly es- teemed in the Reign of Heaven. For I tell yon, that unless your righteousness excel the righteousness of the Scribes and Pharisees, you shall never enter the kingdom of heaven. 21. — You have heard that it was said to the ancients, " You. shall not commit murder; for whosoever commits murder shall be obnoxious to the judges." But I say to you, whosoever is angry with his brother unjustly, shall be obnoxious to the judges; whosoever shall call him fool, shall be obnoxious to the coiuicil; but whosoever shall call him miscreant, shall be obnoxious to hell fire. Therefore, if you bring your gift to the altar, and there recollect, that yom' brother has ground to complain of you; leave there your gift before the altar: first go and procure reconciliation with your brother; then come, and offer your gift. Compound speedily with your creditor, while you are on the road to- gether; lest he deliver you to the judge; and the judge con- sign you to the oflficer, and you be thrown into prison. In- deed, I say to you, you will not be released, until you have discharged the last farthing. 27. — You have heard that it was said, " You shall no? commit adultery." But I say to you, whoever looks on an other man's wife, in order to cherish impure desire, has al- ready committed adultery with her in his heart. Therefore, if your right eye ensnare you, pluck it out, and throw it away : it is better for you to lose one of your members, than that your whole body be cast into hell. 30. — And if your right hand ensnare you, cut it off and throw it away : it is better for you to lose one of your mem- bers, than that your whole body be cast into hell. 31. — It has been said, "Whosoever would dismiss his Ch. VI. MATTHEW. 63 wife, let him give her a wi-it of divorce." But I say to you, whosoever shall dismiss his wife, except for whoredom, is the occasion of her becoming- an adulteress; and whosoever marries her that is dismissed, commits adultery. :}3. — Again, you have heard that it was said to the an- cients, "You shall not ibi'swcar yourself, but shall i>erforin yom- oaths to the Lord." But I say to you, swear not at all; neither by heaven, (or it is God's throne; nor by the earth, tor it is his footstool; neither shall you swear by Je- i-usalem, for it is the city of the great King; nor by youi' head, because you can not make one hair white or black. Hut let your yes, be Yes; your no, No; for whatever ex- ceeds these, proceeds from evil. 38. — A^ou have heard that it was said, " Eye for eye, and tooth for tooth." But I say to you, contend not with the injurious. But if any one strike you on the right cheek, turn to him also the left. Whoever will sue you lor your coat, let him have your mantle likewise. And if a man con- strain you to go one mile with him, go two. Give to him that asks you; and him that would borrow from you, put not away. 43. — You have heard that it was said, " You shall love your neighbor and hate your enemy." But I say to you, love your enemies; bless them who curse you: do good to them who hate you; and pray for them who arraign and persecute you; that you may be children of year Fathei in heaven, who makes his sun arise on bad and gO' id, and sends rain on just and unjust. For if you love thim only who love you, what reward can you expect? Do :\ot even the publicans so? And if you salute your bi others only, wherein do you excel? Do not even the Paga is as nuich? Be you therefore periect, as your Father who is in heaven is perfect. yi. — Take heed that you perform not your religious du- ties before men, in order to be observed by ihem; other- wise you will obtain no reward from your Father who is in heaven. 2. — AVhen, therefore, you give alms, do not proclaim it by sound of trumpet, as the hypocrites do, in the assemblies and in the streets, that tliey may be extolled by men. In- deed, I say to you, they have received their reward. But you, when you give alms, let not your left hand know what your right hand does; that your alms may be in secret; and your Father, to whom nothing is secret, will himself recom- pense you. 5, — And when you pray, be not like the hypocrites, who 64 MATTHEW. Ga. VL affect to pray standing in the assemblies, and at the corners of the streets, that men may observe them. Indeed, I say to you, they have received their revrard. But you, when you would pray, retire to your closet; and having shut the door, pray to your Father; and your Father, to whom, though he is unseen himself, nothing is secret, will recom- pense you. 7. — And in prayer, use not a multiplicity of words as the Pagans do, who think that using many words will gain them acceptance. Imitate them not; for your Father knows what things you want, before you ask him. Thus, therefore, pray you: 10. — Our Father, who art in heaven, thy name be hal- lowed; thy Reign come; thy will be done upon earth, as it is in heaven; give us to-day om- daily bread; forgive us om- (lel)ts, as we forgive our debtors; and lead us not into tempt- ation, but preserve us from evil. 14. — For if you forgive others their trespasses, your heavenly Father will also forgive yon; but if you forgive not others their trespasses, neither will your Father forgive youi- trespasses. 16. — Moreover, when you fast, look not dismal, as the hypocrites, who disfigure their faces, that men may observe that they fast. Indeed, I say to you, they have their re- ward. But you, when you fast, anoint your head, and wash your face; that your fasting may not appear to men, but to your Father; and your Father, to whom, though he is un- seen himself, nothing is secret, will recompense you. 19. — Amass not for yourselves treasure upon the earth, where moths and rust may consume it, or thieves breaking in may steal it. But provide for yourselves treasure in heaven, where are neither moths nor rust to consume it, nor thieves to break in and steal it. For where your treasure is, your heart will also be. The eye is the lamp of the body. If, therefore, your eye be sound, your whole body will be en- lightened: but if your eye be distempered, your whole body will be dark. And if even the light which is in you be darkness, how great will the darkness be! 24. — A man can not serve two masters; for either he will hate one, and love the other; or at least he will attend to one, and neglect the other. You can not serve God and Mammon. Therefore I charge you, be not anxious about your life, what you shall eat, or what you shall drink; nor about your body, what you shall wear. Is not life a greater o-ift than food; and the l)ody than raiment? Observe the fowls of heaven. They neither sow nor reap. They havp Ch. Vn. MATTHEW. 65 no storehouse; but your heavenly Father feeds them. Are not you much more vahiable than they? Besides, which of you can, by his anxiety, prolong- his life one horn*? And why are you anxious about raiment? INIark the lilies of the field. How do they grow? They toil not: they spin not. Yet I affirm that even Solomon in all his glory, was not equally adorned with one of these. If, then, God so array the herbage, which to-day is in the field, and to-morrow will be cast into the oven, will he not much more array you, O you distrustful! Therefore say not anxiously, (as the hea- thens do,) What shall we eat; or what shall we drink; or with what shall we be clothed? For your heavenly Father knows that you need all these things. But seek first the kingdom of God and the righteousness required by him; and all these things shall be 6ui)eradded to you. Be not then anxious about the morrow: the morrow will be anxious about itself. Sufficient lor every day is its own trouble. vn. — Judge not, that you be not judged; for as you judge, you shall be judged; and the measure which you give, the same yoii shall receive. And why do you observe the mote in your brother's eye, but are insensible of the splinter in youi- own eye? Or how dare you say to your brother, let me take the mote out of your eye; when lo! you have a splinter in youi' own? Hypocrite, ffi'st take the sj)lin- ter out of your own eye; then you will see clearly to take the mote out ol" youi- brothei''s eye. *). — Give not things holy to dogs, and cast not youi' jiearls before swine, lest they trample them under foot, and turn upon you, and tear you. 7. — Ask, and you shall obtaiji; seek, and you shall find; knock, and it shall be opened to you. For whosoever asks, obtains; whosoever seeks, finds; and to every one who knocks, the door shall be opened. Who of you men would give his son a stone, when he asks bread; or a serpent, when he asks a fish? If you then, though evil, can give good things to your children, how much moiv will your Father, who is in heaven, give good things to them that ask him? 12. — Whatever you woiald that others do to you, do you the same to them; for this is the law and the pro])hets. En- ter in through the strait gate; for wiele is the gate of perdi- tion, broad is the way leading thither; and many are they who enter by it. But how strait is the gate of life; how narrow the way leading thither; and how few are they who find it! 15. — Beware of false teachers, who come to you in the garb of shee}), while inwardly tiiey are ravenous wolveB. 66 MATTHEW. Ch. Yin. By their fruits you shall discover them. Are grapes gath- ered from thorns; or figs from thistles? Every good tree yields good fruit, and every evil tree evil fruit. A good tree can not yield evil fruit, nor an evil tree good fruit. Every tree which yields not good fruit, is cut down, and turned into fuel. Wherefore, by their fruits you shall discover them. 21. — IS'ot every one who says to me, Master, Master, shall enter into the kingdom of heaven; but he that does the will of my Father, who is in heaven. Many will say to me on that day. Master, Master, have we not taught in thy name, and in thy name performed many miracles? To whom I will declare, I never acknowledged you. Depart from me, you who practice iniquity. 24. — Therefore, whosoever hears these my precepts, and does them, I will compare to a prudent man, who built his house upon the rock. For although the rain descended, and the rivers overflowed, and the winds blew, and beat upon that house, it fell not, because it was founded upon the rock. But whosoever hears these my precepts, and does them not, shall be compared to a simpleton, who built his house upon the sand. For when the rain descended, and the rivers o^'er- flowed, and the winds blew, and dashed against that house, it fell, and great was its ruin. 28. — When Jesus had ended this discourse, the peojile were struck with awe at his manner of teaching; for he taught as one who had authority, and not as the Scribes. SECTION rv^. SEVEKAL MIKACLES. VIII. — BEIKG come down from the mountain, followed by a great multitude, a leper came, who, jjresenting himself before him, said. Sir, if you will, you can cleanse me. Jesus stretched out his hand, and touched him, saying, I will; be you clean. Immediately he was cured of his leprosy. Then Jesus said to him. See you tell no person ; but go, show yourself to the priest, and make the oblation prescribed by Moses, for notifying the cure to the people. 5. — Having entered Capernaum, a centurion accosted him with this request, Sir, my man-servant lies sick at home, exceedingly afflicted with a palsy. Jesus answered, I will go and cm-e him. The centurion rejjlying, said. Sir, I am not worthy, that you should come under my roof; only say the word, and my servant will be healed. For even I, who Cu. Vm. MATTHEW. 67 iim under command myself, having soldiers under me, say to one. Go, and he goes; to another. Come, and he comes; and to my servant, Do this, and he does it. Jesus hearing this, was astonished, and said to those who followed. Indeed, 1 say to you, not even in Israel have I Ibund so great faith. But I assure you, that many will come from the east and from the west, and will be placed at table with Abraham, Isaac, and Jacob, in the kingdom of heaven, while the sons of the kingdom shall be thrust out into outer darkness, where will be weeping and gnashing of teeth. Then Jesus said to the centurion. Go home; be it to you according to your faith. That instant his servant was cured. 14. — Then Jesus having entered Peter's house, saw his wife's mother lying sick of a fever, and having touched her hand, the fever left her; on which she arose and entertained him. 16. — In the evening they presented to him many demo- niacs; and he expelled the spirits with a word, and cured all the sick; thus verifying' the saying of the Prophet Isaiah, " He has himself carried off om* infii'mities, and borne our distresses." 18. — Jesus seeing himself crowded on all sides, gave or- ders to pass to the opposite shore. Meantime a scribe ac- costed him, saying. Rabbi, I will follow you whithersoever you go. Jesus answered. The foxes have holes, and the birds of the air have places of shelter, but the Son ol' Man has not where to repose his head. 21. — Another, one of his disciples, said to him. Master, pei-mit me to go first, and bury my father. Jesus answei'- ed, Follow me, and let the dead bury their dead. 2:5. — Then cntei'ing the bark, his disciples followed him. Soon alter there ai'ose in the sea so great a tempest, lliat the bark was covered with the billows. But he being asleep, the disciples came and waked him, saying, Save us. Master, we perish. He ansvvei'cd, Why are you timorous, O you distrustful? Then he arose, and having commanded the winds and tlie sea, a great calm ensued; insomuch that every one exclaimed with admiration, AVhat personage is this, whom even the winds and the sea obey! 28. — When he was come to the other side, into the coun- try of the (radarenes, there met him two demoniacs, issuing out of the monuments, so lurious, that no person durst pass that way. These instantly ci-ied, saying, What hast thou to do with us, Son of God? Ait thou come hither to toi- ment us before the time? Now there was feeding, at some distance, a great herd of swiuo. And the fiends besought 68 MATTHEW. Ch. IX. him, saying, If thou expel us, permit us to go into the herd of swine. lie answered. Go. And when they were cast out, they went into the swine; on which the whole herd I'ushed down a precipice into the sea, and perished in the waters. Tlien the lierdsmen fled into the city, and repoi'ted everytliing, and what had happened to the demoniacs. Pre- sently the whole city went out to meet Jesus, and having seen him, entreated him to depart out of their territory. IX. — Then having gone aboard the bark, he repassed, and went to his own city; where they brought to him a par- alytic, laid upon a bed. Jesus perceiving their faith, said to the paralytic, Son, take courage, your sins are forgiven you. On which some of the scribes said within themselves. This man blasphemes. But Jesus knowing their sentiments, said, Why do you harbor evil thoughts? AVhich is easier — to say, Your sins are forgiven; or to say, ivith effect — Arise and walk? But that you may know that the Son of Man has power upon the earth to forgive sins; Arise, then, (said he to the paralytic,) take up your bed and go home. Ac- cordingly he arose, and went home. And the people saw and wondered, glorifying God, who had given such power to men. 9. — As Jesus departed thence, he saw a man, named Matthew, sitting at the toll office; to whom he said, Follow me. And he arose and followed him. 10. — Afterward Jesus being at table in a house, many publicans and sinners came, and placed themselves with him and his disciples. Some of the Pharisees observing this, said to his disciples. Why does youi- teacher eat with ijubli- cans and sinners? Jesus hearing them, answered. The whole need not a physician, but the sick. Go, therefore, and learn what this means, "I desire humanity, and not sacrifice :" for I came to call, not the righteous, but sinners. 14. — Then John's disciples addressing him, said. We and the Pharisees often fast: why do your disciples never fast? Jesus answered, Can the bridemen mourn while the bride- gi-oom is with them? But the time will come, when the bridegroom shall be taken ii'om them, and then they will fast. No person mends an old garment with undressed cloth; else the patch itself tears the gai-ment, and makes a greater rent. Neither do people put new wine into old leathei' bottles; otherwise the bottles burst: and thus, both the wine is spilt, and the bottles are rendei'ed useless. But they i)nt new wine into new bottles, and both ai'e preserved. 18. — While he was speaking, a ruler came, and prostrat- ing himself, said, My daughter is by this time dead; but Ch. X. MATTHEW. 69 come, and lay your hand u^jon her, and she will revive. And Jesns arose, and, as he Ibllowed him, with his disciples, a woman, who had been Uvelve years afflicted with a bloody issue, coming- behind, touched the tuft of his mantle; for she said Avithin herself. If I but touch his mantle, I shall re- cover. Jesus turning- about, saw her, and said. Daughter, take courage, your faith has cured you. And the woman was well from that instant. 23. — Being- come into the ruler's house, and seeing- the players on the flute, with the crowd, making a bustle, he said to them, WithdraAV, for the young woman is not dead, but asleep. And they derided him: but when the people were put out, he entered, and having taken hei- by the hand, the youn^ woman arose. IN'ow the fame of this action spread through all that country. 27. — When Jesus departed thence, two blind men fol- lowed him, crying. Son of David, have pity upon us. Being come into the house, the blind men approached him: and Jesus said to them. Do you believe that I can do this? They answered, Yes, Master. Then he touched their eyes, saying, Be it to you according to your faith. Immediately theii eyes were oi3ened. And Jesus strictly charging them, said, Take care that no person know it. But being departed, they spread his lame through all that country. 32. — They were scarcely gone, when a dumb demoniac was presented to him. The demon being expelled, the dumb spoke, and the people wondered, saying, Nothing like thin was ever seen in Israel. But the Pharisees said, He expelp the demons by the prince of the demons. SECTIOI^r V. THE CHAKGE TO THE APOSTLES. 35. — THEIST Jesus went through all the cities and vil- lages, teaching in their synagogues, and proclaiming the glad tidings of the Reign, and curing every disease and every malady. But when he saw the multitudes, he had compassion upon them, l)ecause they Avere scattered and ex- posed, like a flock witbi.ut a shciihci-d. Then he said to hie disciples. The harvest is plentiful, but the reapers are few: entreat, therefore, the Lord of the harvest, that he would send laborers to reap it. X. — And having called to him his twelve disciples, he gave them power to expel unclean spirits, and to cure dis- 70 MATTHEW. Cn. X. eases and maladies of every kind. Now these are the names of the twelve apostles: The first, Simon, called Peter, and Andrew his brother; James, son of Zebedee, and John his brother; Philip and Bartholomew; Thomas, and Matthew the publican; James, son of Alpheus, and Lebbeus, sm*- named Thaddeus; and Simon the Canaanite, and Jndas Is- cariot, he who betrayed him. These twelve Jesus commis- sioned, instructing them, and saying: 6. — Go not away to the Gentiles, nor enter a Samaritan city; but go directly to the lost sheep of the stock of Israel. And as you go, proclaim, saying. The Reign of Heaven ap- proaches. Heal the sick, raise the dead ; cleanse lejiers, ex- pel demons ; fi-eely you have received, freely give. Put not gold, or silver, or brass in yom- girdles ; carry no traveling bag, no spare coats, shoes, or stafl'; for the workman is worthy of his maintenance. 11. — And whatever city or village you enter, inquire what person of worth dwells there ; and abide with him until you leave the place. When you enter the house, salute the family. If the family be worthy, the peace you wish them, shall come upon them: if they be not worthy, it shall re- bound upon yourselves. Wheresoever they will not receive you, nor regard your words, in departing that house or city, shake the dust off yom* feet. Indeed, I say to you, the con- dition of Sodom and Gomorrah shall be more tolerable cn the day of judgment, than the condition of that city. 16. — Behold! I send you forth as sheep amidst wolves. Be therefore prudent as the serpents, and harmless as thf doves. But be upon your guard against these men; for thcj will deliver you to comicils, and scourge you in their syna- gogues; and you shall be broiight before governors and kings, on my account, to bear testimony to them, and to the Gentiles. But when they deliver you up, be not anxious how, or what you shall speak; for what you shall speak shall be suggested to you in that moment. For it shall not be you that shall speak; but the Spirit of my Father, who will speak by you. Then the brother will deliver up the brother to death; and the father the child; and children will arise against their parents, and procure their death. And for my name you shall be hated universally. But the man who l)erseveres to the end, shall be saved. 23. — Therefore, when they persecute you in one city, flee to another; for indeed, I say to you, you shall not have gone through the cities of Israel, till the Son of Man be come. A disciple is not above his teacher, nor a servant above his master. It is enough lor the disciple to be as his Ch. XI. MATTHEW. 71 teaclier, and foi" the servant to be as his master. If they have called the master of the house Beelzebub, how much more his domestics? 20. — Therefore, fear them not; for there is nothing hid that shall not be detected; nothing secret that shall not be known. What I tell you in the dark, publish in the light; and what is whispered in your ear, proclaim I'rom the house tops. And fear not them who kill the body, but can not kill the soul; rather fear him who can destroy both soul and l)ody in hell. Are not two sparrows sold for a penny? Yet neither of them falls to the ground without your Father. Nay, the veiy hairs of your head are all numbered. Feai- not, then; you are much more valuable than sparrows. Whoever, therefore, shall acknowledge me before men, him will I also acknowledge before my Father, who is in heaven. But whoe\er shall disown me before men, him will I also disown before my Father, who is in heaven. 34. — Think not that I am come to bring peace to the earth. I came not to bring peace, but a sword. For I am come to cause dissension between father and son, between mother and daughter, between mother-in-law and daughter- in-law; so that a man's enemies will be found in his own family. He who loves father or mother more than me, is not worthy of me. He who loves son or daughter more than me, is not worthy of me. He who will not take his cross and follow me, is not worthy of me. He who pre- serves his life, shall lose it: but he who loses his life, on my account, shall preserve it. 40. — He that receives you, receives me; and he that re- ceives me, receives him who sent me. He that receives a pi'ophet, because he is a prophet, shall obtain a prophet's re- ward; and he that receives a righteous man, because he is a righteous man, shall receive a righteous man's reward: and whosoever shall give one of these little ones, because he is my disciple, a single cup of cold water to drink; indeed, I say to you, he shall not lose his reward. XI. — When Jesus had made an end of instructing his twelve disciples, he departed thence, to teach and give warn- ing in the cities. SECTION VI. THE CHARACTER OF THE TIMES. 2. — NOW John, li.iviiig heard in prison of the works of the Messiah, sent two of his disciples, wh(, asked him. Are 72 MATTHEW. . Ch. XI. you he that comes, or must we expect another? Jesus an- swering, said to them, Go, and relate to John, what you have heard and seen. The blind are made to see, the lame to walk; lepers are cleansed; the deaf hear; the dead are raised ; and good news is brought to the poor ; and happy is he, to whom I shall not prove a stmnbling block. 7. — ^When they were departed, Jesus said to the people concerning John, What did you go out into the wilderness to behold? A reed shaken by the wind? But what did you go out to see? A man effeminately dressed? It is^ king's palaces that such li-equent. What then did you go to see? A prophet? Yes, I tell you, and something supe- rior to a prophet: for this is he, concerning whom it is writ- ten, " Behold I will send my angel before you, who shall prepare your way." Indeed, I say to you, among- those that are born of women, there has not arisen a greater than John the Immerser. Yet the least in the Reign of Heaven is greater than he. From the first appearing of John the Im- merser until now, the kingdom of heaven is invaded, and invaders take possession by force. For till John appeared, all the prophets and the law were yoiu- instructors : and, if you will bear to be told it, this is the Elijah that was to come. Whoever has ears to hear, let him hear. 16. — But to what shall I liken this generation? It is like boys in the market place, to whom their playfellows complain, saying. We have played to you upon the pi^Je, but you have not danced; we have sung moiu-nful songs to you, but you have not lamented. For John came abstaining from meat and drink, and they say, He has a demon; the Son of Man came using meat and drink, and they say. He is a lover of banquets and wine, a companion of publicans and sinners. But wisdom is justified by her children. 20. — Then he began to reproach the cities, in which most of his miracles had been i)erformed, because they reformed not. Alas for thee, Chorazin! Alas for thee, Bethsaida! for if the miracles which have been performed in you, had been performed in Tyre and Sidon, they had reformed long ago in sackcloth and ashes. Know, therelbre, that the con- dition of Tyre and Sidon, on the day of judgment, shall be more tolerable than yours. And thou, Capernaum, which hast been exalted to heaven, shalt be bi-ought down to Hades; for, if the miracles which have been performed in thee, had been performed in Sodom, it had remained till now. Know, therefore, that the condition of Sodom, on the day of judgment, shall be more tolerable than thine. 25. — On that occasion Jesus said, I adore thee, O Father, Ch. Xn. MATTHEW. 13 Lord ol" lieaven and earth, because, having conceiUcd these things from sages and the learned, thou hast revealed them to babes: yes. Father, because such is thy [)Ieasure. 27. — My Father has imparted everything to me; and no one knows the Son, except the Father; neither knows any one the Father, except the Son, and he to whom the Son will reveal hiiu. Come to me, all you who toil and are bur- dened, and I will give you rest. Take my yoke upon you, and be taught by me; lor T am meek and condescending: and youi' souls shall find relief. For my yoke is easy and my burden is light. XII. — At that time, as Jesus was walking through the corn on the Sabbath, his disciples being hungry, began to pluck the ears of corn, and to eat them. The Pharisees ob- serving this, said to him, Lo! your disciples are doing what is not lawful to do on the Sabbath. He answered, Have you Qot read what David did, and his attendants, when they were hungi-y; how he entered the tabernacle of God, and eat the loaves of the presence, which was not lawful for him, or his attendants, to eat but solely for the priests? Or have you not learnt from the law, that the pi'iests in the temple violate the rest to be observed on Sabbaths, and are blameless? Now I affirm, that something greater than the temple is here. But had you known what this means, " I desire hu- manity and not sacrifice," you would not have condemned the guiltless; for the Son of Man is master of the Sab- bath. 9. — Leaving that place, he went into their synagogue, and found a man there whose hand was blasted. They asked Jesus, with a design to accuse him, Is it lawful to heal on the Sabbath? He answered, "What man is there amongst jow, who having one sheep, if it fall into a pit on the Sab- bath, will not lay hold on it, and lilt it out? And does not a man greatly excel a sheep? It is lawful, therefore, to do good on the Sabbath. Then he said to the man, Stretch out your hand. And as he stretched it out, it became sound like the other. But the Pharisees went out, and concerted against Jesus to destroy him. 15. — Jesus knowing this, departed; and being followed by a vast multitude, healed all their sick, enjoining them not to make him known. Thus the word of the Pro])het Isaiah was verified, "Behold my servant whom I have chosen, my beloved in whom my soul delights; I will cause my Spirit to abide upon him, and he shall give laws to the nations; he will not coiitejid, nor clamor, nor cause his voice to be heard in the streets. A bruised reed he will not break; and a 74 MATTHEW. Ch. XII. dimly burning tai^er he will not quench, till he render his laws victorious. ]!^ations al -o shall trust in his name." 22. — Then was brought to him a demoniac, dixmb and blind, and he cured him, so that he both spoke and saw. And all the people said Avith amazement. Is this the son of David? But the Pharisees hearing- them, said. This man expels demons only by Beelzebub, prince of the demons. But Jesus, knowing" their surmises, said to them, By intes- tine dissensions any kingdom may be desolated; and no city or family, where such dissensions are, can subsist. !Now if Satan expel Satan, his kingdom is torn by intestine dissen- sions; how can it then subsist? Besides, if I expel demons by Beelzebub, by whom do your sons expel them? Where- fore they shall be your judges. But if I expel demons by the Si)irit of God, the Reign of God has overtaken you. For how can one enter the strong one's house, and plunder his goods, unless he first overpower the strong one? Then indeed he may plunder his house. He who is not for me, is against me : and he who gathers not with me, scatters. 31. — Wherefore I say to you, though every other sin and detraction in men is paixlonable, their detraction from the Spirit is unpardonable : for whosoever shall inveigh against the Son of Man may obtain pardon; but whosoever shall speak against the Holy Spirit, shall never be pardoned, either in the present state, or in the iuture. Either call the tree good, and its fi'uit good ; or call the tree bad, and its fruit bad : for we distinguish the tree by the fruit. Offspring of vipers! how can you that are evil speak good things, since it is out of the fullness of the heart that the mouth speaks. The good man, out of his good treasure, produces good things; the bad man, out of his bad treasure, produces bad things. Be assured, however, that of every pernicious word which men shall utter, they shall give an account on the day of judgment. For by your words yoii shall be acquitted, and by your words you shall be condemned. 38. — Then some of the Scribes and Pharisees interposed, saying. Rabbi, we desire to see a sign from you. He an- swering, said to them, An evil and adultei'ous race demands a sign; but no sign shall be given it, but the sign of the Prophet Jonah. For as Jonah was three days and three nights in the stomach of the great fish, the Son of Man will be three days and three nights in the bosom of the earth. The ISfinevites will stand up in the judgment against this race, and cause it to be condemned, because they reformed when they were warned by Jonah; and behold here some- thing greater than Jonah. The Queen of the South country Cb. Xm. MATTHEW. 75 will arise in the judgment against this race, and cause it to be condemned; because she came from the extremities of the fourth to hear the wise discourses of Solomon; and behold liere something greater than Solomon. 43. — An unclean spirit, when he is gone out of a man, wanders over parched deserts in search oi' a resting-place. And not finding any, he says, I will return to my house whence I came; and being come, he finds it empty, swept, and garnished. Then he goes, and brings with him seven other spirits more wicked than himself; and having entered, they dwell there; and the last state of that man is worse than the first: thus will it fare with this evil race. 4(3. — While he discoursed to the people, his mother and brothers were without, desiring to speak with him. And one said to him. Your mother and your brothers are without, desiring to speak with you. He answering, said to him that told him. Who is my mother? and who are my brothers? Then stretching out his hand toward his disciples, he said. Behold my mother and my brothers. For whosoever docs the will of my Father who is in heaven, is my brother, and sister, and mother. SECTION VII. PARABLES- XIII. — The same day, Jesus having gone out of the house, sat by the sea-side; but so great a multitude flocked about him, that he went into a bark, and sat down there, while all the people stood on the shore. Then he discoui'sed to them of many things in parables. 4. — The sower, said he, went out to sow; and, in sowing, some seeds fell by the way-side, and the birds came and picked them up: some Icll on rocky ground, where they had but little earth: these sjjrang up the sooner, because the soil had no depth: but alter the sun had beat upon them, they were scorched, and having no root, withered away. Some fell among thoi'us, and the thorns grew up, and choked them. Others fell into good ground, and yielded increase, some a hundred, some sixty, some thirty fold. Whoever has ears to hear, let him bear. 10. — Then the disci[)les addressed him, saying. Why do you speak to them in parables? He answering, said to them, BecaxTse it is your ])rivilege, and not theii's, to know the se- crets (jf the Reign of Heaven. Frophet. XXII. — Jesus continuing to discourse to them in para- bles, said. The Administration of Heaven resembles the con- duct of a king, who having made a marriage feast for his son, sent his servants to call them, who had been invited; but they would not come. Then he sent other servants, say- ing. Tell those who are invited I have prepared my feast; my bullocks and latlings are slain, and all is ready; come to the mariiage. But they turned away with indiflerence, one to his firm, another to his merchandise. And the rest seiz- ing his servants, abused and killed them. "When the king- heard this, being enraged, he sent his soldiers, destroyed those murderers, and burnt their city. Then he said to his servants, The entertainment is ready; but they who were invited were not worthy: go, thereibre, into the public roads, and all that you find, invite to the marriage. Accordingly they went into the highw^ays, and assembled all that they found, good and bad, so that the hall was furnished with guests. When the king came in to see the guests, observ- ing one who had not on a wedding garment, he said to him, Friend, how came you here without a wedding garment? And he was speechless. Then the king said to the attend- ants. Bind him hand and foot, and Ihrust him out into dark- ness, where will be weeping and gnashing of teeth; for there aiv many called, but few chosen. SECTION XTT. CIIAKACTEU OF TIIK IMIAHISKES. 15. — THEX the Pharisees retired, and having consulted how they might entrap him in his words, sent to him some of their discii)les, and some Herodians, wdio being instructed by them, said. Rabbi, we know that you are sincere, and faithfully teach the way of (iod, without partiality, for you respect not the person of men. 1\'ll us, theivlbre, yoiu' opinion: Is it lawful to g-ive tribute to Cesar, or not? Jesus, perceiving their malice, said, Dissend)lers, why would yon entangle me? Show me the tribute mont-y. And they reached him a denarius. He asked them, Whose image and inscription is this? They answered, Cesar's. He repfu'd, liender, then, to Cesar that which is Cesar's, and to God that which is God's. And admiring his answer, they left him, and went away. 92 MATTHEW. Ch. XXIII. 23. — The same day Sudducees came to him, who say that there is no future life, and thus addressed him: Rabbi, Mo- ses has said, if one die, and have no children, hi^^ brother shall marry his widow, and raise issue to the deceased. ]S"ow there lived among us seven brothers; the eldest mari'itd and died without issue, leaving his wife to his brother. Thus also the second, and the third, and so to the seventh. Last of all the woman died also. Now, at the resurrection, whose wife shall she be of the seven; for they all mariied her? Jesus answering, said to them, You en-, not knowing the scrijittires, nor the power of God; for in that state, they neither marry, nor give in marriage: they resemble the an- gels of God. But as to the revival of the dead, have you not read what God declared to you, saying, " I am the God of Abraham, and the God of Isaac, and the God of Jacob?" God is not a God of the dead, btit of the living. Now, the people who heard this, were struck with awe at his doctrine. 34. — Meantime, the Pharisees heanng that he had si- lenced the Sadducees, flocked about him. Then, one of them, a lawyer, trying him, proposed this question, Rabbi, whioh is the greatest commandment in the law? Jesus an- swered, " You shall love the Lord your God with all your heart, and with all your soul, and with all your mind." This is the first and greatest commandment. The second is Uke it, "Yoti shall love your neighbor as yourself." On these two commandments the whole law and the prophets depend. 41. — While the Pharisees were assembled, Jesus asked them, saying. What do you think of the Messiah? Whose son should he be? They answered, David's. He replied, How then does David, speaking by inspii-ation, call him his Lord? "The Lord," says he, "said to my Lord, Sit at my right hand until I make your foes your footstool." If the Messiah were David's son, would David call him his Lord? To this none of them could answer; and fi'om that day no person presumed to interrogate him. XXIII. — Then Jesus addressed the people and his disci- ples, saying. The Scribes and the Pharisees sit in Moses' chair; therefore observe and do whatsoever they enjoin you; nevertheless, follow not their example; for they say and do not. Heavy and intolerable burdens they prepare for other men's shoulders, burdens to which they themselves will not put a finger. But whatever they do, they do to be observed by men. For this they wear broader phylacteries than others, and larger tufts on their mantles; and love the up- permost places at enlertainiiients, and the principal seats in Ch. XXIII. MATTHEW. 93 the synagogues, and salutations in public places; and to hear men addressing them, cry, Kabbi, Kabbi. But as for you, assume not the title of Kabbi; lor you have only one teach- er; and style no man on earth your lather, for he alone is your Father, who is in heaven; and all you aic brothei's. N^either assume the title of leaders, for you have only one leader — who is the Messiah. The greatest of you, on the contrary, shall be your servant; for whosoever will exalt himself, shall be humbled; and whosoever will humble him- self, shall be exalted. 13. — But alas for you. Scribes and Pharisees! hypocrites', because you shut the kingdom of heaven against men; and will neither enter yourselves, nor permit others that would. to enter. 14. — Alas for you, Scribes and Pharisees! hypocrites! because you devour the families of widows; and use long prayers tor a disguise. This will but aggravate your pun- ishment. 15. — Alas for you. Scribes and Pharisees! hypocrites! because you traverse sea and land to make one proselyte; and when he is gained, you make him a son of hell doubly more than yourselves. 16. — Alas for you, blind guides, who say, To swear by the temple binds not, but to swear by the gold of the temple is binding. Foolish and blind! which is more sacred, the gold, or the temple that consecrates the gold? and, to swear by the altar, binds not, but to swear by the offering that is upon it is binding. Foolish and blind! which is more sacred, the offering, or the altar that consecrates the offering? Who- ever, therefore, swears by the altar, swears by it, and by everything on it. And whoever swears by the temple, swears by it, and by Him who dwells in it; and whoever swears by heaven, swears by the throne of God, and by llim who sits on it. 2.'5. — Alas for you, Scribes and Pharisees! hypocrites! because you pay the tithe of mint, dill, and cnnmiin, and omit the more important articles of the law, justice, human- ity, and fidelity. These yon ought to have practiced with- out omitting those. Blind guides! you are skimming olf the gnat, and swallowing the camel. 25. — Alas for you, Scribes and Phai'isees! hy])ocrites! because you cleanse the outside of those cups and platters, which within are laden with rajjine and iniquity. Blind Pharisee! begin with cleansing the inside of the cup, and of the platter, if yim would make even the outside clean. 27. — Alas for you, Scribes and I'hariseesI hypocrites! 94 MATTHEW. Ch. XXFV . because you resemble whitened sepulchers, which without, indeed, are beautiful, but within are lull of corruption, and of dead men's bones. Thus you outwardly appear right- eous to men; b^^t are inwardly fraught with subtlety anil in- justice. 29. — Alas for you. Scribes and Pharisees! hypocrites! because you build the sepulchers of the prophets, and adorn the monuments of the righteous, and say. Had we lived in the days of our fathers, we would not have been their ac- complices in the slaughter of the prophets. Thus you tes- tify against yourselves, that you are the sons of those who mui'dered the prophets. Fill you up, then, the measure of your fathers. Ah! serpents, oflspring of vipers! how can you escape the punishment of hell? 34. — Therefore, I send you prophets, and wise men, and scribes. Some of them you will kill and crucify; others you will scourge in your synagogues, and banish from city to city ; so that all the innocent blood shed upon the earth shall be charged upon you, from the blood of righteous Abel, to the blood of Zachariah, son of Barachiah, whom you slew between the altar and the sanctuary. Indeed, I say to you, all shall be charged upon this generation. 37. — O Jerusalem, Jerusalem ! who killest the prophets, and stonest them whom God sends to you, how often would I have gathered your children together, as a hen gathers her chickens under her wings, but you would not! Soon shall your habitation be turned into a desert: for know, that you shall not henceforth see me, until you say, Blessed be He, who comes in the name of the Lord. SECTION XIII. THE PROPHECY ON MOUNT OLIVET. XXIV. — AS Jesus walked oiit of the temple, his disci- ples came, and caused him to observe the buildings of it. Jesus said to them. All this you see; indeed I say to you, one stone shall not be left here upon another. All shall be razed. 3. — As he sat upon the Mount of Olives, his disciples addressed him privately, saying, Tell us, when will this hap- pen; and what will be the sign of your coming, and of the conclusion of this state? Jesus answering, said to them, Take heed that no man seduce you: foi- many Avill assume my character, saying, I am the Messiah, and will seduce C^H. XXIT. MATTHEW. 95 many. 'Naj, you shall hear of wai's, and ramors of wars; but take care that you be not ahirnicd: lor all these things must happen; but the end is not yet. 7. — For nation will arise against nation; and kingdom against kingdom; and there shall be lamines and pesti- lences, and earthquakes in sundry places. Yet these ai-e but tlie prelude of woes. For tlicy will deliver you to tor- ments and to death, and you shall be hated by all nations on my account. Then many will be ensnared, and will be- tray llieir iellows, and hate them. And many false jiroph- ets will arise, who will seduce many. And because vice . will abound, the love of the greater nimiber will cool. But the man who perseveres to the end shall l)e saved. And this gospel of the Reign shall be published through all the world, for the information of all nations. And then shall come the end. 15.- — "When, thereibre, you shall see, on holy ground, the desolating abomination foretold by the Prophet Daniel, (reader, attend!) then let those in Judea flee to the mount- ains: let not him, who shall be upon the house-top, come down to carry things out of his house; and let not him, who shall be in the field, return to take his mantle. But alas foi- the women with child, and lor them that give suck in those days! Pray, thereibre, that youi- flight happen not in the winter, nor on a Sabbath; because thei-e shall be then so gi'cat tribulation, as has not been since the beginning of the world until now, nor shall be ever alter. For, if the time wei'c protracted, no soul could survive; but for the sake of the elect, the time shall be short. 2.3. — If any man shall say to you then, Lo! the Messiah is here, or he is there, believe it not: for false Messiahs and false prophets Avill arise, who will perform great wondei's and prodigies, so as to seduce, if possible, the elect them- selves. Remember, I have warned you. "Wherefore, if they say, He is in the desert, go not out. He is in the closet, be- lieve it not. For the coming of the Son of Man shall be like the lightning, which breaking forth from the east, shines even to the west. For wheresoever the carcass is, the eagles will be gathered together. 29. — Immediately after those days of aflGliction. the sun shall be darkcui'd, and the moon shall withhold her light; and the stars shall fall from luavcn. and the heavenly powers shall be shaken. Then shall api)ear the sign ol" the Son oC Man in heaven, and all the Irilies of the land shall moiu'n. when they see the Son of Man coming on the clouils of hea- ven, with great majesty and power. And he will send liis 96 MATTHEW. Ch. XXV. messengers with a loud sounding- trumpet, who shall asseni- l)ie his elect from the four quarters of the earth, fi-om one extremity of the world to the othei'. 32. — Learn now a similitude from the fig tree. When its branches become tender and put forth leaves, you know that summer is nigh. In like manner, when you shall see all these things, know that he is near, even at the door. Indeed, I say to you, this race shall not pass, until all these things happen. Heaven and earth shall fail; but my words shall never fail. But of that day, and that hour, know none, but the Father; no, not the angels. 37. — Kow that which happened in Noah's time, will also happen at the coming of the Son of Man. For as in the days before the flood, even to that day that JS^oah entered the ark, they were eating and drinking, and marrying, and suspected nothing, until the flood came and swept them all away : so shall it also be at the coming of the Son of Man. Two men shall be in the field ; one shall be taken, and one shall be left. Two women shall be grinding at the mill; one shall be taken, and one shall be left. 42.-=^Watch, therefore, since you know not at what hour your master will come. You are sure, that if the house- holder kiiew at what time of the night the thief would come, he would watch, and not sufier him to break into his house. Be you, therefore, always prepared; because the Son of Man will come at an hour, when you are not expecting him. 45. — Who, now, is the discreet and faithful servant, whom his master has set over his household, to dispense to them regularly their allowance? Happy that servant, if his master, at his return, find him so employed. Indeed, I say to you, he will intrust him with the management of all his estate. But as to the vicious servant, who shall say within himself, My master defers his return, and shall beat his fel- low-servants, and feast and carouse with drunkards; the master of that servant will come on a day when he is not expecting him, and at an hour of which he is not apprised, and having discarded him, will assign him his portion among the perfidious. Weeping and gnashing of teeth shall be there. XXV. — Then may the kingdom of heaven be compared to ten virgins, who went out with their lam])s to meet the bridegroom. Of these, five were prudent and five foolish. The foolish took their lamps, but carried no oil with them. But the prudent, besides their lamps, carried oil in their ves- sels. While the bridegroom tarried, they all became drowsy, and fell asleep. And at midnight a cry was raised, The Oh. XXY. MATTHEW. 97 bridegroom is coming, go out and meet him. Then all the virgins ai'ose and trimmed their lampa. And the foolish said to the ]Mudent, Give us of yonr oil ; for o\ir lamps are go- ing out. But the prudent answered, saying, Lest there be not enough for us and you, go rather to them w^ho sell, and buy for yourselves. While they went to buy, the bride- groom came, and those who were ready, went in with him to the marriage, and the door was shut. Afterward the other virgins came also, saying, Master, Master, open to us. He answered, Indeed, I say to you, I know you not. Watch, therefore, because you know neither the day nor the hour. 14. — For the Son of Man is like one who intending to travel, called his servants, and committed to them his stock; to one he gave five talents, to another two, and to anothei' one; to each according to his respective ability, and imme- diately set out. Then he who had received the five talents, went and traded with them, and gained other five. Like- wise he who had received two, gained other two. Whereas he who had received but one, digged a hole in the ground, and hid his master's money. After a long time, their master retui'ued and reckoned with them. Then he who had re- ceived the five talents, came and ])resented five other talents, saj'ing, Sir, you delivered to me five talents: here they are, and five other talents which I have gained. His master an- swered, AYell done, good and faithful servant, you have been faithful in a small matter, I will give you a more important trust. Partake you of your master's joy. He, also, whut the angel said to him. Fear not, Zacharias; for your pi-ayer is heard, and Elizabeth your wife shall bear you Ch. L LUKE. 13r a son, whom you shall iiaiiic John. He shall be to yon mat- ter of joy and transport; and many shall rejoice because of his birth. For he shall be g-reat before the Lord; he shall not drink wine, nor any fermented liquor; but he shall be filled with the Holy Spirit, even from his mother's womb. And many of the sons of Israel he shall bring back to tlie Lord their God. Moreover, he shall go before him in the spirit and power of Elijah, to reconcile fathers to their chil- dren, and, by the wisdom of the righteous, to render the disobedient a people well disposed for the Lord. And Zacli- arias said to the angel, How shall I know this: for I am an old man, and my wife is advanced in years? The angel an- swering, said to him, I am Gabriel, who attend in the pres- ence of God, and am sent to tell you this joyful news. But know that you shall be dumb, and shall not i-ecover your speech, till the day when these things happen, because you have not believed my words, which shall be fulfilled in due time. 21. — Meanwhile, the people waited for Zacharias, and wondered that he staid so long in the sanctuary. But when he came out, he could not speak to them; and they per- ceived that he had seen a vision in the sanctuary; for he made them understand by signs, and remained speechless. And when his days of ofiiciating were expired, he returned home. Soon aftei-, Elizabeth his wife conceived, and lived in retirement five months, and said, The Lord has done this for me, purposing now to deliver me from the reproach I lay under among men. 26. — jS'ow, in the sixth month, God sent Gabriel his an- gel, to iN'azareth, a city of Galilee; to a virgin betrothed to a man called Joseph, of the house of David, and the virgin's name was Mary. When the angel entered, he said to her, Hail, favorite of heaven! the Lord be with you, happiest of women! At his appearance and words, she was perplexed, and revolved in her mind what this salutation could mean. And the angel said to her. Fear not, Mary, for you have fomid favor with God. And behold, you shall conceive and bear a son, whom you shall name Jesus. He shall be gri'at. and shall be called the Son of the Highest. And the Lord God will give him the throne of David his Father. And he shall rei^n over Ihe house of Jacob forcvei-: his reiyii siiall never end. Tlicn said Mary to the angel, Ilow shall this be, since I have no intercourse with man? The angel answering, said to her. The Holy Spirit will descend U])(>n you, and the power ol" the Higlu-sl will overshadow you; therefore the holy progeny shall be called the Son of God. 140 LUKE. Ch. J. And lo! your cousin Elizabeth also has conceived a son in her old age; and she who is called barren, is now in her sixth month; for nothing is impossible with God. And Mary said, Behold the handmaid of the Lord. Be it to me ac- cording to your word. Then the angel departed. 39. — In those days Mary set out, and traveled expedi- tiously into the hill country; to a city of Judah; where hav- ing entered the house of Zacharias, she saluted Elizabeth. As soon as Elizabeth heard Mary's salutation, the bal>c leaped in her womb ; and Elizabeth was filled with the Holy Spirit, and cried with a loud voice. You are the most blessed of women, and blessed is the fruit of your womb. But how have I deserved this honor, to be visited by the mother of my Lord! for know, that as soon as the sound of your salu- tation reached my ears, the babe leaped in my womb for joy. And happy is she who believed that the things which the Lord has promised her, shall be performed. 46. — Then Mary said, My soul magnifies the Lord, and my spirit rejoices in God my Saviour; because he has not disdained the low condition of his handmaid; for henceforth, all posterity will pronounce me happy. For the Almighty, whose name is venerable, has done wonders for me. His mercy on them who fear him, extends to generations of gen- erations. He displays the strength of his arm, and dispels the vain imaginations of the proud. He pulls down poten- tates Irom their thrones, and exalts the lowly. The needy he loads with benefits; but the rich he spoils of everything. He supports Israel his servant, (as he promised to our fathers,) ever inclined to mercy toward Abraham and his race. And Mary, after staying with Elizabeth about three months, retui'ned home. SECTION II. THE NATIVITY. 57. — WHE^N" the time for Elizabeth's delivery was come, she brought forth a son; and her neighbors and relations who heard that the Lord had shown her great kindness, re- joiced with her. And, on the eighth day, when they came to the circumcision of the child, they would have him called by his lather's name, Zacharias. And his mother interposed, saying, No; but he shall be called John. They said to her There is none of your kindred ol' that name. They, there- fore, asked his father by signs, how he would have hins Ch. n. LUKE. 141 called. He, having demanded a table-book, wrote xipon it, His name is John, which sni-prised them all. And his month was opened directly, and his tongue loosed. And he spoke, praising God. Now all in the neighborhood wei'e struck with awe; and the fame of these things spread throughout all the hill country of Judca. And all who heard these things, pondering them in their hearts, said, What will th.is child hereafter be? And the hand of the Lord was with him. 67. — Then Zacharias, his father, being filled with the Holy Spirit, prophesied, saying, Blessed be the Lord, the God of Israel, because he has visited and redeemed his peo- ple; and (as anciently he promised by his holy prophets) has raised a Prince for our deliverance in the house of Da- vid his servant; for our deliverance from our enemies, and from the hands of all who hate us; in kindness to oiu" fore- fathers, and remembrance of his holy institution; the oath which he swore to our fiither Abraham, to grant to us, that being rescued out of the hands of our enemies, we might sei've him boldly, in i^iety and uprightness all our days. And you, child, shall be called a projthet of the Most High; for you shall go before the Lord, to prepare his way, by giving the knowledge of salvation to his people, in the remission of their sins, through the tender eoni])assion of oui- God, who has caused a light to spring from on high to visit us, to enlighten those who abide in darkness and in the shades of death; to direct oiu" feet into the way of peace. 80. — Meantime the child grew, and acquired strength of mind, and continued in the deserts, until the time when he made himself knoAvn to Israel. II. — About that time, Cesar Augustus issued an edict, that all the inhabitants of the empire should be registered. (This first register took effect, when Cyrenius was president of Syria.) When all went to be registered, every one to his own city, Joseph also went fi'om Nazareth, a city of Gali- lee, to a city of David in Judca, called Bethlehem, (for he was of the house and lineage of David,) to be registered, with Mary, his betrothed wife, who was pregnant. While they were there, the time came, that she should be delivered. And slu brought forth her flrst born son, and swathed him, and laid him in a mangei", because there was no room for them in the house allotted to strangers. 8. — Now there were slic[)herds in the fields in that coun- try, who tended theii- flocks by turns through the night watches. On a sudden, an angel of the Lord stood by them, and a divine glory encompassed them with light, and 142 TiUKE. Ch. n. they were frightened exceedingly. But the angel said to them, Fear not; for lo! I hring you good tidings, which shall prove matter of great joy to all the people; because to-day is born to you in the city of David, a Saviour, who is the Lord Messiah. And by this you shall know him; you shall find a babe in swaddling bands, lying in a manger. Instantly the angel was attended by a multitude of the heavenly host, who praised God, saying. Glory to God in the highest heaven, and on earth peace, and good will amongst men ! 15. — And when the angels returned to heaven, having left the shepherds, these said one to another, Let us go to Bethlehem, and see this which has happened, of which the Lord has informed us. And hastening thither, they found Mary and Josejih with the babe, Avho lay in the manger. When they saw this, they published what had been imparted to them, concerning this child. And all who heard it, won- dered at the things told them by the shepherds. But Mai-y let none of these things escape unobserved, weighing every circumstance within herself. And the shepherds returned, glorifying and praising God, for all that they had heard and seen, agreeably to what had been declared to them. 21. — On the eighth day, when the child was circumcised, they called him Jesus, the angel ha^i^g given him that name, before his mother conceived him. 22. — And when the time of their i)urification was ex- pired, they carried him to Jerusalem, as the law of Moses appoints, to present him to the Lord; (as it is written in the law of God, "Every male, who is the first born of his mother, is consecratetl to the Lord:") and to offer the sacri- fices enjoined in the law, a pair of turtle doves, or two young pigeons. 25. — Kow there was at Jerusalem a man named Simeon, a just and a religious man, who expected the consolation of Israel; and the Holy Spirit was upon him, and had revealed to him, that he should not die, until he liad seen the Lord's Messiah. This man came, guided by the Spirit, into the temple. And when the parents brought in the child Jesus, to do for him what the law rcfpiired, he took him into his arms, and blessed God, and said, JSTow, Lord, thou dost in ])eace dismiss thy servant, according to thy word; for my eyes have seen the Saviour, whom thou hast provided in the sight of all the world, a luminary to enlighten the nations, and to be the glory of Israel thy ])eoi)le. And Joseph, and the mother of Jesus heard, with admiration, the things spoken concerning him. And Simeon blessed them, and On. n. LUKE. 143 said to Mary his mother, This child is destined for the fiill and the rise of many in Israel, and to serve as a mark foi contradiction; (yes, your o^vn sonl shall be pierced as with a javelin;) that the thoughts of many hearts may be dis- closed. 36. — There was also a prophetess, Anna, daughter oi' Phanuel, of the tribe of Asher, in ad^•anced age, who had li\ed seven years with a husband, whom she married when a virgin; and being now a widow of about eighty-lour years, departed not fi'om the temple, but served God in pi-ayer and fasting night and day ; she also coming in at that instant, gave thanks to the Lord, and spoke concerning Jesus to all those in Jerusalem who expected redemption. 39. — After they had performed everything required by the law of the Lord, they i-eturned to Galilee, to their own city ]Nazareth. And the child grew, and acquired strength of mind, being- filled with wisdom, and adorned with a divine gracefulness. SECTION in. THE IMarERSION. 41. — IfOW, the parents of Jesus went yearly to Jerusa- lem at the feast of the passover. And when he was twelve years old, they having gone thither, according to the usage of the festival, and reinaincd the customary time; being on their return, the child Jesus staid behind in Jerusalem, and neither Joseph nor his mother knew it. They supposing him to be in the company, went a day's journey, and then sought him among their i-elations and acquaintance; but not finding him, they returned to Jerusalem, seeking him. And alter three days they found him in the temple, sitting among- the doctors, both hearing them, and asking them questions. And all who heard him, were amazed at his understanding and answers, and they beheld him with astonishment. And his mother said to him, Son, why have you tn ated us thus? liehold, your fathei- and I have sought yon with sorrow. He answered, AV^iiy did you seek me? Did you not know that I must be in the courts of my Father? lint tliey did not comprehend his answer. 51. — And he returned with them to Xazareth, and was subject to them. And his mother treasm-eil up nil these things in her memory. And Jesus advanced in wisdom and stature, and in power with God and man. 144 LUKE. Ch. riL in. — ^NTow in the fifteenth year of the reign of Tiberius, Pontius Pilate being procurator of Judea, Herod tetrarch of Galilee, Philip, his brother, tetrarch of Iturea, and the province of Trachonitis, and Lysanias tetrarch o-f Abilene; in the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zacliarias, in the wilderness. And he went through all the country along the Jordan, pub- lishing the immersion of reformation lor the remission of sins. As it is written in the book of the Prophet Isaiah, " The voice of one proclaiming in the wilderness. Prepare a way for the Lord, make for him a straight passag-e. Let every valley be filled, every mountain and hill be leveled; let the crooked roads be made straight, and the roug'h ways smooth, that all flesh may see the salvation of God." Then said he to the multitudes, who flocked out to be immersed by him, Ofispring of vipers, who has prompted you to flee from the impending vengeance? Produce, then, the proper fruits of reformation; and say not within yom-selves, We have Abraham for a father; for I assure you, that of these stones God can raise children to Abraham. And even now the ax "lies at the root of the trees. Every tree, therefore, which produces not good fruit, is cut down, and thrown into the fire. 10. — Upon this, the multitude asked him. What must we do then? He answered, Let him who has two coats, impart to him who has none; and let him who has victuals do the same. There came also publicans to be immersed, who said. Rabbi, what must wc do? He answered. Exact no more than what is appointed you. Soldiers likewise asked him, And what must we do? He answered, Injure no man, either by violence, or false acciisation, and be content with yoin- al- lowance. 15. — As the people were in suspense concerning John, every man imagining within himself that he might be the Messiah, John addressed them all, saying, I, indeed, im- merse in water; but one mightiei- than I comes, whose shoe- latchet I am not worthy to untie; he will immerse you in the Holy Spirit and fire; his winnowing shovel is in his hand, and he will thoroughly cleanse his grain; he will gather the wheat into his granary, and consume the chafi" in unquench- able fire. And with many other exhortations, he published the good tidings to the people. 19. — But Herod, the tetrarch, having been reproved by him, on account of Herodias, his brother's wife, and for all the crimes which Hei'od had committed, added this to the number, that he confined John in prison. Ch. IV. LUKE. 145 21. — J^ow when John immersed all the people, Jesus was likewise immersed; and while he prayed, the heaven was opened, and the Holy Spirit descended u})on him in a bodily lorm, like a dove; and a voice came iWmi heaven, which said, Thou art my Son, the beloved; in thee I delight. Now Jesus was himself about thirty yeai's in subjection, being (as was supposed) a son of Joseph, son of Heli, son of Mat- that, son ol' Levi, son of Melchi, son of Janna, son of Jo- seph, son of Mattathias, son of Amos, son of !Rahum, son of Esli, son of Nag-g-ai, son of Maath, son of Mattathias, son of Shimei, son of Joseph, son of Judah, son of Joanna, son of Reza, son of Zerul)abel, son of Salathiel, son of Neri, son of Melchi, son of Addi, son of Cosam, son of Elmodam, son of Er, son of Joses, son of Eliezer, son of Jorim, son of Matthat, son of Levi, son of Simeon, son of Judah, son of Joseph, son of Jonan, son of Eliakim, son of Meleah, son of Mainan, son of Mattatha, son of K^athan, son of David, son of Jesse, son of Obed, son of Boaz, son of Salmon, son of Nahshon, son of Aminadab, son of Ram, son of Hezron, son of Pharez, son of Judah, son of Jacob, son of Isaac, son of Abraham, son of Terah, son of Nahor, son of Serug, son of Ragau, son of Peleg, son of Eber, son of Salah, son of Cainan, son of Arphaxad, son of Shem, son of Noah, son of Lameeh, son of Methuselah, son of Enoch, son of Jared, son of Mehalaleel, son of Cainan, son of Enos, son of Scth, son of Adam, son of God. rV. — Now Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness, where he continued foi'ty days, and was tempted by the devil. Having eat nothing all that time, when it Avas ended he was hungry: and the devil said to him. If thou be God's Son, command this stone to become bread. Jesus answered him, saying, It is written, " Man lives not by bread only, but l)y whatever God pleases." Then the devil, having brought him to the top of a high mountain, showed him all the king- doms ol" the world in an instant, and said to him. All this l)ower and glory I will give thee; for it is delivered to me, and to whomsoever I will, I give it; if, therefore, thou wilt worship me, it shall all be thine. Jesus answering, said, It is written, " T1k)U shall worshij) the Lord thy (iod, and shalt serve him only." Then he brought him to Jerusalem, and ])lacing him on the battlement oC the temple, said to him. If thou be (iod's Son, throw thyself down hence; for it is written, "He will give his angels charge concci-ning thee, to keep thee; and in their arms they shall uphold thee, Icf' 10 146 LUKE. Ch. rV. thou dash thy foot against a stone." Jesus answered, It is said, " Thou shalt not put the Lord thy God to the proof." When the devil had ended all the temptation, he departed fi'om him for a time. sectio:n^ iy. THE ENTRANCE ON THE MINISTRT. 14. — THEN" Jesus, by the impulse of the Spirit, re- turned to Galilee, and his renown spread throughout ihe whole country, and he taught in their synagogues with uni- versal applause. 16. — Being come to Nazareth, where he had been brought up, he entered the synagogue, as his ciistom was, on the Sabbath day, and stood up to read. And they put into his hands the book of the Prophet Isaiah, and having opened the book, he found the place where it is written, " The Spirit of the Lord is upon me, inasmuch as he has anointed me to publish glad tidings to the poor, to announce liberty to the captives, and recovery of sight to the blind, to release the oppressed, to proclaim the year of acceptance with the Lord." And having closed the book, and retmuied it to the servant, he sat down. And the eyes of all in the synagogue were fixed upon him. And he began with saying to them, This very day, the scripture which you have just now heard, is fulfilled. And all extolled him; but being astonished at the gracious words which he uttered, thev said, Is not this Joseph's son? He said to them. You will doubtless ai)ply to me this proverb, " Physician, cure yourself." Do as gi-eat things here in your own country, as we hear you have done in Capernaum. But in I'act, added he. No prophet was e^(•r well received in his own country. I tell you of a trutli, there were many widows in Israel in the days of EUjali, when heaven was shut up for three years and a half, so that there was great famine throughout all the land; yet to none of them was Elijah sent, but to a widow in Sarepta, of Si- donia. There were likewise many lepers in Israel, in the chiys of Elisha the prophet; and Naaman the Syrian was cleansed, but none of those. On hearing this, the whole synagogue were enraged, and breaking up, drove him out of the city, and brought him to the brow of the mountain on which their city was built, that they might throw him down headlong. But he, passing through the midst of them, went away. Cu. V. LUKE. 147 31. — Then he came to Capernaum, a city of Galilee, and taught them on the Sabbath. And they were struck with awe at his manner of teaching; for he spoke with authority. 33. — Now there was in the synagogue a man i)ossesse(l by the spirit of an unclean demon, who roared out, saying, Ah! Jesus of Nazai-eth, what hast thou to do with us? Art thou come to destroy us? I know who thou art-: — the Holy One of God. And Jesus rebuked him, saying, Be silent, and come out of him. On this, the demon, having thrown him into the middle of the assembly, came out without harming him. And they were all in amazement, and saiil one to another. What does this mean, that with authority and power he commands the unclean spirits, and they come out? From that time, his fame was published in every cor- ner of the country. 38. — When he was gone out of the synagogue, he en- tered the house of Simon, whose wife's mother had a violent fever, and they entreated him on her behalf. Jesus, stand- ing near her, rebuked the fever, and it left her, and she in- stantly arose, and served them. 40. — After sunset, all they who had any sick, of what- ever kind of disease, brought them to him; and he, laying his hands on every one, cured them. Demons also came out of many, crying out. Thou art the Son of God. But he re- buked them, and would not allow them to speak, because they knew that he was the Messiah. When it was day, he retired into a desert place; and the nniltitude sought him out, and came to him, and urged him not to leave them; but he said to them, I must publish the good tidings of the Keign of God in other cities also, because lor this pui-pose I am sent. Accoi-diiigly, he made this publication in the syna- gogues of Galilee. V. — Now it happened, as he stood by the lake Gennes- areth, the multitude pressing upon him to hear the word of (xod; that seeing two barks aground, near the shore, the (ishermen having landed to wash their nets, he went aboard one of them, which was Simon's; and, desiring him to put ofl' a little from the land, sat down, and taught the jseople out of the bark. 4. — When he had done speaking, he said to Simon, Launch out into deep water, and let do^vn your nets lor a draught. Simon answered. Master, we have toiled all night, and have caught nutliing; nevertheless, at yoiu' word, I will let down the net. Having done this, they inclosed such a multitude of fishes, that tlie net bog-an to ])reak. And they beckoned to their companions, in the other bark, to come 148 LUKE. Ch. V, and help them. And they came, and loaded both theii' barks, so that they wei"e near siiikiug-. When Simon Peter saw tliis, he threw himself at Jesus' knees, saying-. Depart li-om ine. Lord, foi' I am a sinful man. For the draught of fishes which they had taken, had filled him and all his companions with terror, particularly James and John, sons of Zebedee, who were Simon's partners. And Jesus said to Simon, Fear not, henceforth you shall catch men. And having brought their barks to land, they forsook all, and followed him. 12. — When he was in one of the neighboring cities, a man covered with leprosy, happening to see him, threw him- self on his face, and besought him, saying. Master, if you will, you can cleanse me. Jesus stretching out his hand, and touching him, said, I will; be you cleansed. That in- stant his leprosy departed from him. And he commanded him to tell no person. But go, said he, show yourself to the priest, and present the offering apjiointed by Moses, for no- tifying to the people that you are cleansed. Yet so much the more was Jesus every whei'e talked of, that vast multi- tudes flocked to hear him, and to be cured by him of their maladies. And he withdrew into solitary places, and prayed. 17. — One day, as he was teaching, and Pharisees, and doctors of law, who had come from Jeriisalem, and from every town of Gralilee and Judea, were sitting by, the power of the Lord was exerted in the cure of the sick. And, be- hold, some men carrying on a bed a man afflicted with a palsy, endeavored to bring him in, and place him before Jesus ; but finding it impracticable, by reason of the crowd, they got upon the roof, and let him down through the tiling, with the little bed, in the midst before him. Jesus perceiv- ing their faith, said, Man, your sins are forgiven you. On which the Scribes and the Pharisees reasoned thus. Who is this that speaks blasphemies? Can any one forgive sins ex- cept God? Jesus knowing their thoughts, addressed himself to them, and said. What are you reasoning in your hearts? Which is easier, to say. Your sins are forgiven you; or to say. Arise, and walk? But that you may know that the Son of Man has power on earth to forgive sins. Arise, (said he to the palsied man,) take up your bed, and return to your house. That instant he rose in their presence, took up his bed, and returned home, glorifying God. Seeing this, they were all struck with amazement and reverence, and glori- fied God, saying. We have seen wonderful things to-day. 27. — Alter this, he went out, and observing a publican, aamed Levi, sitting at the toU-offlce, said to him. Follow Cii. VI. LUKE. 149 me. And he arose, left all, and followed him. And Levi made him a great entertainment in his own house, where there was a great company of publicans and othei's, at table with them. But the Scribes and the Pharisees of the place murmured, saying to his disciples. Why do you eat and di-ink with publicans and sinners? Jesus answering, said to them, It is not the healthy, but the sick, who need a i)liysician. I am come to call, not the righteous, but sinners, to reform- ation. 33. — Then they asked him. How is it that the disciple^ of John, and likewise those of the Pharisees, frequently fast and pray, but yours eat and di-ink? He answered. Would you have the bridemen fast, while the bridegroom is with them? But the days will come, when the bridegroom shall be taken li'om them : in those days they will fast. He added this similitude, ^o person mends an old mantle with new cloth; otherwise the new will rend the old; besides, the old and new will never suit each utber. ]N^o person puts new wine into old leather buttles; otherwise, the new wine will burst the bottles, and thus the wine will be spilled, and the bottles rendered useless. But if new wine be put into new bottles, both will be preserved. Besides, a man, alter drink- ing old wine, calls not immediately for new; for he says, The old is milder. VI. — On the Sabbath called second prime, as Jesus was passing through the cornfields, his disciples plucked the ears of corn, and rubbed them in their hands and eat them. And some Pharisees said to them. Why do you that which it is not lawlul to do on the Sabbath? Jesus replying, said to them, Did you never read what David and his attendants did, when they were hungry; how he entered the mansion of God, and took and eat the loaves of the presence, and gave also of this bi'ead to his attendants; though it can not be lawfully eat by any but the priests? He added. The Son of Man is master even of the Sabbath. (). — It happened also on another Sabl)ath, that he went into the synagogue and taught; and a man was there whose right hand was blasted. Now the Scribes and the Pharisees watched, to see whether he would heal on the Sabbath, that they might find matter lor accusing him. But he, knowing their thoughts, said to the man, whose hand was blasted, Arise, and stand in the middle. And he arose and stood. Then Jesus said to them, I would ask y-ood to those who do good to yon, what thanks arc yon en- titled to, since even sinners do the same? And if yoxi lend to those fi"om whom yon hope to receive, what thanks are yon entitled to, since even sinners lend to sinners, that they may receive as much in return! But love your enemies, do good and lend, nowise despaij-ing; and your reward shall be great; and you shall be sons of the Most High; for he is kind to the ungrateful and malignant. Be therefore mer- ciful, as your Father is merciiul. 37. — Judge not, and you shall not be judged; condemn not, and you shall not be condemned; release, and you shall be released; give, and you shall get: good measure, pressed and shaken, and heaped, shall be poured into your lap; for, the very measm-e you give to others you yourselves shall I'eceive. 39. — He also used this comparison: Can the blind guide the blind? "Will not both fall into a ditch? The disciple is not above his teacher; bui every finished disciple shall be as his teacher. And why do you observe the mote in your brother's eye; but perceive not the splinter in your own eye? Or how can you say to your brother. Brother, let me take out the mote which is in your eye, not considering that there is a splinter in your own eye? Hypocrite, first take the splinter out of your own eye: then you will see to take out the mote which is in your brother's eye. That is not a good tree which yields bad fruit; nor is that a bad tree which yields good Iruit. For every tree is known by its own fruit. Figs arc not gathered off thorns; nor grapes off a bramble- bush. The good man, out of the good treasiu'c of his heart, Ijrings that which is good: the bad man, out of the bad trea- sure of his heart, brings that which is bad; for it is out of the fullness of the heart that the mouth speaks. 46. — But why do you, in addressing me, cry, Master, Master, and obey not my conmiands! AVhoever comes to me and hears my precepts, and practices them, I will show you whom be resembles: he resembles a man Avho built a house, and digging deep, laid the foundation upon the rock: and when an inundation came, the torrent broke upon that house, bnt c-ould not shake it; for it was founded upon the rock. But he who hears, and does not practice, I'escmbles a man, who, without laying a foundation, built a house upon the earth: which, when the toncnl lirokc against it, fell, and became a great pile of ruins. VII. — When he had fiin^luil his . — Then a lawyer stood up, and said, trying him. Rab- bi, what must I do to obtain eternal life? Jesus said to him, What does the law prescribe? What do you read there? He answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with ail your mind; and youi- neighbor as yourselT." Jesus replied. You have answered right. Do this, and you shall live. But he, desirous to appear blameless, saiil to Jesus, Who is my neighbor? Jesus said, in return, A man of Jerusalem, traveling to Jericho, fell among robbers; who, having- stripped and wounded him, went away, leaving him half dead. A priest, accidentally going that way, and seeing him, ])asscd l)y on the farther side. Likewise a Levite, on the ruad, when he came near Ihe place, and saw him, ])assed liy on the I'arther side. But a certain Samaritan, as he jour- neyed, came where he was, and when he saw him he had compassion, and went up to him; and having ])oured wine and oil into his wounds, he bound them uj). Then he set him on his own beast, brought him to an inn, and took care of him. On the morrow, when he was going away, he took out two denarii, and giving them to the host, said, Take care of this man, and whatever you spend more, when I retin-n I will repay you. Now which of these thi'ce, do you think, was neighbor to him who fell among the robbers? The law- yer answered, lie who look pity ui)on him. Then said Jesus, Go you and do in like manner. ;}8. — And, as he traveled, he went into a village, where a woman named Martha, entertained him at her house. She had a sister called Mary, who sat at the feet of Jesus, listen- ing to his discourse: hut Martha, who was much cund)ci-ed about serving-, came to him and said. Master, do you not care 11 162 LUKE. Ch. XI. that my sister leaves me to serve alone? Bid her, therefore, assist me. Jesus answering, said to her, Martha, Martha, you are anxious, and trouble yourself about many things. One thing only is necessary. And Mary has chosen the good part, which shall not be taken from her. SECTION YIII. THE CHARACTER OF THE PHARISEES. XI. — IT happened that Jesus was praying in a certain place; and when he had done, one of his disciples said to him, Master, teach us to pray, as John also taught his disci- ples. He said to them, When you pray, say. Father, thy name be hallowed: thy Reign come; give us each day our daily bread; and forgive us our sins, for even we forgive all who offend us; and lead us not into temptation. 5. — Moreover, he said to them, Should one of you have a friend, and go to him at midnight, and say, Friend, lend me three loaves; lor a friend of mine is come oft' his road to see me, and I have nothing to set betbre him; and he, Irom with- in, should answei'. Do not disturb me; the door is now locked; I and my children are in bed; I can not rise to give you: I tell you, though he will not rise and supply him, because he is his friend; he will, because of his importunity, get up, and give him as many as he wants. I likewise tell you, ask, and you shall obtain; seek, and you shall find; knock, and the door shall be opened to you: for whosoever asks, obtains; whosoever seeks, finds; and to every one who knocks, the door is opened. What father amongst yon, would give his son a stone, when he asks bread; or, when he asks a fish, would, instead of a fish, give him a serpent; or, when he asks an egg, would give him a scorpion? If you, therefore, bad as you are, can give good things to your children; how much more will your heavenly Father give the Holy Spirit to them that ask him! 14. — Again, he was expelling- a demon, which caused dumbness; and when the demon was gone out, the dumb spoke, and the people wondei'cd. Some, however, said. He expels demons by Beelzebub, the prince of the demons. Others, to try him, asked of him a sign from heaven. But he, knowing their thoughts, said to them, By intestine broils, any kingdom may be desohited, one family falling alter an- other. Now, if there be intestine broils in the kingdom of Satan; how can that kingdom subsist? for, you say, that I Ch. XI. LUKE. 163 expel demons by Beelzebub. Moreover, if I by Beelzebub expel deiiions; by wliom do your sons expel them? Where- fore they shall be your judges. But if I, by the finger of God, expel demons, the Reign of God has overtaken you. When the strong one armed, guards liis palace, his eltects are seciu'e. But if lie who is sti'onger, sliall attack and overcome him, he will strip him of his armor, on which lu' relied, and dispose of his spoils. He Avho is not for me, is against me; and he who gathei's not with me, scatters. 24. — The unclean spirit, when he is gone out of a man, wanders over parched deserts, in search of a resting place. But not finding any, he says, I will retm-n to my house, whence I came. Being come, he finds it swept and embel- lished. Then he goes and bring's seven other spirits moi-e wicked than himself; and having entered, they dwell there; and the last state of that man becomes worse than the first. 27. — While he was saying these things, a woman, I'aising her voice, cried to him, li'om amidst the crowd, Happy the womb which Ijore you! and the breast which suckled you! Say, rather, replied he, Happy they who hear the word of God, and obey. 29. — When the people crowded together, he said. This is an evil generation. They demand a sign; but no sign shall be given them, only the sign of Jonah. For, as Jonah was a sign to the IS^inevites, so shall the Son of Man be to this generation. The queen of the south country will arise in the judgment against the men of this generation, and cause them to be condemned: because she came li'om the extrem- ities of the earth, to hear the wise discourses of Solomon : and behold, here is something greater than Solomon. The men of Nineveh will stand up in the judgment against this generation, and cause it to be condemned; because they re- formed when warned by Jonah: and behold, here is some- thing greater than Jonah. 33. — A lamp is lighted, not to be concealed, or put un- der a vessel, but on a stand; that they who enter may have light. The lamp of the body is the eye: when, tlierelbre, your eye is sound, the whole body is enlightened; but when your eye is distempci'cd, your body is in darkness. Take heed, then, lest the light w liich is in you, be darkness. If your whole body, thei'e!bi-e, be enlightened, having no part dark; the whole will be so enlightened, as when a lamp lights you l)y its llame. 37. — While he was speaking, a Pharisee asked him to dine with him. And he went and jjlaced himself at table. But the I'harisee was surprised to olxserve that he used no 164 LUKE. Ch. XII. washing before dinner. Then the Lord said to him, As for yon, Pharisees, you cleanse the outside of your cups and dishes, while jon yourselves are inwardly full of rapacity and malevol6.nce. Unthinking men! did not he who made the outside, make the inside also? Only give in alms what yoti have, and all things shall be clean to you. 42. — Alas, for you, Pharisees! because you pay the tithe of mint and rue, and of every kind of herb, and neglect jtistice and the love of God. These things you ought tu have practiced, and not to have omitted those. 4.3. — Alas, for you, Pharisees! because yoti love the most conspicuous seats in synagogues, and salutations in public places. 44. — Alas, for you! because you are like concealed graves, over which people walk without knowing it. 45. — Here, one of the lawyers interposing, said, By speaking thus, Rabbi, you reproach us also. He answered, Alas, for you, lawyers! also; because you lade men with in- tolerable btu'dens — btirdens which you yourselves will not so much as totich with one of your lingers. 47. — Alas, for you! because you build the monuments of the prophets, Avhom your lathers killed. Surely you are both vouchei's and accessories to the deetls of your fathers; (or they killed them, and you build their monuments. 49. — Wherefore, thus says the wisdom of God, I will send them prophets and Apostles: some of them they will kill, othei's they will banish; so that the blood of all the proph- ets, which has been shed since the formation of the world, shall be I'cquired of this generation; from the blood of Abel, to the blood of Zachaiiah, who Itjll between the altar and the hotise of God. Yes, I assin-e yoti, all shall be required of this generation. 52. — Alas, tor you, lawyers! because you have carried off the key of knowledge; you have not entered yourselves, and those who were entering, you hindered. 53. — While he spoke these things, the Scribes and tlie Pharisees began vehemently to press him with questions, on many points; laying snares for him, in order to draw li'om his own mouth, matter of accusation against him. XII. — Meantime, while the crowd, in myriads flocked about him, so that they trod one upon another, he said, ad- dressing himself to his disciples, Above all things, beware of the leaven of the Pharisees, which is hypoci'isy. For there is nothing covered that shall not be detected: noth- ing secret that shall not be made known. What you have spoken in the dark, shall be reported in the light; what you Ch. XII. LUKE. 166 have whispered in the closet, shall be proclaimed fi'om the housetop. But I charge you, my friends, fear not them who kill the body, and after that can do no more; but I will sliow you whom you ought to fear; fear him, who, after he has killed, has power to cast into hell. I repeat it to you, Fear him. Are not five sparrows sold for two pence? Yet not one of them is forgotten by God: yes, the very hairs of yom- head are all numbci'ed: fear not, therefore; you are much more valuable than sparrows. Moreover, I say to you, who- ever shall acknowledge me before men, him the Son of Man will acknowledge before the angels of God; but whoever denies me before men, shall be disowned before the angels of God. And whosoever shall inveigh against the Son of Man, may obtain remission; but to him who detracts from the Holy Spirit, there is no remission. And when you are brought bctbre synagog'ues, and magistrates, and rulers; be not solicitous how or what you shall answer, or what you shall say: for the Holy Spirit will teach you in that moment, what ought to be said. 13. — Then one said to him out of the crowd. Rabbi, order my brother to divide the inheritance with me. He answered, Man, who constituted me joxir jxidge or arbiter? And he said to them. Be upon your guard against covetousness; for in whatever affluence a man be, his life depends not on his possessions. 16. — He also used this example, A certain rich man had lands which brought forth plentifully. And he reasoned thus with himself. What shall I do? tor I have not where to store my crop. I will do this, added he; I will pull down my storehouses, and build larger, and there I will store all my produce, and my goods. And I will say to my soul. Soul, thou hast plenty of goods laid up lor many years; lake thine ease, eat, drink, enjoy thysell". But God said to him. Fool! this very night your soul is required of yon. Whose, then, shall those things be, which you have provided? So it liires with him who amasses treasure ibr himself, but is not rich toward God. 22. — Then he said to his disciples. For this reason I charge you, be not anxious about your lile, what you shall eat; nor about your body, what you shall wear. Life is a greater gift than food, and the body than clothing. Consider the ravens: they neither sow nor reap; have neither cellar nor barn; but God feeds tliem. How much nu)re valuable are you than fowls? Besides, which of you can, by his anxiety, prolong his lile one hour? W, tlierefoi'e, you can not thus ell'ect even the smallest thing, why are you anxious 166 LUKE. Ch. XII. about the rest? Consider the lilies. How do they growV They toil not; they spin not; yet I affirm, that even Solo- mon, in all his g'lory, was not equally adorned with one of .hese. If, then, God so array the herbaye, which to-day is .n the field, and to-morrow is cast into the oven ; how much nore will he array you, O you distrustful! Do not ask, therefore, what you shall eat, or what you shall drink; live not in anxious suspense. For all these things the Pagans seek; whereas, yoiir Father knows that you need them. But seek you the kingdom of God, and all these things shall be superadded to you. Fear not, my little flock, for it has pleased your Father to give you the kingdom. Sell your goods and give alms ; provide yourselves purses wliich wear not out; treasure inexhaustible in heaven, where no thieves approach, where nothing is spoiled by worms. For where your treasure is, your heart will likewise be. 35. — Let your loins be girt, and your lamps burning; and yourselves, like those who wait their master's return from the wedding; that when he comes and knocks, they may immediately let him in. Happy those servants whom their master, at his return, shall find watching. Indeed, I say to you, that he will gird himself, and having placed them at ta- ble, will attend and serve them. And whether he come in the second watch, or in the third, if he find things thus, happy are those servants. You are certain that if the mas- ter of the house knew at what hour the thief would come, he would watch, and not allow him to break into his house. Be you, then, always prepared; because the Son of Man will come at an hour when you are not expecting him. 41. — Then Peter said to him, Master, is this parable di- rected to us alone, or to all? The Lord said, Who, now, is the discreet and faithful steward, whom the master will set over his household, to dispense regularly the allowance of corn! Happy that servant, if his master, at his arrival, shall find him so employed. I tell you truly, he will intrust him with the management of all his estate. But as to the servant who shall say within himself. My master delays his return, and shall beat the men-servants and the maids, and shall feast, and carouse, and be drunken; the master of that servant will come on a day when he is not expecting him, and at an hour of which he is not appiised, and having discarded him, will assign him his portion with the faith- less. And that servant who knew his master's will, yet did not make himself ready, nor execute his orders, shall receive many stripes; whereas, lie who knew it not, but did things deserving chastisement, shall receive few: lor much will bo Ch. Xm. LUKE. 167 required of eveiy one to whom much is given; and the more a man is intrusted with, the more will be exacted li'om him. 49. — I came to throw fire upon the earth; and what would I but that it wei-e kindled? I have an immersion to undergo; and how am I pained till it be accomplished? Do you imagine that I am come to give peace to the earth? I tell you, Xo: but division. For hereafter, five in one fam- ily will be divided ; three against two, and two against three: father against son, and son against father; mother against daughter, and daughter against mother; mother-in-law against daughter-in-law, and daughter-in-law against moth- er-in-law. 54. — He said also to the people. When you see a cloud rising in the west, you say. It will rain immediately, and so it happens; and when the south wind blows, you say. It will be hot, and it happens accordingly. Hypocrites, you can judge of what apj)eai"s in the sky, and on the earth; how is it that you can not judge of the present time? and why do you not, even of yourselves, discern what is just? 58. — When you go Avith your creditor to the magistrate, endeavor, on the road, to satisl'y him, lest he drag you be- fore the judge, and the judge consign you to the sergeant, and the sergeant commit you to prison : I assure you, you will not be released until you have paid the last mite. SECTION IX. THE NATTJKE OF THE KINGDOM. XIII. — THERE were then present some, who informed ■Jesus of the Galileans, whose blood Pilate had mingled with that ol" their sacrifices. Jesus answering, said to them, Do you think that these Galileans were the greatest sinners in all Galilee, because they sutFcred such usage? I tell you, Xo: but unless you relorm, you shall all likewise perish; or, those eighteen ujjon whom the tower of Siloam fell, and slew them; do you think that they were the greatest profligates in Jerusalem? I tell you. No: but unless you reform, you shall all likewise perish. (). — lie also spoke this paral)Ie: A man had a fig tree planted in his vineyard, and came seeking IHiit on it, but (ound none. Then he said to the vine-dresser. This is the third year that I iiave come seeking ii'uit on this fig tree, without finding any. Gut it down : why should it cumber 1(38 LUKE. Cii XIII. the ground? He answered, Sir, let it alone one year longer till I dig about it, and raanui-e it; perhaps it will bear iruit: if not, you may afterward cut it down. 10. — On the Sabbath, as he was teaching in a synagogue, a woman was present, who, for eighteen years, had a spirit of infirmity, by which she was so bowed down that she could not so much as look up. Jesus, perceiving her, called her to him, and, laying his hand on her, said, Woman, you are delivered from your infirmity. Immediately she stood upright, and glorified God. But the director of the syna- gogue, moved with indignation, because Jesus had per- formed a cure on the Sabbath, said to the people. There are six days for working; come, therefore, on those days and be healed, and not on the Sabbath day. To which the Lord replied, Hypocrites! who is there amongst you that does not, on the Sablxith, loose his ox or his ass from the stall, and lead him away to watering? And must not this woman, a daughter of Abraham, whom Satan has kept bound, lo! these eighteen years, be released from this bond on the Sabbath day? On his saying this, all his opposers were ashamed; but the* whole multitude was delighted with all the glorious actions performed by him. 18. — He said, moreover. What does the kingdom of God resemble? To what shall I compare it? It resembles a grain of mustard seed, which a man threw into his garden; and it grew, and became a great tree, and the birds of the air took shelter in its branches. 20. — Again, he said. To what shall 1 compare the king- dom of God? It resembles leaven, wliich a woman mingled in three measiu-es of meal, till the whole was leavened. 22. — And he took a journey to Jerusalem; teaching as he passed through cities and villages: and one asked him, Master, are there but few who shall be saved? He answer- ed. Force your entrance through the straight gate; lor many, I assure you, will request to be admitted, who shall not pre- vail. If once the master of the houi^e shall have arisen and locked the door, and you standing without and knocking, say, Master, Master, open to us ; he will answer, I know not whence you are. Then you will say, We have eat and drunk with you, and you have taught in our streets. But he will answer, I tell you, I know not whence you are: remove hence, all you workers of unrighteousness. Then will ensue weeping, and gnashing of teeth, when you shall see Abra- ham, and Isaac, and Jacob, and all the pi'ophets received into the kingdom of God, and yourselves excluded: nay, people will come from the east, li'om the west, Irom the Cii. XIY. LUKE. 169 north, and from the south, and ^\ ill ])lace themselves at table in the king-dom of God. And, behold, they are last, who shall be first; and they are first, who shall be last. 31. — The same day, certain Pharisees came to him, and said, Get away; depart hence, for Herod intends to kill you. He answered. Go, tell that ibx, To-day and to-morrow I ex- [lel demons, and perform cures, and the third day my course will be completed. Nevertheless, I must walk about to-day and to-mori'ow, and the day following; for it can not be, that a prophet should be cut off any where but in Jerusalem. O Jerusalem! Jerusalem! that killest the prophets, and stonest them whom God sends to you ! how often would I have gathered your children together, as a hen gathers her brood under her wings; but you would not! Quickly shall youi" house be deserted; for indeed, I say to you, you shall not again see me, till the time when you shall say. Blessed be He who comes in the name of the Lord! XIV. — It happened on a Sabbath, when he was gone to eat at the house of one of the rulers, who was a Pharisee, that while the Pharisees wei'e observing him, a man who had a dropsy stood be(bre him. Then Jesus addressing himself to the lawyers and Pharisees, said. Is it lawfid to cure on the Sabbath? They being silent, he took hold of the man, healed and dismissed him. Then resuming his discourse, he said to them. Who, amongst you, if his ass or his ox ihll into a pit on the Sabbath day, will not immediately pull him out? And to this they were not able to make him a reply. 7. — Observing how eager the guests were to possess the higher places at the table, he gave them this injunction, When joxi are invited to a wedding, do not occupy the highest place at table, lest one more considerable than you be bidden, and he who invited you both, come and say to you. Give place to this nuxn; and you should tlien rise with confusion, to take the lowest place. But when you ai'e in- vited, go to the lowest place, that when he who invited you comes, he may say to you, Friend, go up higher; for that will do you honor before the company. For whoever exalts himself, shall he humbled; and whoever humbles himself, ihall be exalted. 12. — He said also to him who had invited him. When you give a dinner, or a supi)er, do not invite your rich Iriends, brothers, cousins, or neighbors, lest they also in- vite you, in their turn, and you be recoujpensed. But when you give an enlcrlaintiK'nt, iinite the i)ooi-, the maimed, the lame, the blind; and you shall be happy: for, as they liave 170 LUKE. Ch. XIV. not the means to requite jou, you shall be requited at the resurrection of the i-ighteous. 15. — One of the guests, hL'uring this, said to him, Ilappy he who shall feast in the Reign of God. Jesus said to him, A certain man made a great supper, and invited many. And at supper time he sent his servants, to tell those w^ho had been invited to come presently; lor, that all was ready. But they all, without exception, made excuses. One said, I have [)urchased a field, which I must go and see; I pray you have me excused. Another said, I have bought five yoke of oxen, which I am going to prove; I pray you have me ex- cused. A third said, I have mai'ried a wife; and, therefore, I can not go. The servant being returned, related all to his master. Then the master of the house was angi-y, and said to his servants, Go immediateJy into the streets and lanes of the city, and bring in here the poor, the maimed, the lame, and the blind. Afterward the servant said, Sir, your orders are executed, and still there is room. The master an- swered, Go out into the highways, and along the hedges, and compel people to come, that my house may be filled: for I declaTe to you, that none of those who were invited, shall taste of my supper. 25. — As great multitudes traveled along with him, he turned to them, and said, If any man come to me, and hate not his father and mother, and wife, and children, and broth- ers, and sisters; nay, and himself, too; he can not be my disciple. And whosoever does not follow me, carrying his cross, can not be my disciple. For, which of you, intend- ing to build a tower, does not first, by himself, compute the expense, to know whether he have the means to complete it; lest, having laid the foundation, and being unable to finish, he become the derision of all who see it; who will say, This man began to build, but was not able to finish. Or what king, going to engage another king, with whom he is at war, does not first consult, by himself, whether he can, with ten thousand men, encounter him who comes against him with twenty thousand; that if he can not, he may, while the other is at a distance, send an embassy to sue for peace. So, then, whosoever he be of you, who does not i-enounce all that he has, he can not be my disci [)le. Salt is good; but if the salt become insipid, with what shall it be seasoned? It is fit neither for the land, nor for the dunghill, but is thrown away. Whosoever has ears to hear, let him hear. Ch. XV. LUKE. 171 SECTION X. PARABLES. XV. — NOW, all the publicans and the sinners resorted to Jesus, to hear him. But the Pharisees and the Scribes murmured, saying. This man admits sinners, and eats with them. 3. — Then he addressed this similitude to them: What man, amongst you, who has a hundred sheep, if he lose one of them, does not leave the ninety-nine in the desert, to go after that which is lost, till he find it? And having found it, does he not joyfully lay it on his shoulders, and when he is come home, convene his friends and neighbors, saying t ) them. Rejoice with me, for I have found my sheep which was lost? Thus, I assure you, there is greater joy in hea- ven for one sinner who reforms, than for ninety-nine right- eous persons, who need no reformation. S. — Or what woman, who has ten drachmas, if she lose one, does not light a lamp, and sweep the house, and search carefully till she find it? And having found it, does she not assemble her female li'iends and neighbors, saying. Rejoice with me, for I have iound the drachma which I had lost! Such joy, I assm-e you, have the angels of God, when any sinner retbrms. 11. — He said, also, A certain man had two sons. And the younger of them said to his father. Father, give me my portion of the estate. And he allotted to them their shares. Soon after, the younger son gathered all together, and trav- eled into a distant country, and there wasted his substance in riot. AVhen all was spent, a great famine came upon that hind, and he began to be in want. Then he applied to one of the inhabitants ol" Ihe country, who sent him into his fields to keep swine. And he desired to appease his hunger with the husks on which the swine were feeding; for no per- son gave him anything. At length, coming to himself, he said, How many hirelings has my father, who have all moi-e bread than suffices them, while I perish with hunger! I will arise, and go to my father, and will say to him. Father, I have sinned against heaven and you, and am no longer worthy to be called your son. And he arose, and went to his father. When lie was yet afar off, his lather saw him, and had compassion, and ran, and threw himself ui)on his neck, and kissed him. And the son said, Father, I luue 172 LUKE. Ch. XVI. sinned against heaven and you, and am no longer worthy to be called your son. But the father said to his servants, Bring hither the principal robe, and put it on him, and put a ring on his finger, and shoes on his feet : bring also the fatted calf, and kill it, and let us eat, and be merry; for this, my son, was dead, and is alive again; he was lost, and is fomid. So they began to be merry. 25. — Now his elder son was in the field, walking home. And as he drew near the house, he heard music and danc- ing. He, therefore, called one of the servants, and asked the reason of this. He answered. Your brother is re- turned, and your father has killed the fatted calf, because he has i-eceived him in health. And he was angry, and would not go in; therefore his lather came out, and entreated him. He answering, said to his father. These many years I have served you, without disobeying your command in anything; yet you never gave me a kid, that I might entertain my friends; but no sooner did this, your son, return, who has squandered your living on prostitutes, than you killed for him the fatted calf. Son, replied the father, you are always with me, and all that I have is yours : it was but reasona- ble that we should rejoice and be merry; because this, your brother, was dead, and is alive again; he was lost, and is found. XVI. — He said, likewise, to his disciples, A certain rich man had a steward, who was accused to him of wasting his estate. Having, therefore, called him, he said, What is this that I hear of you? Render an account of your manage- ment, for you shall be steward no longer. And the steward said within himself, "What shall I do? My master takes from me the stewardship; I can not dig, and am ashamed to beg. I am resolved what to do, that when I am discarded, there may be some who will receive me into their houses. Hav- ing, therefore, sent sevei'ally for all hia master's debtors, he asked one, How much do you owe my master? He an- swered, A hundred baths of oil. Take back your bill, said the steward, sit down dii-ectly, and write fifty. Then he asked another. How much do you owe? He answered, A hundred homers of wheat. Take back your bill, said he, and wi'ite eighty. The master commended the prudence of the unjust steward; for the children of this world are more prudent in conducting their affairs, than the children of light. Thei-efore, I say to you, with the deceitful riches pro- cure to yourself (Wends, who, ifter your discharge, may re- ceive you into the eternal mai.sions. 10. — Whoso is faithful in little, is faithful also in much : Ch. XVI. LUKE. 173 and whoso is unjust in little, is unjust also in much. If therefore, you have not been honest in the deceitful, who will inti-ust you with the true riches? And if you have been unlaithtlij managurs ibr another, who will give you anything to manage for yourselves? A servant can not serve two masters: for either he will hate one, and love the other; or, at least, will attend one, and neglect the other. You can not serve God and mammon. 14. — When the Phai-isees, who loved money, heard all these things, they ridiculed him. But he said to them. As foi- you, you make yourselves pass upon men for righteous, but God knows your hearts; for that which is admired of men, is abhorred of God. 16. — You had the law and the prophets till the coming of John, since whose time, the kingdom of God is announced, and every occupant enters it by force. But sooner shall heaven and earth perish, than one tittle of the law shall fail. 18. — Whoever divorces his wife, and takes another, com- mits adultery; and whoever marries the divorced woman, commits adultery. 19. — There was a certain rich man, that wore purjjle and fine linen, and feasted splendidly every day. There was also a poor man, named Lazai-us, covered with sores, that was laid at his gate, and who was desirous to feed on the ci'umbs which fell from the rich man's table: yes, even the dogs came and licked his sores. It hai)})ened that the pooi- m;in died, ai'.d was conveyed by angels to Abraham's bosom: Ihe rich man also died, and was buried. And in hades, being in torments, he looked u]), and saw Abraham afar off, and Lazarus in his bosom, and cried, saying. Have pity on me, iather Abraham, ami send Lazarus to dip the tip of his fin- ger in water, and cool my tongue; for I am tortured in this flame. Abraham answered, Son, remember that you, in your lifetime, received good things, and Lazarus received evil things; 1)ut now he is in joy, and you are in tormenls. Besides, ihei-e lies a huge gull' between us and you, so that they who would pass hence to you, can not: neither can they pass to us, who would come thence. The other rei)lied, 1 entreat you, then, fathei', to send him to my father's house; for I have five brothers, that he may admonish them, lest they also come into this ])lace of torment. Abraham an- swered, Tliey have !Moses and the prophets, let them hear them. Nay, said he, father Abraham, but if one went to them tiom the dead, they would reform. Abraham replied, if they hear not Moses and the prophets, neither will tliey be persuaded though one should arise from the dead. 174 LUKE. Ch. XVII. SECTIOI^ XI. INSTRUCTIONS AND WARNINGS. XVII. — THBIS" Jesus said to his disciples, It is impos- sible to exclude snares entirely; but, alas, for him who en- snares! It would be more eligible for him to have an uppei' millstone fastened to his neck, and to be cast into the sea, than to ensnare one of these little ones. 3. — Take heed to yourselves: if your brother trespass against you, rebuke him; and if he reform, forgive him; and if he ti'espass against you seven times in a day, and seven times in a day return, saying, I repent, you shall forgive him. 5. — Then the Apostles said to the Lord, Increase our faith. He answered. If you had faith, though it were but as a grain of mustard seed, you might say to this sycamine, Be extirpated and planted in the sea, and it would obey you. 7. — ^.Would any -of you, who has a servant plowing or feeding cattle, say to him on his retiu-n from the field, Come, immediately, and place yourself at table; and not rather. Make ready my supj^er; gird yourself and serve me, until I have eat and drunk; afterward you may eat and drink? Is he obliged to that servant for obeying his orders? I sup- pose not. In like mannei- say you, when you have done all that is commanded you, We, your servants, have conferred no favor; we have done only what we were bound to do. 11. — N^ow, in traveling to Jerusalem, he passed through the confines of Samaria and Galilee; and being about to cn- tei' a certain village, there met him ten lepers, who stood at a distance, and cried out, Jesus, Master, take pity upon us. When he saw them, he said to them. Go, show yourselves to the priests. And as they went, they were cleansed. And one of them, perceiving that he was healed, turned back, glorifying God aloud. Then throwing himself prostrate at the feet of Jesus, he returned him thanks. Now this man was a Samaritan. Jesus said, Were not ten cleansed? Where then are the other nine? Have none returned glory to God except this alien? And he said to him, Arise, go your way; your faith has cured you. 20. — Being questioned by the Pharisees, when the Reign of God should commence, he answered, The Reign of God is not ushered in with parade; nor shall people say, Lo, Ch. XYIII. LUKE. ITf; here! or Lo, yonder! for behold, the Reign of God ie wit/;/ji you. 22. — Then he said to his disciples, The time will cc/ne, when you shall desire to see one of the days of the Sou of Man, and shall not see it. But when they say lo you, Lo, here! or Lo, yonder! go not out to follow them. For a.i the lightning- flashes in an instant Irom one extremity of thi; sky to the other, so will the appearance of the Sou of Man be, in his day. But first he must suffer much, and be I'ejccted of this generation. And, as it happened in Noah's days, it will also happen in the days of the Son of Man. They eat, they drank, they married, they were given in marriage, 'antil the day that Noah entered the ark, when the deluge came, and destroyed them all. In like manner as it was in the days of Lot, they eat, they drank, they bought, they sold, they planted, they built; but on the day that Lot left Sodom, it rained fire and brimstone from heaven, which destroyed them all; so will it also be on the day when the Son of Man shall appear. On that day, let not him who shall be on the house- top, having his furniture in the house, come down to taie it away. Let not him who shall be in the field, return home. Remember Lot's wife. Whosoever shall seek to save his life, shall lose it; and whosoever shall lose his life, shall pre- serve it. I tell you, there will be two men, that night, in (me bed; one will be seized, and the other will be left. Two women will be grinding together; one will be seized, and the other will be left. Then they asked him. Where, Mas- ter? He answered. Where the body is, the eagles will be assembled. XVIII. — He also showed them, l)y a parable, that they ought to persist in prayer, without growing weary. In a certain city, said he, there was a judge, who neither feared C-rod, nor regarded man. And there was a widow in that city, who came to him, saying, Do me justice on my adver- sary. For some time he I'cfused: but altci'Avard, he argued thus with hinisell', Although I neitlier fear God, nor regard man; yet, because this widow importunes me, I will judge her cause; lest she c(mie ]>erpctnnliy. and jjlague me. Mark, said the Lord, wliat the unjust judge determined. And will not God avenge his elect, who cry to him day and night? AVill he linger in their cause? I assure you, he will sud- denly avenge them. Nevertheless, when the Son of Man comes, will he find this belief upon the earth? 9. — Then addressing some who were conceited of them- selves, as being righteous, and despised others, he proposed this example: — 'Vwo men v/ciit up to tlie temi)le to pray; 176 LUKE. Ch. XVIIL one a Pharisee, the other a publican. The Pharisee stand- ing by himself, prayed thus: — O God, I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this publican. I last twice a-week. I give tithes of all that I possess. But the publican, standing at a dis- tance, and not daring so much as to lift up his eyes to hea- ven, smote upon his breast, and cried, God, be merciful to me a sinner. I assure you, that this man returned home more approved than the other: for whoever exalts himself, shall be humbled; but whoever humbles himself, shall be exalted. 15. — Then they presented babes to him, that he might touch them: the disciples observing it, rebuked them. But Jesus calling them to him, said, Permit the children to come to me, and do not forbid them; for of such is the kingdom of God. Indeed, I say to you, whoever will not receive the kingdom of God as a child, shall never entei' it. 18. — Then a .certain ruler asked him, saying. Good Teacher, what good shall I do to obtain eternal life? Jesus answered. Why do you call me good? God alone is good. You know the commandments: Do not commit adultery; do not commit murder; do not steal; do not give false testi- mony; honor your father and y blind man, who sat by the way-side begging, hearing the ci'owd jjass by, in- quii'ed what was the matter. And Ijeing told that Jesus the Nazarene was i)assing by, he ^'immediately cried, saying, Jesus, Son of David, have \niy jn me. They who went be- fore, charged him to be silent; but he cried still the louder. Son of David, have pity on me. Jesus stopped, and com- manded them to bring the man to him. And when he was nigh, he asked him, saying. What do you wish me to do ibr you? He answered, Master, to give me my sight. And Jesus said to him, Receive your sight; your faith has cured you. Instantly he received his sight, and Ibllowed him, glo- riiying God; and all the people saw it, and praised God. XIX. — When Jesus had entered, and was passing through Jericho, behold, a man named Zaccheus, a rich man, and chief of the publicans, endeavored to see what sort t)f person he was, but could not for the press, being of a low stature. Therefore, running before, he climbed up into a sycamore, to see him; having observed that he was going that way. When Jesus came to the place, he looked up, and seeing him, said, Zaccheus, make haste and come down, for to-day I must abide at your house. And he made haste, and came down, and received him joyfully. When the mul- titude perceived this, they said, mui-muring. He is gone to be entertained by a sinner. But Zaccheus, pi-esenting him- self before Jesus, said. Master, half of my goods I will give to the poor; and if in anything I have wronged any man, I will restore fourfold. And Jesus said, concerning him, To- day is salvation come to this house; inasmuch as he also is a son of Abraham. For the Son of Man is come to seek and recover that which was lost. 11. — As the people were attentive, he added this para- ble, because he was nigh to Jerusalem, and they liuicied the Reign of God would immediately commence. A ceitain nobleman went abroad to procure Ibr hiinsell" the royalty, and then retui'u; and having called ten ol' his servants, and delivered to them ten pounds, he said, improve these till 1 return. Now his citizens haled him; and sending an em- bassy alter him, protesteil. We will not have this man for our king. AVhen he i-eturned, vested with royal power, he commanded those .ser\ ants to be called to whom he had com- mitted the money, lliat he might knoAV what every one had 12 178 LUKE. Ch. XiX gained. Then the first came, and said, Mj Lord, your pound has gained ten pounds. He answered. Well done, good servant; because you have been faithful in a very small matter, receive the government of ten cities. And the second who came, said, My Lord, your pound has gained five pounds. He answered, Be you also governor of five cities. Another came, saying. My Lord, here is your pound, which I have kept laid up in a napkin; for I was afraid of you, because you are a hard master; you exact what you did not give, and reap what you did not sow. He answered. Out of your own mouth, you malignant servant, I will condemn you. Did you know that I am a hard master, exacting what I did not give, and reaping what I did not sow? Why, then, did you not put my money into the bank; that at my return I might have received it with interest? Then he said to his attendants, Take the pound fi"om him, and give it to him who has ten pounds. They answered. My Lord, he has ten pounds. He replied, I tell you, that to every one who has, more shall be given; but from him who has not, even that which he has shall be taken. But as for those my enemies, who would not have me for their king, bring them hither, and slay them in my presence. sectio:n^ xn. THE ENTRY INTO JERUSALEM. 28. — AFTER this discourse, Jesus walked foremost, traveling toward Jerusalem. When he approached Beth- phage and Bethany, near the mountain called the Mount of Olives, he sent two of his disciples, saying. Go to yonder village, where, as you enter, you will find a colt tied, on which no man ever rode; loose him, and bring him. If any one ask you why you loose him, you shall answer. Because the Master needs him. Accordingly, they who received this order, went, and Ibuiul everything as he had told them. As they were loosing the colt, the owners said to them, Why loose you the colt? They answered, The Master needs him. So they brought him to Jesus, and having thrown their man- tles upon the colt, set Jesus on it. As he went, the people spread their mantles in the way before him. When he was so near as the descent of the Mount of Olives, the whole multitude of the disciples began to praise God in loud ac- clamations, for all the miracles which they had seen; saying, Blessed be the King who comes in the name of the Lord ! Ch. XX. LUKE. 17!i Peace in heaven, and glory in the highest heaven ! Upon this, some Pharisees in the crowd said to him, Kaljl)i, rebulie your disciples. He answered, I tell you, that if these were silent, the sloiu's would cry out. 41.- —When lie eame near, and beheld the city, he wept over it, saying, O that thou hadst known, at least in this thy day, the things whieh concern thy peace! But now they are hid liom thine eyes: ibr the days are coming upon thee, when thine enemies will surround thee with a rampart, and inclose thee, and shut thee iip on every side; and will level thee with the ground, thee and thy children, and will not leave thee one stone upon another, because thou didst not know the time when thou wast visited. 45. — Afterward he went into the temple, and drove out thence those who sold, and those who bought in it, saying to them. It is written, " My house is a house of prayer, but you have made it a den of robbers." 47. — And he taught daily in the temple, while the chief priests and the scribes, and persons of principal note, sought his destruction; but could not devise how to effect it: for all the people heard him with the gi'catest attention. XX. — One of those days, as he was teaching the people "n the temple, and publishing the good tidings, the chief priests and the scribes, with the elders, came ujjon him, say- ing. Tell us by what authority you do these things; or who is he that empowered you? He answering, said to them, I also have a question to put to you. Tell me, then. Was the commission which John had to immerse, from he&'ven, or from men? But they reasoned thus among themselves. If we say. From heaven, he will reply. Why, then, did you not believe him? And if we say, From men, all tho people will stone us; for they are persuaded that John was a prophet. They therelbre answered, that they could not tell whence. Jesus replied, Neither do I tell you by whiit authority I do these things. 9. — Then he s])oke to the people this i)arable: A man planted a vineyard, and farmed it out, and ha /ing traveled, continued long abroad. The season being come, he sent a servant to the husbandmen, to receive of the j)roduce of the vineyard; but they beat him, and sent him back empty. Afterward, he sent ancther servant, whom they, having beaten, and used shamefully, also sent away emj)ty. He alterward dispatched a third to them. Him, likewise, they wounded and drove away. Then the proprietor of the vine- yard said, What shall I do? I will send my beloved son; they will surely rcvejcnce him, when they tee him. But 180 LUKE. Ch. XX. when the hiasbandmen saw him, they reas©necl thus among themselves, This is the heii-*; come, let us kill him, that the inheritance may be our own. And having- thi'ust him out of the vineyard, they killed him. What, therefore, will the proprietor of the vineyard do to them? He will come and destroy those husbandmen, and give the vineyard to others. And some of his hearers said, God forbid. 17. — fJesus, looking on them, said, "What, then, means that expression of scripture, "A stone which the builders rejected, is made the head of the corner. Whosoever shall fall upon that stone, shall be bruised; but on whomsoevei' it shall fall, it will crush him to pieces?" At that time, the chief priests and the scribes, knowing that he had spoken this parable against them, would have laid hands on him, but feared the people. 20. — And they watched him, and set spies upon him, in- structing them to personate conscientious men, and surprise him in his words, that they might deliver him to the power and authority of the procurator. These accosted him with this question, Rabbi, we know that you speak and teach up- rightly, and that, without respect of persons, you iaithfully recommend the way of God. Is it lawful for us to pay taxes to Cesar, or not? He perceiving their subtlety, answered. Why would you entangle me? Show me a denarius. Whose image and inscription has it? They answered, Cesar's. He replied. Render, therefore, to Cesar, that which is Cesar's, and to God, that which is God's. Thus they could not sur- prise him in his discourses before the people; wherefore, ad- miring his answer, they kept silence. 27. — Afterward, some of the Sadducees, who deny a fu- ture state, came to him with this question: Rabbi, Mose« has enjoined in his writings, that a man whose brother dies childless, outlived by his wife, shall marry the widow, and raise issue to his brother. Now there were seven brothers; the first of whom, having taken a wife, died childless: the second married the widow, and also died childless; the third married her, as did likewise the rest; and all the seven died, leaving no children. Last of all, the woman also died. To which of them, therefore, will she be wife, at the resurrec- tion; for she has been married to all the seven? Jesus an- swering, said to them. The people of this world marry, and are given in marriage; but, among them who shall be hon- ored to share in the resurrection, and the other world, there will be neither marrying nor giving in marriage; for they can not die any more; because, like the angels, they are chil- dren of God, being children of the resurrection. But that Ch 'CXI. LUKE. 181 the dead are raised, even Moses has suggested, calling the Lord who appeared in the bush, the God of Abraham, and the God of Isaac, and the God of Jacob. Now he is not a God of the dead, but of the living; lor they are all alive to him. Then some of the scribes said to him, Rabbi, you have spoken well. Alter that, they did not venture to ask him any moi'e questions. 11. — And he said to them, Why is it affirmed that the Messiah must be a son of David? Yet, David himself says, in the book of the Psalms, " The Lord said to my Lord, Sit at my right hand, till I make thy foes thy foot- stool.'' As David thus calls him his Lord, how can he be David's son? 45. — Then, in the audience of all the people, he said to his disciples, Beware of the scribes, who love to walk in robes, and aflect salutations in public places, and the princi- pal seats in the synagogues, and the uppermost places at feasts; who devour the families of widows, and make long prayers foi- a disguise. These shall sufler the severest pun- ishment. XXI. — As Jesus was observing the j-ich casting their gilts into the treasury, he saw an indigent widow throw in two mites. And he said, I tell you, truly, that this poor widow has cast in more than any of them; for all of these, out of their superfluous store, have thrown into the sacred chest : whereas, she has thrown in all the little that she had. SECTION" xm. THE LAST SUPPER. 5. — SOME having remarked, that the temple was adorned with beautiful stones and presents, he said. The time will come, when these things which you behold, shall be so razed that one stone w\\\ not be left ni)on another. Then they asked him, saying, Kabl)i, when will these things be: and what will be the sign, when they are about to be accom- plished? He answered, Take care that you be not seduced: ibr many will assume my character, saying, I am the i)erson, and the time ai)[)roaches; therelbre, do not follow them. But when you shall hear of wars and insurrections, be not terrified: ibr these things must first happen; but the end will not iiinnediately Ibllow. 10. — IK- adilcd, Then will nation rise against nation, and kingdom against kingdom. And there shall be great earth- 182 LUKE. Ch. XXL quakes in sundry places, and famines, and pestilences; there shall be also frig-htful appearances, and great prodigies in the sky. But, before all this, you shall be apprehended and prosecuted, and delivered to synagogues, and imprisoned, and dragged before kings and governors, because of my name : and this will aiford scope for your testimony. Be, therefore, resolved not to premeditate what defense you shall make; for I will give you an utterance, and wisdom, which none of your adversaries shall be able to refute or re- sist. And you shall be given up even by parents, and broth- ers, and kinsmen, and friends; and some of you will be put to death. And, on my account, you shall be universally hated. Yet not a hair of your head shall be lost. Save your souls by your perseverance. 20. — Now, when you shall see Jerusalem invested with armies, know that its desolation is nigh. Then let those in •Judea flee to the mountains; let those in the city make their escape, and let not those in the country enter the city : for these will be days of vengeance, in which all the denuncia- tions of the scriptures shall be accomplished. But, alas, for the women with child, and for them who give suck in those days! for there shall be great distress in the land, and wrath upon this people. They shall fall by the sword; they shall be carried captive into all nations; and Jerusalem shall be trodden by the Gentiles, until the times of the Gentiles be over. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth, the anguish of de- sponding nations; and roarings in the seas, and floods; men expiring with the fear and apprehension of those things which are coming upon the world : for the powers of heaven shall be shaken. Then they shall see the Son of Man com- ing in a cloud, with great glory and power. Now when these things begin to be fulfilled, look up, and lift up your heads; because your deliverance approaches 29. — He proposed to them, also, this comparison: Con- sider the fig tree, and the other ti-ees. When you observe them shooting forth, you know, of yourselves, that the sum- mer is nigh. Know, in like manner, when you shall see these events, that the Reign of God is nigh. Indeed, I say to you, that this race shall not tail until all be accomplish- ed. Heaven and earth shall fail; but my words shall not fail. Take heed, therefore, to yourseb.es, lest your hearts be overcharged with surfeiting, and drunkenness, and worldly cares, and that tlay come upon you unawares: for, as a net, it shall inclose all the inhalntants of the earth. Be vigilant, therefore, praying on every occasion, that you may be ac- Cu. XXII. LUKE. 183 counted worthy to escape all these approaching evils, and tc stand bclbre the Son of Man. 37. — Thus Jesus taught in the temple by day, but retired at night to the mountain, called the Mount of Olives. And every morning the people resorted early to the temple to hear him. XXII. — KoAV the feast of unleavened bread, called the passover, being near, the chief priests and the scribes sought how they might kill him, for they feared the j^eople. Then Satan entered into Judas, surnamed Iscariot, who was of the ninnber of the twelve. And he went and concerted with the chief priests and officers, how he might deliver Jesus into their hands. And they were glad, and agreed to give him a certain sum, which Judas having accepted, watched an op- portunity to deliver him up without tumult. 7. — Xow, the day of unleavened bread being come, on which the passover must be sacrificed, Jesus sent Peter and John, saying. Go, and prepare for us the passovei', that we may eat it. They asked him. Where shall we ]>repare it? He answered. When you enter the city, you will meet a man carrying a pitcher of Avatei*; follow him into the house which he shall enter, and say to the master of the house. The Teacher asks you. Where is the guest-chamber, where I may eat the passover with my disciples? And he will show you a large upper room, furnished; make ready there. So they went, and, having found everything as he had told them, prepared the passover. 14. — When the horn- was come, he placed himself at table with the twelve Apostles, and said to them, M\;ch have I longed to eat this passover with you, before I suffer: for I declare to you, that I will never partake of another, until it be accomplished in the kingdom of God. Then, taking a cup, he gave thanks, and said. Take this, and share it amongst you; for I assure you, that I will not again drink of the product of the vine, until the Reign of God be come. Then he took bread, and having given thanks, broke it, and gave it to them, saying. This is my body, which is given lor you. Do this in commemoi'ation of me. He likewise gave the cuj), alter supper, saying. This cup is the new Institu- tion in my blood, which is shed for you. 21. — IVIai'k, however, lliat the hand of him who betrays nie, is on the table with mine. The Son of Man is going away, as has been defeimined: neverfheless, alas, for that man by wliom lie is beti'ayed! Then they began to inquire among themselves, which of them it could be that would do this. 184 LUKE. Ch. XXII 24. — There had been, also, a contention amongst them, which of them should be accounted the greatest. And he said to them. The kings of the nations exercise doniinion over them ; and they who oppress them, are styled beneiac- tors. But with you, it must be otherwise : nay, let the great- est amongst you be as the least; and him who governs, as he who serves. For, which is greater, he Avho is at table, or he who serves? Is not he that is at table? Yet I am amongst you as one who serves. You are they who have continued with me in my trials. And I grant to you to eat, and to drink at my table, in my kingdom, (forasmuch as my Father has granted me a kingdom,) and to sit on thrones, judging the twelve tribes of Israel. 31. — The Lord said, also, Simon, Simon, Satan has ob- tained permission to sift you as wheat; but I have prayed for you, that your faith fail not; do you, therefore, when you have recovered yourself, confirm your brethren. He an- swered. Master, I am ready to accompany you, both to pris- on, and to death. Jesus replied, I tell you, Peter, the cock shall not crow to-day, beibre you have thrice denied that you know me. 35. — Then he said to them, When I sent you without purse, and bag, and shoes, did you want anything? But now, said he, let him that has a purse, take it, and likewise his bag; and let him who has no sword, sell his mantle, and buy one; for I tell you that this scripture, " He was ranked among malefactors," is now to be accomplished in me : for the things relating to me must be fulfilled. They said. Mas- ter, here are two swords. He replied. It is enough. Then he went out, and repaired, as he was wont, to the Mount of Olives, and his disciples followed him. 40. — Being arrived there, he said to them, Pray that you may not yield to temptation. Then, being withdrawn Irora them about a stone's cast; he kneeled down and prayed, say- ing. Father, if thou wilt, take this cup away from me; nev- ertheless, not my will, but thine be done. And there ap- peared to him an angel from heaven, strengthening him. And being in an agony of grief, he prayed the more fer- vently, and his sweat fell like clotted blood to the ground. Having arisen from prayer, and returned to the disciples, he found them sleeping, oppressed with grief; and said to them. Why do you sleep? Arise, and pray, lest the trial overcome yon. 47. — Before he had done speaking, he saw a multitii' Ic ; and he who was called Judas, one of the twelve, walked be- fore them, and came up to Jesiis, to kiss him. Jesus said to Ch. XXn. LUKE. 185 him, Judas, do you betray the Son of Man with a kissr Now, those who were with him, foreseeing what would hap- pen, said to liini, Master, shall we strike with the sword? And one of them sti-uck the servant of the high priest, and cut off his I'ight ear. Jesus said. Let this suffice; and touch- ing his ear, he healed him. Then Jesus said to the chief priests, and the officers of the temple-guard, and the elders, who were come to ajiprehend him, Do you come with swords and clubs, as in pursuit of a robber? While I was daily with you in the temple, you did not attempt to ai'rest me. But this is your hour, and the power of darkness. . SECTION XIY. THE CRUCIFIXION. 54. — THEN they seized him, and led him away to the' high priest's house. And Peter followed, at a distance. When they had ki7idled a fire in the middle of the court, and were sitting roimd it, Peter sat down among them. And a maid ser\ant, having observed him sitting by the fire, and viewed him attentively, said. This man also was with him. But he disowned him, saying. Woman, I know him not. A little while altei-, another seeing him, said, You, also, are one of them. Peter answered, Man, I am not. About an hour alter, another averred the same thing, saying. This man was sui'ely with him, for he is a Galilean. Peter answered, ISIan, I know nothing of this matter. And just as he spoke the word, a cock crew. Then the Lord, turning, looked upon Peter, and Peter called to mind the word which the Lord had said to him. Before the cock crow, you will disown me thrice. And he went out and wept bitterly. 63. — Meantime, they who had Jesus in charge, mocked and beat him; and liaving blindlblded him, struck him on the face, and asked him, saying. Divine who it is that smote you. And many other abusive things they said against lilm. 60. — As soon as it was (hiy, the national senate, with the chief priests and scribes, were assembled, and having caused iiiii) lo be brought into their c(mncil-chamber, said to him. If you be the Messiah, tell us. lie answered, If I tell you, you will not believe: and if I put a question, you will neither answer nie, nor aeipiit me. llcreaftei- the Son of Man shall be seated at the right hand of Almighty God. They all re- prie(|, You are, then, the Son of God? He answei-ed, Yoit 186 LUKE. Ch. XXm. say the truth. Then they cried, What further need have we of evidence? We have heard enough ourselves, fi-om hia own mouth. XXIII, — And the assembly broke up, and conducted Jesus to Pilate: and they accused him, saying, We found this man perverting the nation, and forbidding to give tribute to Cesar, calling himself Messiah the King. Then Pilate, asking him, said. You are the King of the Jews? He an- swered, You say right. Pilate said to the chief priests and the multitude, I find nothing criminal in this man. But they became more vehement, adding, He raised sedition among the people, by the doctrine which he spread through all Judea, from Galilee, where he began, to this place. When Pilate heard them mention Galilee, he asked, whether the man were a Galilean. And finding that he belonged to Herod's jurisdiction, he sent him to Herod, who was also then at Jerusalem. 8. — And Herod was very glad to see Jesus : it was what he had long desired; having heard much of him, and hoping to see him perform some miracle. He, therefore, asked him many questions, but Jesus returned him no answer. Yet the chief priests and the scribes, who were present, accused him with eagerness. But Herod and his military train de- spised him: and having, in derision, arrayed him in a splen- did robe, remanded him to Pilate. On that day, Pilate and Herod became friends; for, before, they had been at enmity. 13. — Pilate, having convened the chief priests, the ma- gistrates and the people, said to them, You have brought this man before me, as one who excites the i>eople to revolt; yet, having examined him in your presence, I have not found him guilty of any of those crimes of which you accuse him. Neither has Herod; for I referred you to him. Be assured, then, that he has done nothing to deserve death. I will therefore chastise him, and release him. For it was neces- sary that he should release one to them at the festival. Then all cried out together, Away with this man, and release to us Barabbas. I^ow Barabbas had been imprisoned for rais- ing sedition in the city, and for murder. Pilate, willing to release Jesus, again expostulated. But they cried, say- i-ng. Crucify! crucify him! A third time he repeated, Why? What evil has this man done? I do not find him guilty of any capital crime; I will therefore chastise him, and release him. But they persisted, demanding, with much clamor, that he might be crucified. At last, their clamors, and those of the chief priests, prevailed: and Pilate pronounced sen- tence, that it- should be as they desired. Accordingly, be Ch. XXin. LUKE. 187 released a man who had been imprisoned for sedition and murder; whom they required; and gave up Jesus to their will. 2(). — xVs they led him away, they laid hold of one Simon, a Cyrenian, coming- fi'om the country, and laid the cross on him, that he might bear it after Jesus. And a g-reat multi- tude followed him, amongst whom were many women, who lamented and bewailed him. But Jesus, turning- to them, said. Daughters of Jerusalem, weejj not for me, but weep for yourselves, and for your children: for the days are com- ing, in which they shall say, Happy the barren, the wombs which never bare, and the breasts which never g-ave suck ! Then they shall cry to the mountains, Fall on us; and to the hills, Cover us: for if it fare thus with the green tree, how shall it fare with the dry? And two malefactors were also led with him to execution. 33. — When they came to the place called Calvary, they there nailed him to a cross, and the malefactors also; one at his right hand, the other at his left. And Jesiis said. Father, forgive them, for they know not what they do. And they parted his garments by lot. While the people stood gazing, even their rulers joined them in ridiculing him, and saying. This man saved others: let him save himself, if he be the Messiah, the elect of God. The soldiers likewise mocked him, coming and offering him vinegar, and saying. If you be the King of the Jews, save yourself. There was also an in- scription over his head in Greek, Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39. — Now, one of the malefactors who suffered with him, reviled him, saying. If you be the Messiah, save yourself and us. The other, rebuking him, answered, Have you no fear of God, you who are undergoing the same punishment? And we, indeed, justly; for we receive the due reward of our deeds: but this man has done nothing amiss. And he said to Jesus, Remember me. Lord, when thou comest to thy kingdom. Jesus answered. Indeed, I say to you, To- day you shall l)e with nie in pai'adise. 4-1. — And, about the sixth hour, there was darkness over all the land, which lasted till the ninth. The sun was daik- ened, and the vail of the ten\ple was rent in the midsr. And Jesus said with a loud voice. Father, into thy hands I connnit my spirit; and iiaving thus said, he expired. Then, the centurion, observing what had hajipened, gave glory to (rod; saying, Assui-edly, this was a righteous man. Nay, all the people who were })resent at this si)ectacle, and «aw what had passed, returned, beating their breasts. And 188 LUKE. Ch. XXrV. all his acquaintance, and the women who had followed hiui Irom Galilee, standing at a distance, beheld these things. SECTION XV. THE BESURREOTION. 50. — NOW, from Arimathea, a city of Jndea, there was a senator, named Joseph, a good and just man, who had not concurred in the resolutions and proceedings of the rest; and who, himself, also expected the Reign of God. This man went to Pilate, and begged the body of Jesus. And having taken it down, he wrapped it in linen, and laid it in a tomb cut in stone, in which no man had ever been depos- ited. Now that day was the preparation, and the Sabbath approached. And the women, who had accompanied Jesus fi'om Galilee, followed Joseph, and observed the tomb, and how the body was laid. When they returned, they provided spices and ointments, and then rested the Sabbath, accoi'd- ing to -the commandment. XXIY. — But the first day of the week, they went by daybreak, with some others, to the tomb, carrying the spices which they had pi-ovided, and ibund the stone rolled away from the tomb; and having entered, they found not the body of the Lord Jesus. While they were in perplexity on this account, behold, two men stood by them, in robes of a daz- zling brightness. The women being afirighted, and fixing their eyes on the ground, these said to them, Why do you seek the living among the dead? He is not here, but is risen ; remember how he spoke to you, before he left Galilee, say- ing. The Son of Man must be delivered into the hands of sinners, and be crucified, and the third day rise again. Then they remembered his words. 9. — On their i-eturn li-om the tomb, they reported the whole matter to the eleven, and to all the other disciples. It was Mary the Magdalene, and Joanna, and Mary the mother of James, and other women with them, who told these things to the Apostles: but their account appeared to them as idle tales; they gave them no credit. Peter, how- ever, arose and ran to the tomb; and stooping down, saw nothing there but the linen lying. And he went away, mus- ing with astonishment on what had hap])ened. 13. — The same day, as two of the disciples were travel- ing to a village named Emraaus, sixty liu'lougs li'om Jerusa- lem, they conversed together about all these events. Whil-; Ch. XXTV. LUKE. 189 they were conversing- and reasoning, Jesus himself joined them, and went along- with them. But their eyes were so aftccted that they did not know him. And he said to them, What subjects are these about which you confer together? and why are you dejected? And one of them, named Cleo- pas, answered. Are you oidy a stranger in Jerusalem, and do not know the things v.'hich have happened there so lately? What things? said he. They answered, Concerning Jesus, the Nazarene, who was a prophet, powerful in Avord and deed, before God and all the people; how our chief priests and magistrates have delivered him to be condemned to death, and have crucified him. As for us, we trusted that it had been he who should have redeemed Israel. Beside all this, to-day, being the third day since these things hap- pened, some women of our company have astonished us; for having gone eai'ly to the tomb, and not found his body, they came and told us that they had seen a vision of angels, who said that he is alive. And some of our men went to the tomb, and found matters exactly as the women had related; but him they saw not. 25. — Then he said to them, O thoughtless men, and back- ward to believe things which lune been all predicted by the prophets! Ought not the Messiah thus to suffer, and so to enter into his glory? Then beginning with Moses, and pro- ceeding through all the i)rophets, he explained to them ad the passages relating to himself. When they came near the village, whither they were traveling, he seemed as intending to go i'arther; but they constrained him, saying. Abide with us, for it grows late, and the day is far spent. And he wejit to abide with them. While they were at table together, he took the loaf, and blessed and broke it, and distributed to them. Then their eyes were opened, and they knew him; and he disappeared. And they said one to another. Did not our hearts burn within us, while he talked with us on the road, and expounded to us the scriptures? 33. — Innucdiately they arose and returned to Jerusalem, where they found the eleven, and the rest of their company assembled, who said, The Master is actually risen, and has appeared to Simon. These also recounted what had hai)pened on the road, and how he was made known to them in break- ing the loaf. 3G. — While they discourscil in this manner, he stood in the midst of them, and said, Peace be to you. But they were amazed ;ind aflViglitcd, imagining that they saw a spirit. And he said to tlieiu. Why are you alarmed? And whci-e- fore do suspicions arise in your hearts? Behold my hands 190 Luic'v Ch. xxrv. and my feet; it is I myself; handle me and be convinced; for a spirit has not flesh and bones as you see me have. Say- ing this, he showed them his hands and his feet. While yet they believed not, for joy and amazement, he said to them, Have yon here anything to eat? And they gave him a piece of broiled fish, and of a honeycomb, which he took and pat in their presence. And he said to them, This is what I told you while I remained with yoii, that all the things which are written of me in the law of Moses, and in the prophets, and in the Psalms, must be accomplished. Then he opened their minds, that they might understand the scriptm-es; and said to them. Thus it is written, and thus it behooved the Mes- siah to suffer, and to rise from the dead the third day; and that reformation and the remission of sins should be proclaim- ed, in his name, among all nations, beginning at Jerusalem. Now, you are witnesses of these things; and behold I send you that which my Father has promised; but do you con- tinue in this city, until you be invested with power from above. 50. — He then led them out as far as Bethany, and lifted up his hands, and blessed them. And while he was blessing them, he was parted fi"om them, and carried up into heaven. And having worshiped him, they returned to Jerusalem wi^h great joy; and were constantly in the temple, praising and blessing Grod. , and without him not a single creature was made. In him was life, and the life was the light of men. And the light shone in darkness, but the darkness received it not. SECTION L THE TESTIMONY OF JOHN THE IMMEKSEB. 6. — A MAN named John, was sent from God. This man came as a witness, to testify concerning the light, that through him, all might believe. He was not himself the light; but came to testify concei'ning the light. The true light was he who, coming into the world, enlightens every man. 10. — He was in the world, and the world was made by him; yet the world knew him not. He came to his own land, and his own people did not receive him; but to as many as received him, believing in his name, he granted the privilege of being children of God; who derive theii- bii-th not from blood, nor from the desire of the flesh, noi- fiom the will of man, but from God. If. — And the Word became incarnate, and sojourned amongst us, (and we beheld his glory, the glory as of the only begotten of the Fathei-,) full of favor and truth. (It was concerning him John testified, when he cried, This is He of whom I said, He that comes after me, is i)rcl'errc(i to me; for he was before me.) Of his fullness we all have received, even favor for favor's sake; for the law was given 192 JOHN. Ch. T by Moses — the favor .iid the truth came by Jesus Chr t. No one ever saw God; it is the only begotten Son, who is in the bosom of the Father, who has made him known. 19. — Now this is the testimony of John. When the Jews sent priests and Levites fi'om Jerusalem, to ask him, Who are you? he acknowledged, and denied not, but ac- knowledged, saying, I am not the Messiah. And they asked him, Who, then? Are you Elijah? He said, I am not. Are you the prophet? He answered, No. They said, Tell, then, who you are, that we may return an answer to them who sent us. What do you say of yoiu-self? He answer- ed, I am he whose voice proclaims in the wildei'ness, " Make straight the way of the Lord," as said the Prophet Isaiah. Now they who were sent, were of the Pharisees. And they questioned him further. Why, then, do you immerse, if you be not the Messiah, nor Elijah, nor the pi-ophet? John an- swered, I immerse in water, but there is one among you whom you know not. It is he who comes after me, and was before me; whose shoe-string I am not worthy to loose. This hajopened at Bethabara, upon the Jordan, where John was immersing. 29. — On the next day, John sees Jesus coming to him, and says. Behold the Lamb of God, that takes away the sin of the world. This is He, concerning whom I said, After me a man comes, who is preferred to me; for he was before me. As for me, I knew him not; but, that he might be made manifest to Israel, I am come immersing in water. John testified farther, saying, I saw the Spirit descending from heaven, like a dove, and remaining upon him. For my part, I should not have known him, had not He, who sent me to immerse in water, told me. Upon whom you shall see the Spirit descending, and remaining, the same is He who immerses in the Holy Spirit. Having, therefore, seen this, I testify that he is the Son of God. 35. — The next day, John, being with two of his disciples, observed Jesus ])assing, and said. Behold the Lamb of God. The two disciples hearing this, followed Jesus. And Jesus, turning about, saw them following, and said to them. What do you seek? They answered. Rabbi, (which signifies Teacher,) where do you dwell? He replied. Come, and see. They went, and saw where he dwelt, and it being about the tenth hour, abode with him that day. One of the. two, who, having heard John, followed Jesus, was Andrew, the brother of Simon Peter. The first he met, was his own brother, Si- mon; to whom he said. We have found the Messiah, (a name equivalent to Christ.) And he brought him to Jesus. Ch. n. JOHN. 193 Jesus, looking upon him, said. You are Simon, the son of Jona; you shall be called Cephas, (which denotes the same as Peter.) 43. — The next day, he resolved to go to Galilee, and meeting Philip, said to him. Follow me. Now Philip was of Bethsaida, the city of Andi'ew and Peter. PhiliiJ meets Nathanael, and says to him. We have found the person de- scribed by Moses in the law, and by the prophets, Jesus, the son of Joseph, of Nazareth. Nathanael says to him. Can any good thing come out of Nazareth? Philip answered, Come, and see. Jesus saw Nathanael coming to him, and said, concerning him. Behold an Israelite, indeed, in whom is no guile. Nathanael said to him, Whence do you know me? Jesus answered, I saw you when you wei'e undei" the fig tree, before Philip called you. Nathanael replying, said to him. Rabbi, you are the Son of God: you- are the King of Israel. Jesus answered him, saying, Because I told you that I saw you under the fig tree, you believe! You shall see greater things than this. He added, Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending fi-om the Son of Man, and descending to him. SECTION II. THE ENTRANCE ON THE MINISTRT. II. — THPEE days after, there was a marriage in Cana, of Galilee, and the mother of Jesus was there. Jesus, also, and his disciples, were invited to the marriage. The wine falling short, the mother of Jesus said to him. They have no wine. Jesus answered. Woman, what have you to do with me? My time is not yet come. His mother said to the ser- vants, Do whatever he shall bid you. Now there were six water pots of stone, containing two or three baths each, placed there for the Jewish rites of cleansing. Jesus said to them, Fill the pots with water. And they filled them to the biim. Then he said. Draw, now, and carry to the director of the feast. And they did so. When the director of the feast had tasted the wine made of water, not knowing whence it was, (but the servants who drew the water knew,) he said, addressing the bridegroom. Every person presents the best wine first, and worse wine afterward, when the guests have drunk largely; but you have reserved the best till now. This fir^t miracle Jesus wrought in 13 194 JOHN. Ch. ni. Cana, of Galilee, displaying his glory: and his disciples be- lieved on him. 12. — Aftei'ward, he went to Capernaum, he and his moth- er, and his brothers, and his disciples; but they staid not there many days. 13. — And the Jewish passover being nigh, Jesus went to Jerusalem; and finding changers sitting in the temple, and people who sold cattle, and sheej), and doves; he made a whip of cords, and drove them all out of the temple, with the sheep and cattle, scattering the coin of the changers, and oversetting their tables; and said to them, who sold doves. Take these things hence. Make not my Father's house a house of traffic. (Then his disciples remembered these words of the scripture, " My zeal for thy house con- sumes me.") 18. — Therefore, the Jews answered, and said to him. By what miracle do you show us your title to do these things? Jesus answering, said to them, Destroy this temple, and I will rear it again in three days. The Jews replied. Forty and six years was this temple in building; and you would rear it in three days? (But, by the temple, he meant his body.) When, therefore, he was risen from the dead, his discijiles remembered that he had said this, and they under- stood the scripture, and the word which Jesus liad spoken. 23. — While he was at Jerusalem, during the feast of the passover, many believed on him, when they saw the mira- cles which he performed. But Jesus did not ti'ust himself with them, because he knew them all. He needed not to re- 3eive from others a character of any man, for he knew what was in man. III. — Now there was a Pharisee called Nicodemus, a ruler of the Jews, who came to Jesus by night, and said to him. Rabbi, we know that you are a teacher come from God ; for no man can do these miracles which you do, unless God be with him. Jesus answering, said to him. Most assuredly, I say to you, unless a man be born again, he can not discern the Reign of God. Nicodemus replied, How can a grown man be born? Can he enter his mother's womb anew, and l)e born? Jesus answered. Most assuredly, I say to you, unless a man be born of water and Spirit, lie can not entti the kingdom of God. That which is born of the flesh is flesh ; that which is born of the Spirit is Spirit. Wonder not, then, that I said to you. You must be born again. The Spirit breathes where he pleases, and you hear the report of him, but know not when<;e he comes, or whither he goes; so is every one who is born of the Si)irit. Nicodemus answered, Ch. in. JOHN. 195 Flow can these things be? Jesus replied, Are you the teacher of Israel, and know not these things? Most assur- edly, I say to you, we speak what we know, and testify what we have seen; yet you receive not our testimony. 11' you undeistood not, when I told you eai'thly things, how will you understand when I tell you heavenly things? For none has ascended into hea\'en, but he who descended Irom heaven; the Son of Man, whose abode is heaven. As Moses placed on high the serpent in the wilderness, so must the Son of Man be j^laced on high; that whosoever believes on him may not perish, but obtain eternal life: tor God has so loved the world, as to give his only begotten Son, that whosoever believes on him, may not perish, but obtain eternal lile. For God has sent his Son into the world, not to condemn the woi'kl, but that the world may be saved by him. He who believes on him, shall not be condemned; he who believes not, is already condemned, because he has not believed on the name of the only begotten Son of God. Now this is the ground of condemnation; that light has come into the worlil, and men have preferred the darkness to the light, be- cause their deeds were evil. For whosoevei* does evil, hates the light, and shuns it, lest his deeds should be detected. But he who obeys the truth, comes to the light, that it may be manilest that his actions are agreeable to God. 22. — After this, Jesus went, with his disciples, into the territory of Judea, where he remained with them, and im- mersed. John also was immersing in Enon, near Salim, because there was much water there; and people came thither, and were immersed. For John was not yet cast into prison. 25. — Now John's disciples had a dispute with a Jew, about purification. Then they went to John, and said to him, Rabbi, he who was with you near the Jordan, ol" whom you gave so great a character; he, too, immerses, and the people flock to him. John answered, A man can have no {)ower but what he derives liom heaven. You yomselves are witness for me, that I said, I am not the Messiah; but am sent before him. The bridegroom is he who has the bride; but the friend of the bi-idegrocmi, who assists him, rcj(jices to hear the bridegi'oom's voice: this, my joy, there- foie, is complete. He must increase, while I decrease. He who comes from above, is above all. He who is from the earth Is earthly, and speaks as being li'oni the earth. He who comes Irom heaven, is above all. "What he testifies, is what he has seen and heard; yet his testimony is not re- ceived. He who receives his testimony, vouches the verac- 196 JOKN^. Ch. ^^ ily of God. For he whom God has commissioned, relates God's own words : for to him God gives not the Spirit by nieasui'e. The Fatlier loves the Son, and has subjected all things to him. He who believes on the Son, has life eternal; he who rejects the Son, shall not see life: but the vengeance of God awaits him. SECTIOI^ III. THE JOUBNET TO GALILEE. IV. — JESUS, knowing that the Pharisees were informed that he made and immersed more disciples than John, (though it was not Jesus himself, but his disciples, who im- mersed,) left Judea, and returned to Galilee. 4. — Being obliged to pass through Samaria, he came to a Samaritan city, called Sychar, near the heritage which Ja- cob gave his son Joseph. Now Jacob's well was there. And Jesus, wearied with the journey, sat down by the well, it being about the sixth hour. 7. — A woman, of Samaria, having come to draw water, Jesus said to her. Give me some drink, (for his disciples were gone into the city to buy food;) the Samaritan woman answered. How is it, that you, who are a Jew, ask drink of me, who am a Samaritan? (For the Jews have no friendly intercourse with the Samaritans.) Jesus replied. If you knew the bounty of God, and who it is that says to yt)ii. Give me some drink, you would have asked him, and he would have given you living water. She answered, Sir, jow have no bucket, and the well is deep: whence, then, have you the living water? Are you greater than our father Ja- cob, who gave us the well, and drank of it himself, and his sons, and his cattle? Jesus replied, Whosoever drinks of this water, will thirst again; but whosoever will drink of the water which I shall give him, will never thirst more; but the water which I shall give him, will be in him a Ibuntain, springing up to everlasting life. The woman answered. Sir, give me this water, that I may never be thirsty, nor come hither to draw. Jesus said to her. Go, call your husband, and come back. She answered, I have no husband. Jesus replied. You say well, I have no husband; for you have had five husbands; and he whom you now have, is not your hus- band. In this, you have spoken ti-uth. The woman said, Sir, I perceive that you are a prophet. Our lathers wor- Bhiped on this mountain; and you say, that in Jerusalem is Ch. ry. JOHK. 197 the place, where men ought to worship. Jesus answered, Woman, believe me, the time approaches when yon shall neither come to this mountain, nor go to Jerusalem, to wor- ship the Father. You worship what you know not, we woi-- ship what we know: ibr salvation is from the Jews. But the time comes, or, rather, is come, when the true worship- ers shall woi-ship the Father in spirit and truth: for such are the worshipers whom the Father i-equires. God is Spirit, and they that worship him, must worship him in spii-it and truth. The woman replied, I know that the Messiah comes, (that is, Christ;) when he is come, he will teach us all things. Jesus said to her, I who speak to you, am he. 27. — Upon this, his disciples came, and wondered that he talked with a woman; yet none of them said. What do you seek? or. Why do you talk with her? Then the woman left her pitcher, and having gone into the city, said to the people, Come, see a man who has told me all that ever I did. Is not this the Messiah? They, accordingly, went out of the city, and came to him. 31. — Meanwhile, the disciples entreating him, said. Rab- bi, eat. Pie answered, I have food to eat which you know not. Then said his disciples, one to another. Has any man brought him food? Jesus answered, My food is to do the will of him who sent me, and to finish his work. Do you not say, After fom* months comes harvest? But I say. Lift up your eyes, and survey the fields; for they are ah-eady white enough for harvest. The reaper receives wages, and gathers the fruits for eternal life, that both the sower and the reaper may rejoice together. For in this, the proverb is verified. One sows, and another reaps. I sent you to reap that on which you have bestowed no laboi": others labored, and you get possession of their labors. 39. — Now, many Samaritans of that city believed in him, on the testimony of the woman, who said. He told me all that ever I did. When, therefore, they came to him, they besought him to stay with them; and he staid there two diiys. And many more believed, because of what they heard from himself; and they said to the woman. It is not, now, on accomit of what you have reported, that we believe; for we have heard him ourselves, and know that this is truly the Saviour of the world, the Messiah. 43. — After the two days, Jesus departed, and went to Galilee, for he had himself declared that a i)rophet is not regai-ded in his own country. Being come into Galilee, he waa well received by the Galileans, who had seen all that 198 JOHN. Ch. V. he did at Jerusalem, during the festival; for they likewise attended the festival. 46. — Then Jesus returned to Cana, of Galilee, where he had made the water wine. And there was a certain officer of the court, whose son lay sick at Capernaum, who hav- ing heard that Jesus was come from Judea into Galilee, went to him, and entreated him to come and cure his son, who was dying. Jesus said to him, Unless you see signs and prodigies, you will not believe. The officer answered, Come, Sir, bel'ore my child die. Jesus replied. Go your way. Your son is well. And the man believed the word which Jesus had spoken, and went his way. As he was re- turning, his servants met him, and informed him that his son was well. He then inquired of them the hour when he be- gan to get better. They answered. Yesterday, at the seventh hour, the fever left him. Then the father knew, that it was the same hour in which Jesus said to him, Your son is well; and he, and all his family, believed. This second miracle Jesus performed, after retm-ning from Judea to Galilee. SECTION IV. THE CURE AT BETHESDA. v.— AFTERWAED there was a Jewish festival, and Jesus went to Jerusalem. Now there is at Jerusalem, nigh the sheep gate, a bath, called, in Hebrew, Bethesda, which has five covered walks. In these lay a great number of sick, blind, lame, and palsied people, waiting for the moving of the water, (for a messenger at times descended into the bath, and agitated the water; and the first that stepped in, after the agitation of the water, was cured of whatever disease he had.) 5. — Now, there was one there, who had been diseased thirty-eight years. Jesus, who saw him lying, and knew that he had been long ill, said to him. Do you desire to be healed? The diseased man answered. Sir, I have no person to put me into the bath, when the water is agitated; but while I am going, another gets down before me. Jesus said to him. Arise, take up your couch and walk. Instantly the man was healed, and took up his couch and walked. 10. — Now, that day was the Sabbath. The Jews, thei'c- fore, said to him that was cured. This is the Sabbath. It is not lawful for you to cany the couch. He answered, lie who healed me, said to mc, Take up yom* couch and walk. Ch. V. JOinf. 199 They asked him then, Who is the man that said to you, Take up your couch and walk? But he that had been heal- ed, knew not who it was ; for Jesus had slipped away, there being a crowd in the place. 14. — Jesus, afterward, finding him in the temple, said to him, Behold, you are cured; sin no more, lest something worse betall you. The man went, and told the Jews that it was Jesus who had cured him. Thei'efore, the Jews perse- cuted Jesus, because he had done this on the Sabbath. 17. — But Jesus answered them. My Father works until now; I also work. For this reason the Jews were the more intent to kill him; becaxise he had not only broken the Sab- bath, but, by calling God his real Father, had equaled him- self to God. Then Jesus addressed them, saying. Most as- suredly, I say to you, the Son can do nothing of himself, but as he sees the Father do: for what things soever he does, such does the Son, likewise. For the Father loves the Son, and shows him all that he himself does: nay, and will show him greater works than these, which will astonish you. For as the Father i-aises and quickens the dead, the Son also quickens whom he will: for the Father judges no person, having committed the power of judging entirely to the Son, that all might honor the Son; as they honor the Father. He that honors not the Son, honors not the Father, who sent him. Most assuredly, I say to you, he who hears my doc- trine, and believes him who sent me, has eternal life; and shall not sufler condemnation, having passed from death to life. Most assuredly, I say to you, the time comes; or, rather, is come, when the dead shall hear the voice of the Son of God; and hearing, they shall live. For, as the Father has life in himself, so has he given to the Son, to have life in himself; and has given him even the judicial au- thority, because he is a Son of Man. Wonder not at this: for the time comes when all that are in their graves shall hear his voice, and shall come forth. They who have done good, shall arise to enjoy life; they who have done evil, shall arise to suffer punishment. I can do nothing of myself; as I hear, I judge; and my judgment is just, because I seek not to please myself, but to please him who sent me. 31. — If I alone testify concerning myself, my testimony is not to be regarded: thci'c is another who testifies concern- ing me; and 1 know that his testimony ui' me ought to be re- garded. You, yourselves, sent to John, and he bore testi- mony to the tfutli. As lor me, T need no hmnan testimony; I only urge this for your salvation. He was the blazing 200 JOHN. Ch. YL and shining lamp; and for awhile, you were glad to enjoy his light. 36. — But I have greater testimony than John's : for the works which the Father has empowered me to perform, the works themselves, which I do, testify for me, that the Father has sent me. 37. — N^ay, the Father, who sent me, has himself attested me. Did you never hear his voice, or see his form? Or, have you forgotten his declaration, that you believe not him whom he has sent forth? 39. — You search the scriptures because you think to ob- tain by them eternal life. N'ow these, also, are witnesses for me; yet you will not come to me, that you may ob- tain life. I desire not honor fi*om men; but I know you, that you are strangers to the love of God. I am come in my Father's name, and you do not receive me; if another come, in his own name, you will I'eceive him. How can you believe, while you court honor one from another, regardless of the honor which comes from God alone? Do not think that I am he who will accuse you to the Father. Your ac- cuser is.Moses, in whom you confide. For if you beUeved Moses, you would believe me : for he wrote concerning me. But if you believe not his writings, how shall you believe my words? sectio:n^ v. THE PEOPLE TWICE FED IN THE DESEET. YI.— AFTERWARD, Jesus crossed the sea of Galilee, also called of Tiberias: and a great multitude followed him, because they had seen the miraculous cures whicli he had performed. And Jesus went up on a mountain ; where he sat down with his disciples. Now the passover, the Jewish festival, was near. 5. — Jesus, lifting up his eyes, and perceiving that a great multitude was flocking to him, said to Philip, Whence shall we buy bread to feed these people? (This he said to ti-y him; for he knew himself, what he was to do.) Philip an- swered, Two hundred denarii would not pm-ehase bread enough to aflbrd every one a morsel. One of his disciples, Andrew, Simon Peter's brother, said to him. Here is a boy who has five barley loaves, and two small fishes; but what are they among so many? Jesus said. Make the men recline. Now, there was much grass in the place. So they reclined ; Cm. VI. JOHI^. 201 in number about five thousand. And Jesus took the loaves, and having given thanks, distributed them to those who had reclined. He gave them also of the fishes, as much as they would. "When they had eat sufficiently, he said to his dis- ci])les, Gather up the fragments which remain, that nothing be lost. They, therefore, gathered, and with the fi'agments which the people had left of the five barley loaves, they filled twelve baskets. When those men had seen the miracle which Jesus had wrought, they said. This is cer- tainly the prophet who comes into the world. Then Jesus, knowing that they intended to come and carry him off, to make him king, withdrew again, alone, to the mountain. 10. — In the evening, his disciples went to the sea, and having embarked, were passing by sea to Capernaum. It was now dark ; and Jesus was not come to them. And the water was raised by a tempestuous wind. When they had rowed about twenty-five or thirty fui-longs, they observed Jesus walking on the sea, very near the bark, and were afraid. But he said to them. It is I, be not afraid. Then they gladly received him into the bark; and the bark was immediately at the place whither they were going. 22. — On the next day, the people who were on the sea- side, knowing that there had been but one boat there, and that Jesus went not into the boat with his disciples, who went alone, (othei- boats, however, ai-rived from Tiberias, nigh the place where they had eat, after the Lord had given thanks:) knowing, besides, that neither Jesus nor his disci- ples Were there, embarked, and went to Capernaum, seek- ing Jesus. 25. — Having found him, on the o])posite shore, they said to him, Kabbi, when did you come hither? Jesus answered. Most assuredly, I say to you, you seek me, not because you saw miracles, but because you eat of the loaves, and were satisfied. Work not for the food which ])erishes, but for the food which endui-es through eternal life, which the Son of Man will give you; for to him the Fathci', that is, God, has given his attestation. They asked him, therefore. What are the works which God requires us to do? Jesus answered, This is the woi'k which God i-equires — that you believe on him whom he has sent foilh. They replied, What miracle, then, do you, that seeing it, we may believe you? What do you perform? Our fathers eat the manna in the desert; as it is written, "lie gave them bread of heaven to eat.'' Jesus then said to them, Most assuredly, I say to you, Moses did not give yoi. the bread of heaven: but my Father gives you the true bread of heaven : lor the bread of God is that 202 JOHN. Ch. YI. which descends from heaven, and gives life to the world. They said, therefore, to him, Master, give us always this bread. Jesus answered, I am the bread of lite, lie who comes to me, shall never hunger; and he who believes on me, shall never thii-st. 3!5. — But, as I told you, though you have seen me, you do not believe. All the Father gk^es me, will come to me; and him who ccmies to me, I will not reject. For 1 descended irom heaven to do, not my own will, but the will of him who sent me. Xow, this is the will of him who sent me, that I should lose none of all he has given me, but raise the whole again at the last day. This is the will of him who sent me, that whoever recognizes the Son, and believes on him, should obtain eternal life, and that I should raise him again at the last day. 41. — The Jews then murmured against him, because he said, I am the bread which descended from heaven : and they said. Is not this Jesus, the son of Joseph, whose father and mother we know? How, then, does he say, I descended from heaven! Jesus answered, Murmur not amongst your- selves :*no man can come to me, unless the Father, who has sent me, draw him; and him I will raise again at the last day. It is written in the prophets, " They shall be all taught of God." Every one who has heard, and learned from the Father, comes to me. JSTot that any man, except him who is from Grod, has seen the Father. He, indeed, has seen the Father. Most assuredly, I say to you, he who believes on me has eternal life. I am the bread of life. Your fathers eat the manna in the desert, and died. Behold the bread which descended from heaven, that whosoever eats of it may not die. I am the living bread, which descended li'om heaven. Whosoever eats of this bread, shall live forever; and the bread that I will give, is my flesh, which I give for the life of the world. 52. — TJie Jews then debated among themselves, saying, How can this man give us his flesh to eat? Jesus, there- fore, said to them. Most assuredly, I say to you, unless you eat the flesh of the Son of Man, and drink his blood, you have not life in you. He that eats my flesh, and drinks my blood, has eternal life; and I will raise him again at the last day: for my flesh is truly meat, and my blood is truly drink. He who eats my flesh, and drinks my blood, abides in me, and I abide in him. As the Father lives, who sent me; and I live by the Father; even so he, who feeds on me, shall live by me. This is the bread which descended fVom heaven. It is not like what your fatheis eat, for they died : he that eats Cn. yn. eTOH:N^. 203 this bread, shall live for ever. This discourse he spoke in the synagogue, teaching in Capernaum. 60. — Many of his discii)les having heard it, said, This is hard doctrine; who can luidei'stand it? Jesus, knowing in himself that his disciples murmured at it, said to them, Does this oflend you? What ii' you should see the Son of INIan reascending thither, where he was before? It is the Sjjirit that quickens; the flesh profits nothing. The words which I speak to you, ai"e S2:)irit and life. But there are some of you who do not believe. (For Jesus knew from the begin- ning, who they were that did not believe, and who he was that would betray him.) He added, Therefore, I said to you, that no man can come to me, unless it be given him by my Father. 60. — From this time, many of his disciples withdrew, and accompanied him no longer. Then said Jesus to the twelve, Will you also go away? Simon Peter answered, Master, to whom should we go? You have the words of eternal life: and we believe, and know that you ai'e the Holy One of God. Jesus answered them. Have not I chosen you twelve? yet one of you is a spy. He meant Judas Iscariot, son of Simon ; for it was he who was to betray him, though he was one of the twelve. YII. — After this, Jesus traveled about in Galilee, for he would not reside in Judea, because the Jews sought to kill him. SECTION VL THE FEAST OF TABERNACLES. 2. — NOW, the Jewish feast of tabernacles was near. His brothers, therefore, said to him, Leave this country, and go into Judea, that your disciples may also see the works which you do. For whosoever courts renown, does nothing in secret: since you perform such things, show yourself lo the world. (For not even his brothers believed on him.) Jesus answered. My time is not yel come; any time will suit you. The world can not hate you; but me it hates, bi'- cause I disclose the wickedness of its actions. Go you to this iestival: I go not thither, because it is not my time. Having said lliis, he remained in Galilee. 10. — But when his bi'others were gone, he also went to the Iestival; not ])ublicly, but rallier privately. At the fes- tival, the tJews inquired after him, and said, Where is he? 204 JOKN". Ch. YII. And there was much whispering among the people concern- ing him. Some said, He is a good man. Others, No; he seduces the multitude. No person, however, spoke fi-eely of him, for fear of the Jews. 14. — About the middle of the festival, Jesus went into, the temple, and was teaching. And the Jews said with as- tonishment, Whence comes this man's learning, who was never taught? Jesus made answer, My doctrine is not mine, but his who sent me. If any one will do his will, he shall discern whether my doctrine proceeds fi'om God, or fi'om myself. Whosoever teaches what pix)ceeds from himself, seeks to promote his own glory: whosoever seeks to pro- mote the glory of him who sent him, deserves credit, and is a stranger to deceit. Did not Moses give you the law? Yet none of you keeps the law. Why do you seek to kill me? The people answered. You are possessed. Who seeks to kill you? Jesus replied, I have performed one action, which surprises you all. Moses instituted circumcision among you, (not that it is from Moses, but from the patri- archs,) and you circumcise on the Sabbath. If, on the Sab- bath, a ihan receive circumcision, that the law of Moses may not be violated; are you incensed against me, because, on the Sabbath, I have cured a man, whose whole body was disabled? Judge not from pei'sonal regards, but judge ac- cording to justice. 25. — Then some inhabitants of Jerusalem said. Is not this he whom they seek to kill ? Lo ! he speaks boldly, and they say nothing to him. Do the rulers, indeed, acknowl- edge that this is the Messiah? But we know whence this man is; whereas, when the Messiah shall come, no person will know whence he is. Jesus, who was then teaching in the temple, cried. Do you know both who, and whence 1 am? I came not of myself. But he is true, who sent me, whom you know not. As for me, I know him, because I came from him, and am commissioned by him. Then they sought to apprehend him, but none laid hands on him; for his hour was not yet come. Many of the people, however, believed on him, and said, AYhen the Messiah shall come, will he do more miracles than this man does? 32. — When the Pharisees heard that the people muttered such things concerning him, they and the chief jjriests dis- patched officers to seize him. Jesus, therefore, said. Yet a little while I remain with you; then I go to him who sent me. You shall seek me, but shall not find me; nor be able to come where I am. The Jews said, among themselves, Whither will he go, that we shall not find him? Will he Ch. VIII. JOIII^. 205 go to the dispersed Greeks, and teach the Greeks? What does he mean, by saying, Yon shall seek me, bnt shall not find me, nor be able to get thither, where I shall be? 37. — On the last, and greatest day of the lestival, Jesus stood and cried, saying-, li" any man thirst, let him come to me, and di-ink. He who believes on me, as the scripture says, shall be like a cistern, whence rivers ol' living- waters shall flow. This he spoke of the Spirit, which they who be- lieved on him were to receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. Many of the people having heard what was spoken, said. This is certainly the prophet. Some said, This is the Messiah. Others, does the Messiah come from Galilee? Does not the scripture say, that the Messiah will be of the posterity of David, and come from Bethlehem, the village whence David was? Thus the people wei'c divided concerning- him; and some of them would have seized him, but no person laid hands upon him. 45. — Then the officers returned to the chief priests and Pharisees, who asked them. Wherefore have you not brought him? The officers answered, Never man spoke like this man. The Pharisees replied, Are you also seduced? Has any of the rulers, or of the Pharisees, believed on him? But this populace, which knows not the law, is accursed. Nic- odemus, one of themselves, (he who came to Jesus by night,) said to them. Does our hiw permit us to condemn a man, without hearing him, and knowing what he has done? They answered him. Are you also a Galilean? Search, and you will Vin. find, that prophets ai'ise not out of Galilee. Then every man went to his own house; but Jesus went to the Mount of Olives. 2. — Early in the morning he returned to the temple, and all the peoi)le having come to him, he sat down and taught them. Tlien the Scribes and Pharisees brought to him a woman, taken in adultery; and having placed her in the middle, said to him, Rabbi, this woman was sur))risc(l in the act oi' adultery. Now, ]Moses has connnanded in llic law, that such should be stoned; and what do you say? They said this to try him, that they might have matter for accus- ing him. But Jesus, having stooped down, was writing with his finger, upon the ground. As they continued asking him, he raised himself, and said to them. Let him who is sinless, amongst you, throw the first stone at her. Again, having stooped down, he wrote upon the ground. They, hearing that, withdrew, one after another, the eldest first, till Jesus was left alone, with the wo)ii:in standing in the middle. 206 JOHN. Ch. VIII. Jestis, raising himself, and seeing none but the woman, said to her, "Woman, where are those, your accusers? Has no person passed sentence on you? She answered, !N^o person Sir. Jesus said to her, Neither do I pass sentence on you Go, and sin no more. 12. — Again Jesus addressed the jjeople, saying, I am the light of tlie world. He who follows me, shall not walk in darkness, but shall have the light of life. The Pharisees therefore retorted. You testify concerning yourself; your testimony is not to be regarded. Jesus answered. Though I testily concerning myself, my testimony ought to be re- garded; because I know whence I came, and whither I go. As for you, you know not whence I came, and whither I go. You judge from passion; I judge no person: and if I do, my judgment ought to be regarded, for I am not alone, but concur with the Father, who sent me. It is a maxim in your law, that the concurrent testimony of two is credible. Now I am one who testily concerning myself; the Father thai sent me is another that testifies of me. Then they asked him. Where is your Fathei"? Jesus answered, You know neither, me nor my Father: if you knew me, you would know my Father also. These things he spoke in the treas- ury, as he taught in the temple, and no person seized him, his hour not being yet come. 21. — Again, Jesus said to them, I am going away; yoii will seek me, and shall die in your sins; whither I go, you can not come. Then said the Jews, Will he kill himself, that he says. Whither I go, you can not come? He said to them, You are from beneath; I am from above. You are of this world; I am not of this world; therefore I said. You shall die in your sins; for if you believe not that I am he, you shall die in your sins. They, therefore, asked him. Who are you? Jesus answered. The same that I told you form- erly. I have mauy things to say of you, and to reprove in you: but he who sent me is worthy of belief; and I do but |)ublish to the world what I have learned Irom him. They did not perceive, that he meant the Father. Jesus, there- fore, said to them. When you shall have raised the Son <^f Man on high, then you shall know what I am; and that ilo nothing of myself, and say nothing which the Father h:is not taught me. And he who sent me is with me. The Father lias not lett me alone, because I always do what ple-tises him. While he spoke thus, many believed on him. Jesus, there- fore, said to those Jews who believed him, If you persevere in my doctrine, you are my disciples indeed. And you shall know the truth: and the trulh shiili make you free. (.;m. Vin. JOHN^. 207 33. — Some made answer, We are Abraham's offspring, and were never enslaved to any man. How do joii say. You shall be made free? Jesus replied, Most assuredly, 1 say to you, whosoever commits sin is a slave of sin. Now the slave abides not in the family perpetually, the Son abides perpetually. If, therefore, the Son make you free, you will be free indeed. I know that you are Abraham's offspring-, yet you seek to kill me, because my doctrine has no place in you. I speak what I have seen with my Father: and you do what you have learned li-om your father. They an- swered, Abraham is our Father. Jesus replied, If you were Abraham's children, you would act as Abraham acted. But now you seek to kill me, a man who has told you the truth, which I received from God. Abraham acted not thus. You do the deeds of your father. They answered. We were not born of fornication. We have one Father, even God. Jesus replied, If God were your Father, you would love me; for I proceeded, and am come from God. I came not of myself. He sent me. Why do you not undei-stand my languag-e? It is because you can not bear my doctrine. The devil is your father, and the desires of youi- father you will gratify: he was a manslayer from the beginning; he swerved from the truth, because there is no veracity in him. When he tells a lie, he speaks suitably to his character; for he is a liar, and the father of lying. As for me, because I speak the truth, you do not believe me. Who of you convicts me of iiilsehood? And if I speak truth, why do you not be- lieve me? He who is of God, regards God's words. You regard them not, because you arc not of God. 48. — The Jews then answered. Have we not reason to say, You are a Samaritan, and have a demon ? Jesus replied, I have not a demon: but I honoi- my Father, and you dis- honor me. As for me, I seek not to promote my own glory; another seeks it, who judges. Most assuredly, I say to you, whoever keeps my word, shall never see death. The Jews then said to him, Kow we are certain that you have a demon: Abraham is dead, and the prophets; yet you say, Whoever tceps my word, shall never taste death. Are you greater tiian our Father Abraham, who is dead? The prophets also are dead: whom do you make yourself? Jesus answered, If I commend myself, my conuneiidation is nothing: it is my Father, whom you call your God, who conniiends nie. Nevertheless, you know him not; but I know him: and if I slxmld say, I know biiii not, I should sjicak falsely like you: but I know him, and keep his word. Abraham, your father, rejoiced that he should sec my ilay; and he did see it, and 208 JOHN. Ch. IX. was glad. The Jews replied, You are not yet fifty years old, and you have seen Abraham? Jesus answered, Most assur- edly, I say to you, before Abraham was born, I am. Then they took up stones to cast at him; but Jesus concealed himself, and went out of the temple. SECTION YIL THE CUHE OF THE MAN BORN BLIND. IX. — AS Jesus passed along, he saw a man who had been born blind. And his disciples asked him, saying, Rabbi, who sinned: this man, or his parents, that he was born blind? Jesus answered, Neither this man nor his pa- rents sinned. It was only that the works of God might be displayed upon him. I must do the work of him who sent me, while it is day ; the night comes, when no man can work. While I am in the world, I am the light of the world. Having said this, he spit upon the ground, and with the clay, which he made with the spittle, anointed the blind man's eyes, and said to him, Go wash in the pool of Siloam, (which signifies Sent.) He went, therefore, and washed them, and returned seeing. 8. — Then the neighbors, and they who had before seen him blind, said, Is not this he, who sat and begged? Some said. It is he; others, He is like him. He said, I am he. They asked him, then, How did you receive your sight? He answered, A man called Jesus, made clay and anointed my eyes, and said to me. Go to the pool of Siloam, and wash your eyes. I went accordingly, and washed them, and saw. Then they asked him. Where is he? He answered, I know not. 13. — Then they brought him, who had been blind, to the Pharisees; (now it was on a Sabbath, that Jesus made the clay, and gave him his sight.) The Pharisees likewise, therefore, asked him how he had received his sight. He an- swered. He put clay on my eyes, and I washed them, anc now see. Upon this some of the Pharisees said, This man is not from God, for he observes not the Sabbath. Others said. How can one that is a sinner perform such mii-acles? And they were divided among themselves. Agiiin they asked the man, who had been blind. What do you say of him, for giving you sight? He answered. He is a prophet. 18. — But the Jews believed not that the man had been Dlind, and had received his sight; till they called his parents, Ch. X. JOHN. 209 and asked them, Do you say, that this is your son, who was born I)lind? How, then, does he now see? His parents answei'cd, We know that this is our son, and that he was Ijorn blind: but how he now sees, or who opened his eyes, we know not. He is of age, ask him; he will answer for himself His ])arents spoke thus, because they ieared the Jews: for the Jews had already determined, that whosoever acknowledged Jesus to be the Messiah, should be expelled the synagogue. For this reason his parents said, He is of age, ask him. 24. — A second time, therefore, they called the man, who had been born blind, and said to him. Give glory to God; we know that this man is a sinner. He replied. Whether he be a sinner, I know not : one thing I know, that, whereas [ was blind, I now see. They said to him again. What did he do to you? How did he make you see? He an- swered, I told you before; did you not hear? Why would you hear it repeated? Will you, also, be his disciples? 'I'hey reviled him and said, You are his disciple. As for us, we are disciples of Moses. We know, that God spoke to Moses: as for this man, we know not whence he is. The man replied, This is surprising, that you know not whence he is, although he has given me sight. We know that God hears not sinners; but if any man worship God, and obey him, that man he hears. I^ever was it heard bel'ore, that any man gave sight to one born blind. If this man were not from God, he could do nothing. They replied, You were allogethei' born in sin, and do you teach us? And they cast him out. 35. — Jesus heard that they had cast him out, and hav- ing met him, said to him. Do you believe on the Son of God? He answered. Who is he. Sir, that I may believe on him? Jesus said to him. Not only have you seen him; but it is he, who talks with you. And he cried, Master, I be- lieve: and threw himself pi'ostrate before him. And Jesus said, For judgment am I come into this world, that they who .see not, may see; and that they who see, may become blind. Some Pharisees, who were present, hearing this, said to him. Are wc also blind? Jesus answered, If you were blind, you would not have sin: but you say, We see: therefore your sin remains. X. — Most assuredly, I say to you, he who enters not by the gate into the sheepfold, but climljs over the fence, is a thief and a robber. The shepherd always enters by the gate. To him, the i)(jrter opens, and the sheep obey his u 210 JOKN". Ch. X. voice. His own sheep he calls by name, and leads out. And having put out his sheep, he walks before them, and they follow him; becaiise they know his voice. They will not fol- low a stranger, but flee from him; because they know not the voice of strangers. Jesus addressed this similitude to them, but they did not comprehend what he said. He there- fore added. Most assuredly, I say to you, I am the gate of the fold. All who preceded me were thieves and robbers; but the sheep obeyed them not. I am the gate : such as enter by me shall be safe : they shall go in and out, and find pasture. The thief comes only to steal, to slay, and to de- stroy. I am come that they may have life, and have it abundantly. 11. — I am the good shepherd. The good shepherd gives his life for the sheep. The hireling, who is not the shep- herd, and to whom the sheep do not belong, when he sees the wolf coming, abandons the sheep, and flees; and the wolf tears them, and disperses the flock. The hireling flees, because he is a hireling, and cares not for the sheep. I am the good shepherd. And I know my own, and am known by them, (even as the Father knows me, and I know the Father;) and I give my life for the sheep. I have other sheep, besides, which are not of this fold. Them I must also bring; and they will obey my voice; and there shall be one flock, one shepherd. For this the Father loves me, be- cause I give my life, to be afterward resumed. J^o one forces it from me: but I give it of myself. I have i)ower to give it, and I have power to resume it. This commandment I have received from my Father. 19. — Again there was a division among the Jews, occa- sioned by this discourse. Many of them said, He has a de- mon, and is mad: why do you hear him? Others said, These are not the words of a demoniac. Can a demon give sight to the blind? 22. — Afterward, when they were celebrating the feast of the dedication, at Jerusalem, it being in winter; as Jesus walked in the temple, in Solomon's portico, the Jews sur- rounding him, said to him, How long will you keep us in suspense? If you be the Messiah, tell us plainly. Jesus answered, I told you; but you believed not. The works which I do in my Fathei-'s name, testify of me. But you believe not, for you are not of my sheep. My sheep, as I told you, obey my voice; I know them, and they follow me. Besides, I give them eternal life; and they shall never per- ish, neither shall any one wrest them out of my hands. My Father, who gave them me, is greater than all; and none can Ch. XI. JOHN. 211 wrest them out of my Father's hand. I and the Father are one. 31. — Then the Jews again took up stones to stone him. Jesus said to them, Many good works 1 have shown you from my Father; for which of these works do you stone me? The Jews answered, For a good work we do not stone you. but for bhisjjhemy; because you, being a man, make your- self God. Jesus replied, Is it not written in your law, " I said. You are o-ods?" If the law styled them gods, to whom the word of God was addressed, and if the language oi" scripture is unexceptionable; do you charge him with blas- phemy Avhom the Father has consecrated his Apostle to the woi'kl, for calling himself his Son? If I do not the works of my Father, believe me not. But if I do, thoiigh you be- lieve not me, believe the Avorks, that you may know and be- lieve, that the Father is in me, and I am in him. 39. — They then attempted again to seize him; but he escaped out of their hands, and retired again toward tiie Jordan, and abode in the place where John first immersed. And many resorted to him, who said, John, indeed, wrought no miracle: but all that John spoke of this man, is true. And many believed on him there. SECTION vin. LAZARUS RAISED TROM THE DEAD. XI. — NOW, one Lazarus, of Bethany, the village of Mary and her sister Martha, was sick. (It was that Mary who anointed the Loi'd with balsam, and wiped his feet with her hair, whose brother Lazarus was sick.) The sisters, therefore, sent to tell Jesus, Master, lo! he whom you love, is sick. Jesus hearing it, said. This sickness will not prove fatal ; but conduce to the glory of God, that the Son of God may be glorified by it. Now Jesus loved Martha, and her sister, and Lazarus. Having, then, heard that he was sick, Tesus staid two days in tlni place where he was. 7. — Afterward, he said to the disciples, Let us return to Judca. Tlic disciples answered, Kabbi, but very lately the Jews woukl have stoned you, and woidd you retui'n thither? Jesus rei)lied. Are there not twelve hours in the day? If any man walk in the day, he stmnbles not: because he sees the liglit of this world: but if he walk in the night, he stumbles; because there is no light. Having sj)oken this, he added. Our li-iend Lazarus sleeps; but I go to wake him. 212 joh:n^. Ch. XL Then said his disciples, Master, if he sleep, he will recover. Jesxis spoke of his death; but they thought that he spoke of the repose of sleep. Then Jesus told them plainly, Laz- nrus is dead. And on your account I am glad that I was not there, that you may believe; but let us go to him. Then Thomas, that is, Didymus, said to his fellow disciples, Let us also go, that we may die with him. 17. — When Jesus came, he found that Lazarus had been already four days in the tomb. Now, (Bethany being about fifteen turlongs from Jerusalem,) many of the Jews came to Martha, and Mary, to comfort them on the death of their brother. Martha having heard that Jesus was coming, went and met him ; but Mary remained in the house. Then Mar- tha said to Jesus, Master, if you had been here, my brother had not died. But I know that even now, whatever you shall ask of God, God will give you. Jesus said to her, Your brother shall rise again. Martha replied, I know that he will rise at the resurrection, on the last day. Jesus said to her, I am the resurrection and the life. He who believes on me, though he were dead, shall live; and no man who lives and believes on me, shall ever die. Do you believe this? She answered, Yes, Master, I believe that you are the Mes- siah, the Son of God, He who comes into the world. Hav- ing said this, she went and called Mary, her sister, aside, saying, The Teacher is come, and calls for you. When Mary heard this, she instantly rose and went to him. Now Jesus had not yet entered the village, but was in the place where Martha met him. The Jews, then, who were condol- ing with Mary in the house, when they saw that she arose hastily, and went out, followed her, saying. She is going to the tomb to weep there. Mary being come to the place where Jesus was, and seeing him, threw herself at his feet, saying. Had you been here. Master, my brother had not died. When Jesus saw her weeping, and the Jews weep- ing, who came with her, he groaned dee])ly, and was troub- led, and said, Where have you laid him? They answered, and said. Master, come and see. Jesus wept. The Jews, therefore, said, Mark how he loved him. But some of theni said, Could not he who gave sight to the blind man, eve. have prevented this man's death? Jesus, therefore, again groaning, came to the tomb. It was a cave, the entrance of which was shut up with a stone. Jesus said, Eemove the stone. Martha, the sister of the deceased, answered, Sir, by this time, the smell is offensive, for this is the fourth day. Jesus replied. Did I not say to you. If you believe, you shall see the glory of God? Then they removed the stone. And On. XIL JOHK. 213 Jesus, lifting up his eyes, said. Father, I thank thee that thou hast heard mc. As for me, I know that thou hearest nie always ; but I sjieak. for the peojile's sake who surround nio, that they may believe that thou hast sent me. After these words, raising- his voice, he cried, Lazarus, come forth! He who had been dead, came forth, bound hand and foot with fillets, and his face wrapped in a handkerchief. Jesus said to them, Unbind him, and let him go. Many, thei-efbre, of the Jews, who had come to Mary, and seen what he did, believed on him. But some of them repaired to the Pharisees, and told them what Jesus had done. 47. — Then the chief priests and the Pharisees assembled the Sanhedrim, and said, What ai'e we doing? for this man works many miracles. If we let him go on thus, every one will believe on him, and the Romans will come and destroy both our place and nation. One of them, named Caiaphas, who was high priest that year, said to them. You are utterly at a loss, and do not consider, that it is better for us that one man die for the people, than that the whole nation should be ruined. This he spoke, not of himself; but being iiigh priest that year, he prophesied that Jesus should die Ibr the nation; and not lor that nation only, but that he should assemble into one body the dispersed children of God, From that day, therefore, they concerted how they might destroy him. For this reason, Jesus appeared no longer publicly among the Jews, but retired to the country, near the desert, to a city called Ephraim; and continued there with his disciples. 55. — 'Meantime, the Jewish passover approached, and many went to fJerusalem from the country, before the pass- over, to purily themselves. These im^uired after Jesus, and said, one to another, as they stood in the temple, What do you think? Will he not come to the festival? Now, the chief pi'iests and the Pharisees had issued an order, that whosoever knew where he was, he should make it known, that they might apprehend him. XII. — Six days before the passover, Jesus came to Beth- any, where Laz:irus was, whom he had raised from the dead. There they made him a su})])er, and Martha served: but Lazaius was one of those who were at table with him, Then Mary, taking a pound of the balsam of spikenard, whicli was very valiial)le, anointed the Icet of Jesus, and wi]H'(l lliem with her hair, so that- the house was filled witli the odor of the balsam. On which, one of his disciples, Ju- das Iscariot, Simon's son, who was to betray him, said, AVhy was not this balsam sold for three hundred denarii, which 214 JOHJS. Ch. XII. might have been given to the poor? This he said, not that be cared for the poor, but because he was a thief^ and had the purse, and carried what was put in it. Then Jesus said, Let hei- alone. She has reserved this to embalm me, against the day of my burial. For you will always have the poor among you; but me you will not always have. 9.^-A great number of the Jews, knowing where he was, flocked thither, not on account of Jesus only, but like- wise to see Lazai-us, whom he had raised from the dead. The chief priests, therefore, determined to kill Lazaruf, alGo; because he proved the occasion that many Jews f'/.'.-/Ok them, and believed on Jesus. SECTION" IX. THE BNTEY INTO JERUSALEM. 12. — OK the next day, a great multitude, who were come to the festival, hearing that Jesus was on the road to Jerusalem, took branches of palm trees, and went out to meet him, crying, Hosanna! blessed be Israel's King, who comes in the name of the Lord. Now Jesus, having found a young ass, was riding on it, agreeably to what is written, " Fear not, daughter of Zion; behold your King comes, sit- ting on an ass's colt." These things the disci|)les did not Linderstand, at first; but after Jesus was power to crucify you, and power to release you? Jesus replied, You could have no power over me, unless it were given yon liom above; wherefore, he who delivered me to you, has the greater sin. From that time Pilate sought to release him; but the Jews exclaimed. If you release this man, you are not Cesar's friend. Whoever calls himself king, opposes Cesar. 13. — Pilate, on hearing these words, ordered Jesus to be brought Ibrth, and sat down on the tribunal, in a place named Tlie Pavement; in Hebrew, Gabbatha. (Now it was the pieparation of the Paschal Sabbath, about the sixth hour.) And he said to the Jews, Behold your King. But they cried out. Away, away with him; crucify him. Pilate said to them. Shall I crucily your King? The chief priests answeied, We have no King l)ut Cesar. He delivered him, therelbre, to them, to be crucified. 17.— Then they took Jesus, and led him away. And he, carrying his cross, went out to a place called The Place of Skulls, which is, in Hebrew, (Jolgotha; where they crucifie(* 15 226 JOHN. Ch. XIX him, and two others with him ; one on each side, and Jesus in the middle. Pilate also wrote a title, and put it on the cross. The words were, JESUS, THE NAZAEINE, THE KING OF THE JEWS. And many of the Jews read this title, (for the place where Jesus was crucified was nigh the city,) and it was written in Hebrew, Greek, and Latin : then the chief priests said to Pilate, Write not the King of the Jews; but. Who calls himself King of the Jews. Pilate answered. What I have written I have written. 23. — When the soldiers had nailed Jesus to the cross, they took his mantle and divided it into four parts, one to every soldier: they also took the coat, which was seamless, woven from the top thi'oughout; and said, among them- selves. Let us not tear it, but determine by lot whose it shall be; by this verifying the scripture, which says, "They shared my mantle among them, and cast lots for my ves- ture." Thus, therefore, acted the soldiers. 25. — Now, there stood near the cross of Jesus, his mother, and her sister Mary, the wife of Cleopas, and Mary the Magdalene. Then Jesus, observing his mother, and the disciple whom he loved, standing by, said to his mother, Woman, behold your sou. Then he said to the disciple. Behold your mother. And from that hour, the disciple took her to his own home. 28. — After this, Jesus, (knowing that all was now ac- complished,) that the scripture might be fulfilled, said, I thirst. As there was a vessel there full of vinegar, they filled a sponge with vinegar, and, having fastened it to a twig of hyssop, held it to his mouth. When Jesus had re- ceived the vinegar, he said. It is finished; and bowing bis head, yielded up his spirit. 31. — The Jews, thei*efore, lest the bodies should remain on the cross on the Sabbath, for it was the preparation, (;.ind that Sabbath was a great day,) besought Pilate that Dieir legs might be broken, and the bodies might be removed. Accordingly, the soldiers came, and broke the legs of the fii-st and of the other, who were crucified with him. But when they came to Jesus, and found that he was alri-.ady lead, they did not break his legs. But one of the soldiers- iVilh a sjx'ar, pierced his side, whence blood and watei im- mediately issued. He was an eye-witness, who attests this, and his testimony deserves credit: nay, he is cons(;ious that he speaks truth, that you may believe. For these things happened that the scripture might be verified, " None of his bones shall be broken." Again, the scripture elsewhei-e says, " They shall look on him whom they have pierced." C-n. XX. JOHN. 227 SECTION XII. THE RESUKKEOTION. 38. — AFTER this, Joseph, the Arimathean, who was a disciple of Jesus, but a concealed disciple for fear of the Jews, asked permission of Pilate to take away the body of Jesus; wliich Pilate having granted, he went, and took the body of Jesus. Nicodemus also, who had formerly repaired to Jesus by night, came, and brought a mixture of myrrh and aloes, weighing about a hundred pounds. These mei. took the body of Jesus, and wound it in linen rollers, with the spices, which is the JcAvish manner of embalming. Now, in the place where he was crucified, there was a gar- den, and in the garden a new tomb, wherein no one had ever yet l)ceii laid. There they deposited Jesus, on account of the Jewish preparation, the tomb being near. XX. — The first day of the week, Mary, the Magdalene, went early to the sepulcher, while it was yet dark; and saw that the stone had been removed from the enti'ance. Then she came running to Simon Peter, and to that other disciple whom flesus loved, and said to them, They have taken the Master out of the sepulcher; and we know not where they have laid him. Immediately Peter went out, and the other disciple, to go to the sepulchei-; and both ran together, but the other disciple outran Peter, and came first to the sepul- cher; and stooping down, he saw the linen rollers lying, i)ut went not in. Then came Simon Peter, who followed him. and went into the sepulcher, where he observed the rollers lying; and the handkerchief which had been wrapped about his head, not laid beside them, but folded up in a place by itself. Then the other disciple, who came first to the sei)ul- cher, entered also; and he saw, and believed tlie report. For, as yet, they did not understand from the scrijjtures, that he was to rise from the dead. Then the disciples returned to their companions. 11. — liul Mary stood without, near the sepulcher, weep- ing. As she wept, stooping down to look into the sepul- cher, she saw tAv'o angels in white, sifting where tlus body of Jesus had lain, one at the head, the other at the leet And they said to her, AVoman, why do you weep? She an- swi'Hil, iJecaiise they have taken away my Master, and I know not where they have laid him. Having said this, she tixnied about, and saw Jesus sttv~ding, but knew not that it 228 JOHI^. Ch. XXI. was Jesns. Jesus said to her, Woman, why do you weep? "Whom do you seek? She, supposing him to be the garden- er, answered, Sir, if yo'u have conveyed him hence, tell me where you have laid him, and I will take him away. Jesus said to her, Mary. She, turning, said to him, Eabboni ; that is. Teacher. Jesus said to her, Touch me not, for I have not yet ascended to my Father; but go to my brethren, and say to them, I ascend to my Father and your Father, to my God and your God. Mary, the Magdalene, went and in- formed the disciples, that she had seen the Master, and that he had spoken these things to her. 19. — In the evening of that day, the first of the week, Jesus came where the disciples were convened, (the doors having" been shut, for fear of the Jews,) and stood in the midst, and said to them, Peace be to you. Having said this, he showed them his hands and his side. The disciples, there- fore, rejoiced when they saw it was their Master. Jesus said again to them, Peace be to you. As the Fathei- has sent me, so do I send you. After these words, he breathed on them, and said to them. Receive the Holy Spirit. Whose sins s6ever you remit, are remitted to them; and whose sins soever you retain, are retained. 24. — JS'ow, Thomas, that is, Didymus, one of the twelve, was not with them, when Jesus came. The other disciples, therefore, said to him, We have seen the Master. But he answered, Unless I see in his hands the print of the nails, and put my fingei" to the print of the nails, and my hand to his side, I will not believe. Eight days after, the disciples being again in the house, and Thomas with them, Jesus came, the doors having been shut, and stood in the midst, and said. Peace be to you. Then turning to Thomas, Reach hither your finger, he said, and look at ray hands; reach also your hand, and feel my side; and be not incredulous, but believe. Thomas answered, and said to him, My Lord, and my God! Jesus replied, Because you see me, you believe; happy they, who, having never seen, shall nevertheless be- lieve. 30. — Many other miracles Jesus likewise performed in the presence of his disciples, which are not recorded in this book. But these are recorded, that you may believe that Jesus is the Messiah, the Son of God; and, that believing, you may have life through his name. XXI. — Afterward, Jesus again appeared to the disciples, at the sea of Tiberias; and in this manner he appeared. Si- mon Peter and Thomas, that is, Didymus, Nathanael of Cana, in Galilee, the sons of Zebedee, and two other disci- Ch. XXI. J0H:N^. 229 pies of Jesus, being together, Simon Peter said, I am going a-fishing. They answered, We will go with you. Imme- diately they went, and got aboard a bark, but that night caught nothing. In the morning Jesus stood on the shore ; the disciijles, however, knew not that it was Jesus. Jesus said to them, My children, have you any victuals? They answered, No. Cast the net, cried he, on the right side of the bark, and you will find. They did so, but were not able to draw it, by reason of the multitude of fishes. Then that disciple whom Jesus loved, said to Peter, It is the Master. Simon Peter, hearing that it was the Master, girt on his up- per garment (which he had laid aside) and threw himself into the sea. But the other disciples came in the boat, (for they were not farther from land than about two hundred cu- bits,) dragging the net, with the fishes. When they came ashore, they saw a fire burning, and fish laid on it, and bread. Jesus said to them. Bring of the fishes which you have now taken. Simon Peter went back, and drew the net to land, full of large fishes, a hundred and fifty-three; and the net was not rent, notwithstanding the number. Jesus said to them. Come and dine. Meantime none of the dis- ciples ventured to ask him. Who are you? knowing that it was the Master. Jesus drew near, and taking bread and fish, distributed among them. This is the third time that Jesus appeared to his disciples, after his resurrection. 15. — When they had dined, Jesus said to Simon Peter, Simon, son of Jonas, do you love me more than these? He answered. Yes, Lord, you know that I love you. Jesus re- plied. Feed my lambs. A second time he said, Simon, son of Jonas, do you love me? He answered, Yes, Lord, you know that I love you. Jesus replied. Tend my sheep. A third time he said, Simon, son of Jonas, do you love me? Peter, grieved at his asking this question a third time, an- swered. Lord, you know all things; you know that I love you. Jesus replied. Feed my sheep. Most assuredly, I say to you, in your youth you girt yourself, and went whither you would; but in your old age, you shall stretch out your hands, and another will gird you, and carry you whither you would not. This he spoke, signifying by what death he should glorily God. After these words, he said to him. Follow me. 20. — And Peter turning about, saw the discij)le, whom Jesus loved, following, (the same who, leaning on his breast at the supper, had asked who it was, that would betray him.) Peter seeing him, said to Jesus, And what, Lord, shall l)e- come of this man? Jesus answered, If i will that he wail 230 JOHN. Ch. XIX. my return, what is that to you? Follow me. Hence arose the rumor among the brethren, that that disciple should not die; nevertheless, Jesus said not, that he should not die; but. If I will, that he wait my return, what is that to you? 24. — It is this disciple, who attests these thing's, and wrote this account; and we know that his testimony de- serves credit. There were many other things also per- formed by Jesus, which, were they to be severally related, I imagine, the world itself could not contain the volumes that would be written. Ch. T. acts of apostles. 231 THE ACTS OF APOSTLES, WKITTEN BY LUKE. [PUBLISHED IN ROME, A.D. 64.] LUKE'S PREFACE, And Recapitulation of the close of his former Narrative. 1. — THE former narrative I composed, 0 Theophilus, concerning all thiuga which Jesus hegan both to do and teach, even to the day in which he was taken up, after he had, by the Holy Spirit, given charge to the Apostles, whom he had chosen. To whom, also, he presented himself alive, after his sufferings, by many infallible proofs; being seen by them forty days, and speaking of the things concerning the kingdom of God. And having assembled them together, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, said he, you have heard from me. For John, indeed, immersed in water, but you shall be immersed in the Holy Spirit, within a few days. They, therefore, being assembled together, asked him, saying, Lord, wilt thou, at this time, restore the kingdom to Israel ? But he said to them. It is not for you to know the times or seasons which the Father has reserved to himself But you shall receive power by the Holy Spirit coming upon you, and shall be my witnesses in Jerusalem, and in all Judea, and in Samaria, and even to the remotest parts of the earth. And, having said these things, while they beheld, he was lifted up, and a cloud received him out of their sight. And while they were steadfastly looking up to heaven, as he ascended, behold two men in white raiment stood near them; who also said, Galileans, why do you stand gazing up to heaven? This Jesus, who is taken up from you into heaven, shall also come in the same manner as you have seen him going to heaven. Then they returned to Jerusalem, from the mount called Olivet, which is from Jerusalem a Sabbath day's journey. 13. — And when they were come info the. city, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, I*liili|p and Thomas, Bartholomew and IVLatthcw, Jamos, son of Alpheus, and Simon, the Zealot, and Judas, hrnlhi-r of James. These all unanimously persevered in prayer, with the women, and with Mary, the mother of JesuB, and with his brethren. 232 ACTS OF APOSTLES. Cn. n SECTION I. THE APPOINTMENT OF AN APOSTLE IN ROOM OF JUDAS. 15. — AND in these days, Peter, rising up in the midst of the disciples, (now the number of persons assembled was about a hundred and twenty,) said. Brethren, it was neces- sary this scripture should be fulfilled, which the Holy Spirit formerly spoke, by the mouth of David, with respect to Ju- das, who became the guide of those that apprehended Jesus: (for he was numbered with us, and had obtained a part of this ministry:) this man, therefore, purchased a field with the reward of iniquity, and tailing down on his face, he burst asunder in the middle, and all his bowels gushed out: and it was known to all the inhabitants of Jerusalem, so that that field is called, in their language, Aceldama, that is. The Field of Blood. For it is written in the book of Psalms, " Let his habitation be desolate, and let no man dwell in it:" and, " Let another take his ofiice." It is necessary, there- fore, that one of the men who have continued with us all the time the Lord Jesus was conversant among us, commencing from his immersion by John, until the day of his assump- tion, should be constituted a witness with us, of his resur- rection. And they set up two men, Joseph, called Barsabas, who was surnamed Justus, and Matthias. And they pi'ayed, saying. Thou, Lord, who knowest the hearts of all, show which of these two thou hast chosen, that he may take part of the ministry and apostleship, from which Judas fell by transgression, that he might go to his own place. And they cast lots, and the lot fell upon Matthias, and he was num- bered with the eleven Apostles. SECTION n. THE DESCENT OF THE HOLY SPIRIT, AND COMMENCEMENT OF THE KEIGN OF MESSIAH. n. — AND when the day of Pentecost was fully come, they were all unanimously assembled in the same place: and, on a sudden, there was a sound from heaven, as of a rush- ing violent wind; and it filled all the house where they were sitting. And there appeared to them tongues resembling fire, distinctly scjjarated, and it rested upon each of them* Ch. II. ACTS OF AI*OSTLES. 233 and they were all filled with the Holy Spirit, and began to speak in other languages, as the Spirit gave them utterance. Now there were sojourning in Jerusalem pious men; Jews Irom every nation mider heaven: and when this report came abroad, the multitude assembled, and were confounded; for every one heard them speaking in his own dialect. And they were all astonished, and wondered, saying one to an- other, Behold! are not all these that speak, Galileans? And how ilo we every one hear in his own native language: Par- thians, and Medes, and Elamites, and those that inhabit Mes- oi)otamia, and Judea, and Cappadocia, Pontus, and Asia, Phrygia, and Pamphilia, Egypt, and the parts of" Africa which are about Cyrene: Roman strangei's, also, both Jews and proselytes; Cretes, and Arabians; we hear them speak- ing in our own tongues the wonderful works of God! And they were all in amazement and perplexity, and said one to another, What can this mean? But others, mocking, said. Surely these men are filled with sweet wine. 14. — But Peter, standing up with the eleven, raised his voice, and said to them — Jews, and all you that sojourn in Jerusalem, let this be known to you, and attend to my words; for these men are not drunk, as you suppose, since it is but the third hour of the day: but this is that which was spoken by the Pi'ophet Joel, "And it shall come to pass in the last days, says God, I will pour out a portion of my Spirit upon all flesh; and your sons and daughters shall l)rophesy; and your young men shall see visions, and your old men shall dream dreams. Yes, in those days I will pour out of my Spirit upon my servants, and upon my handmaids; and they shall prophesy ; and I will give prodigies iii heaven above, and signs in the earth beneath; blood, and fire, and d cloud of smoke: the sun shall be tui-ned into darkness, and the moon into blood, before that great and illustrious day of the Lord come. And it shall come to pass, that whosoever shall invoke the name of the Lord, shall be saved." Israel- ites, hear these words : Jesus, the Nazarene, a man recom- mended to you by God, by powerful operations, and won- ders, and signs, which God wrought by him in the midst of you, (as you yourselves also know,) him you have appre- hended, being given up by the declared counsel and fore- knowledge of God, and by the hands of sinners have cruci- fied and slain: whom God has raised up, having loosed the pains of death, as it was impossible that he should be held under it. For David says, concerning him, " I have regarded the Lord as always before me; because he is at my righl hand, that I might not be moved: for this reason my heart 234 ACTS OF APOSTLES. Cu II is glad, and my tongue exults; moreover, too, my flesh shall rest in ho])e that thou wilt not leave my soul in the unseen world, neither wilt thou permit thy Holy One to see eorrup- (ion. Thou hast made me to know the ways of life; thou wilt make me full of joy with thy countenance." l>i'ctin-en, permit me to speak li'eely to you conccvning the patriarch Uavid; that he is both dead and buried, and his sepulcher is amouL;- us to this day: therefore, being a proj^het, and knowing that (rod h;'.d sworn to him with an oath, that of the fruit of his loins he would raise up the Messiah to sit on his throne; he, foreseeing this, spoke of the resurrection of the Messiah, that his soul shoidd not be left in the unseen world, nor his flesh see corru[)tion. This Jesus, God has i-aised up, of which all we ai'c witnesses: being exalted, therefore, to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has shed forth this, which you see and hear. For David is not as- cended into heaven, but he says, "The Lord said to my Lord, Sit thou at my right hand, till I make thy toes thy footstool." Let, therefore, all the house of Israel assuredly know, ihat God has made this Jesus, whom you ha\e cruci- fied, Lord and Messiah. 37. — I^ow, when they heard these things, they were pierced to the heai-t, and said to Peter, and the rest of the Apostles, Brethren, what shall we do? And Peter said to them, Reform, and be each of you immersed in the name of Jesus Christ, in order to the remission of sins, and you shall receive the gift of the Holy Spirit. For the promise is to you, and to your children, and to all that are afar off; as many as the Lord our God shall call. And with many other words he testified, and exhorted, saying, Save j^our- selves from this pei'verse generation. They, theretbre, who received his word with I'cadiness, were. immersed: and there were added to the discvjdes that very day, about three thou- sand souls. 42. — And they continued steadfast in the teaching, in the fellowship, in the breaking of the loaf, and in the prayers of the Apostles. Fear also fell upon every soul, and many miracles and signs were wrought by the Apostles. And all that believed were together, and had all things common. They also sold their possessions and effects, and distributed them to every one according to his necessity. Moreover, they continued unanimously in the temple every day; and breaking bread liom house to house, they partook of their food with joy and simplicity ol" heail, praising God, having Ch. m. ACTS OF APOSTLES. 235 fiivor with all the people: and the Lord daily added the saved to the congregation. SECTION III. THE CURE OF A MAN LAME PEOM HIS BIRTH. III. — N^OW, about that time, Peter and John went ui) to the temple, at the hour of prayer, being the ninth hour. And a certain man, who had been lame fi-om his birth, was carried, whom they laid daily at the gate of the temple, which is called Beautiful, to ask alms of those that entered into the temple; wdio seeing Peter and John about to go into the temple, begged to receive alms. But Petei', with John, looking steadlastly upon him, said. Look on us. And he fixed his eyes upon them, expecting to receive something from them. But Peter said, Silver and gold I have none, but what I have I give you: in the name of Jesus Christ, the Nazarene, rise up and walk. And, taking him by the right hand, he raised him up : and immediately his feet and ankle bones were strengthened. And leaping up, he stood, and walked about, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking, and pi-aising God; and they knew him to be the same person who had sat for alms at the Beautiful gate of the temple, and were filled with wonder and amaze- ment at that which had happened to him. 11. — And while he kept fast hold of Peter and John, all the people ran together to them, exceedingly astonished, in the portico called Solomon's. And Peter seeing this, an- swered the peoi)le, Israelites, why do you wonder at this? or why fix your eyes on us, as if by our own power, or piety, we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathci's, has glorified his Son Jesus, whom you delivered up, and rejected in the presence of Pilate, when he was desirous to release him : but you rt^jectcd the Holy and Righteous One, and desired a murderer to be granted to you; and killed the Prince of Life, whom God has raised fmm the dead, of which we are witnesses; and his name, through faith in his name, lias made this man strong, whom you see and knoW; yes, the failh which is by him, has given him this perfect soundness, in the presence of you all. And now, brethren, I know that through ignorance you did it, as did also yoiu- rulers; ])ut those things which God ibretold, by the mouth of all his 23G ACTS OF APOSTLES. Ch. iV. prophets, that the Messiah should sufter, he has thus fulfill- ed. Reform, therefore, and return to God, that so your sius may be blotted out; that seasons of rei'reshment may come from the pre ence of the Lord, and that he may send Jesus Christ, who was before designed for you: whom, indeed, heaven must retain till the times of the accomplishment of all thing's, which God has spoken by the mouth of all his holy prophets, from the beginning of time. Moses truly said, to the fathers, "A prophet like me shall the Lord your God raise up for you, from among your brethren; him shall you obey in all things, whatsoever he shall say to you : and it shall come to pass, that every soul who will not- obey that prophet, shall be cut off from among the people." Yes, and all the prophets from Samuel, and those that succeeded, as many as have spoken, have also foretold these days. You are the children of the ])rophets, and of the institution which God instituted Avith our fathers, saying to Abraham, "And in your seed shall all the f;imilies of the earth be blessed." To you, first, God, having raised up his Son, has sent him to bless you; in turning everyone of you from your iniquities. IV.^-And while they were speaking to the people, the priests, the captain of the temple guard, and the Sadducees, came upon them ; being grieved that they taught the peo- ple, and announced, through Jesus, the resurrection fi'om the dead. And they laid hands on them, and committed them into custody to the next day; for it was now evening. But many of those who had heard the woixl, believed: and the number of the men was about five thousand. And the next day their rulers, elders, and scribes, gathered togethei- at Jerusalem: both Annas, the high priest, and Caiaphas; also John, and Alexander, and as many as were of the high priest's kindred. And having set them in the midst, they inquired, By what power, or in what name, have you clone this? Then Peter, full of the Holy Spirit, said to them. Rulers of the i)eople, and elders of Israel; if we are this day examined about the benefit conferi-ed on the impotent man, by what means he is healed; be it known to you all, and to all the people of Israel, that through the name of Jesus Christ of l^azareth, whom you crucified, whom God has raised from the dead: yes, by HIM this man stands be- fore you hale. This is the stone which was set at nought by you builders, that is become the head of the corner: and there is salvation in no other; lor there is no other name unchjr heaven given among men, by which we can be saved. 13. — Now, when they saw the boldness of Peter and Cn. lY. ACTS OF AI'OSILES. 237 John, and nndcistood that they were illiterate men, and in private stations in lile, they were astonished, and recollected their having been with Jesus. And seeing- the man that was cured standing with tlieni, they had nothing to say against it. But liaving ordered them to withdraw out of CD O the council, they conferred among themselves, saying. What shall we do with these men? Ibi- that indeed a signal miracle has been wrought by them, is manifest to all the inhabitants of Jerusalem; and we can not deny it. ISTeverthelcss, that it may not spread any iurther among the people, let us charge them, with the severest threats, to speak no more to any man in this name. And having called them, they charged them neither to speak nor teach any more in the name of Jesus. But Peter and John, answering them, said, Whether it be just in the sight of God, to obey you rathei' than God, judge you: for we can not but speak the things which we have seen and heard. And having threatened them again, they dismissed them, on account of the people, finding nothing for Avhich they might punish them; because all the people glorified God for that which was done; for the man on whom this miracle of healing was wrought, was more than forty years old. 23. — And being dismissed, they came to their own com- pany, and related all that the chief priests and elders had said to them. And when they heard it, they lifted up their voice with one accord to God, and said, Lord, thou ai't th God who didst make heaven and earth; and the sea, and u.. things that are in them: who didst say by the mouth of thy servant David, " Why did the heathen rage, and the peojjle imagine vain things? The kings of the earth set them- selves, and the rulers combined together against the Loi'd, and against his anointed." For of a truth, against thy holy Son Jesus, whom thou hast anointed, both llerod, and Pon- tius Pilate, with the heathen, and the people of Israel, have combined to do what thy hand and thy counsel marked out before to be done. And now, O Lord, regard their threat- enings; and give to thy servants to speak thy word with all frcedoiu; whilst thou stretchest out thy hand to hi'al, and signs and wonders ai'c doing through the name of thy holy Son Jesus. And while they were praying, the place in which tliey were assembled was shaken: and they wci'c all tilled with the Holy Spirit, and they spoke the word of Goil with li-ecdom. 32. — Xow the heart and soul of the nndtitude ol' believ- ers was one: nor did ajiy one call any of his i)ossessions his own; but all things were common among them. And with 238 ACTS OF Ai'OSTLES. Ch. V, great jiower did the Apostles give forth their testimony con- cerning the I'csurrection of the Lord Jesus: and great kind- ness was among- them rill. I^either was their one indigent person among them; lor as many as were proprietors of lands or houses, sold them, and brought the price of the things they sold, and laid it down at the feet of the Apos- tles: and disti'ibution was made to each according to his need. SECTION IV. THE DEATH OF AIS^ANIAS, AND SAPPHIllA, HIS WIFE. 3G. — A]^D Joses, who, by the Aj^ostles, was snrnamed Barnabas, (which, being interpi'cted, signifies, a Son of Ex- hortation,) a Levite, and by birth a Cyprian, having an es- tate, sold it, and brought the money and laid it down at the y. feet of the Apostles. But a certain man, named An- anias, with Sapphira, his wife, sold an estate, and secreted :i part of the price, his wife, also, being privy to it: and l)ringing- a certain part, he laid it doAvn at the feet of the Apostles. But Peter said, Ananias, why has Satan filled your heart, that you should attempt to impose on the Holy Spirit, and to secrete a part of me price of the land? While remained, did it not continue yours? and when it was sold, was it not at your own disposal? Why have you ad- mitted this thing into your heart? You have not lied to men, but to God. And Ananias, hearing these words, fell down and expired : and great fear fell on all that heard these things. Then the young men arose, and bound him up, and carrying him out, they buried him. After the interval of about three hours, his wife, also, not knowing what was done, came in. And Peter said to her, Tell me whethei- you sold the land for so much. And she said. Yes, ibr so much. Then Peter said to her. How is it that you have conspired together to tempt the Spirit of the Lord? Behold the feet of those who have been bm-ying your husband are at the loor, and they shall carry you out. And, immediately she .ell down at his leet, and expired: and the young men com- ing in, Ibund her dead, and carried her out, and buried her by her husband. And great fear came on all the assembly, and on all that heard these things. 12. — And many signs and wonders were done among the people by the hands of the Apostles, (and they were all unanimously in Solomon's ])ortico; and not one ol" the rest Cii. V. ACTS OF Al'OSTLES. 239 presumed to join himsell" to them, but tlie people magnified tliem: and believers were more and more added to the Lord, multitudes both oC moil and women:) insomuch that along the streets they brought out the sick, and laid them on beds, and couches, that even the shadow of Peter, coming- by, might overshadow some of them. And inidtitudes also out of the cities round about, came togx>thcr to Jerusalem, bringing the sick, and those that were troubled with unclean spirits, who were all healed. 17. — But the high priest arising, and all they that were with him, being the sect of the Sadducees, were filled with zeal, and laid their hands on the Apostles, and put them into the common prison. But a messenger of the Lord, by night, opened the doors of the prison, and bringing- them out, said. Go, and presenting yourselves in the temple, speak to the pc(jple all the words of this life. And hcaiing this, they went very early into the temple, and taught. But the high priest being come, and they that were with him, they called together the Sanhedrim, even the whole Senate of the children of Israel, and sent to the prison to have them Ijrought. Bixt when the oflticers came, they found them not in the pi-isou. Returning, therefore, they made their i-ejjort, saying, We found, indeed, the prison shut with all safety, and the keepers standing before the doors; but, having opened them, we found no one within. Now, when the high pi-iest, and the captain of the temple guard, and the chiel" priests lieard these words, they doubted concei-ning them, what this could be. But one came, and told them. Behold, the men whom you put in prison, are standing in the temple, and teaching the peo])le. Then the captain went, with the officers, and brought them, (not by violence, for they feared the people, lest they should be stoned:) and when they had brought them, they set them before the Sanhedrim. And the high priest asked them, saying. Did we not strictly charge you, that you should not teach in this name? and behold, you have tilled Jerusalem with your doctrine, and would bring this man's blood upon us. But Peter and the otlier Apostles answered, and said, It is necessarj^ to obey Ciod rather than men. The God of our fathers has raised up Jesus, whom you slew, hanging him on a tree: HOI has God exalted at his right hand, a I'rincc and Saviour, to give relbrmation to Israel, and remission of sins. And wc are his witnesses of these things, and the Holy Spirit also, whom God has given to tiiem who submit to his govern- ment. 33. — And \\\\v\\ they lur.nl this, thi'y were enraged, and •240 ACTS OF APOSTLES. Ch. VI. consulted to ]n\t them to death. But a certain Pharisee in the Sanhedrim, whose name was Gamaliel, a doctor of law, in great esteem among- all the peoi)le, rose up, and com- manded the Apostles to be taken out for a little while : and he said to them, Men of Israel, take heed to yourselves what you are about to do to these men. Some time ago Theudas arose, pretending himself to be a ])erson of note: to whom a number of men, about four hundred, adhered, who was slain; and all who hearkened to him were scattered, and came to nothing-. After him, Judas, the Galilean, arose, in the days of the enrollment, and drew a multitude of people aftei' him, and he was destroyed; and all who hearkened to him were dispersed. And now, in the present case, I say to you, Refrain from these men, and let them alone; lest, perhaps, you be found fighters against God: for if this de- sign and work be of men, it will be defeated; but if it be of God, you can not defeat them. And they yielded to him; and having called in the Apostles, and scourged them, they charged them not to speak in the name of Jesus, and dismissed them. And they departed from the presence of the Sanhedrim, I'cjoicing that they were countetl worthy to be exposed to infamy for the sake of his name. And, daily, in the temple, and from house to house, they ceased not to teach and declare the good news, that Jesus is the Messiah. SECTION y. THE APPOINTMENT OF SEVEN PERSONS TO ATTEND TO THE POOR OF THE CONGREGATION IN JERUSALEM, AND THE MARTYRDOM OF STEPHEN. YI. — NOW, in these days, the number of the disciples being multiplied, there arose a mui-niuring of the Hellen- ists* against the Hebrews, because their widows were neg- lected in the daily ministration. And the twelve, having called the multitude of the disciples together, said, It is by no means agreeable, that we should leave the word of God to attend tables; therefore, brethren, look out (mm among yourselves, seven men of an attested character, lull of spirit and wisdom, whom we may set over this business; we will constantly attend to prayer, and to the ministry of the word. And the speech was pleasing to all the multitude, and they elected Stephen, a man full of faith and of the Holy Spirit, * i. «., Jews who used the Greek language. Ch. Vn. ACTS OF AI'OSTLES. 24] and Philip, and Prochorn:^, and jS^ichanor, and Timon, and Parnienas, and Nicholas, a proselyte of Antioch; whom they pi'esented helbrc the Aj)ostles; and ihey, having- pi-ayed, laid hands on them. And the word of God grew; and the mun- ber of the disciples in Jerusalem was gi-eatly multiplied; and a great multitude of the priests became obedient to the faith. 8. — And Stephen, full of grace and power, wrought many mii'aeles, and great signs among the people. Then there arose some of the synagogue, which is called that of the Libertines, and of the Cyrenians, and Alexandrians, and of them of Cilicia and Asia, disputing with Stephen. And (hey Avere not able to resist the wisdom and spirit with which he spoke. Then they suborned men to say, We heard him speak I'eproaehful words against Moses, and against Grod. And they stirred up the people, and tlie elders, and the scribes, and setting upon him, they dragged him away with them, and brought him to the Sanhedrim. And they set uj) false witnesses, who said, This man is incessantly speaking against this holy place, and the law: for we have heard him say, that this Jesus of ISTazareth shall destroy this place, and shall change its customs, which Moses deliv- ered to us. And all that sat in the Sanhedrim, fixing their eyes upon him, saw his countenance like the countenance of an angel. Vll. — Then the high ])riest said. Are these things indeed thus? .Vnd he said, Jirethren, and fathers, hearken: the God of glory appcsared to our father Abraham, while he was in Meso))otamia, before he dwelt in Charran; and said to him, " Depart from your coimtry and from your kindred, and come into a land which I will show you." '^i'hen de- parting from the land of the Chaldeans, lie dwelt in Char- ran: and I'rom thence, after his father died, he caused him to remove his habitation into this land, in which you now dwell. And he gave him no inheritance in it, not so much as the breadth of his foot: nevertheless he promised to give it for a possession to him, even to his seed after him, when he had no child. And God spoke thus — that his seed should " sojoui'u in a foieign land, and (bat they should vn- slave and abuse them foui' hundred yeai's. And the nation to which they are enslaved (said God) I will judge; and af- terward (hey shall come out, and serve me in this ])lace." And he gave him the institution of circumcision; and so he begot Isaac, and circumcised him on the eighth day: and "^saac begot Jacob, and Jacob begot the twelve ]>a(riarchs. 16 242 ACTS OF APOSTLES. Cii. VJL And the patriarchs, moved with envy, sold Josej)h into Egypt: nevertheless, God Avas with him, and delivered him but of all his afflictions, and gave him favor and wisdom it the sight of Phai'aoh, king of Egypt; and he constituted him ruler over Egypt and all his house. And a famine came upon all the land of Egypt and Canaan, and great affliction; and our fathers did not find siistenance. But Jacob, hear- ing that there was corn in Egypt, sent our fathers first ; and the second time Joseph was made known to his brethien; and the family of Joseph was made known to Phai'aoh. And Joseph sent, and invited his father Jacob, and all his kindred, amounting to seventy-five souls. 15. — So Jacob went down into Egypt, and died, he and 1 ur lathers: and they were carried over to Sychem, and were laid in the sepulcher which Abraham piirchased, for a sum of money, of the sons of Emmor, the father of Sychem. And as the time of the promise drew near, which God had sworn to Abraham, the people grew and multi])lied in Egypt; till another king arose, who knew not Joseph. He, Ibrming crafty designs against our kindi'ed, treated our fathers injuriously, by causing their infants to be exposed, that their race might perish. In which time Moses was born, and was exceedingly beautiful; and he was bred up for three months in his father's house: and being exposed, the daugh- ter of Pharaoh took him up, and nourished him for her own son: and Moses was educated in all the wisdom of the Egyp- tians: and he was mighty in his speeches and actions. But when he was arrived at the full age of ibrty years, it came into his heart to visit his brethren, the children of Israel. And beholding o-ne of them, injured, he defended him ; and smiting the Egyptian, he avenged him that was oppressed. And he supposed that his brethren Avould have understcod that God would give them salvation by his hand: Init ihcy did not understand. And the next day he showed liiniseh' to them, as they were quarreling, and would have persuaded them to peace, saying. Men, you are brethren; why do yoii injure one another? But he that injm-ed his neighlior, thrust liiin away, saying, Who has made you a ruler and a judge (i\er us? Will you kill me, as you did the Egyptian, yes- terday? Then Moses fled at this saying, and became a so- journer in the land of Midian; where he begot two sons. And when forty years were fulfilled, an angel of the Lord appeared to him in a flame of fire, in a bush, in the wilder- ness of Mount Sinai. And Moses seeing it, admired the vision : and as he drew near to behold it, the voice of the Lord came to him, saying, " I am the God of your fathers. CiT. YU. ACTS OF Al»OSTLES. 243 the God of Abraham, aiul the G(k1 oI' Isaac, aiui tlii' God of Jacob." And Moses trembled, and did not daic to be- hold it. And Ihc Lord said to him, " Loose your shoes Croni your ieet; l\>y the place in Avhich yon stand is holy ^ronnd. J have sm'ely seen the evil treatment oC my people, which are in Et, and T have heard their groaning, and I am come doAvn to deliver them: and now, come, I Avill send yon into Egypt." This very Moses, whom they i-eliised, saying, Who constituted yon a ruler and a judge, God sent to be a ruler and a deliverer, by the hand of the angel who appeared to him in the bush. He led them foi'th, doing wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness, for Ibrty years. 37. — This is that Moses who said to the children of Is- rael, "A prophet like me shall the Lord God raise up to you from among your brethren; him shall you hear." This is he who was in the assembly in the wilderness, with the angel that spoke to him on Mount Sinai; and with on.r fathei-s, who ix'ceived the lively oracles, to give to us. To whom our fatheis would not be obedient; but thrust him from them, and in their hearts ix'turned back again to Egypt; saying to Aaron, Make us gods who may march before us; for, as for this Moses, who bi'ought us up out of the land of Egypt, we know not what is become of him. And they made a calf in those days, and brought a saci-ifice to the idol, and rejoiced in the works of their own hands. So God turned, and gave them up to worsliip the host of heaven; as it is written in the book ol" the })ro])hets, " O house of Israel, did you offer victims and sacrifices to me for forty years in the wilder- ness? And you have since taken up the tabernacle of Mo- loch, and the star of your God, Kemphan; figiu'es which you have made to woi-ship: and, therefoi-e, I will carry you away beyond Babylon." The tabernacle of testimony was with our fathers in the wilderness, as he had appointed, who spoke to Moses to make it according to the model which he had seen: which, also, our fathers receiving, brought in with Joshua into the possession of the heathen; whom God drove out from Ijcfore the face of om* fathers, until tlie days of David; who found favor before God, and made it his peti- tion to find a dwelling for the God of Jacob. But Solomon bnilf him a house. Yet the Most High dwells not in temples made with hands: as says the prophet, "Heaven is my throne, and the earth is my footstool: what house will you build for me, says the Lord; oi-, what is the ])lace of my rest? Has not my hand made all these things?" ")!. — Oh! stiff necked, ;iiid iiiuiicumciscd in heart and s 244 ACTS OF APOSTLES. Cii. YIIL eai-ri, you always resist the Holy Spirit : as your fathers did, so do you. AV^hich of the prophets did uot your fathers per- secute? yes, they slew those who spoke before, of the eoni- iug- of that llighteous One, of whom you have now become the betrayers and murderers. Who have received the law through ranks of messengers, and have not kept it. And hearing these things, they were cut to the heart; and they guashed their teeth at him. But he, being full of the Holy Spirit, looking up steadfastly toward heaven, saw the glory of God, and Jesus standing at the I'ight hand, of God. And he said, Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. But, crying out with a loud voice, they stopped their ears, and rushed upon him with one accord. And casting him out of the city, they stoned him; and the witnesses laid down their garments at the leet of a young man, whose name was Saul. And they stoned Stephen, invoking, and saying, Lord Jesus, re- ceive my spirit. And bending his knees, he cried with- a loud voice, O Lord, charge not this sin to their account. VIII. And when he had said this he fell asleep. And Saul w-as well pleased with his slaughter. And at that time there was a great persecution against the congregation in Jerusalem; and they were all dispersed through the regions of Judea, and Samaria, except the Apos- tles. And devout men carried away Stephen, and made great lamentation for him. But Saul made havoc of the congregation, entering into hoitses, and dragging men and women, whom he committed to pi-ison. Nevertheless, they who were dispersed, went about declaring the glad tidings of the word. SECTION VI. THE CONVERSION OF THE SAMARITANS, AND THE INTRO- DUCTION OF THE GOSPEL INTO ETHIOPIA. 5. — THEN came Philip to the city of Samaria, and an- nounced the Messiah to them. And the people unanimously attended to the things that were spoken by Phili]); as they heard them, and saw the mii-acles which he ])ei-formed. For, unclean spirits, which hatl possessed many, ci-ying with a loud voice, came out of them; and many, who were para- lytic and lame, were healed. And there was great joy in that city. But there was a certain man, named Simon, who had, before, in that city, used magic, and astonished the na- Cii. \I!i. ACTS OF ArOSTLES. 245 lion of Saninria; ])reten(liiig himself to be some extraordi- nary person: to whom they all j)aid regard, from the least to the greatest, saying, This man is the great power of God. And they paid regard to him; because he had, loi' a long time, astonished them with his enchantments. 15nt Avhcn they gave ci-edit to Philip, declaring the glad tidings con- cerning the kingdom of drod, and the name of Jesus C'hrist: they Avere immersed, ])oth men and women. And Simon himself also Ix'lieved; and being immersed, he kept near to Philip, beholding, with amazement, the great and powerful miracles wliich were done. 14. — ^ovf when the Apostles, who were at Jerusalem, heard that Samaria had received the Avord of God, they sent to them Peter and John; who, going doAvn, prayed for them, that they might receive the Holy Spirit. (For he was not yet fallen on any of them; only, they Avere immersed into the name of the Lord Jesus.) Then they laid hands on them, and they received the Holy Si)irit. JS'oav Avhen Simon saw that the Holy Spirit Avas given by the imi)osition of the Apostles' hands, he oflered them money, saying. Give me also this ])OAver, that on Avhomsoever I lay hands, he may receive the Holy Spirit. But Peter said to him, Let youi' money go Avith you to destruction, since you have thought that tile free giit of God might be purchased Avith UKniey. You JKive no part nor lot in this matter; for your heart is not u[)right in the sight of God. Keform, therefore, li-om this your Avickedness; and beg of God, if, indeed, the thougiit of your heai't may be foi'given you; lor I j)erccive that you are in the gall of bitterness, and bond of iniquity. And Simon answered, and said, Make youi' su2)l)lications to the I^ord on my behalf; that none of these things Avhich you have spoken, may come upon me. 2.3. — >i'o\v when they had borne their testimony, and had spoke the Avord of the Lord, they turned back lor fJei-usa- lem; and declared the glad tidings in many villages of the Samaritans. 2(5. — .\n(l a messenger of the Loi'd spoke to Phili]), say- ing, Arise, and go toAvard the south, by the Avay that goes doAvn li-oni Jerusalem to (Jaza, which is desert. And he arose, and took his journey; and, behold, a ceitain Fthio- [)ian ollicer, a grandee of Gandace, the (jueen of the Ethio- pian-., that Avas over all Iwv treasure, Avho hatl come to Avor- ^hip at deiaisalem, Avas returning, and sat in his chiuiot, reading the I'lophet Isaiah. And the Spiiit said to Philip, Ajiproach, and join yourself to this iliariot. And JMiilij), running up, heard him lead in llic I'rophct Isaiah, and said, 246 ACTS OF APOSTLES. Ch. IX. Do you understand what you are reading? And he said, How can I, unless some one should guide me? And he re- quested Philip that he would come up and sit with him. ISTow the passage of scripture which he was reading, was tliis, " He was brought to the slaughter, as a sheep; and as a lamb before its shearer, is dumb; so he opened not his mouth. In his humiliation his condemnation was extorted j and who shall describe his generation? for his life is cut oft" from the earth." And We ofiicer answering Philip, said, I beseech you, of whom does the prophet say this? — of him- self, or of some other person? Then Philip opened his mouth, and beginning from the scripture, told him the glad tidings concerning Jesus. And, as they went along the way, they came to a certain water, and the officer said, Be- hold, water; what hinders my being immersed? And he ordered the chariot to stop, and they both went down into the water, both Philip and the officer; and he immersed him. And when they were come up out of the water, the Spirit of the Lord suddenly conveyed away Philip, and the officer saw him no more: so he went on his way i-ejoicing. But Philip was found at Azotus; and going on thence, he proclaimed the glad tidings in all the cities, till he came to Cesarea. SECTION VII. CONVERSION OF SAUL OF TAKSUS. IX. — BUT Saul, still breathing out threaienings and slaughter against the disciples of the Lord, came to the high priest, and petitioned for letters from him to the synagogues at Damascus; that, if he found any of that way, whether they were men or women, he might bring them bound to Jerusalem. And as he was proceeding on his journey, and was come near to Damascus, on a sudden, a light from hea- ven shone around him; and he fell to the ground, and heard a voice saying to him, Saul, Saul, why do you persecute me? And he said, Who art thou. Lord? And the Lord said, I am Jesus, wliom you persecute: but ai'ise, and go into the city, and you shall be told what you must do. And the men who traveled with him, stood astonished; jiearing, in- deed, the voice, but seeing no one. Then Saul arose Ji'om the earth; and, though his eyes were open, he saw no man: but they led him by the hand, and brought him to Damas- cus. And he was three days without sight, and did neither Oil. IX. ACTS OF APOSTLES. 247 eat nor drink. !N"ow there was a certain disciple at Damas- cus, whose name was Ananias; and the Lord said to him in a vision, Ananias! And he said, Behold, I am here, Lord. And the Lord said to him. Arise, and go to the sti'cet which is called Straight, and inquire in the house of Judas for a man of Tarsus, whose name is Saul ; for, behold, he is pray- ing to me; and he has seen in a vision, a man whose name is Ananias, coming in and laying his hand upon him, that he might recover his sight. Then Ananias answered. Lord, I have heard by many concerning this man, how much evil lie has done to thy saints at Jerusalem; and here he has au- thority li'om the chief priests to bind all that invoke thy name. But the Lord said to him. Go your way; for thi- inan is to me a chosen vessel, to bear my name belbre na- tions, and kings, and the children of Israel: for I will show him how many things he must sufl'er lor my name. 17. — Then Ananias went, and entered into the house; and laying his hands u})on him,, he said. Brother Saul, the Lord, even Jesus, who appeared to you on the way, as you came, has sent me; that you might receive your sight, and be tilled with the Holy Si)irit. And immediately there fell from his eyes something like scales; and he recovered his sight, and arose, and was immersed: and having received food, he was strengthened, and for several days remained with the disciples at Damascus. And straightway in the synagogues he })roclaimed Jesus, that he is the Son of God. And all that heard him were astonished, and said, Is not this he who, in Jerusalem, spread desolation among them who called on this name; and came hither on puri)ose to carry such bound to the chief priests? But Saul became stronger, and confounded the Jews that dwelt at Damascus, evincing that this is the INlessiah. And, after many days, the Jews conspired to kill him: Init their design was made known to Saul; and they watched the gates, day and night, to nini'der him. But the disciples took him by night, and let him down by the wall in a basket. And Avhcn he was come to Jerusalem, he attenipled to associate with the dis- ciples; but they all feared him, not believing that he was a disciple. But Barnabas, taking hi;.., brought him to the Apostles, and related to them how he had seen the Lord in the way; and that he hail spoken to him, and how he had preached boldly, at Damascus, in the name of Jesus. And he was with them coming in, and going out, at Jerusalem; and speaking boldly in the name of the Lord Jesus. And he spoke, and disputetl with the lli'lleiiists; but they at- tempted (o kill him: and the brethren, being informed of it, ai8 ACTS OF APOSTLES. Cn. X. conducted him to Cesarea, and sent him away to Tarsus. Then the congregations tlirough all Judea, and Galilee, and Samaria, being edified, had rest; and walking in the I'ear of the Lord, and in the admonition of the Holy Spii'it, were multiplied. 32. — iSTow it came to pass, that Peter, making a tour through all the congregations, came also to the saints that dwelt at Lydda. And he I'ound there a certain man, whose name was Eneas, who had a palsy, and had kept his bed eight years. And Peter said to him, Eneas, Jesus, the Mes- siah, heals you; arise, and make your bed. And he arose immediately. And all the inhabitants of Lydda and Sai'on saw him, and turned to the Lord. 36. — And there was at Joppa, a certain female disciple, named Tabitha, who, by interpretation, is called Dorcas; and she was full of good works, and aim-deeds, which she did. And it came to pass in those days, that she was sick, and died. And when they had washed her, they laid her in an upper chamber. And as Lydda was near to Joppa, the disciples, hearing that Peter was there, sent two men to him, entreating him that he would not delay to come to them. And Peter arose, and went with them. And when he was come, they brought him into the upper chamber; and all the widows stood by him weeping; and showing the coats and mantles, which Dorcas made, while she was with them. And Peter putting them all out, kneeled down and prayed; and tm-ning to the body, he said, Tabitha, arise! And she opened her eyes, and seeing Peter, sat up. And giving her his hand, he raised her up; and, having called the saints and widows, he presented her alive. And this was known throughout all Joppa; and many believed in the Lord. And he continued many days at Joppa, in the house of one Simon, a tanner. SECTION vm. THE CALLING OF THE GENTILES. X. — NOW there was a certain man in Cesarea, named Cornelius, a centurion of that called the Italian Unnd, a man of piety, and one that feared God, with all his h(msc; giv- ing, also, much alms to the people, and praying to God con- tinually. He evidently saw, in a vision, al)out the ninth hour of the day, a messenger of God coming in to him, and saying to him, Cornelius! And having fixed his eyes upon Ch. X. ACTS OF APOSTLES. 249 him, he was al'raid, and said, What is it. Lord? And he said to him. Your pi-ayers and your ahns are come up, as a memorial before God. And now, send men to Jopi)a j»id bring- hither Simon, whose surname is Peter: he lodgijo vvn,.i one Simon, a tanner, whose house is by the seaside. As soon then as the messengci', who spoke to Corneliiis, was gone, he called two ol' his domestics, and a pious soldier, oi' them that waited upon him; and having related to tliem all these things, he sent them to Jojjpa. On the next day, while they were on their journey, and drew near the city, Peter went up to the top of the house to pray, about the sixth hour. And he was very hungry, and would have taken a little relreshment; but while they were preparing, he fell into an ecstacy: and he saw heaven opened, and some- thing descending like a. great sheet, fastened at the four cor- ners, and let down to the earth: in which there were all sorts of things, even four-footed animals of the earth, and wild beasts, and reptiles, and fowls of the air. And there came a voice to him. Rise, Peter, kill, and eat. But Peter said. By no means, Lord; for I have never eat anj^thing which is common or unclean. And the voice said to him again, the second time, Those things which God has cleansed, do not you call common. And this was done three times, and the sheet was taken up again rnto heaven. 17. — While Peter was pondering in himself, what the vision, which he had seen, might import; behold, the men, who were sent from Corneliiis, having inquired out the house of Simon, stood at the door; and calling, they asked if Simon, whose surname was Peter, lodged there. Now, as Peter was reflecting on the vision; the Spirit said to him, Behold, three men are inquiring for you: arise, therefore, go down, and go with them without hesitation; lor I have sent them. Then Peter went down to the men, who were sent to him from Cornelius, and said. Behold, I am the man whom you seek; what is the cause of yom* coming? And they said, Cornelius, the centurion, a righteous man, who tears God, and has a character attested by all the Jewish people, has been instructed, by a holy messenger, to send lor you to his house, and to hear words from you. Having, therelbre, called them in, he entertained them, and the next day set out with tliem: and some of the brethren, who were of Jo})- pa, went with him. And the next day they entered into Cesarea; and Cornelius was waiting lor them, having called together his rt^lations and intimate iHends. '2'). — Now, as I'cler was coining in. Cornelius met him, and prostrating himself at his feet, made obeisance. Bui 2hO ACTS OF APOSTLES. Ch. X. Peter raised him up, saying, Arise; I also am a man. And discoursing with him, he went in, and found many gathered together. And he said to them. You Icnow that it is unlaw- ful for a man that is a Jew to join with, or to come into the house of, one of another nation : nevertheless, God has shown me that I am to call no man common or unclean. Where- fore, when I was sent for, I came without debate: I ask, therefore, on what account you have sent for me? And Cor- nelius said, Four days ago, I was fasting till this hour; and at the ninth hour I prayed in my hoi;se; and, behold, a man stood before me in bright raiment, and said, Cornelius, your prayer is heard, and your alms are remembered before God : send, therefore, to Joppa, and call hither Simon, whose sur- name is Peter: he lodges in the house of one Simon, a tan- ner, by the seaside; who, when he is come, shall speak to you. Immediately, therefore, I sent to you, and you have done well in coming. N^ow, therefore, we are all here pres- ent before God, to hear all things which God has given you in charge. 34. — Then Peter, opening his mouth, said, Of a truth, I perceive that God is no respecter of persons; but, in every nation, he that fears him, and works righteousness, is accept- able to him. Tliis is that message which he sent to the children of Israel; proclaiming the glad tidings of peace by Jesus Christ, who is Lord of all. You know the report there was, through all Judea, which began fi-om Galilee, after the immersion which John pi-eached, concerning Jesus of Nazareth; how God anointed him with the Holy Spirit, and with power; who went about doing good, and healing all who were oppressed by the devil; for God was with him. And we are witnesses of all things which he did, both in the region of the Jews, and in Jerusalem: whom they slew, hanging him on a tree. This very person God raised up, on the third day, and granted him to become manifest; not to all the people, but to witnesses before appointed by God, even to us, who have eat and drunk with him after he arose fi'ona the dead. And he has given in charge to us to pro- claim to the people, and to testify that it is he who is ap- pointed by God, to he the judge of the living and the dead. To him all the prophets bear witness, that every one who believes on him, shall receive forgiveness of sins by his name. While Peter was yet speaking these words, the Holy Spirit (ell upon all who wei-e hearing the word: and they of the circumcision, who believed, as many as came with Peter, were astonished that the gift of the Iloly Spirit was poured out upon the Gentiles also : for they heard them speaking Ch. XI. ACTS OF APOSTLES. 253 ill diverse iangiiages, and <^lorifyiiig- God. Then Peter an- swered, Can any one forbid water, that these persons should not be immersed, who have received the Holy Spirit as well as we? 48. — And he ordered them to be immersed in the name of the Lord. And they entreated him to continue with them several days. XI. — ^ow the Apostles and brethren who were in Ju- dea, heard, that the Gentiles also had received the word of Grod. And when Peter was come up to Jerusalem, they who were of the circumcision contended with him, saying, You did go in to men who were uncircumcised, and did cat with them. And Peter beginning, opened to them the matter in order, saying, I was praying in the city of Joppa; and, in a trance, I saw a vision, something like a great sheet de- scending from heaven, let down by the four corners, and it came close to me: and looking attentively upon it, I ob- served, and saw four-footed creatures of the earth, and wild beasts, and reptiles, and fowls of the air : and I heard a voice saying to me, Arise, Peter, kill, and eat : but I said. By no means, Lord; for nothing common or unclean has ever en- tered into my mouth. And the voice answered me the sec- ond time from heaven. Those things which God has cleansed, do not you call common. And this was done three times. And all the things were drawn uj) again into heaven. And behold, at that instant, three men were come to the house in which I Avas, sent from Cosarea to me. And the Spirit com- manded me to go with them, without any scruple: and these six brethren also went along with me. And we entered into the man's house: and he told us how he had seen a messen- ger standing in his house, and saying to him, Send to Jop- pa, and bring hither Simon, whose sm-name is Peter; who shall speak words to you, by which you and all your lainily shall be saved. And as I began to speak, the Holy Spirit fell upon them, even as on us at the beginning. And I re- membered the word of the Lord, how he said, John immersed in water; but you shall be iiinnersed in the Holy Spirit. Since, therefore, God gave to them the same gill as he did to us, Avho had believed on the Lord Jesus Christ, Avhat was I, that I should be al)li: to obstruct God? And when they had heard these things, they acquiesced, and glorified God; saying, Crod has, then, given to the Gentiles also reformation to life. 252 ACTS OF APOSTLES. Ch. XII. SECTION IX. THK PROGRESS OF THE GOSPEL IN PHENICIA, CYPRUS, AND ANTIOCH, AND PERSECUTION OP THE APOSTLES. 19. — KOW, indeed, those who had been dispersed, on account of the disti-ess which arose about StejAen, had trav- eled as far as Phenicia, and Cyprus, and Antioch, speaking the word to none but Jews only. Yet some of them, being- men of Cyprus, and Cyrene; when they came to Antioch, spoke to the Greeks, announcing the glad tidings concei-n- ing the Lord Jesus. And the hand of the Loi-d was with them, and a great number believed, and turned to the Lord. And the report concerning them came to the ears of the con- gregation that was at Jei'usalem; and they sent forth Barna- bas, to go as far as Antioch. Who, when he was come, and beheld the favor of God, rejoiced, and exhorted them all to adhere to the Lord, with full determination of heart; for he was a good man, and full of the Holy Spirit, and of faith: and a considerable number were added to the Lord. Then Barnabas went to Tarsus, to seek Saul; and finding him, he brought him to Antioch. And it came to pass, that they assembled with the congregation, for a whole year, and taught considerable numbers; and the disciples were first named Christians at Antioch. And in these days prophets came li'om Jerusalem to Antioch. And one of them, whose name was Agabus, stood up, and signified by the Spirit, that there should be a great famine over all the land : which came to pass in the days of Chiudius. And the disciples deter- mined, that, accoi'ding to the respective abilities of each, they should send to the assistance of the brethren who dwelt in Judea. And this they did, sending it to the elders, by the hands of Barnabas and Saul. XII. — Now, about that time, Herod, the king, laid hands on some of the congregation, to afflict them. And he slew James, the brother of John, with the sword. And as he saw that this was acceptable to the Jews, he went on to seize Peter also: and it was in the days oi" unleavened bread; and having- seized him. he put him in pi'ison, delivering him to the custody of four quaternions of soldiers; intending, alter tlie passover, to bring him out to the people. In the meantime, therefore, Peter was kept in the prison; but earn- est and continued prayer was made to God on hia account, by the congregation. .^H. XII. ACTS OF APOSTLES. 253 o. — And when Herod was ready to have bi'onght him out, even tliat veiy night. Peter was sleeping between two soldiers, bound with two chains; and the guards before the door were keeping- the prison. And, behold, a messenger ol" the Lord presented himseli", and a light shone in the house; and giving Peter a blow on the side, he awoke him, saying, iVi'isc quickly: and his chains fell ofi' fi-om his hands. And the messenger said to him. Gird yoiu'self, and bind on your sandals; and he did so. And he said to him, Throw your mantle round you, and follow me. And going out he followed him; and he did not know that what was done by the messenger was real; but supposed that he had seen a vision. And passing through the first and second watch, they came to the iron gate tliat leads into the city; which opened to them of its own accord. And going out, they went through one street, and immediately the messenger de- jjarted ti-om him. And Peter, being come to himself, said, JSTow I know truly, that the Lord has sent his messenger, and has delivered me from the hand of Herod, and from all the expectations of the Jewish people. And recollecting, he came to the house of Mary, the mother of John, who was surnamed Mark; where many were gathered together, praying. 13. — And as Peter knocked at the door of the outer gate, a maiden, whose name was Rose, went to inquire who was there. And knowing Peter's voice, transported with joy, she did not oi)cn the gate: but running in, told them that Petei- was standing at the gate. And they said to her, You are distracted : l)ut she confidently affirmed that it was so. Then (hey said, It is his angel. But Peter continued knock- ing; and when they had opened the door, they saw him, and were astonished. And he made a sign to them with his hand to be silent; and related to them how the Lord had conducted him out of prison. And he said, Inlbrm James and the brethren of these things: and departing, he went to auDtlicr place. And as soon as it was day, there was no small tumult among the soldiers, what was become of Peter. And Herod searching for him, and not finding liim, exam- ined the keepei's, and ordered them to be led away to exe- cution. And passing from Judea to Cesarea, he abode there. And he was highly incensed against the Tyrians and Sido- nians; but they unanimously came before him; and gaining Blastus, the king's chamberlain, to their interest, they beg- ged for peace; because theii- country was nourished by that of the king. 2L — And upon a set day, Herod, being arrayed in a 254 ACTS OF APOSTLES. Ch. XIH. royal habit, and seated upon the throne, made an oration to them. And the people cried ont, It is the voice of a God, and not of a man! But immediately a messenger of the Lord smote him, because he did not give glory to God : and, being eaten with worms, he expired. And the word of God grew, and was multiplied. And Barnabas and Saul, having fulfilled their ministry, returned from Jerusalem; bringing along with them John, whose surname was Mark. SECTIOI^ X. TRAVELS AND SUCCESS OF PAUL AND BARNABAS, IN PUB- LISHING THE GLAD TIDINGS, IN SUNDRY PLACES. XIII. — ISTOW, there were in the congregation that was at Antioch, certain prophets and teachers; particularly Bar- nabas, and Simeon, who was called Niger, and Lucius, the Cyrenian; and Manaen, who was educated with Herod, the tetrarch; and Saul. And as they were ministering to the Lord, ajid fasting, the Holy Spirit said. Separate to me Bar- nabas and Saul, for the work to which I have called them. And having fasted and prayed, and laid hands on them ; they dismissed them. They, therefore, being sent by the Holy Spirit, departed to Seleucia; and ti-om thence they sailed to Cyprus; and being arrived at Salamis, they proclaimed the word of God in the synagogues of the Jews; and they had also John for their attendant. And having traversed the island, as far as Paphos, they found a certain Jew, a magi- cian and false prophet, whose name was Barjesus; who was with the proconsul Sergius Paulus, a prudent man; who call- ing for Barnabas and Saul, desired to hear the word of God. But Elymas, the magician, (for that was his name, when translated,) withstood them, endeavoring to turn away the pi'oconsul from the faith. Then Saul, (who is also called Paul,) being filled with the Holy Spirit, and looking stead- fastly upon him, said, O! full of all deceit, and of all wick- edness! child of the devil! enemy of all righteousness! will you not cease to pervert the right ways of the Lord? And, behold, now the hand of the Lord is upon you, and you shall be blind, and not sec the sun for a time. And, immediately, a mist and darkness fell upon him; and going about, he sought some to lead him by the hand. Then the proconsul, seeing what was done, believed; being struck with the doc- trine of the Lord. 13. — And loosing from Paphos, they who were with Paul, Ch. XI ri. ACTS OF APOSTLES. 255 came to Perga, in Pamphylia; but John withdrew himself from them, and i-ctm-ncd to Jerusalem. Isevertheless, they, going- on from Perga, came to Antioch, in Pisidia : and en- tering- into the synagogue on the Sabbath day, they sat down. And after the reading of the " iW and the prophets; the rulers of the synagogue sent to iV m, saying, Brethren, if you have any word of exhortation ' the people, speak it. Then Paul stood up, and waiving h' hand, said. Men of Israel, and you that fear God, hearken. The God of this people chose our fathers, and i-aised the people while sojourning- in the land of Egypt; and led them out of it with an uplifted arm. .Vnd for the space of about forty years, he endured their be- havior in the wilderness. And having cast out seven na- tions in the land of Canaan, he distributed their country to them lor an inheritance. And alter these transactions, Avhich lasted about four hundred and fifty years; he gave them judges, till Samuel the pi-ophet. And, from that time, they desired a king: and God gave them Saul, the son of Ivish, a man of the tribe of Benjamin, for the term of forty years. And, having removed him, he raised up to them David, for a king; whom also he extolled, and said, "I have found David, the son of Jesse, a man according to my own heart, who shall do all my will." Of this man's seed, according to the promise, God raised up to Israel, Jesus, the Saviour; John having, to introduce his appearance, before preached the inunersion of I'clbrmation to all the people of Israel. And Avhen John was fulfilling his course, he said, Whom do you imagine me to be? I am not He; but behold, there comes one after me, the shoes of whose feet I am not worthy to loose. Brethren, children of the family of Abraham, aiid those among you that fear God; to you is the word of this salvation sent: for the inhal)itants of Jerusalem; and their rulers, not knowing him, noi- the sayings of the prophets, which are read every Sabbath day; have fulfilled them in condenming him. And though they could find no cause of death in him; yet they ru(|uestc(l Pilate that he might be executed. And when they had accomplished all things that were written concerning him; taking him down from : he cross, they laid him in a tomb. But God raised him up from the dead: and he appeared Ibr several days to those that came up with him (i'om Galilee to Jerusalem, who are his witnesses to the people. And we bring you good tidings, that the very promise which was made to the fathers, God has accomplished to us, their children, in raising up Jesus: as it is also written in the second Psalm, "Thou art my Son, this day have I begotten thee." Ar\'\ because he has 256 ACTS OF APOSTLES. Ch. Xl v . raised him from tlie dead, no more to retm-n to coiTuptlon, he has spoken thus, " I will give you the sure mercies of David." Wherefore, also, in another place he says, *' Thou wilt not permit thy Holy One to see corruption." ISTow David, having served his own generation according to the will of God; fell asleep, and was gathered to his fathers, and saw corruption. But he whom God raised up, did not see corruption. Be it known, therefore, to you, brethren, that by Him remission of sins is proclaimed to you : and by Him, every one that believes is justified from all things; Irom which you could not be justified by the law of Moses. See to it, therefore, that what is spoken in the prophets may not come upon you: "Behold, you despisers, and wonder, and perish: for I perform a work in your days; a work which you will not believe, though one should distinctly declare it to you." 42. — l^ow, when going out, they requested that these words might be spoken to them, on the following Sabbath. And when the synagogue was broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, sjieaking to them, persuaded them to persevere in the favor of God. 44. — And, on the following Sabbath, almost the whole city was gathered together, to hear the word of God. But the Jews, seeing the multitudes, were filled with zeal; and opposed the things which were si)oken by Paul, contradict- ing and reviling. Then Paul and Barnabas, with great free- dom of jspeech, said. It was necessary, that the word of God should first be spoken to you; but since you thrust it away from you, and judge yourselves unworthy of eternal life; behold, we turn to the Gentiles. For so the Lord has charged us, saying, " I have set you for a light of the Gen- tiles, that you should be lor salvation to the ends of the earth." And the Gentiles hearing this, rejoiced, and glori- fied the word of the Lord: and as many as were disposed for eternal life, believed. And the word of the Lord was published throughout all that region. But the Jews stirred up some devout women of considerable rank, and the ma- gistrates of the city; and raised a persecution against Paul and Barnabas, and drove them out of their territories. And they shook ofi" the dust of their feet against them, and came to Iconium. But the disciples were filled with joy, and with the Holy Spirit. XIY. — And it came to pass, at Iconium, that they went both together into the synagog-ue of the Jews, and spoke in Buch a manner that a great multitude, both of the Jews and Ch. XIY. acts of apostles. 257 of the Greeks, believed. But the unbelieving- Jews stin-ed Lip the minds of the Gentiles, and filled them with malignity against the brethi-en. They, however, staid there a consid- erable time, speaking boldly lor the Lord; who gave attes- tation to the word ot" his grace, and granted signs and mir- acles to be done by theii- hands. So the multitude of the city was divided; and some were with the Jews, and others with the Apostles. But, as a violent attempt was made, botli by the Gentiles and Jews, with their rulers, to assault and stone them; they, ha\ing received intelHgeuce of it, fled to Lystra, and Derbe, cities of Lycaonia, and to the adjacent countiy: and there they declared the glad tidings. 8. — Xow, there was a certain man at Lystra, disabled in his feet; so lame, from his birth, that he had never walked. This man heard Paul speaking, who, fixing his eyes upon him, and pei'ceiving that he had faith to be healed; said, with a loud voice, Stand upright on your feet. And he leaped up, and walked. And the multitude, seeing what Paul had done, lifted up their voices, saying, in the Lycao- nian langiiage. The gods are descended to us in the likeness of men. And Barnabas they called Jupiter, and Paul, Mer- Bury, because he was the chief speaker. And the priest of Jui)iter, whose image was before the city, brought oxen, with gai'lands, to the gates; and would, with the multitude, have ofl'ered sacrifice to thein. But the Apostles, Barnabas and Paul, hearing- of it, rent their mantles, and ran in among the mullitude, ciying out, and saying. Men, why do you these things? We are your lellow-mortals, and are de(/lai-iiig the glad tidings to you, that you may turn liom these vanities to the living (iod; who made the heaven, and the earth, and the sea, and all things which are in them: Avho, in former generations, permitted all the nations to walk in their own ways; though he did not leave himself without witness, do- ing good, and giving us showers of rain Irom heaven, and fruitful seasons, filling- our hearts with lood and gladness. And, saying these things, they, with ililliculty, restrained the people from sacrificing- to them. 19. — -But Jews came thither from Antioch and Iconium, and pei-suaded the multitude; and having stoned Paul, they draggcil him out of the city, supposing him to be dead. But, as the disciples were gathered about him, he rose up, and entered into the city; and the next day lie departed, with Barnabas, to Derbe. And having declared the gospel to that city, and made a considerable number of discii)le8; they returned to Lystra, and to Iconium, and to Autioch, 17 258 ACTS OF Al'OSTLES. Ca. XV. confirming the souls of the disciples; exhorting them to continue in the f.tith, and testifying that it is necessary we should enter into the kingdom of God through many tribu- lations. And when they had constituted elders for them, in every congregation, having prayed to God, with fasting; they committed them to the Lord, in whom they had be- lieved. And passing through Pisidia, they came to Pam- phylia. And having spoken the word in Perga, they went down to Attalia. And they sailed thence to Antioch, whence they had been recommended to the grace of God, lor that work which they had accomplished. And when they were come J:hither, and had gathered the congregation together, they related what God had done with them, and how he had opened the door of faith to the Gentiles. And they spent a considerable time there with the disciples. SECTIOI^ XI. THE DECISION OF THE QUESTION CONCERNHSTG THE RECEP- TION OF THE GENTILES INTO THE KINGDOM OF THE MESSIAH, BY THE APOSTLES, THE ELDERS, AND THE WHOLE CONGREGATION OF JEWISH BRETHREN IN JERU- SALEM. XV. — T]N^ the meantime, some, who came down fi-om Ju- dea, taught the brethren. Except you be cii'cumcised, accord- ing to the manner of Moses, you can not be saved. There being, therefore, a contention, and no small debate with them, on the j)a''>'t of Paul and Barnabas; they resolved that Paul and Barnabas, and some others of their number, should go up to the Apostles and elders at Jerusalem, about this question. They, therefore, being brought forwai'd on their journey, by the congregation, went through Phenicia and Samaria, relating the conversion of the Gentiles; and they occasioned great joy to all the brethren. And being airived at Jerusalem, they wei'c received by the congi-egation, and by the Apostles and elders: and they related what things God had done with them. But some of the sect of the Pharisees that believed, rose up and said, that it was nec- essary to circumcise them, and to charge them to keep the law of Moses. 6. — And the Apostles and elders were gathered together to consult upon this affair. And after much debate, Peter rose up and said to them, Brethren, you know that, some considerable time since, God, among us, chose, that the Gen- Cu. XY. ACTS OF APOSTLES. 259 files, by my mouth, should hear tlie word of the gospel, and believe. And God, who knows the heart, boi'c witness to them, givinii' them the Holy Spirit, even as he did to us: and made no distinction between ns and them, having pui-ified their hearts by liiitli. Now, IheieCorc, why do you tempt God, by imposing on the neck of the disciples a yoke which neither our fathers nor we have been able to bear? But we believe that we are saved by the grace of the Loid Jesus, in the same manner as they. And the whole multi- tude kept silence, and attended to Barnabas and Paul ; re- lating what signs and wonders God had done among the heathen, by them. Then after they had done speaking, James answered, saying. Brethren, hearken to me. Simeon has been relating how God first looked down on the Gen- tiles, to take from among them a ]ieo])le for his name. And the words of the pi'ophets harmonize with this; as it is written, " After this, I will return, and will rebuild the tali- ernacle of David, which is fallen down; yes, I will rebuild its ruins, and set it upright again: that the remainder of men may seek the Lord, even all the heathen upon whom my name is called, says the Lord," who does all these things, known to him fi-om the beginning. Wherefore, my judg- ment is not to disquiet those wlu), from among the Gentiles, are converted to God; but to Avrite to them, that they abstain from the pollutions of idols, and from Ibrnication, and from that which is strangled, and from blood. For Moses has, from ancient genei-ations, those who preach him. in every city, being read in the synagogues every Sabbath day. 22. — Then it seemed good to the Apostles and elders, and all the congregation, to send to Antioch, with Paul and Barnabas, chosen men from among themselves, namely, Judas, surnamed Barsabas, and Silas, men of principal ac- count among the brethren; writing by their hand these things: The Apostles, and elders, and brethren, to the brethren from among the Gentiles in Antioch, and Syria, and Cilicia, greeting: 24. — Forasmuch as we have been informed that, some going out from among us, to whom we gave no commission, have troul)lcd you with discourses, unsettling youi- minds, saying, that you must be circumcised, and keep the law: we, being unanimously assembled, have thought pro])er to send yon chosen men, with our beloved Barnabas and Paul; men thai have exposed their lives for the name of our Lord Jesus Chi-ist. We have, therefore, sent Judas and Silas, 260 ACTS OF APOSTLES. Ch. XVI. who will also tell yoii by word of mouth, the same things. For it has seemed good to the Holy Sjjirit, and to us, to im- pose no further burden upon you besides these necessary things; that you abstain from things offered to idols, and from blood, and from anything strangled, and from fornica- tion: from which you will do well to keep yourselves. Farewell. 30. — They, therefore, being dismissed, came to Antioch ; and assembling the multitude, delivered the epistle. And when they had i"ead it, they rejoiced for the consolation it brought. And Judas and Silas, being also prophets them- selves; in a copious discourse, exhorted and strengthened the brethren. And, having made some stay, they were dis- missed with peace from the brethren to the Apostles. But Silas thought pi'oper to continue there. Paul also, and Bar- nabas, with many others, continued at Antioch; teaching and declaring the good Avord of the Lord. 36. — And, alter some days, Paul said to Barnabas, Let us retui-n and visit the brethren in all the cities in which we have published the word of the Lord; and see how they do. And Barnabas determined to take along with them John, surnamed Mark. But Paul did not think i)roper to take with them that person who had withdrawn himself fron? them ii-om Pamphylia; and went not with them to the work. There was, therefore, a shar[) lit of anger, so that they sej)- arated from each other: and Barnabas, taking Mark along with him, sailed to Cyprus. But Paul made choice of Silas, and departed; being commended to the grace of God by tiie Ijrethi-en. And he went through Syria and Cilicia, confirm- XVL ing the congregations; and came to Derbe and Lystra; and, behold, a certain disciple was there, whose name was Timothy, the son of a believing Jewess, but of a Grecian father: who had an honorable character given by the brethren in Lystra and Iconium. Him Paul would have to go forth with him: and took and circumcised him, on ac- count of the Jews who were in those places : for they all knew his father, that he was a Greek. And as they passed through the cities, they delivered to their custody the de- crees, which were determined by the Apostles and elders that were at Jerusalem. The congregations, therefore, wei'e confirmed in the faith, and increased in number daily. 6. — And they went through Phrygia, and the region of Galatia, and being foi'bidden by the Holy Spirit to speak the word in Asia; when they were come to Mysia, they iit- tempted to go to Bithynia; but the Spirit did not permit them. And passing by Mysia, they went down to Troas. Ch. XVI. ACTS OF APOSTLES. 261 SECTION xn. THE INTllODUOTION OF THE GOSPEL INTO MACEDONIA AND THESSALONICA. 9. — A]N"D a vision appeared to Paul in the night: There stood a certain Macedonian, entreating him, and saying, Come over to Macedonia, and help us. And as soon as he had seen this vision, we immediately endeavored to go to Macedonia; assuredly inferring, that the Lord had called us to declare the gospel to them. Setting sail, therelbre, from Troas, we ran directly to Samothracia; and the next day to Xeapolis; and came thence to Philippi, which is a city of the first part of Macedonia, and a colony: and we continued in this city for some days. 13. — And on the Sabbath day we went out of the city to the side of the river, according to custom, where was an oratory; and sitting down, we spoke to the women that were assembled there. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, a worshiper of God, 4eard the discourse : whose heart the Lord opened to attend ,0 the things which were spoken by Paul. And when she was immersed, with her family, she entreated us, saying. If you have judged me to be faithful to the Lord, enter into my house, and continue there. And she compelled us. Now it came to pass, that as we were going to the oratory, we were met by a certain maid-servant that had a spirit of di- vination, who bi'ought her owners much g'ain by prophesy- ing: the same, following alter Paul and us, cried out, These men are the servants of the Most High God, who declare to you the way of salvation. And this she did for several days. But Paul, being gi'ieved, turned and said to the spirit, I charge you, in the name of Jesus Christ, to go out of her. And it went out that very hour. But when her owners saw that the hope of their gain was gone; laying hold of Paul and Silas, they dragged them to the market place, to the magistrates : and having brought them to the generals of the army, tliey said. These men, who are Jews, mightily disturb our city; and teach customs, which it is not lawlul for us to receive and practice, being Konians. And the j)0i)ulace rose up togctiu'r against them; and the generals tearing oft' their garments, comiuanded them to be L)e'hen they had laid many stripes upon them, tliey cast them into prison, charging the jailor to keep them safely. AViio. 262 ACTS OF APOSTLES. Ch. XVII. having received such a strict charge, threw them into the inner prison, and secured their feet fast in the stocks. But at midnight, Paul and Sihis having prayed, sung a hymn to God: and the prisoners heard them. And, on a sudden, there was a gi-eat earthquake, so that tlie foundations of the prison were shaken: and immediately all the doors were opened, and the bonds of all tJw jn'isoners were loosed. And the jailor, awaking out of his sleep, and seeing the doors of the prison opened, drew his sword, and was going to kill himself, supposing that the prisoners were fled. But Paul cried out, with a loud voice, saying, Do yourself no harm, for we are all here. And he called lor lights, and spi-ung in; and, being in a tremor, fell down before Paul and Silas; and, bringing them out, he said, O Sirs, what must I do to be saved? And they said. Believe in the Lord Jesus Christ, and you shall be saved, and your house. And they spoke to him the word of the Lord, and to all that were in his house. And taking them, that very hour of the night, he washed their stripes; and was immediately immersed, himself, and all his. And having brought them into hrs house, he spread the table before them: and believ- ing in God, with all his house, he was transported with joy. 35. — And when it was day, the magistrates sent the ser- geants, saying. Dismiss those men. .Vnd the keeper of the prison told these things to Paul, The generals have sent that you may be dismissed; now, therefore, go out, and pursue your journey in peace. But Paul said to them, They have beaten us, who are Romans, publicly and uncondemned, andliave cast us into prison: and do they now thrust us out privately? By no means: but let them come themselves, and conduct us out. And the sergeants reported these words tcj the generals. And when they had heard that they were Romans, they were afraid: and they came and comforted them; and conducting them out, requested that they would depart from the city. And, coming out of the prison, they entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. XYII. — And taking their journey through Amphipolis and Apollonia, they came to Thessalonica; where there was a synagogue of the Jews. And according to Paul's cnstoin, he entered in among them, and discoursed to them for three Sabbaths Ji'om the scriptures; opening them, and evidenlly showing that the Messiah ought to sufler, and to rise lioiii the dead; and that this is the Messiah, even Jesus, whom I declare to you. And some of them believed, and Kdiierid to Paul and Silas; besides, a considerable nmnberof the de- & Ch. XVTI. acts of apostles. 263 vout Greeks, ami not a few of ll)e principal women. But the unbelieving- Jews, filled with zeal, gathered together some mean and profligate I'ellows, and making- a mob, thi-ew the city into a tumult; and assaulting the house of Jason, endeavored to bi'ing them out to (he people. But not finding them, they dragged Jason, and some of the brethren, to the magistrates of the city, crying- out, These men. that have tui-ned the world upside down, are come hither also: and Jason has privately received them. And all these men act contrary to the decrees of Cesar, saying- that there is another king, one Jesus. And they alai-med the multitude and the magistrates of the city, when they heard these things. And having taken security of Jason, and the rest, they dis- missed them. But the bi'ethren innnediately sent away Paul and Silas, by night, to Berea: and when they came thither, they went into the synagogue of the Jews. Now these were of a more noble disposition than those of Thessalonica: Jbi they received the word with all readiness of mind, daily ex- amining the scriptures, whether those things were so. Many of them, thei-efore, believed; both of the Grecian women of considerable rank, and of the men not a few. But as soon as some of the Jews of Thessalonica understood that the word of God was announced by Paul at Berea, they came thither, also, exciting the populace. And then, immediately, the brethi-en sent away Paul, as if he were to go by sea. But Silas and Timothy continued there. And they that conducted Paul, brought liim as far as Athens: and having received an order for Silas and Timothy, that they should come to him as soon as possible, they set out. SECTION xin. THE INTRODUCTION OF THE GOSPEL INTO ATHENS, OOK- INTH, AND EPHESUS. ]G. — NOW, while Paul was waiting for them at Athens, his spirit within him was strongly moved when he behehl the city enslaved to idolatry, lie therefore I'easoned with the Jews and jjroselytes in the synagogue; and in the forum, daily, with those that met with him. Then some of the Epi- curean and Stoic phil(j?>()phers opposed him. Othei's saitl, AVhat would this babbler say? And others, He seems to be a proclaimer of foreign deities; because he declared to tlicni the good lU'Ws concerning Jesus and tlie i-esurrection. Ami they took him and conducted him to the Aicopagus, saying, 264 ACTS OF APOSTLES. Ch. XYIIl. May we know what this new doctrine is, which is spoken by you? for you bring some strange things to our ears: we would, therefore, know what these things mean. For all the Athenians, and the strangers that sojourned among them, spent their leisure in nothing else but in telling or hearing news. 22. — Paul, therefore, standing up in the middle of the Areopagus, said, Athenians, I perceive that you are exceed- ingly addicted to the worship of demons. For, as I passed along, and beheld the objects of your worship, I found an altar with this inscription, To the Unknown Grod: Him, therefore, whom you ignorantly worship, I announce to you. The God who made the world, and all things that are in it, being the Lord of heaven and earth, dwells not in temples made with hands: neither is he sei'ved by human hands, as if he stood in need of anything; he himself giving to all, life, and breath, and all things. And he has made of one blood the whole race of men, to inhabit all the face of the earth; having mai'ked out the times previously ari'anged in order, and the boundaries of their habitations: that they might seek after the Lord, if possibly they might feel after him, and find him; though he be not far from every one of us: for in him we live, and are moved, and do exist; as some of your own poets have said — "For we his offspring are." We, therefore, being the offspring of God, ought not to im- agine the Deity to be like gold, or silver, or stone, wrought by the art and contrivance of man. For though God over- looked the times of ignorance, he now makes proclamation to all men, everywhere, to reform; because he has appointed a day, in which he will judge the world righteously, by that Man whom he has oi'dained: of which he has given assur- ance to all men, by raising him fi-om the dead. And when they heard of the resurrection of the dead, some made a jest of it, and others said, "VYe will hear you again upon this subject. And thus Paul went out of the midst of them. Nevertheless, some men adhered to him, and believed: among whom was Dionysius, the Areopagite; also a woman, whose name was Damaris; and others with them. XVIIL — After these things, Paul departed fi'om Athens and came to Corinth; and finding a certain Jew, named Aquila, a native of Pontus, lately come ii'om Italy, with Priscilla, his wife, (because Claudius Cesar had commanded all the Jews to depart fi-om Rome,) he went to them. And as he was of the same trade, he continued with them, an 1 wrought; for by ti'ade they were tent-makers. But he r<-> soued in the synagogue every Sabbath day, and persuaded Cii. XYIIL ACTS OF APOSTLES. 265 the Jews and the Greeks. And as soon as Silas and Timo- thy came fi'om Macedonia, Paul was impelled by the Spirit^ and testified to the Jews that Jesus was the Messiah. But when they set themselves in opposition, and reviled, he shook his garment, and said to them. Let your blood be npon your own head! T am pui-e. From henceforth I will go to the Gendles. And going- out thence, he went into the house of one called Justus, a worshiper of God, whose Iiouse was adjoining the synagogue, l^ow, Ci'ispus, the ruler of the synagogue, believed in the Lord, with all his house; and many of the Corinthians, hearing, believed; and were immersed. But the Lord said to Paul, in a vision by night, Fear not, but speak, and do not keep silence; for I am with you, and no man shall fiill on you, to injure you; for I have much people in this city. And he continued there a year and six months, teaching the word of God among- them. 12. — But when Gallio was proconsul of Achaia, the Jews made an assault ui)on Paul, with one consent, and brought him before the tri])unal, saying, This fellow persuades men to worship God contrary to the law. And when Paul would have opened his mouth, Gallio said to the Jews, If it were an act of injustice, or mischievous licentiousness, O Jews! it were reasonable I should bear with you. But if it be a qiK'stion concerning words, and names, and the law which is among you, see to it yourselves; for I will be no judge of these mattei-s. And he drove them away li-om the tribunal. And all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the tribunal: but Gallio did not concern himself at all about the matter. 18. — And Paul still continued there for a considerable time, and then taking- leave of the brethren, sailed thence for Syria, and with him Priscilla and Aquila; having shaved his head at Cenchrea, for he had a vow. And he arrived at Ephesus, and there he lelt them; but he himself entered into the synagogue, and I'casoned with the Jews. And though they entreated him to have staid longer with them, he did not consent: but took his leave of them, saying, It is neces- sary for me, by all means, to celebrate the approaching least at Jerusalem; but I will return to you again, God willing. And he set sail from Ephesus. And landing- at Cesarea, he went up; and having saluted the congregation, he went down to Antioch. And having spent some time there, he departed, going thi-ough the country of Galatia and Phry- gia, in a regiilai- maiuier coulirming all the disciples. 24. — ^'ow, a certain Jew, whose name was ApoUos, a 266 ACTS OF APOSTLES. Cii. XIX native of Alexandria, an eloquent man, and powerful in the scriptures, came to E])hesus. This person was instructed in the way of the Lord, and being- I'ervent in spirit, he spoke and taught the things ot the Loi'd with great accuracy, l)cing' only acquainted with the immersion of John. And he be- gan to speak boldly in the synag'ogue. And Aquila and Priscilla hearing him, took him aside, and explained to him the way of God in a more perfect manner. And when he intended to go over to Achaia, the brethren wi'ote to the disciples, exhorting them to receive him. And l)eing ar- rived there, by his gift he greatly helped those who had be- lieved. For he strenuously debated with the Jews in pub- lic, showing by the scriptures, that Jesus is the Messiah. XIX. — Xow it came to pass, that while Apollos was at Corintli, Paul, having passed thi'ough the ui)per parts, came to Ej)hesus: and finding there some disciples, he said to them. Have yon, on your believing, received the Iloly Spir- it? And they replied to him, Xo; we have not so much as heard whether the Holy Spirit is received. And he said to them, Into what, then, were you immersed? And they said, Into Joim's immersion. And Paul said, John, indeed, ad- ministered the immersion of reformation, telling the people that they should believe in Him that was to come after him: that is, in Jesus. And hearing this, they were immersed into the name of the Lord Jesus. And Paul, laying his hands on them, the Holy Spirit came upon them; and they spoke with tongues, and prophesied. And they were, in all, about twelve men. And he went into the synagogue, and dis- coursed with boldness, disputing for the space of thi*ee months, and evincing the things which related to the king- dom of God. But as some were hardened, and would not believe, speaking repi'oachfuUy of this way before the mul- titude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this was done for the space of two years, so that all the inhab- itants of Asia, both Jews and Greeks, heard the word of the Lord. And God wrought extraordinary miracles by the hands of Paul: so that handkerchiefs, or aprons, weiv carried from his body to those that wei'e sick, and the dis- eases I'emoved from them, and the evil spirits came out. And some of the strolling Jews, who were exorcists, undei'- took to name the name of the Lord Jesus, over those who had evil spirits, saying, We adjure you by Jesus, whom Paul 2)reaches. And there wei'c seven sons of one Sceva, a Jewish chief priest, who did this. liut the evil spirit aii- swering, said, Jesus I know, and Paul I know J but wbo are CiT. XIX. ACTS OF APOSTLES. 267 you? And the man in whom the evil spirit was, sprung upon them, and getting- master of them, prevailed against I hem, so that they fled out of the house, naked and wound- ed. And this was known to all the Jews, and Greeks also dwelling at Ephesus; and fear fell njton them all, and the name of the Lord Jesus was magnified. And many of them, who believed, came and confessed, and made a decla- ration of their deeds. And a considerable number of those who had curious arts, bi'inging their books togethei-, burnt them befoi'e all : and they computed the value of them, and found it fifty thousand pieces of silver: so powerfully did the word of the Lord grow, and prevail. 2L — Kow when these things were fulfilled, Paul pro- posed in spirit, that, passing through Macedonia and Achaia, he would go to Jei'usalem, saying, After I have been there, it is necessary lor me also to see Rome. And sending two of those that ministered to him, Timothy and Erastus, into Macedonia, he himself staid some time in Asia. And thei-e happened, about that time, no small tumult concerning that way. For a man whose name was Demetrius, a silversmith, by making silver shrines of Diana, procured no small gain to the artificers: whom he gathered together, with the work- men employed about the business, and said. Men, you know that our maintenance arises from this manufacture; and you see and hear that this Paul has persuaded great numbers of people, not only of Ephesus, but almost of all Asia, and has turned them aside, saying that they are not deities which are made with hands; so that there is danger, not only that this occupation of oiu's should be depreciated, but also that the temple of the great goddess Diana should be despised, and her grandeur destroyed; whom all Asia and the world worshi}). And hearing this, they were filled with rage; and cried out, saying. Great is Diana of the Ephesians! And the whole city was filled with confusion; and they rushed with one accord into the theater, dragging thither Gains and Aristarchus, ISIacedonians, Paul's fellow-travelers. And when I'aul would ha\e gone in to the people, the disciples would not permit him. And some, too, the principal ofli- cers of Asia, as they had a li-iendship lor him, sent to him, and desired that he would not venture himself into the the- ater. Some, tlierefoiv, were crying one thing, and some an- other; for the congi'egation was confused, and the greater part did not know for what tliey were come together. And they thrust lorward Alcxandei-, from amongst the multitude, the flews niging him on. And Alexander, beckoning with ois hand, would have made a defense to the people. But 2B8 ACTS OF APOSTLES. Ch. XX when they knew that he was a Jew, one voice arose from them all, crying- ont, for abont the space of two hours, Great is Diana of the Ephesians! But the chancellor, having pac- ified the people, said, Ephesians, what man is there that does not know that the city of the Ephesians is devoted to the great Diana, and to the image that fell down from Jupiter? Since, then, these things are incontestible, it is necessary for you to be quiet, and to do nothing in & precipitate manner; for you have brought these men, who are neither robbers of temples nor blasphemers of your goddess. If, therefore, Demetrius, and the artificers that are with him, have a charge against any one, courts are held; and there are the procon- suls; let them implead one another. But if you are inquir- ing anything concerning other matters, it shall be deter- mined in a legal congregation. And, indeed, we are in dan- ger of being called in question for the insurrection which has happened this day, as there is no cause by which we can account for this concourse. And when he had said these things, he dismissed the congregation. XX. — ^ow, after the tumult was ceased, Paul, calling the disciples to him : and embracing them, departed to go into Macedonia. And going through those parts, and hav- ing exhorted them with much discourse, he came into Greece. And when he had continued there three months, as an ambush was laid foi- him by the Jews, when he was about to embark for Syria, he thought it advisable to return by Macedonia. And Sopater, the Berean, accompanied him as far as Asia; and of the Thessalonians, Aristarchus and Secundus; and Gains, of Derbe, and Timothy: and of the Asiatics, Tychicus and Trophimus. These, going before, staid for us at Troas. And we set sail from Philij^pi, after the days of unleavened bread, and came to them at Ti'oas in five days, where we continued seven days. And on the first day of the week, when the disciples met together to break bread, Paul, being about to depai't on the moi-row, discoursed to them, and continued his speech till midnight. And there w'ere many lamps in the upper room, in which Ave were as- sembled; and a certain young man, whose name was Euty- chus, sitting in a window, fell into a profound sleep: and as Paul continued his discourse a long time, he was so over- powered with sleep that he fell down from the thii'd story, and was taken up dead. And Paul went down, and fell upon him, and taking him in his arms, said, Do not make any disturl)aneo, for his life is in him. And going* up again, and having broken bread, and eaten, he conversed a consid- erable time, even till break of day, and so departed. And tu. XX. ACTS OF APOSTLES. 269 they brought the youth alive, and were not a little comforted. But we went before into the ship, and sailed to Assos, where we were to take iij) Paul, for so he had appointed, choosing himself to go on foot. And as soon as he joined us at As- sos, we took him in, and came to Mitylene. And sailing thence, we came the next day over against Chios; and the day following, we touched at Samos, and having staid at Trogyllium, we came the day aftei" to Miletus. For Paul had determined to sail by Ephesus, that he might not spend any time in Asia; for he earnestly endeavored, if it wei'c possible for him, to be at Jerusalem on the day of Pentecost. 17. — But, sending to Ephesus, from Miletus, he called thither the elders of the congi-cgation. And when they were come to him, he said to them. You know how I have been conversant among you all the time, from the first day in which I entered into Asia, sei'ving the Lord with all hu- mility, and with tears, and trials which befell me by the am- bushes of the Jews: and how I have suppressed nothing that was advantageous, not neglecting to announce to you, and to teach you publicly and privately; testifying both to the Jews and Greeks, reformation with respect to God, and faitli with respect to our Lord Jesus Christ. And now, be- hold, I am going to Jerusalem, bound by the Spirit, not knowing the things that shall befall me there : except that the Holy Spirit testifies in eveiy city, saying, that bonds and afflictions await me. But I make no account of any of these things, nor do I regard even life itself; so that I may but joyfully finish my course, and the ministry which I have received of the Lord Jesus, even to testily the good news of the liivor of God. And now, behold, I know that you all, with whom I have conversed, proclaiming the kingdom of God, shall not see my face any more. Wherefore, I testily lo you this day, that I am clear from the blood of all men. For I have not declined to declare to you all the counsel of God. Tlu'refore, take heed to yourselves, and to the whole flock over which the Holy Spirit has constituted you over- seers; to feed the congregation of the Lord, which he has retleemed with his own blood. For I know this, that after my departure, grievous wolves will enter in among you, having no mei'cy on the fiock. Yes, from among your own selves men shall arise, spraking ])ei"verse things, to draw away disci[iies after them. Watch, therefore, remembering that for the space of three years, I ceased not to warn every one, night and day, with tears. And now, brethivn, T re- comme-ncl you to Ciod, and to tiie word of his fa\oi', who is able to edify you, and to give you an inheritance among all 270 ACTS OF APOSTLES. Ch. XXI. that are sanctified. I have coveted no man's silvei', oi- gold. or apparel. Yes, you yourselves know, that these hands have ministei'ed to my necessities, and to those that wei'e with me. I have showed you all things; how, that thus hi- boring, you ought to assist the infirm, and to remember the words of the Lord Jesus, that he himself said, It is much happier to give than to receive. And having said these things, he kneeled down and pi-ayeel with them all. An>! there was great lamentation among them all: and falling upon Paul's neck, they kissed him; especially grieving for that word which he spoke, that they should see his face no more. And they conducted him to the ship. SECTION XIV. PAUL RETUKlSrS TO JERUSALEM — HIS CONDUCT AND TREAT- MENT THERE. XXI. — IS^OW, as soon as we had withdrawn from them, and had^ set sail, we came with a direct course to Coos, and the next day to Rhodes, and from thence to Patara. And finding a ship passing over to Phenicia, we went aboard, and set sail. And cc»ming within sight of ( -yprus, and leaving it on the left hand, we sailed to Syria, and landed at Tyre; for there the ship was to iniload its ti-eight. And we con- tinued there seven days, finding disciples, who told Paul, by the Spirit, not to go up to Jei'usalem. But when we liad finished these seven days, we depai'ted, and went our way, cind they all attended us out of the city, with their wives and children; and, kneeling down on the seashore, we pray- ed. And having embraced each other, we went on board the ship; and they returned back to their own houses And, finishing our course, we came from Tyre to Ptolemais, and embracing the brethren, we continued with them one day. And on the next day we ileparted, and came to Cesarea; and entering into the house of Philip the evangelist, who was one of the seven, we lodged with him. IS^ow he had I'our vir- gin daughters, who were prophetesses. And as we contin- ued there many days, a certain prophet, whose name was Agabus, came down from Judea : and coming to us, he took up Paul's girdle, and binding his own hands and feet, he said, Thus says the Holy Spirit, So shall the Jews at Jeru- salem bind the man whose girdle this is, and deliver him into the hands of the Gentiles. And when we heard these things, both we, and the inhabitants of that place, entreated him, Cii. \:Sl. ACTS OF APOSTLES. 271 that he would not go up to Jerusalem. But Paul answered, What do you mean, thus weeping-, and breaking my heart? for I am ready, not only to be bound; but also to die at Je- rusalem, for the name ol" the Lord Jesus. And when he would not be persuaded, we ceased; saying, Tlie will ofthe Lord be done. 15. — And alter these days, making up our baggage, we went up to Jerusalem. And some of the disciples also li-om Cesarea, went along witli us, and brought us to one Mnason, a Cyprian, an old disciple, with whom we should lodge. 17. — And when we were arrived at Jerusalem, the breth- ren received us with pleasure. And the next day Paul en- tered in with us to James; and all the elders were present. And having embraced them, he gave them a particular ac- count of those things which God had done among the Gen- tiles by his ministry. And when they heard it, they glori- fied God, and said to him, Brothei', you see how many myriads of believing Jews there are: and they are all zeal- ous for the law. Xow, they have been informed of you, that you teach all the Jews, which are among the Gentiles, to apostatize from Moses, saying, that they ought not to cir- cumcise their children, nor to walk according to the cus- toms. Wliat is it then? The multitude must, by all means, come together; Ibr they will hear that you are come. There- fore, do this that we say to you: there are with us tour men who have a vow upon them; take them, and purify yourself with them, and be at charges for them, that they may shave their heads: and all will know that there is nothing in those things which they have heard of you; but that you your- self walk regularly, keeping the law. As for the believing Gentiles, we have written, determining that they should ob- serve none of these things; e.\ce[)t it be to keep themselves from what is oifered to idols, and lioni blood, and l\-om that which is strangletl, and from fornication. Then Paul took the men, and the r.ext day, l)eing puiified with them, enlereil into the temple, declaring the accomplishment of tlie days of purification, till an olfering should be offered for every one of them. Uut as the seven days were about to be ac- complished, the Jews that wei'c from Asia, seeing him in the teui[)le, threw all the populace into confusion, and laid hantls upon him, ci'ying out, Israelites, heii)! This is the man that everywhere teaches all men contrary to the [leople, and to the law, and to this place; and has even brought Greeks into the temple, and [)olluled this lioly place. (For thej' had before seen Trophinuis, the l^jiliesian, in the city with him, wiioni they imagim'd that Paul had brought into 272 ACTS OF APOSTI.es. Ch. XXII. the temple.) And the whole city was moved, and there was a concourse of the joeople; and laying hold of Paul, they dragged him out of the temple : and immediately the gates were shut. And when they went about to kill him, word was brought to the commander of the cohort, that all Jeru- salem was in confusion : who immediately took soldiers, and centurions, and ran in among them. And when they saw the commander and the soldiers, they ceased from beating Paul. Then the commander drew hear, and took him; and ordered him to be bound with two chains, and inquired who he was, and what he had done. And some among the mul- titude cried out one thing, and some another: and as he could not know the certainty, by reason of the tumult, he commanded him to be carried into the castle. But when he was upon the stairs, it came to pass that he was borne by the soldiers, because of the violence of the crowd. For the multitude of the people followed, crying out. Away with him ! 37. — But as Paul was going to be brought into the cas- tle, he said to the commander, May I be allowed to speak to you? And he said. Can you speak Greek? Are you not that Egyptian, who did, before these days, stir up a sedi • tion, and led out into the wilderness four thousand murder- ers? But Paul said, I am indeed a Jew, of Tarsus, in Cili- cia, a citizen of no inconsidei-able city; and I entreat you, permit me to speak to the people. 4:0. — And on his giving him permission, Paul standing on the stairs, beckoned with his hand to the people; and when there was a great silence, he addressed them in the Hebrew dialect, saying: XXII. — Brethren and fathers, hear my apology, which I make now to you. And when they heard, that he ad- dressed them in the Hebrew dialect, they rather kejjt silence; and he said, I am, indeed, a Jew, born at Tarsus, in Cilicia, but educated in this city, at the feet of Gamaliel, accurately instructed in the law of our lathers; being zealous lor God, as you all are at this day: who persecuted this way to the death; binding both men and women, and delivei-ing them into pi'isons: as also the high priest is my witness, and all the national senate: from whom also having received letters to the brethren, I went to Damascus; to bring those that were there bound, to Jerusalem, that they might be pun- ished. And it came to pass, that as I was on my journey, and was come nigh to Damascus, about noon, on a sudden a great light from heaven shone about me; and I fell to the g'-onnd, and heard a voice saying to me, Saul, Saul, why do Cn. XXII. ACTS OF APOSTLES. 273 you persecute me? But I answered, Who art thou, Lord? And he said to me, T am Jesus the N^azarene, whom you i)er- secute. And they that were with me saw the light, indeed, and were terrified; but they did not distinctly hear the voice of him that spoke to me. And I said. Lord, what shall I do? And the Lord said to me, Arise, and go to Damascus, and there it shall be told you of all things, which, are appointed for you to do. And as I could not see, by reason of the glory of that light; being led by those that were with me, I came to Damascus. And one Ananias, a pious man according to the law, who had an honorable char- acter amongst all the Jews at Damascus, coming to me, and standing by me, said to me, Brother Saul, look up. And, in that very hour, I looked up on him. And he said, The God of our fathers, has chosen you to know his will, and to see that righteous person, and to hear a voice from his mouth: because you shall be his witness, to all men, of those things, which you have seen and heard. And now, why do you delay? Arise, and be immersed, and wash away your sins, invoking his name. And it came to pass, that when I was returned to Jerusalem, and was praying in the temi)!e, I was in a trance: and I saw him, saying to me. Make haste, and depart quickly from Jerusalem; for they will not re- ceive youi- testimony concerning me. And I said, Loi-d, thgy know I was imprisoning, and scourging in the syna- gogues, them that believed in thee; and when the blood of Stephen thy martyr was shed, I also was standing by, and consenting, and kept the garments of those who slew him. And he said to me, Go your way, ibr I will send you afar off to the Gentiles 22. — And they heard him to this word, and they lilted np their voices, saying. Away with this fellow from the eai-th, lor it is not fit that he should live. And as they were ci-ying out, and were rending their garments, and casting dust into the air, the commander ordered that he should be brought into the castle, saying, (hat he should be put to the (juestion by sc(jurging, that lie might know lor what cause, they raised such an outcry against him. And as they were binding him with thongs, Paul said to the centurion, who stood Ijy, Is it lawful for you to scourge a man, who is a lio- man, and uncondemned? And the centurion hearing this, went and addressed the connnaiider, saying, What are you about to do? for this man is a lionuin. And the commander came, antl said to him. Tell me, are you a Roman? And he said. Yes. And the commander answered, I obtained this iicedom with a considerable sum of money. And I'aul re- 18 274 ACTS OF APOSTLES. Ch. XXIIL plied, But I was free born. They, therefore, who were about to have put him to tlie question, immediately departed from him: and the commander was afraid, when he knew that he was a Koman, and because he had bound him. 30. — And, on the next day, desiring to know cei-tainly of what he was accused by the Jews, he loosed him; and commanded the chief priests, and all the Sanhedrim, to come together; and bringing Paul down, he set him beibre them. XXIII. — And Paul, looking attentively on the Sanhe- drim, said. Brethren, I have, even to this day, lived in all good conscience toward God And Ananias, the high priest, commanded those that stood by him, to strike him on the mouth. Then Paul said to him, God is about to strike you, you whited wall! For do you sit to judge me accord- ing to the law, and yet, in violation of the law, command me to be struck? But they, that stood by, said. Do you re- vile the high priest of God? And Paul said, Brethren, I was not aware that it was the high priest; for it is written, " You shall not speak evil of the ruler of your people." Then Paul, perceiving that the one part was Sadducces, and the other Pharisees, cried out, in the Sanhedrim, Brethi'en, I am a Pharisee, the son of a Pharisee; for the hope and res- urrection of the dead, I am brought into judgment. And on his speaking this, there was a contention between the Pharisees and the Sadducees; and the multitude was divided. For the Sadducees say there is no resurrection, neither an- gel, nor spirit; but the Pharisees confess both. And there was a great clamor; and the scribes who were on the side of the Pharisees, arose and contended, saying, We find no evil in this man; but if a spirit, or an angel has spoken to him, let us not fight against God. And as a great disturb- ance arose, the commander, fearing lest Paul should be torn in pieces by them, ordered the soldiers to go down, and take him by force from the midst of them, and to bring him into the castle. 11. — And in the following night, the Lord, standing by him, said. Be of good courage, Paul; for as you have testi- fied the things concerning me in Jerusalem, so you must also bear testimony in liome. And when it was day, souie of the Jews, entering into a conspiracy, bound themselves with a curse; saying, that they would neither eat nor drink till they had killed Paul. And they were more than Ibrty, who had made this agreement. And they came to the chief priests and elders, and said. We have bound ourselves, by a solemn anathema, not to taste anything till we have slain Ch. XXIII. ACTS OF AI»OSTLES. 275 Paul: now, therefore, do you, with the Sanhedrim, signify to the commander, that he bring- him down to you, as if you would more accurately discuss what relates to him; and we are ready to kill him, before he can come near you. But Paul's sister's son, hearing- of the ambush, came, and enter- ing into the castle, told Paul. And Paul, calling one of the centurions to him, said, Conduct this young man to the com- mander, for he has something to tell him. He, therefore, took and led him to the commander, and said, Paul, the pris- oner, calling me to him, desired that I would bring to you this young man, who has something to tell you. And the commander, taking him by the hand, and leading him into a retired place, inquired of him. What is that you have to tell me? And he said. The Jews have agreed together to ask you, that you bi-ing down Paul to-morrow to the Sanhedrim, as if they would inquire something more accurately con- cerning him. But do not be prevailed on by them; lor there are more than forty of them, that lie in ambush Ibi- him, who have bound themselves by a curse, neither to eat nor drink, till they have killed him; and they arc now ready, expecting this promise from you. The commander, there- fore, dismissed the young man, with a chai-ge, Be sure you tell no man, that you have discovered these things to me. And he called to him two of the centurions, and said. Pre- pare two hundred soldiers, to go to Cesarea; and seventy horsemen, and two hundred spearmen; by the third hour of the night; and provide beasts to set Paul upon, and con- duct him in safety to Felix, the governor. And he wrote an epistle, the contents of which arc in this copy: 2(). — Claudius Lysias, to his excellency, Felix the gov- ernor, sends greeting: 27. — This man was seized by the Jews, and had like to have been shun by them; when I came with a party of sol- diers, and rescued him: and I have since learned, that he is a Roman. And, desiring to know the crime of which they accused him, I brought him before the Sanhedrim, whom I found to be accused concerning questions of their law, but to have nothing charged upon him worthy of death, or of bonds. But when it was signified to me, tiiat an ambush would be hiid for the man, by the Jews, I innnediately sent liim to you, connnanding his accusers also to declare before you, wliat tiiey have against him. Farewell. 31. — The sohlicrs, therefore, as it was conunanded them, taking up Paul, brought him by night to Antipatris. And the next day I hey relui-ned to tlie castle, leaving the horse- men to go with him: who, entering into Cesarea, and deliv- 276 ACTS OF APOSTLES. Ch. XXIY. ering- the epistle to the governor, presented Paul also before liim. And when he had read the letter, he asked of what l)rovince he was: and being informed that he was of Ci- licia, I will hear yon, said he, when your accusers are also come. And he commanded him to be kept in Herod's pre- torium. v SECTIOIS^ XY. PAUL, A PRISONER IN CESAREA, APPEARS BEFORE GOVERN- ORS FELIX AND FESTUS, AND KING AGRIPPA, AND DE- FENDS HIMSELF BEFORE THEM. XXIV. — AXD, after five days, the high priest, Anani- as, came down, Avith the elders, and a certain orator, named Tertullus : and they made their appearance before the gov- ernor, against Paul. And he being called, Tertullus began to accuse him, saying. As we enjoy great peace by your means, .and as illustrious deeds are happily done to this na- tion, by your prudent administration; we accept it always, and in all places, most noble Felix, with all thankfulness. But, that I may not farther trouble you, I beseech you to hear us briefly, with youj' usual candor; for we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the woi'ld; and a ringleader of the sect of the JSTazarenes : who has also attempted to pi"0- fane the temple; and whom we apprehended, and would have judged according to our law; but Lysias, the com- mander, coming upon us with a great force, took him away out of our hands, commanding his accusers to come to you; by which means, you may yourself, on examination, know the certainty of all these things, of which we accuse him. And the Jews also gave their assent, saying, that these things were so. 10. — Then Paul, afler the governor had made a signal to him to speak, answered. Knowing that you, O Felix! have been for several years a judge to this nation, I answer for myself with the more cheerfulness; since you may know that it is no more than twelve days since I went up to wor- ship at Jerusalem; and they neither found me disputing with any man in the temple, nor making any insurrection among the people, either in the synagogues, or in the city: nor can they produce any proof of the things concerning which they now accuse me. liut this I confess to you, that after the way which they call a sect, so worship I the Grod Ch. XXY. acts of apostles. 277 of our fathers; believing all things which are wi'itten in the law, and in the proi)hets: having hope toward God, of that which they themselves also exj)ect, that there shall be a res- urrection of the dead, both of the just and of the unjust. And upon this account, I exercise myself to have always a conscience withoiit offense toward God, and toward men. IS^ow, after several years, I came to bring alms to my nation, and oflerings: upon which some Asiatic Jews Ibund me purified in the temple; neither with multitude nor with tu- mult; who ought to have been present before you, and to accuse me, if they had anything against me: or let these themselves say, if, when I stood before the Sanhedrim, they found any crime in me; unless it be with relation to this one word, which I expressed, when I stood among them — that, for the resurrection of the dead, I am judged by you this day. 22. — And when Felix heard these things, he put them ofl", saying, After I have been more accurately informed con- cerning this way, when Lysias, the commander, comes down, I will take cognizance of the affau- between you. And he commanded the centurion to keep Paul, and let him have liberty, and to hinder none of his Iriends li'om assisting him, or coming to him. 24. — And, after some days, Felix, coming with Drusilla his wife, who was a Jewess, sent for Paul, and heard him concerning the Ihith in Christ. And as he reasoned con- cerning' righteousness and temperance, and judgment to come, Felix, trembling, answered. Go your way for this time, and I will take some future opportunity to call for you. And he hoped, also, that money would be given him by Paul, that he might set him at liberty: and, therefore, he sent the more frequently for him, and discoursed with him. Now, alter two 3'ears were ended, Felix was succeeded by Portius Festus; and Felix, willing to ingratiate himself with the Jews, left Paul a prisoner. XXV. — When Festus, theivfore, was come into llic province, alter three days, he went uj) fiom Cesarea to Je- rusalem; and the high pi-iest, and the chief among the Jews, appeared l)el<)rc liim against Paul, and entreated him that he would send for him to Jerusalem; laying an ambusli to kill him by the way. liut Festus answered, that J'aul hliould he kept at Cesarea, and that he himself Would ^liort ly set out for that i)lace : therelbre, said he, Let those of you who are able, go down with me; and if there be anything criminal in this man, let them accuse him. And, having continued among them more than ten days, he went down to 278 ACTS OF APOSTLES. Ch. XXV. Cesarea; and the next day, sitting down on the tribunal, he commanded Paul to be brought. And when he appeared, the Jews, who came down from Jerusalem, stood round about, bringing many heavy accusations against Paul, which they were not able to prove; while he answered for him- self^— I^either against the laws of^ the Jews, nor against the temjile, nor against Cesar, have I committed any offense at all. But Festus, willing to ingratiate himself with the Jews, answered Paul, and said, Will you go up to Jerusalem, and there be judged before me, concerning these things? But Paul said, I am standing at Cesai"'s tribunal, where I ought to be judged. I have done no wrong to the Jews, as you know perfectly well. For, if, indeed, I have done wrong, or have committed anything worthy of death, I refuse not to die; but if there is no fact of which they accuse me, no man can give me up to gratify them! I appeal to Cesar. Then Festus, having spoken with the council, answered, I^^-'ve you appealed to Cesar? To Cesar you shall go. 13. — And when some days were passed, King Agrippa, and Bernice, came to Cesarea, to pay their respects to Fes- tus. Ajid as they continued there many days, Festus laid before the king the case of Paul, saying. There is a certain man, left in bonds by Felix; concerning whom, when I was at Jerusalem, the chief priests and the elders of the Jews, informed me, desiring judgment against him. To whom I answered, that it is not the custom of the Romans to give up any man, till he that is accused have the accusers face to face, and be allowed an opportunity of making his defense, as to the crime laid to his charge. When, thereibre, they were come hither, I, without any delay, sat down on the tribunal next day, and commanded the man to be brought forth. Against whom, when the accusers stood up, they brought no charge of such things as I supposed; but had certain questions against him, relating to their own religion, and about one Jesus, that was dead, whom Paul affirmed to be alive. But as I was dubious of the question relating to him, I said, that if he were willing, he should go to Jerusa- lem, and there be judged of these things. But Paul, ap- pealing to be kept to the hearing of his majesty, I com- manded him to be kept till I could send him to Cesar. Then Agrippa said to Festus, I also would willingly hear the man myself. And he said. To-morrow you shall hear him. 23. — "^^he next day, therefore, Agrippa and Bernice, coming with great pomp, and entering into the place of au- dience, with the commanders and principal men of the city; Cii. XXVI. ACTS OF APOSTLES. 279 at the command of Festus, Paul was brought forth. And Festus said, Kini>- Agrippa, and all you who are present with us! you see this man, concerning whom all the multi- tude of the Jews have pleaded with me, both at Jerusalem, and here, crying out that he ought not to live any longer. But I could not ai)prehend him to have done anything wor- thy of death; yet, as he himself has appealed to his ma- jesty, I have determined to send him. Concerning whom I liave nothing certain to write to ]ny master: wherefore, I have brought him out before you all; and especially beffire you, King Agrippa! that, after examination taken, I may have something to write: for it seems to me to be absurd, to send a prisoner, and not to signify also the crimes alleged against him. XXVI. — Then Agrippa said to Paul, It is granted to you to speak for yourself. Then Paul, stretching forth his hand, made his defense. 2. — I esteem myself happy. King Agrippa, that I am this day to make my defense before you, concerning all those things of which I am accused by the Jews ; especially as you are acquainted with all the customs and the questions among the Jews: wherefore, I entreat you, that you will hear me with patience. The manner of my life, from my youth, which, from the beginning, was spent among my own nation, in Jerusalem, is known to all the Jews; who knew me from the first, (if they would testily,) that, according to the strict- est sect of our religion, I lived a Pharisee. And now I stand in judgment for the hope of that promise, which was made by God to our fathers: to which promise, our twelve tribes, worshijjing continually, night and day, hope to attain: con- cerning which hope. King Agrippa, I am accused by the Jews. Why should it be judged an incredible thing, by you, that God should raise the dead? I, indeed, thought with myself, that I ought to do many things contrary to the name of Jesus, the Nazarene. Which, accordingly, I did in Jeru- salem; and I shut up many of the saints in prison, having received authority from the chief priests. And when some of them were killed, I gave my vol'? against them: and fre- quently punishing them in all the synagogues, I compelled them to l)l;is[)heme: ani. II. KOMAN^S. 287 itj, to declare the glad tidings, even to you who are in Rome. For I am not ashamed of the gospel; because it is the power of God for salvation, to every one who believes; to the Jew first, and also to the Greek. For in it the justi- fication of God by faith is revealed, in order to faith; as it is written, " Xow the just by faith, shall live." 18. — Besides the wrath of God is revealed fi'om heaven, against all ungodliness and unrighteousness of men, who suppress the truth by unrighteousness. Because that which may be known of God is manifest among them, lor God has manifested it to them : (for his invisible attributes, even his eternal power and divinity, since the creation of the world, are very evident; being known by his works:) so that they are inexcusable. Because, though they knew God, they did not glorify him as God, neither gave him thanks; but be- came foolish by their own reasonings, and their inconsider- ate heart was darkened. Professing- to be wise men, they became ibols: for they changed the glory of the immortal God into the likeness of an image of mortal man, of fowls, of four-footed beasts, and of reptiles. Therefore, also, God, through the lusts of their own hearts, delivered them over to uncleanness, to dishonor their own bodies among them- selves. Who changed the truth concerning God, into a lie, and worshiped and served the creature, rather than the Cre- tor, who is forever blessed. Ameu. 26. — For this, God delivered them over to shameful pas- sions; for even theii- females changed the natural use into what is contrary to nature. In like manner, also, the males, leaving the natural use of the female, burned in their lust toward one another, males with males, working out that wliicli is shameful, and receiving in themselves that recom- pense of their error which was due. And as they did not like to acknowledge God, God delivered them over to an undiscerning mind, to work those things whicli are not suit- able; being filled with all injustice, Ibrnication, wickedness, covetousness, maliciousness; full of envy, murder, strife, de- ceit, bad habits, whisperers, revilei's, haters of God, insolent, pi'oud, boasters, inventors of evil pleasures, disobeilient to parents, impudent, covenant breakers, without natural affec- tion, implacable, unmerciful. Some, who cleai'ly understand the hiw of God, (that they who pivictice such things are worthy of death,) not only do these things, but even com- mend those who i)ractice them. II. — Whereiore, you are inexcusable, O man! whosoevei' you are, who condemn : for in condemning another, you pass sentence upou yourself; because you, who condemn, practice 288 KOMAIN^S. Ch. n. the same things. Besides, we know that the sentence of God is according to trnth, upon them who commit such things. And do you think this, O man, who condemn those who practice such things, and yet do tlie same, that you shall escape the sentence of God? Or do you despise the riches of his goodness and forbearance, and long-suffering; not acknowledging that the goodness of God invites you to a reformation? But according to your obdurate and impeni- tent heart, you treasiu'e up to youi'self wrath, against a day of wrath and revelation of the righteous judgment of God; who will render to every one accoi'ding- to his works : eter- nal life, indeed, to them who, by perseverance in well-doing, seek glory, honor, and immortality : but anger and wrath to them who are contentious, and obey not the truth, but obey unrighteousness. AflBiction and great distress shall come upon every soul of man who works evil; first of the Jew, and also of the Greek. But glory, honor, and peace to every one who works good; first to the Jew, and also to the Greek. For there is no respect of persons with God. As many, therefore, as have sinned without law, shall also per- ish without law; and as many as have sinned under law, shall be condemned by law: for not those who hear the law are just before God; but those who obey the law, shall be justified, in the day when God will jndge the hidden things of men by Jesus Christ, according to my gospel. When, therefore, the Gentiles, who have not a law, do by nature the things of 'the law, these persons, though they have not a law, are a law to themselves: who show plainly the work of the law, written on their hearts; their conscience bearing witness, and also their reasonings between one another, when they acc-use or excuse each other. 17. — If, now, you are called a Jew, and rest in the law, and boast in God, and know his will, and approve the things that are excellent, being instructed hj the law; and boast that you yourselves are a guide of the blind, a light of them who are in darkness, an instructor of the Ibolish, a teacher of babes, having the representation of knowledge and of truth in the law: you, then, who teach another; do you not teach yourself? You who proclaim. Do not steal; do you steal? You who command, Do not commit adultery: cjo you commit adultery? You who abhor idols; do you rob temples? You who boast in the law; by the breaking of the law, do you dishonor God? For as it is written, "The name of God is evil spoken of among the Gentiles, through you." IS'ow circumcision indeed pi-ofits, if you practice law; but if you be a transgressor of law, your circumcision has become un- ( H. m. ROMAN'S. 289 circumcision. And if the uncircumcision keep the precepts of the law, will not his nncircumcision be counted for cir- ciniicisiou? And will not the uneircumcision which by na- tiu'e fulfills the law, condemn you, a transgressor of law, though in possession of the scriptures and cii'cumcision? For he is not a Jew who is one outwardly; neither is cir- cumcision that which is outward in the flesh: but he is a Jew who is one inwardly; and cii'cumcision is of the heart, in the sjviiit, not in the letter; whose praise is not fi'om men, but Ironi God. III. — What is the pre-eminence of the Jew, then? or what profit is there of circumcision? 2. — Much, in every respect: chiefly, indeed, because they vrere intrusted with the Oracles of God. 3. — Foi', what if some did not believe — will not their unbelief destroy the liiithfulness of God? 4. — By no means. But let God be true, and every man a liar; as it is written, "That thou mayest be justified in thy sayings, and mayest overcome when thou judgest." .^. — But if our uui'ighteousness display the justice of God, what shall we say? Is nut God unjust, who inflicts vengeance? (I speak after the manner of men.) 6. — By no means: otherwise, how shall God judge the world? 7. — Still, if the truth of Ciod has, through my lie, more abounded to his glory, why am I also yet condemned as a sinner — and not because we have done evil that good may come, as we are slandered, and as some affirm thai we teach — whose condemnation is just? '9. — What then? Do we excel? Not at all. For we have before proved both Jews and Gentiles to be all under sin. As it is written, " Surely there is none righteous; no, not one. There is none that under- stands; there is none that seeks after God. They are all gone out of the way: they arc togethei" become unprofitable. There is none that does good; there is not so much as one. Their throat is an open sepulcher: with theii- tongues they have used deceit; the poison of asps is under their lijjs: their mouth is full of cursing and bitterness. Their feet ai-e swift to shed blood. Desti'uction and misery lurk in their paths; but till' i)alh of peace they have not known. There is no fear of God before their eyes." Now we know that what- ever things the law says, it says to them who are under the law: that every mouth may be stopped, and that all the woi-ld may be liable to punishment before God. Wherefore, 19 290 ROMAICS. Ch. IV. by works of law there shall no flesh be justified in his sight; because through law is the knowledge of sin. 21. — But now, a justification which is of God, without law, is exhibited, attested by the law and the prophets: even a justification which is of God, through faith in Jesus Christ, for all, and upon all, who believe; for there is no difference. For all, having sinned and come short of the glory of God, are justified freely by his favor, through the redemption which is by Christ Jesus : whom God has set forth a propi- tiatory, through faith in his blood, lor a demonstration of his own justice, in passing by the sins which were before com- mitted, throiTgh the forbearance of God : for a demonstration, also, of his justice in the present time, in order that he may be just, when justifying him, who is of the faith of Jesus. Where, then, is boasting? It is excluded. By what law? of works? No: but by the law of faith. We conclude, then, that by faith man is justified, without works of hiw. Is he the God of the Jews only, and not of the Gentiles, also? Yes, of the Gentiles, also. Seeing there is one God, he will justify the circumcision by faith, and the uncircum- cision" through the faith. Do we, then, make law useless through the faith? By no means: but we establish law. IV. — What do we then say that Abraham our father ob- tained by the flesh? for if Abraham were justified by works, he might boast; but not before God. For what says the scripture? " And Abraham believed God, and it was counted to him for righteousness." !Now, to him who works, the reward is not counted as a favor, but as a debt. But to him who does not work, but believes on him who justifies the ungodly, his faith is counted for righteousness. In like manner, also, David describes the blessedness of the man to whom God counts righteousness without woi-ks: saying, " Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not count sin." Does this blessedness come, then, on the circumcision only, or on the uncircumcision, also? for we affirm that faith was counted to Abraham for right- eousness. How, then, was it counted? when he was in cir- cumcision, or in uncircumcision? Not in circumcision, biit in uncircumcision. And he received the mark of cii'cum- cision as a seal of the righteousness of the faith, which he had whilst uncircumcised; that he might be the father of all uncircumcised believei's, that righteousness might be count- ed even to them. And a father to the cii'cumcised, \w\\o are not only circumcised, but who also walk in the footsteps of Ch. V. R0MA:N^S. 291 ilie faith of onr father Abraham, which he had whilst in un- ci rcumciai on. 13. — For the promise to Abraham, that he should be the heir of a Avoi-ld, was not to him, nor to his seed, through law; but through a righteousness of laith. For if they who are of law are heirs; faith is rendered vain, and the promise is made of no effect. Farther, the law works out wrath: but where law is not. there is no transgression, Foi- this reason, it is through faith that it might be by favor, that the ])romise 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: (as it is written, '' Surely a father of many nations have I constituted you,") in the presence of him whom he believed, even of God, who makes alive the dead, and calls things which exist not, as though they existed. He, contrary to hope, believed with liopc, that he should be a father of many nations, accoi'ding to what was spoken, " So shall your seed be." 19. — And not being weak in faith, he did not consider his own body now dead, being about a hundred years old; neither the deadness of Sarah's womb. Therefore, against the promise of God, through unbelief, he did not dispute; but was strong in faith, giving glory to God. And was I'uily persuaded that what was promised, he was able to per- form. Therefore, also, it was counted to him for righteous- ness. Now it was not written for his sake only, that it was so counted to him; but foi- our sakes, also, to whom it will I)e counted, even to those who believe on him who I'aised up Je- sus, oui'Lord, li-om the dead; who was delivered for our offen- V. ses, and was raised up again lor om- justification. Where- fore, being justified by liuth, we have peace with God, through our Lord Jesus Christ — through whom we have had introduction, also, l)y laith, into this favor in which we stand, and rejoice in the hope of the glory of God: and not only so, but we rejoice even in afflictions; knowing that affliction |)roduces patience; and patience, ai)probnli()n: and api)robation, hope. And this hope makes not ashamed: be- cause the love of God is diffused in our hearts by the Holy Spirit, that is given us. IJesides, we being yet weak, in the appiiintcd time Christ died for the ungodly. 2^ow, scarcely for a jusi man will one die, though lor a good man one Would, jjcrhaps, even dare to die. But God reconnncnds his love to us; because, while we were yet sinnei's, Christ died for us. Much more, then, being now justified by his blood, we shall be saved fi-om wrath througli him. For if, being enemies, we were reconciled to God through the death oi 292 ROMANS. Ch. VI. his Son; much more, being- reconciled, we shall be saved by his life. And not only so, but we even rejoice in God, through our Lord Jesus Christ, through whom we have now received reconciliation. 12. — Wherefore, as sin entered into the world by one man, in whom all sinned, and by sin, death: thus death came upon all men. (For sin was in the world until the law : but sin is not imputed, when there is no law. Yet death reigned from Adam to Moses, even over them who had not sinned, in the manner of Adam's transgression, who is a type of him that was to come. But not as the oflense. so also is the free gift: for if by the offense of the one, the many died; much more the favor of God, and the gift by favor, which is of the one man, Jesus Christ, has abounded to the many. And not as through one who sinned, is the free gift: for the sentence was from one to condemnation; but the fi'ee gift is from many offenses to justification. For if by the offense of the one, death reigned by the one; much more shall they who receive the abundance of favor, and of the gift of justification, reign in life, by the one — Jesus Christ.) Now, therefore, as thi'ough one offense, the sen- tence came upon all men to condemnation: so, also, by one act of obedience, the sentence came upon all men to justifi- cation of life. For, as through the disobedience of (he one man, the many were constituted sinnei\s; so, by the ol)edi- ence of the one, the many shall be constituted I'igbteous. Moreover, the law supervened, that the offense might abound ; but where sin abounded, favor superalxmnded — that ns sin reigned by death, so, also, favoi- might reign by justification to eternal life, through Jesus Christ our Lord. VL — What do Ave say, then? Shall we continue in sin, that fiivor may abound? By no means. How sha51 we, who have died to sin, continue to live in it? Do yon not know, that as many as have been immersed into cTesus Christ, have been immersed into his death? We have been buried, then, together with him, by the immersion into death: that like as Christ was raised li'om the dead by the glory of the Father; so we also shall walk in newness of life. For if we have been planted together in the likeness of his death; we shall then, also, certainly be in the likeness of his resurrection. Knowing this, that our old man has been crucified with him, that the body of sin might be de- stroyed, that we should not any longer serve sin: ibr he tlial has died is released from sin. Moreover, if we luiAe died with Christ, we believe that we shall also live with h'm. Knowing that Christ, having been raised li'om the dead, ('ies Jh. yn. ROMAT^S. 29y not again; death nas no long-er dominion over him: for that he has died, he has died for sin once: but that he lives, he lives for God. So reckon yoiu'selves also dead, indeed, to sin; but alive to God, by Jesus Christ. Let not sin, there- fore, reign in your mortal body, by obeying it. i^either [)rcsent your members as insti-uments of unrighteousness, to sin; but present yourselves to God, as alive from the dead; and your members as instruments of righteousness, to God. 1-t. — Besides, sin shall not have dominion over you: for you are not under law, but under favoi". What then do we say? Shall we sin, because we are not under law, but un- der favor? By no means. Do you not know, that to whom you present yourselves servants, by obedience; his servants you are whom you thus obey; whether of sin into death, or of obedience into righteousness? But, thanks to God, that though you were the servants of sin; yet you have heartily obeyed that model of doctrine to which you have been given up. And being made free from sin, you have become the servants of righteousness. (I speak after the manner of men, because of the infirmity of your flesh.) Wherelbre, as you have jiresented your members servants to unclean- ness, and to iniquity, to work iniquity; so present now your members, servants to righteousness, to work holiness. ' For when yoii were servants of sin, you were free li-om right- eousness. And what fruit had you, then, from those things of which you are now ashamed? for the reward of these things is death. But now, being set free from sin, and hav- ing become servants of God, you have your fruit to holiness: and the end, everlasting life. For the wages of sin is death: Dut the gracious gift of God is everlasting lile, by Christ Jesus our Lord. VII. — Do you not know, brethren, (for I speak to them who know law,) that the law has dominion over a man as long as he lives? For the married woman is bound, by law, to her husband as long as he lives; but if the husband be dead, she is released from the law of her husband. If, then, indeed, while her husband lives, she be married to another, she shall be called an adulteress: but if her husband be dead, she is free from the law; so that she is not an adul- teress, though married to another husband. Thus, my breth- I'cu, you also have become dead to the law, by the body of Christ, that you may be married to another, who rose fi-om the deail, tliat we may l)ring forth (hiit to God. For Avhen wc were in the flesh, our sinlul passions which were through (he law, wrought eflectually in our mendjcrs, to bring forth iVuit to deatli. But now, having died with Christ, we are 294 ROMANS. Ch. VIII. released from the law, by which we were held in bondage : so that we may serve Qod in newness of spirit, and not in oldness of the letter. 7. — "What shall we say, then? Is the law sin? By no means. Indeed, I had not known sin, except by Ihe law. For I had not known even inordinate desire, un- less the law had said, " Yon shall not lust." But sin, tak- ing occasion by the commandment, wrought in me all man- ner of inordinate desire: for without the law sin is dead. For I was alive, once, without the law: but when the com- mandment came, sin revived, but I died. Yes, the com- mandment which was for life, the very same was found to be death to me. For sin, taking occasion by the command- ment, deceived me, and by it slew me. Wherefore, the law is holy, and the commandment holy, just, aud good. 13. — Has, then, that which is good become death to me? By no means. But sin becomes death, in order that it might manifest itself, causing death to me by that which is good: so that sin, (through the commandment,) might be an exceedingly great sinner. Besides, we know that the law is spiritufil: but I am carnal, sold under sin. For that which I do, I do not approve; since it is not what I desire that I do : but I do that which I hate. If, now, I do that which I do not desire, I consent to the law that it is good. But now it is no longer I myself who do this; but sin which dwells in me. For I know that in me, that is, in my flesh, there dwells no good thing: for to desii'e what is good, is easy for me; but to do it, I find difficult. For the good which I de- sire, that I do not: but the evil which I desire not, that I do. Now, if I do that which I do not desire, it is no longer I who do it; but sin, which dwells in me. I find, then, that it is a law to me, when desirous to do good, that evil is near me. For I take pleasure in the law of God, as to the inner man: but I perceive another law, in my members, warring against the law of my mind, and making me a captive to the law of sin, which is in my members. Wretched man that I am! who shall deliver me from this body of death? I thank Godj through Jesus Christ our Lord ! Wherefore, then, in- deed, I myself serve, with my mind, the law of God; but, with the flesh, the law of sin. VIII. — There is. then, no condemnation, now, to those who are in Christ Jesus. For the law of the Spirit of Life by Christ Jesus, has freed me fi'om the law of sin, and ot death. For what the law could not accomplish in that it was weak through the flesh; God sending his own Son, in tlie likeness of sinlul flesh, accomplished ; and by ait offering fot Ch. VIII. ROMAN'S, 295 sin, condemned sin in the flesh. That the righteousness of the law miglit be fulfilled by ns, who walk not according to the flesh, but according to the S])irit. Now, they who live according to the flesh, mind the Ihings of the flesh; and they who live according to the Spirit, the things of the Si)irit. But the mind of the flesh is death; and the mind of the Spirit is life and peace: because the mind of the flesh is en- mity against God: for, to the law of God it is not subject; neither, indeed, can be. Those, then, who are in the flesh, can not please God. Now, you are not in the flesh, but in the Spirit; because the Spirit of God dwells in you. But, if any one have not the Spirit of Christ, he is none of his. And if Christ be in you, the body, indeed, is dead, with re- spect to sin; but the Siiii'it is life, with respect to righteous- ness. For, if the Spirit of him, who raised up Jesus from the dead, dwell in you; he who raised up Christ from the dead, will make even your mortal bodies alive, through his Spirit, who dwells in you. Well, then, brethren, we are not debtors to the flesh, to live according to the flesh. Where- fore, if you live according to the flesh, you shall die; but if, through the Spirit, you put to death the deeds of the body, you shall live. Because, as many as are led by the Spirit of God, these are the sons of God. For you have not re- ceived the spirit of bondage, again, to fear; but you have received the spirit of adoption, by which we cry, Abba, Father. Also this spirit bears witness, together with our spirit, that we are children of God. And if children, then heirs; heirs, indeed, of God, and joint heirs with Christ; if, indeed, we suffer with him, that with him also we may be glorified. 18. — However, I esteem not the suflferings of the present time, as worthy of comparison with the glory, which is here- after to be revealed in us. For the earnest expectation of the creature, is waiting for the revelation of the sons of God. For the creature was subjected to frailty, (not of its own choice, but by him who has subjected it,) in hope, that it may be liberated, from the bondage of a perishing state, and brought into the gloricms liberty of the sons of God. Besides, we know, that the whole creation sigh togethei", and travail in anguish till the present time. And not only they, but ourselves also, who have the first fruit of the Spirit; even we ourselves, groan within ourselves, waiting lor the adoption; namely, the redemption of our body. For even we are saved by hope. i*^ow, hope that is attained, is not hope; for who can hope for that which he enjoys? But if 296 EOMAIS^S. Ch. IX. we hope for that which we do not enjoy, then, with pa- tience, we wait for it. 26. — In like manner, also, the Spirit helps oiir infirmi- ties; for we know not what we shonld pray for, as we ought; however, the Spirit himself intercedes for us, in sighs which can not be uttered. But he who searches the hearts, knows the mind of the Spirit; that, according- to the will of God, he makes intercession for the saints. Besides, we know, that all things work together for g'ood, to them who love God; to them, who are called according- to his purpose. For, whom he foreknew, he also predestinated to be con- formed to the image of his Son; that he might be the first born among many brethren. Moreover, whom he predesti- nated, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. What shall we say, then, to these things? Since God is for us, who can be against us? He, certainly, who spared not his own Son, but delivered him up for us all; how will he not, with him, also, graciously give us all things? Who will bring an accusation against the elect of God? Is it God who justifies them? Who is he, who condemns them? Is it Christ, who died; or rather, who has risen: who also, is at the right hand of God; and who makes intercession for us? Who will separate us irom the love of Christ? Will affliction, or distress, or persecution, or famine, or na- kedness, or peril, or sword? As it is written, "Truly, for thy sake, we are put to death all the day long; we are ac- counted as sheep for the slaughter." Kay, in all these things, we do more than overcome, thi'ough him who has loved us. For I am persuaded, that neither death, nor life; neither angels, nor principalities; nor powers; neither things present, nor to come; neither bight, nor depth; nor any created thing, shall be able to sepai-ate us from the lo\'e of God, which is by Christ Josus our Lord. IX. — I speak the truth in Christ, I do not speak falsely, my conscience bearing me witness, in the Holy Sjnrit, that I have great grief, and unceasing anguish, in my heart, foi- my brethren, — my kinsmen, accoixling to the flesh; (for I also was, myself, wisliing to be accursed from Christ:) who are Israelites; whose are the adoption, and the glory, and the covenants, and the giving of the law, and the rites of ser^dce, and the promises; whose are the fathers; and from whom the Messiah descended, according to the flesh; who is over all, God blessed forever. Amen. 6. — N'ow, it is not to be supposed that the promise of God has failed; for all the descendants of Israel are not Is- Cri. JX. ROMANS. 297 rael. N^either are they all children because they are the seed of Abraham; but " In Isaac shall your seed be called." That is, the children oi'the flesh are not the children of God; but the ehidren of the promise are counted for seed. For the word of promise was this, "According to this time, I will come, and Sarah shall have a sou." And not only this, but Rebecca, also, having conceived twins, by one, even Isaac our father; (they, indeed, not being- yet born; neither hav- ing done any good or evil; that the purpose of God might stand, by an election; not on account of works, but of him who calls:) it was said to her, "The elder shall serve the younger;" as it is wi'itten, "Jacob I have loved, but Esau I have slighted." 14. — What shall we, then, say? Is there not injustice with God? 15. — By no means. For he says to Moses, " I will have mercy on whom I will have mercy; and I will have compas- sion on whom I will have compassion." So, then, it is not of him who wills, nor of him who runs; but of God, who shows mercy. Besides, the scripture says to Pharaoh, " Even for this same purpose I have roused you up; that I might show, in you, my power; and that my name might be pub- lished through all the earth." Well, then, he has mercy on whom he will; and whom he will, he hardens. 19. — But, you will say to me, Why does he still find limit, for who has resisted his will? Nay, but, O man, who arc you, who I'cply against God? Shall the thing formed, say to him who formed it, Why have you made me thus? Has not the potter a just power over the clay, to make of the same lump one vessel to honor, and another to dishonor? Yet God, willing to show his wrath, and make known his power, did bear, with much long-suffering, the vessels of wrath, fitted lor destruction. And that he might make known the riches of his glory, on the vessels of mercy, which he had before prepared for glory: even lis, whom he has called; not ol" the Jews only, but also of the Gentiles. Even as he says, by Ilosea, " They shall be called my peo- ple, who were not my ])eople; and she beloved, who was not beloved. And it shall come to pass, in the place where it was said to them. You are not my people; there they shall b( called. Sons of the living God." 27. — Besides, Isaiah cries, concerning Israel, "Though the number of the children of Israel be as the sand of the sea, only a remnant shall be stived. For he is about to com- plete and hasten his work in righteousness; ibr a shoit work will the Lord make upon lliis land." And, as Isaiah Ini' 298 EOMAl^S. Ch. X. said before, " Unless the Lord of hosts had left us a seed, we should have become as Sodom, and been made like to Gomorrah." What shall we say, then, that the Gentiles, who did not seek aftei- justification, have attained justifica- tion, even a justification which is by f:\ith? But Israel, who followed a law of justification, have not attained to a \a\\ of justification. Why? Because tJtet/ songht it not by fiiith; but, as it wci-e, by works of law: for they stumbled,"^ at the ston.! of stumbling. As it is written, " Behold I place in Zion a stone of stumbling-, and a rock of offense; and who- soever believes on it, shall not be ashamed." X. — Brethren, indeed my heart's desire and ])raycr to God for them, is, that they may be saved. Foi' I testily for them, that they have a zeal for God; but not according to knowledge; for being ignorant of God's justification, and seeking to establish their own, they have not submitted to the justification which is of God. For Christ is the end of the law for justification to every believer. Xow Moses de- scribes the justification which is by the law, that " the man who does these things shall live by them." But the justifi- cation which is by faith speaks thus: Say not in your heart, Who shall ascend into heaven? that is, to bring Christ down. Or, Who shall descend into the abyss? that is, to bring up Christ li'om the dead. But what does it say? (The Avord is near you — in your mouth, and in your heart; that is, the word of fiiith which we preach:) that if you will openly confess with jour mouth, that Jesus is Lord, and believe with your heart that God raised him from the dead, you shall be saved. (Fo)- with the heart man believes to justifi- cation: and with the mouth confession is made to salvation.) For the scripture says, " ]^o one, who believes on him, shall be ashamed." 12. — Indeed, there is no distinction either of Jew or of Greek: for the same Lord of all, is rich toward all who call upon him. "For whoever will call on the name of the Lord shall be saved." But how 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 proclaimer? and how shall they proclaim, unless they be sent? as it is written, " How beautiful are the feet of them, who bring the joyful message of peace — of them, who bring the joyful news of good things!" Xevci'the- less, all have not obeyed the gospel; for Isaiah says, "Lord, who has believed our report?" (So, then, faith comes by hearing, and heai'ing by the word of God.) But I ask, have they not heard? Yes, indeed, "Their sound has gone out Cn. XI. ROMAN'S. 290 to all the earth, and their words to the ends of the world." I ask again, has not Israel known? First, Moses says, " I will provoke you to jealousy by that, which is no nation; — by a foolish nation I will eni'ag-c you." Besides, Isaiah is very bold when he says, "I am found by them, who did not seek me: I am shown to them, who did not ask forme." But concerning- Israel he says, "All the day long, have 1 stretched forth my hand to a disobedient and i-ebelliiig peo- ple." XI. — I say, then, has God cast off his people? By no means. For, even I am an Israelite, of the seed of Abra- ham, of the tribe of Benjamin. God has not cast off his people whom formerly he acknowledged. Do you not know, what the scripture says to Elijah; when he complains to God against Isi-ael, saying, " Lord, they have killed thy prophets, and have digged down thy altai-s, and I am let alone, and they seek my life?" But what says the answer of God to him? " I have reserved to myself seven thousand men, who have not bowed the knee to Baal." So, then, even at this present time, there is a remnant according to an election by iavor. And if by favor, it is no more of works: otherwise favor is no more favor. 7. — What then? The thing Israel earnestly seeks, that he has not obtained. 8. — But the election has obtained it, and the rest are blinded. As it is written, " God has given them a spirit of deep sleep; eyes not seeing, and ears not hearing, until this present day." And David, says, " Let their table be for a snare, and a trap, and a stumbling block, and a recompense to them. Let their eyes be darkened, so as not to see; and let them bow down their back continually." 11. — I ask, then, have they stumbled, that they may fall? By no means. But, through their fall, salvation is given to the Gentiles, to excite them to emulation. 12. — Xow, if the fall of them lie the riches of the world; and the diminishing of them the riches of the Gentiles; how much more their liillness? Now, I speak to you,Gentiles, (and inasmuch as F am the Ai)ostlc to the Gentiles, I do honor to my ministry,) if by any means I may excite to em- ulation my kindred, and may save some of them. For, if the casting away of them be the reconciling of the world; what will the receiving of tlifm he, but life from the dead? Moreover, if the first Ihiit be holy, the mass is also holy; and if the root be holy, so are the branches. Now, if some of the branches weie broken otf, and you who are a wild olive, are ingralted among them, and are become a joint par- 300 koma:n^s. Ch. xn. taker of the root and fatness of the olive; boast not against the branches : but if you boast, still, you bear not the root, but the root you. 19. — You will say, however, The branches were broken off, that I might be grafted in. 20. — True: by unbelief they were broken off, and you, by fiiith, stand. Be not high-minded, but fear. For, if God spared not the natural branches; perhaps, neither will he spare you. 22. — Behold, then, the goodness and severity of God! Toward them who fell, severity : but toward you, goodness, if you continue in his goodness: otherwise, you also shall be cut off. And even they, if they continue not in unbelief, shall be grafted in : for God is able to graft them in again. For if you were cut off from the olive, by nature wild, and were, contrary to nature, grafted into the good olive; how much rather shall those who are the natural branches, be grafted into their own olive? For, brethren, that you may not be wise in your own conceits, I would not have you ig- norant of this secret, that blindness, in part, has happened to Israel, till the fullness of the Gentiles come in. And so all Israel shall be saved; as it is written, " The deliverer' shall come out of Zion, and shall turn away ungodliness from Jacob. For this is my covenant with them, when I shall take away their sins." With respect to the gospel, in- deed, they are enemies, on your account: but with I'espect to the election, they are beloved on account of the fothers. For the free gifts and calling of God are without repent- ance. Besides, as you, in times past, have disobeyed God, yet now have obtained mercy through their disobedience; even so these, also, have now disobeyed, that through your mercy, they also may obtain mercy. Foi- God has shut up together all for disobedience, that he might have mercy upon all. 33. — Oh the depth of the riches and of the wisdom and of the knowledge of God! How unsearchable are his judg- ments, and his ways past finding out! For who has known the mind of the Lord? or who has been bis counsellor? or who has first given to him, and it shall be recompensed to him again? For, from him, and by him, and to him, are all things: to him be the glory forever. Amen. xn. — Whei'eibre, Ijrethreii, I beseech you, by the tender mercies of God, that you present your bodies a living sac- rifice, holy, acceptable to God, which is yoiu' reasonable ser- vice. And be not conformed to this world, but be trans- formed by the renewal of your mind; that you may approve Ch. Xm. ROMAICS. 301 the will of God, which is good, and acceptable, and perfect. Also, by the favor which is given to me, I charge eveiy one of you not to think more highly of himself than he ought to think; but to think modestly, as God has distributod to every one a portion of faith. For, as in one body we have many monibers, but all the members have not the snmo office; so we, the manj'-, are one body under Christ, and individu- ally members of one another. Having, then, gifts differing according to the favor which is given to us — if proi)hecy act according to the measure of faith — if a ministei'ial office, in that oflSce — if one is a teacher, in teaching — and the exhorter, in exhortation. Let him who distiibutes act with disinterestedness — him that jiresides, with assiduity — him that shows mercy, with cheerfulness. Let love be with- out hypocrisy. Abhor the evil — adhere closely to the good. In brotherly love, be tendei'ly affectionate to one another — in honor, prefer one another. In business, be not slothful. Be fervent in spirit — constant in serving the Lord. Be joy- liil in hope, patient in affliction, steadfastly persevering in prayer. Communicate to the necessities of the saints. Fol- low hospitality to strangers. Bless them Avho persecute you — bless, and curse not. Rejoice with them who rejoice, and weep with them who weep. Be of the same disposition toward one another. Do not care Ibr high things; but ac- commodate yourselves to those which are humble. Be not wise in your own conceits. To no one ix'turn evil for evil. Seek after things honorable in the sight of all men. What relates to you is, live in peace with all men, if possible. Be- loved, do not avenge yourselves, but give place to the wrath of God; ibr it is written, " Vengeance belongs to me; 1 will repay, says the Lord." Therefore, if your enemy hun- ger, give him Ibod: if he thirst, give him drink: for by do- ing this, you will heap coals of fire on his head. Be not XIIL overcome by evil, but overcome evil with good. Let every soul be sidoject to the higher powers. For there is no power but (i-om God; and those that exist are i)laced un- der God. Wherefore, he who sets himself in opposition to (he power, resists the ordinance of God: and they who re- sist shall procure punishment to themselves. For rulers ai'c not a terror to good works, but to evil. Would you, then, not be afraid of the power? Do that which is good, and you shall have praise of the same. For the ruler is a servant of God for good to you. But if you do that which is evil, be afraid; because he does not bear the sword in vain. For he is a servant of God, a revenger to indict wrath on him who works evil. Wherefore, it is necessary 302 ROMAN'S. Ch. XIT. for you to be subject, not ouly on account of punishment, but also on account of conscience. For this reason, there- fore, you pay taxes also to them, because they are public min- isters of God, attending- continually to this very business. Render, therefore, to all their dues; to whom tax is due, tax; to whom custom, custom; to whom fear, fear; to whrmi hon- or, honor. Owe no man anything, unless to love one an- other. For he who loves another, has fulfilled the hiw. Fur this, "You shall not commit adultery. You shall not kill, You shall not steal, You shall not covet;" and if there be any other commandment, it is summed up in this precept, namely, " You shall love your neighbor as yourself." Love works no evil to one's neighbor: therefore, love is the ful- filling of the law. Further, knowing the season, that it is now the houi- lor us to awake out of sleep. (For now our salvation is nearer tlian when we believed: the night is fai iidvanced, and the day is at hand.) Let us, theref<:»re, put oft" the works of darkness, and let vts put on the armor of light. Let us walk about decently, as in the day, not in reveling.s and drunkenness; not in chamberings and lasciviousness; not in strife and envy. But put on the Lord Jesus Christ, and make no pi-ovision for the lusts of the flesh. XIV. — Receive him Avho is weak in the faith, without regard to differences of opinions. One, indeed, believes he may eat everything; but he who is weak eats herbs only. Let not him who eats, desi)ise him who eats not: and let not him who eats not, condemn him who eats: for God has re- ceived him. Who are you that condemn another man's servant? By his own master he stands or falls; and he shall be made to stand, for God is able to make him stand. One, indeed, thinks one day more holy than another: but anothei' thinks every day alike. Let every one be convinced in his own mind. He who observes the day, observes it to the L(ji'd; and he who does not observe the day to the Lord, does not observe it: he who eats, eats to the Lord, for he gives God thanks: and he who eats not to the Lord, eats not, and gives God thanks. For none of us lives to him- self, and none of us dies to himself. But whethei' we live, we live to the Lord; and whether we die, we die to the Lord : whether we live, therefore, or die, we are the Lord's. For to this end, Christ both died and rose, and lives again, that he might rule over both the dead and the living. But you, why do you condemn your brother? and you, also, why do you despise your brother? ibr we shall all be placed belbre the judgment seat of Christ. For it is wiitten, "As I live, says the Lord, surely every knee shall bow to me, and every Cii. Xy. ROMAN^S. 303 tongue shall confess to God." Well, then, every one of us shall give an account of himself to God. Let us, therefore, no moi-e judge one another; but let us decide, rather, not to lay an occasion of stumbling before a brother, or a cause of falling. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself; yet, to him who accounts anything to he unclean, to that man it is unc'ean. JSTow, if your brother be hurt through your meat, you no longer walk as love requires. Do not desti'oy him with your meat for Avhom Christ died. Let not your good, then, be evil spoken of. For the Reign of God is not meat and drink; but right- eousness and peace, and joy, in the Holy Spirit. And he who, by these things, serves Christ, is accei)table to God, and approved by men. Well, then, let us strive after peace, and mutual edification. Do not, tor the sake of meat, de- stroy the work of God. All meats, indeed, are clean; but that meat is hurtful to the man who eats to occasion stumb- ling. It is good neither to eat flesh, nor to drink wine, nor to do any thing by wliich your brother is made to stumble, or to fall, or is weakened. You have faith: keep it to your- self, in the sight of God. Happy is he who does not con- demn himself in what he approves. For he who discerns a difference, between meats is condemned, if he eat; because he eats not from fiuth: for what is not from faith is sin. xy. — We, then, who are strong, ought to bear the in- fii'mitics of the weak, and not to please ourselves. Where- fore, let every one of us please his neiglibor, as far as it is good for edification. For even Christ sought not his own pleasure: but, as it is written, "The reproaches of them who reproached you, have liillcn on me." Now whatever things were before written, were written for our instruction: that, through the patience and admonition of the scrij)tures, we might have hope. Xow, may the God who gives patience and admonition, give to you mutual unity of sentiment, ac- <:ording to Christ Jesus. That with one mind, and witii one voice, you may glorify God, even the Father of our Lord Jesus Christ. Wherefore, cordially receive one an- other; even as Christ also has received lis to the glory of God. S. — Now, I affirm that Jesus Christ became a minister of the circumcision on account of the truth of God, in order toconfiiiu the j)romises made to the fathers; and that the Gentiles might praise God on account of mercy: as it is written, '-For this cause I will glorify thee among the CJen- tiles, and sing to thy name." And again he says, " Ke- 304 ROMA:NrS. Ch. XV. joice, you Gentiles, with his people." And again, "Praise the Lord, all you Gentiles; and extol him, all you people." And again, Isaiah says, "There shall be a root of Jesse, and one shall arise, to be a leader of the Gentiles; upon him shall the Gentiles place their hope." Now, may the God of hope fill you with all joy, and peace, in believing; in order that you may abound in that hope, through rhe power of the Holy Spirit. However, my brethren, I myself am persuaded concerning you, that you also are full of good- ness, being filled with all knowledge; able, also, to instruct one another. But, I have written the more boldly to you, brethren; partly, as calling things to your remembrance through the favor which is given me of God. In order to my being a minister of Jesus Christ, among the Gentiles, ministei'ing the gospel of God, that there might be an offer- ing of the Gentiles most acceptable; being sanctified by the Holy Spirit. I have, therefore, glorying, through Christ Jesus, with respect to things pertaining to God. But, I will not dare to speak anything of what Christ has not wrought; but, of what he has wrought, by me, in order to the obedience of the Gentiles in word and deed; by the power of signs and wonders, and by the power of the Holy Si)irit: so that from Jerusalem, and round about, as far as lUyricura, I have fully declared the gospel of Christ; and so, also, that I was strongly desirous to declare the gospel where Christ was not named, that I might not build on an- other's foundation. But, as it is written, "They shall see, to whom nothing has been told concei'ning him; and they who have not heard, shall understand." 22. — For which reason, also, I have been greatly hin- dered from coming to you. But now, having no more place in these i)arts, and having for many yeai's a sti'ong desire to come to you, whensoever I go towai'd Spain, I hope, as I pass on, to see you, and to be brought on my way thither by you, when I shall first, in some measure, be satisfied with your company. But now I go to Jerusalem, ministering to the saints; for Macedonia and Achaia have been pleased to make some contribution for the poor of the saints who are in Jerusalem. They have been pleased, indeed; and theii' debtors they are: for if the Gentiles have partaken of their spiritual things, they ought certainly to minister to them in temporal things. Wherefore, having finished this afi'air. and having sealed to them this li-uit, I will go from thence by you into Spain. And I know that when I come to you, I shall come in the fullness of the blessing of ChriK. 30.- -Now, I beseech you, brethren, by the Lc ^' Jesus Ch. XYI. ROMAN^S. 305 Christ, and by the love of the Spirit, that you strive to- gether with nie, by prayers for me to God; that I may be delivered fi-om the disobedient in Judea; and that my ser- vice, which I am perlbrniing for Jerusalem, may be accept- able to the saints: that in joy I may come to you, through the will of God, and may be refreshed among you. Now may the God of peace be with you all. Amen. XVI. — I recommend to you Phebe, our sister, who is a deaconess of the congregation at Cenchrea, that you may receive her in the Lord, as becomes saints, and assist hei", in whatever business she may have need of you: for, indeed, she has been a helper of many, and especially of me Salute Priscilla and Aquila, my fellow-laborers in Christ Jesus. These persons, for my life, laid down their own neck; to whom not I only give thanks, but even all the congregations of the Gentiles. Likewise, salute the congregation which is in their house. Salute Epenetus, my beloved, who is the first fruit of Asia to Christ Jesus. Salute Mary, who labored much lor us. Salute Andronicus, and Junias, my kinsmen, and my fellow-prisonei's, who are of note among the Apos- tles, and who were in Christ before me. Salute Amplias, my beloved in the Lord. Salute Urbanas, our fellow-laborer in Christ, and Stachys, my beloved. Salute Appelles, the appi'ovcd in Christ. Salute those who are of the family of Aristobulus. Salute Ilcrodion, my kinsman. Salute those of the family of Narcissus, who are in the Lord. Salute Tryjjhena and Try])hosa, who labor in the Lord. Salute the beloved Persis, who labored much in the Lord. Salute liu- ftis, the chosen in the Lord, and her who is the mother both of him and of me. Salute Asyncritus, Phlegon, Hennas, Patrobas, Ilei'mes, and the brethren with them. Salute Phi- lologus, and Julia, Nereus, and his sister, and Olympas, and all the saints who ai"e with them. Salute one another with a holy kiss. The congregations of Christ salute you. Now, I beseech you, brethren, mark them who make sejjarations and occasions of falling, contrary to the doctrine which you have learned; and avoid them. For they who are such, do not serve our Lord Jesus, but their own belly; and by flat- tery and fair speeches, deceive the hearts of the simple. Now your obedience is reported to all men. I therelbre re- joice on your account; nevei'theless, I wish you, indeed, to be wise with i-cspect to good; and simple with respect to evil. May the God of peace bruise Satan under your feet soon! The favor of oui- Lord Jesus Christ be with you. Timothy, my fellow-laborer, and Lucius, and Jason, and Sos- ipater, my kinsmen, salute you. I, Tertius, who wrote this 20 306 ROMAl>fS. Ch. XVL letter, salute you in the Lord. Gaius, my host, and of the whole congregation, salutes you. Erastus, the chamberlain of the city, salutes you, and Quartus, your brother. The favor of our Lord Jesus Christ be with you all! Amen. Now to Him who is able to establish you according to my gospel, and the proclamation of Jesus Christ, according to the revelation of the secret, concealed in the times of the ages, (but is now made manifest by the prophetic writings, and by the commandment of the eternal God is made known to all the Gentiles, in order to the obedience of faith:) to the wise God alone, through Jesus Christ, to ^hom be the glory forever. Amen. Ch. I. I. CORINTHIANS. 307 TH2 FIRST EPISTLE OP PAUL, THE APOSTLE, TO THE CORINTHIANS. [■WEITTEN FROM EPHESUS, A.D. 56.] 1. — PAUL, a called Apostle of Jesus Christ, by the will of God, and Sosthenes, the brother, to the congregation of God which is in Corinth, sanctified by Christ Jesus, called saints; with all, in eveiy place, who invoke the name of our Lord Jesus Christ, both their Lord and oui-s: favor and peace be with you from God our Father, and from the Lord Jesus Christ. 4. — I give thanks to my God always in respect of you; on account of the favor of God, which was given to you thiough Jesus Christ; that you were enriched with every gift, by him; even with all speech, and all knowledge, just as the testimony of Christ was confirmed among you: so that you come behind in no gift, waiting for the full mani- festation of our Lord Jesus Christ; who will confirm you till the end, without accusation in the day of our Lord Jesus Christ. God is faithful, by whom you have been called into the fellowship of his Son Jesus Christ our Lord. . 10. — Now, brethren, I beseech you by tlie name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be per- fectly united in the same mind, and in the same judgment. For it lias been declared to me concerning you, my brethren, l)y some of the family of Chloe, that there are contentions among you. And I mention this, that each of you says, I, indeed, am of Paul, and I of A polios, and I of (Jephas, and I of Christ. Is Christ divided? Was Paul crucified for you? or were you iunuersed into the name of I'aul? I give thanks to Crod that I immersed none of you except Crispua 308 I. CORTJsTTHIANS. Ch. II and Gains; lest any one should say that I immersed into my own name. And I immersed also the family of Stepha ■ nus: besides, I know not whether I immersed any other. For Christ did not send me to immerse, but to proclaim the glad tidings; not, however, with wisdom of speech, that the ci'oss of Christ might not be deprived of its efficacy. For this doctrine (the doctrine of the cross) is, indeed, foolish- ness to the destroyed; but to us, who are saved, it is the power of God. Therefore, it is written, " I will destroy the wisdom of the wise, and will set aside the knowledge of the pi-udent." Where is the wise man? where the scribe? where the disputers of this world? Has not God shown the wis- dom of this world to be folly? For, when, in the wisdom of God, the world, through wisdom, knew not God, it pleased God, through the foolishness ol" this pi-oclamation, to save them who believe. And though the Jews demand a sign, and the Gi'ceks seek wisdom; yet we proclaim a cru- cified Christ : to the Jews, indeed, a stumbling block, and to the Greeks foolishness : but to them who are called, both Jews and Greeks, Christ, the power of God, and the wis- dom of- God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For you see the calling of you, brethren, that not many wise men after the flesh, not many mighty, not many noble; but God has chosen the foolish of the woi'ld to put the wise to shame; and the weak God has chosen to put the strong to shame; the ignoble of the world, and the despised, God has chosen; nay, those that are nothing, to reduce to nothing those that are; that no flesh might boast in his presence. Of him, therefore, you are in Christ Jesus, who is become to us wisdom from God, justification, also, and sanctifica- tion, and redemption. So that, as it is written, "Let him who boasts, boast in the Lord." II. — Now, when I came to you, brethren, I came not with excellency of speech, and of wisdom, declaring to you the testimony of God. For I determined to make known nothing among you but Jesus C%rist, and him crucified. And I, in weakness and in fear, and in much trembling, was with you. My discourse, also, and my proclamation, were not with persuasive words of human wisdom; but with the demonstration of the Spirit, and of power. That yom* faith might not stand in the wisdom of men, but in the powei' of God. However, we speak wisdom among the perfect: but not the wisdom of this world ; neither of the rulers of this world, who are to be brought to nothing. But we speak the mysterious wisdom of God, which has been till now Ch. m. I. COKIKTIITANS. 309 concealed; which God declared before the times of the ages, Bhould be spoken to our glory. Which none of the ruloi'.s of this world knew: lor if they had known it, they would not have crucified the Lord of glory. For, as it is written, "Those things eye has not seen, and ear has not heard, and into the heart of man have not entered, which God has pre- pared tor them who love him." But God has revealed them to us by his Spirit; for the Spii'it searches all things, even the deep things of God. For who, of men, knows the thoughts of a man, except the spii-it of man which is in him : 60, also, the thoughts of God no man knows, but the Spii'it uf God. Now, we have received, not the spirit of the world, but the Spirit which comes from God, that we might know the things which ai'c gifted to us by God. Which things, also, we speak, not in words taught by human wisdom; but in words taught by the Spirit, explaining spiritual things in spiritual words. Now, an animal man receives not the thing of the Spirit of God: ibr they are foolishness to him; neither can he kjiow them, because they are spiritually examined. But the spiritual man examines, indeed, all things, yet he is examined by no one. For Avhat anirnal man has known tlie mind of the Lord, who will instruct him? But we have the mind of Christ. IIT. — Now, I, brethren, could not speak to you iis to spiritual, but as to fleshly men, even as to babes in Christ. Milk I gave you — not meat; for you were not then able to re- ceive it: nay, neither yet now are you able, because you ai-e still fleshly. For, whereas, among you, envying, and strife, and divisions subsist; are you not fleshly, and walk alter the mannei'of men? Besides, while one says I, indeed, am of Paul; and another, I of Apollos, are you not fleshly? For who is Paul, and who is Apollos; but ministers, by whom you have believed, even as the Lord has given to each? I have planted, Apollos has watered; but God has made to grow. So that neither the planter is anything, nor the waterer; but God, who makes to grow. However, the planter and (he waterer are one, alul each shall receive his proper reward, according to his proper labor. Wherefore, we arc joint laborers, employed by God. You are God's field; you are God's building. According to the favur u[ God, which is given to me as a skillful architect, I have laid the (bundation, and another builds upon it. But let every one take heeil how he builds on il. For ollusr Ibuiidalioii no one can lay, except what is laid, which is Jesus Chiist. Now if any one build on lliis Ibundation, gold, silver, prec- ioutj stones, wooil, hay, stubble; every one's work isiiall h^' 310 L COEINTHIANS. Ch. ^^ made manifest: for the day will make it plain, because it is revealed by fire; and so the fire will try every one's work, of what sort it is. If the work of any one remain, which he has built upon the foundation: he shall receive a reward. If the work of any one shall be burnt, he will suffer loss: himself, however, shall be saved, yet so as through a fire. Do you not know that you are the temple of God, and that the Spirit of God dwells among you? If any one destroy the temple of God, him will God destroy; for the temple of God is holy, which temple you are. 18. — Let no one deceive himself If any one among you think to be wise in this age, let him become a fool, that he may be wise. For the wisdom of this world is foolish- ness with God; for it is written, "He entangles the wise in their own craftiness." And again, "The Lord knows the reasonings of the wise, that they are vain." Where- fore, let no man boast in men; lor all things are yours: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come — all are yours; and you are Christ's, and Christ is God's. IV.' — So, then, let a man consider us as servants only of Christ, and stewards of the secrets of God. JSTow, it is re- quired in stewards, that every one be found faithfid. There- fore, to me it is a very small matter that I be condemned by you, or by human judgment, seeing I do not condemn my- self. For I am conscious to myself of no fixult. However, I am not by this justified; but he who judges me is the Lord. Wherefore, do nut, before the time, pass any judgment, till the Lord come; who both will bring to light the hidden things of darkness, and lay open the counsels of the hearts; and then praise shall be to every one from God. Now, these things, brethren, I have figuratively applied to myself, and Apollos, for your sakes, that by us you may learn not to es- teem teachers above what has been written, that no one of you may, on account of one teacher, be pufied up against another. Besides, who makes you to differ? For what have you which you did not receive? And now, if you did receive it, why do you boast as not receiving it? 8. — Now you are filled! now you are become rich I you have reigned without us! and I wish, indeed, you had reign- ed, that we also might reign with you. For I think that God has set Ibi-tli us, the Apostles, last, as persons appointed to death; because we are made a spectacle to the woi'ld, even to angels, and to men. We are fools on account of Christ; but you are wise in Clnist: we are weak, but you are strong: you are honored, but we are despised. To the cn. y. I. cokti^thia:n's. 311 |)resent hour we both hunger, thirst, and are naked, and are Ijuffeted, and have no certain dwelling place, and labor, work- ing with our own hands: when reviled, we bless: when per- secuted, we bear: when deliimed, we beseech: we are be- come as the purgations of the world, the filth of all things until now. I write not these things to shame you; but, as my beloved children, I instruct you. For, though you have ten thousand teachers in Christ, yet you have not many fathers; for, to Christ Jesus, through the gospel, I have be- gotten you. Wherefore, I beseech you, be imitators of me. For this purpose I have sent to you Timothy, who is my be- loved son, and faithful in the Lord: he will put you in mind of my ways, which are in Chi-ist, even as I teach everywhere, in every congregation. ]N^ow, some are pufied up, as if I were not coming to you. But I will come to you soon, if the Lord will, and shall know, not the speech of them who are puifed up, but the power. For the Reign of God is not in word, but in power. What do you incline? Shall I come to you with a rod, or in love, and in the spirit of meek- ness? V. — It is generally reported that there is incest among you; and such incest as is not even among the heathens — that one has his father's wife. And you are puflfed up, and have not rather bewailed, so that he who has done this work might be taken from among you. Wherefore, I, indeed, as absent in the body yet present in spirit, have already, as present, judged him who committed this act. My sen- tence is this: You, being assembled, my spirit also being with you; in the name of the Lord Jesus Christ, with the power of the Lord Jesus Christ, deliver this very person up to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Your boasting is not becoming. Do you not know, that a little leaven leav- ens the whole mass? Cleanse out, therefore, the old leaven, that you may be a new Imni), seeing you are without leaven; lor even our passover, Christ is sacrificed for us. There- fore, let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness: but with unleavened sincerity and truth. 9. — I wrote you, in that epistle, not to associate with the vicious; but I did not mean in general the fornicators of this world, the avaricious, the rapacious, or the idolaters; seeing, then, indeed, you must go out of the world. 1 1. — lint now I write to yon, if any one, called a brother, be a loruicator, or a covetous i)erson, or an idolater, or u reviier, or a drunkard, or an extortioner; not to associate, not 312 I. CORIi^THIANS. Cii. VI. even to eat, with such a person. For what have I to do to pronounce sentence on them also who are without? Do not you judi>e them wlio are within? But them who are with- out, God judges. Therefore, put away from among your- selves the wicked person. YI. — Dare any of you, having a matter against another, be jiidged by the unrighteous, and not by the saints? Do you not know that the saints are to judge the woiid? And if the world is to .be judged by you, are you unworthy to to decide your petty causes? Do you not know that we are to judge messengers? Why not, then, things pertain- ing to this life? If, then, you have the cognizance of such matters, why do you set those to judge who are of no ac- count in the congi-egation? For shame to you I say it! So, then, there is not among you a wise man; not even one, who shall be able to decide between his brethren! But brother with brother is judged, and that by infidels! Now, there- fore, indeed, there is plainly a fault in you, that you have law-suits with one another. Why do you not rather bear injury? Why do you not I'ather bear the being defrauded? But you injure and defraud; and that, too, your own breth- ren. Do you not know that the unrighteous shall not in- herit the kingdtnn of God? Be not deceived: neither for- nicators, nor idolaters, nor adulterers, nor catamites, nor sodomites, nor thieves, nor misers, nor drunkards, noi' re- vilers, nor extortioners, shall inherit the kingdom of God. And such were some of you; but you are washed, but you are sanctified, but you are justified, by the name of the Lord Jesus, and by the Spirit of our God. 12. — All meats are lawful for me to eat, but all are not pi'oper: all meats are lawful for me to eat; but I will not be enslaved by any meat. Meats for the belly, and the belly for meats; however, God will destroy both it and them. Now, the body was not made for uncleanness, but for the Lord, and the Lord for the body: and God has both raised the Lord, and will raise up us by his own power. Do you not know that your bodies are the members of Christ? Shall I, then, take the members of Christ and make them the members of a harlot? By no means. What! do you not know that he who is strongly attached to a harlot is one body? for he says, "The two shall be one flesh." But he, who is strongly attached to the Lord, is one spirit. Flee uncleanness. Eveiy sin which a man commits, is without the body: but he who commits uncleaimess, sins against his own body. What! do you not knew that your body is tbe temple of the Holy Spirit, who is in you, whom you have Cn. VII. I. C0KINTIIIA:N^S. 313 from God? Besides, you are not your own; for you are bouyht with a price: therefore, with your body glorify God. YII. — Xow, coiicerniiig- the things of whi-ch you wrote me: It is good for a man not to marry a woman. Never- theless, on account of uncleanness, let every man have a wife of his oAvn, and let every woman have her own hus- band. Let the husband fulfill his obligations to his wife: and in like manner, also, the wife to tlie husband. The wile has not the command of her own person, but the husband: and in like manner, also, the husband has not the command of his own person, but the wife. Deprive not one another, unless, perhaps, by consent, for a time, that you may devote yourselves to prayer; and do you come again together, that Satan may not tempt you through your incontinency. 6. — But this which follows I speak as an advice, and not as an injunction, that I wish all men to be as I myself am. However, each has a proi)er gift fi-om God; one, indeed, after this manner, and another after that. I -ay, to the un- married men, and to the widows, it is good for them if they can remain even as I do. Yet, if they can not live conti- nently, let them mariy; for it is belter to many than to be in [)ain. Now, those who have married I charge, (yet not r, but the Lord;) let not a wife depart from her husband: but if she even dt'i)art, let her remain unmarried, or be rec- onciled to her husband; and a husband must not put away his wile. But the rest I command, not the Lord; if any brother have an inlidel wife, who hei'self is well pleased to dwell with him, let him not put her away. And a woman who has an infidel husband, who himself is well pleased to dwell with her, let her not put him away. For tin; infidel linsband is sandilied by the wife, and the infidel wife is sanctified by the husband; otherwise, certainly your child- ren were unclean; whereas, indeed, they are holy. ]Jut il" the infidel depart, let him depart: the brother or the sister is not in bondage with such; but God has called us to peace. For how do you know, O wife! whether you shall save your husband? And how do you know, O husbandl whether yon shall save your wife? But as God has distributed to every one, and as the Lord has called e\ cry one, so let him walk; antl so, in all llic congregations., I ordain. Has any cMcunicised one been called? Let him not be uncircum- cised. Has any one i)een called in uncircumcision? ix-t him not be circuniciseil. Circumcision is nothing, and uncir- cumcision is nothing, but the keeping of the commandments olCtod. Let eveiy one remain in ihe same calling in which he was called. \\ ere you called, being a bondman? JJe not 314 I. CORI^THIAKS. Ch. VU. careful to be made free. Yet, if you can be made free, prefer it. For a bondman, who is called by the Lord, is the Lord's freedman. In like manner, also, a freedman who is called, is Christ's bondman. You were bought with a price: become not the slaves of men. Brethren, in what state each one was called, in that let him remain with God. 25. — ISTow, concerning- virgins, I have not a command- ment of the Lord: but, I give my iudgment, as having- ob- tained mei-cy of the Lord, to be faithful. I declare this, then, to be good, on account of the present distress; namely, that it is good for a man who is unmarried, to continue so. Are you bound to a wife? seek not to be loosed. Are you loosed from a wife? seek not a wife. And yet, if you marry, you have not sinned; and if a virgin marry, she has not sinned: nevertheless, affliction in the flesh such shall have; but I spare you. JSTow, this I say, brethren, the time being short, it remains that both they who have wives, should be as not having wives; and they who weep, as not weeping; and they who rejoice, as not rejoicing; and they who buy, as not possessing; and they who use this world, as not abusing it: for the- form of this world passes by. Besides, I would have you without anxious care. The unmarried man anxiously cares for the things of the Lord; how he shall please the Lord. But he who is married, anxiously cares for the things of the world; how he shall please his wife. There is the like difference between the wife and the virgin. The unmar- i-ied woman anxiously cai-es for the things of the Loi-d; that she may be holy, both in body and spirit: but she who is married, anxiously cares for the things of the woi-ld; how she shall please her husband, l^ow, this I say, for your own benefit; not with a view to lay a snare for you, but lor that which is becoming, and best adapted to a steady, uninter- rupted adherence to the Loi'd. But if any one thinks he acts impi-operly toward his virgin, if she be above age, un- married, and so needs to be married; let him do what she inclines, he does not sin: let such marry. But he who stands fii-m in his heart; not having- necessity, and has power con- cerning his own will; and has determined this in his own heart, to keep his virgin, does well. So, then, even he who gives her in marriage, does well; but he who gives her not in marriage, does better. 39. — A wife is bound, as long as her husband lives; but if hei- husband be dead, she is at liberty to be man-ied to whom she pleases; only in the Lord. But she is happier if she continue as she is. This is my opinion; and I think J have the Spirit of God. Ch. Vm-IX. I. CORIXTIIIAJS'S. 315 VIII. — Xow, foiKenrm<^- things sncrificcd to idols, we know, (for we all have knowledge. Knowledge puffs uj), but love builds up. However, if any one is confident of knowing anything-, he has known nothing, yet, as he ought to know. But, if any one love God, the same is acknowl- edged by him.) 4. — Concerning, then, the eating of things sacrificed lo idols, we know that an idol is nothing in the world; and that there is no other God but one. For though, indeed, there are nominal gods, whether in heavf^n or on earth; (as, indeed, there are many gods, and many lords;) yet, to us, there is but one God, the Father; of whom all things are, and we for him: and one Lord, Jesus Chi'ist; by whom all things are, and we by him. However, this knowledge is not in al! : for some, till this hour, in the conscience of the idol, eat it, as a thing sacrificed to the idol; and their conscience, being- weak, is defiled. But meat does not recommend us to God : for neither, if we eat, are we the better; neither, if avc do not eat, are we the worse. Nevertheless, take heed, lest, perhaps, this liberty of yours become a stiuubling block to the weak. For if any one see you, who have knowledge, at table in an idol's temple, will not the conscience of him that is weak, be encouraged to eat things sacrificed to idols? and through this, yom- knowledge, shall the weak brother perish, lor whom Christ died? And, by thus sinning- against the brethi-en, and wounding- their weak conscience, you sin against Christ. AVherefore, if meat make my brother slum- ble, I will never eat flesh, lest I make my brother stumble. IX. — Am I not an Apostle? Am I not a fi-eeman? Have T not seen Jesus Christ, our Lord? Are not you my work in the Lord? If to othei-s I am not an Apostle, yet, to you, at least, I am ; ibr the seal of my apostleship, are you, in the Lord. My answer to them who condemn me, is this: Have we not liberty to eat, and to drink? Have we not liberty to lead about a sister wife, as the other Apostles, and the brethren of the Lord, and Cephas? Or, have I, only, antl Bai-nabas, not liberty to Ibrbcar working? AVho, at any time, serves in the wars, on his own charges? Who plants a vineyard, and does not eat the li-uit of it? Or wlio [['{.'<.]>- a flock, and does not eat of the milk of the flock? Do I speak these things as a man? Or does not the law also suy these things? For, in the law of Moses it is wiitten, "You shall not muzzle the ox ti-eading out the corn." Does Ciod lake care of oxen? Or, does he command this chiefly Ibr our sakes? For onr sakes, cerlaiidy, it was written: be- causo, he who i)lows, ought to |)low in hope; and he wlu" 316 I. COKmTHIANS. Cii. X threshes, in hope, oi;ght to partake ol' his own hope. IT we have sown for you spiritual things, is it a great matter if we shall reap your carnal things? If others partake of this authority over you, ought not we, rather? l^evertheless, we have not used this power; but we bear all things, that we may not give any hindrance to the gospel of Christ. Do you not know that they who perform sacred offices, eat from the temple? Do not they who wait at the altar share with the altar? So also, the Lord has appointed them who announce the gospel, to live by the gospel. But I have used none of these 2)rivileges ; neither have I written these things that it should be so done to me: I'or it were good ibr me rather to die, than that any one should make my boasting void. For when I declare the gospel, I have nothing to boast of; be- cause necessity is laid upon me : yes, woe awaits me if I de- clare not the gospel. Now, if I tlo this willingly, I ha\e a reward; but, if against my will, still I am intrusted with the stewardship. What, then, is my reward? that, when declaring the gospel, 1 shall exhibit the gospel of Christ without chai'ge, in order that I may not abuse my power in the gospel. For, though I be a freeman, with respect to all; I have made myself a servant to all, that I might gain the more. So, to the Jews, I became as a Jew, that I might gain the Jews: to those imder the law, (though not under tlie law,) as under the law, that I might gain those under the law: to those without law, as without law, (not being with- out law to Cod, but under law to Christ,) that 1 might gain those that are without law. To the weak, I became as weak, that I might gain the weak. To all, I have become all things, that, by all means, I might save some. N^ow, this I do for the sake of the gospel, and that I may become a joint piir- taker of its i-e wards. Do you not know that they who run a race, all run, l)ut one only receives the prize? So run, that you may lay hold on the prize. N^ow, every one who con- tends is temperate in all things: they, indeed, that they may receive a fading crown; but we, one that does not lade. I, therefore, so run, as not out of view. So I fight, not as beat- ing the air: but, I mortify my body, and keep it in subjec- tion; lest, perhaps, having proclaimed to others, I myself should not be accepted. X. — Xow, I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea; anil all were immersed into Moses, in the cloud and in the sea; and all did eat the same spiritual meat; and all did di'ink the same si)iritual drink; (for they drank of the spiritual rock, which foUowed them, and that rock was Ch. X. I. COKINTIIIANS. 317 (Hii-ist.) Nevertheless, with the greater part of them, God was not well pleased; lor they were cast down in the wilder- ness. Xow, these thinys have become types to us, in order that we should not he lusters alter evil things, even as they lusted. Xcither be you idolaters, as some of them were; as it is written, " The peojile sat down to eat and to drink, and rose up to dance." Neither let us commit whoredom, as some of them committed whoredom, and fell, in one day, twenty- three thousand. Neither let us grievously tempt Christ, as some of them tempted, and perished by serpents. Neither murmur you, as even some of them murmured, and ])erished by the destroyer. Now, all these things ha[)pened to them as types; ancl are written for our admonition, on whom the ends of the ages are come. "Wherelbre, let him Avho thinks he stands, take heed, lest he fall. No trial has come upon you but such as belongs to man; and God is taithful, who will not suffer you to be tried above what you are able, but will, with the trial, also make a way to escape, that you may be able to Ix-ai'. Wherefore, my beloved, fly from idolatry. I speak as to wise men; judge you what T say. The cu]) of blessing, which we bless; is it not the joint participation of the blood of Christ? The loal", which we break; is it not the joint i)articipation of the body of Christ? Because there is one loaf, we, the many, are one body: for we all partici- pate of that one loaf. Look at Israel after the flesh. Are not they, who eat of the sacrifices, joint partakers of the altar? What, then, do I affirm? that an idol is anything, or that an idol sacrifice is anything? No. But, that what the hcatliens sacrifice, tliey sacrifice to demons, and not to God. Now, I would not have you to become joint partakers with the demons. You can not drink the cup of the Lord, and the cup of demons: you can not partake of the table of the Lord, and of the table of demons. Do we provoke the Lord to jealousy? Are we sti'onger than he? All things ai-e lawlul, but all are not expedient; all are lawful, l)Ul all do not eilil'y. Let no one seek his own, but that of his neighbor, cdtio.' Whatever is sold in the shaml)lcs, eat, asking no cpiestion on account of conscience; " lor the earth is the Lord's, and the fullness thereof." And if any of the unbelievers invite you, and you incline to go, whatever is set before you, eat; asking no cpiestion on account^ of con- science. But if any one say to you. This is a thing sacri- ficed to an idol; do not eat, on account of him who showed it, and of conscience. Now, I say conscience, not your own, but that of the other. ;?0. — But why is my liberty judged l)y another's con- 318 L COEIXTHIAI^S. Ch. XI, science? But if, by favor, I be a partaker, why am I evil spoken of, for that foi- which I give thanks? 31. — Whether, then, von eat or drink, or whatever you do, do all to the glory of God. Be no occasion of stumb- ling; neither to the Jews, nor to the Greeks, nor to the con- gregation of God. Even as I please all men in all things; not seeking ray OAvn advantage, but thrit of the many, that XI. they may be saved. Become imitators of me, even as I also am of Christ. 2. — Xow I praise you, brethi'en ; because, in all things, you remember me, and hold last the traditions as T delivered them to yon. But I would have yon know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is (Jod. Eveiy man who prays, or prophesies, having his head covered, dishonors his head. And every woman who prays, or prophesies, with her head uncovei'ed, dishonors her head. Besides, it is one and the same, Avith being shaved. Wherefore, if a woman be not vailed, even let her be shorn: but, if it be shame for a woman to be shorn or shaved, let her be vailed. Xow, man, indeed, ought not to cover the head, being the image and glory of God, but woman is the glory of man. Besides the man is not of the woman; but the woman is of the man. And, also, the man was not created for the Avoman, but the wo- man for the man. For this reason, ought the woman to have a vail on her head, on account of the messengers. However, neither is the man without the woman, nor the woman with- out the man, in the Lord. Besides, as the woman is from the man, so, also, the man is by the woman; but all fi'om God. Judge in yourselves, is it decent that a woman pray to God unvailed? Does not even nature itself teach you, that if, indeed, a man have long- hair, it is a disgrace to himr But if a woman ha\e long hair, it is a glory to her: for her hair is given to her for a vail. However, il' any one resolve to be contentious, we have no such custom; neithei' the con- gregations of God. 17. — ]Now, in declaring this, that you come together, not foi- the better, but lor the worse, I do not praise you. For, first, indeed, I hear, that when you come togethei- in the con- gregation, there are schisms among you; and I pai'tly be- lieve it. For there must even be sects among you, that the approved among you may be made manifest. But your com- ing together into one place, is not to eat the Lord's supper. For, in eating it, every one takes first his own supper; and one, indeed, is hungry, and another is filled. What! have you not hous(\s, to eat and to drink in? or, do you despise Cii. XTI. T. CORmTIIIANS. 319 till' congTegatioii of God, and put to shame those who have not? What sliall I say to you? Shall I pi-aise you? In thi^, I prai-e you not. 23. — For I I'eceived from the Lord what, also, I delivered to you; that the Loixl Jesus, in the night in which he was betrayed, took a loaf; and, having given thanks, he broke it; and said, Take, eat; this is my body, which is broken lor you: do this in i-eniendu-ancc of me. In like manner, also, the cup, after he had supped; saying, This cup is the new in- stitution in my blood: do this, as oiten as you drink it, in i-ciiicnibrance of me. For as olten as you eat this loaf, and diink this cup, you openly publish the death of the Lord, until he come. So, then, whosoever shall eat this loaf, and di'ink this cuj) of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine him- self, and then let him eat of the loaf, and drink of the cup. For he who eats and drinks unworthily, eats and drinks judgment to himself, not distinguishing the body of the Lord. For this cause, many among you are weak and sick, and a considerable number are fallen asleep. But if we would judge ourselves, we should not be judged. Yet, when we are judged by the Lord, we are corrected, that we may not be condemned with the world. Wherefore, my brethren, when you come together to eat, wait for each other. And if any one hunger, let him eat at home, that you may not come together for judgment. And the other things ] will set in order when 1 come. XII. — j^ow, concerning spiritual gifts, brethren, I would not have you ignorant. You know that you were Gentiles, led away to dumb idols, even as you ha]>pened to be led. Wherefore, I inlbrm you, that no one, speaking by the Spirit of God, pronoimces Jesus accursed; and, that no one can declare Jesus Lord, except by the Holy Spirit. Xow, there are diversities of gifts, but the same spirit. And there are diversities of ministries, but the same Lord. And there are diversities ol" operations, but it is the same God, who works all in all. And to each is given this manifestation of the Spirit, for the advantage of all. For to one, indeed, is given, by the Spirit, the word of wisdom: and to another, the word of knowledge, according to the same Spirit. And to an- other, faith, by the same Spirit: and to another, the gifts of healing, by the same Sjnrit: and to another, the operations of powers: and to another, prophecy: and to another, dis- cerning of spirits: and to anolliei', diverse kinds of foreign tongues: and to another, (he interpretation of foreign tongues. Now, all these does the one ami the same Spirit etfectively 320 I. CORINTlirANS. Ch. XTIl. work; distributing to cac-h, respectively, as he pleases. *For, as the body is one, although it have many meml>e]-s; and all the members of that one body, being many, are one body, so also is Christ. For, indeed, by one Spirit, we all have been immersed into one body; whether Jews or Greeks, whether slaves or freemen; and all have been made to drink of one Spirit. Since, then, the body is not one member, but many; if the foot shall say. Because I am not the hand, I am not of the body; is it, for this, not of the body? And if the ear shall say. Because I am not the eye, I am not of the body; is it, for this, not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? But, now, God has placed the members, every one of them, in the body, ai? he has pleased. Besides, if all were one member, where were the body? But now, indeed, there are many members, but • one body. Therefore, the eye can not say to the hand, I have no need of you: nor, again, the head to the feet, I have no need of you. IS^ay, those members of the body which seem to be more feeble, are necessary. And those which we think a;'e less honorable members of the body, around them we throw more abundant honor; and so, our uncomely mem- bers have more abundant comeliness. But, our comely mem- bers have no need. However, God has tempered the body together; having given to the member which wants it, more abundant honor. That there may be no schism in the body; but, that the membei's may have the very same anxious care, one for another. So, whether one member suffer, all the membei's sympathize; or, one member be honored, all the members rejoice together. Now, you ai'c Chi-ist's body, and members in particular. And these, indeed, God has placed in the congregation: first, Apostles; secondly, prophets; thirdly, teachers; next, powers; then, gilts of healing: helpers, directors, kinds of foreign languages. Are all Apos- tles? are all prophets? are all teachers? have all powers? have all the gill of healing? do all speak in foreign lan- guages? do all interpret? JSfow, ardently desii-e the best gifts; and yet I show you a more excellent way. XIII. — Though I could speak with the tongues of men, and of angels, but have not love, I become as sounding brass, or a noisy cymbal. And though I have pi'ophecy, anil know all secrets, and all knowledge; and though I have all faith, so as to remove mountains, but have not love, I am nothing. And though I spend all my goods in feeding the pool-, and though I deliver my body to be buined, but have not love, T am nothing profited. Love sufi'ei's long, and is kind. Ch. XrV. I. CORrXTlITANS. 321 Love envies not. Love does not vaunt ; is not pufled up; does not behave itself unbecomingly; does not seek its own thing's; is not exas])ei'ated; does not imagine evil ; does not rejoice in iniquity, but greatly rejoices in the truth: covers all things, believes all things, hopes all things, endures all things. L(ne never fails: but, whether prophecies, they will be out of use: or foreign languages, they shall cease: or science, it shatl be abolished. For we know only in part, and pro])hesy in [)art. But when perfection is come, then what is in part will be done away. When I was a child, I s])oke as a child, I conceived as a child, I reasoned as a child. But when I became a man, I put away childish things. For now we see through a glass obscurely; but then, face to face: now, I know in part; but then, I shall fully know, even as I am fully known. And now abide faith, hope, love, these three: but the greatest of these is love. XIV. — Pursue love, and eai-nestly desire spiritual gifts; but especially that you may i)ro])hesy. For he who speaks in a Ibreign language, speaks not to men, but to God; lor no one undci'stands him : nevertheless, by the Spirit he speaks secrets. But he who prophesies, speaks to men lor edifica- tion, and exhortation, and consolation, lie who sjjeaks in a foreign language, edifies himself: but he who pi'ophesies, edifies the ctnigivgation. 1 wish, indeed, that you all spoke in Ibreign languages; but rather that you prophesied: for greater is he who prophesies, than he who sj)eaks in foieign languages, unless, indeed, he interpret, that the congiega- tion may receive edification. Foi' now, brethren, if I should come to you speaking in ibivign languages, what shall I pi-ofit you, unless I shall speak to you intelligibly; either by revelation, or by knowledge, or by prophecy, or by doctrine? In like manner, things without life, giving sound; whether pipe, or haip; unless they gi\ e a ditlerence to the notes, how shall it be known what is pij'ed, or hari)ed? And, therelbre, if the trumpet give an unintelligible sound, who will ijrejnire himsell' Ibr battle? So, also, you, unless with the tongue you give intelligible speech, how shall it be known what is spoken? Tlieretore, you will be s])eaking to the aii'. There are, perhaps, so many kinds of languages in the world, and none of them is Avithout signification. Yet, if I do not know the meaning of the language, I shall be to him who speaks, a foreignei-; and he who speaks, will be a ibreigner to me. Wherefore, you, also, since you are earnestly desiroiis ol spiritual gifts, ^eek tiieiii, that you may abound lor the edifi- 21 322 I. COEIN^THIANS. Ch. XIV. cation of the congregation. For which cause, let him whc prays in a foreign language, pray that he may interpret For if I pray in a foreign language, my spii'it prays; bul my understanding is unfruitful. What, then, is to be done? I will pray with the Spirit, but I will pray also with under- standing: I will sing with the Spirit; but I will sing also with understanding. Else, when you shall bless with ihe spirit, how shall he who fills up the jjlace of the unlearned, say the Amen to your thanksgiving, since he knows not what you say? For you, indeed, give thanks well; but the other is not edified. I give thanks to God, speaking in mor'j foreign languages than all of you; yet, in the congregation, I would rather speak five sentences with my meaning under- stood, that I may instruct others, also, than ten thovisand sentences in a foreign language. Brethren, be not childreii in understanding; but in evil be children, and in understand- ing be full grown men. In the law it is written, " Surely, with other tongues, and with other lips, I will speak to this people; yet not even then will they hearken to me, says the Lord." So that foreign languages are for a sign; not to be- lievers, but to unbelievers: but prophecy is for a sign; not to unbelievers, but to believers. If, then, the whole congre- gation be come together in one jjlace, and all speak in Ibr- eign languages; and there come in unleai-ned persons, or un- believers, will they not say that you are mad? But if all prophesy, and there come in an unbeliever, or an unlearned person, he is corrected by all, he is examined by ail; the hidden things of his heart are made manil'est: and so, falling on his face, he will worship God, publishing that God is actually among you. What is it, then, brethren? When you are come together, each of you has a psalm, has a dis- course, has a foreign language, has a revelation, has an in- terpretation! Let all things be done to edification. And if any one speak in a foreign language, let it be by two, or at most by three sentences, and separately; and let one in- terpret. But if there be no intei-preter, let him be silent in the congregation; yet let him speak to himself and to God. Now, let two or three prophets si)eak, and let the others judge. But, if to another, sitting by, anything be revealed, let the first be silent. For you can all prophesy, one by one, that all may learn, and all may be comlbrted. For the spirits of the prophets are subject to the prophets. Besides, God is not the author of conlusion, but of peace. As in all the assemblies of the saints, let your women be silent in the congregations: for it has not been permitted to them to speak, but they must be in subjection; as the law also com- Ch. XY. I. CORINTHIANS. inands. And il' they wish to learn anything, let them ask their own hnshands, at home: for it is an indecent thing for women tt) speak in the congregation. AVliat! went the word of God forth ii'om you? or did it come to you only? If any one be really a prophet, or spiritual person, let him ac- knowledge the things I write to you, that they are the coni- mamlments of the Lord. And if any one be ignorant, let him be ignorant. Wherefore, brethren, earnestly desire to })i-ophesy ; and hinder not to speak in foi-eign languages. Let all things be done decently and in order. XV. — Now I declare to you, brethren, the glad tidings which I announced to you; which, also, you have received, and in which you stand. By which, also, you are saved, if you retain those joyful tidings which I delivered to you; un- less, indeed, you have believed to no purpose. For I deliv- ered to you, among the first things, what also I received first — that Christ died for our sins, according to the scrip- tures; and that he was buried; and that he rose again the third day, according- to the scriptures; and that he was seen by Cephas, then by the twelve. After that, he was seen by above five hundred brethren at once; of whom the greater part remain to this present time, but some are fallen asleep. After that, he was seen by James; then, by all the Apostles. And, last of all he was seen by me, as by one born out of due time. For I am the least of the Apostles; Avho am not worthy to be called an Apostle, because I persecuted the congregation of God. But, by the favor of God, I am what I am: and his favor which was bestt)wed on me, was not vain; for I have labored more abundantly than all of them; yet not I, but the favor of God, which is with me. Well, then, whether I or they, so Ave proclaim, and so you believed. Now, if it be jjroclaimed that Christ was raised from the dead, how is it that some among you say, that thei'e is no resuri'cction of the dead? For if there be no resuri-ection of the dead, neither has Christ been raised. And if Christ has not been raised, vain, certainly, is our proclamation, and vain, also, is your faith. Besides, we are ibund even false witnesses concerning God : because we have witnessed, with respect to God, that he raised Christ; whom he raised not, if, indeed, the dead are not raised. And if the dead are not raised, neither has Christ been raised. Farther, if Christ has not been raised, your faith is useless; you are still in your sins. Certainly, also, they who are fallen asleep in Christ are i)erished. If in this life, only, we have ho})e in Christ, we are, of all men, the most miserable. 20. — But now Christ is I'aised fi-om the dead, — the firb! 324 I. CORTJ^THIAKS. Ch. XV. fruit of them who have fallen asleep. For since through a man came death, through a man also comes the resurrection of the dead. Therefore, as by Adam all die, so also by Christ all shall be made alive. But everyone in his own rank: Christ the first fruit; they that are Christ's, afterward, at his coming'. Then comes the end, when he shall resign tlu' kingdom to God, even the Father; when he shall have abol- ished all government, and all authority, and power. For he must reign till he has put all the enemies under his feet. The last enemy. Death, shall be destroyed. For he has sub- jected all things under his feet. Now when it says that all things are subjected, it is manifest that he is excepted, who has subjected all things to hiiu. l^ow, Avhen all things are subjected to him, then even the Son himself shall be subjected to him, who subjected all things to him, that God may be all in all. 29. — Otherwise, what shall they do, who are immersed for the dead, if the dead rise not at all? why then are they immersed for them? 30. — And why do we endanger oiirselves every hour? 1 solemnly declare, by your rejoicing, which T also have in Christ Jesus our Lord, that every day I die. 32. — If, after the manner of men, T have fought with wild beasts at Ephesus, what is the advantage to me, if the dead rise not? Let us eat and drink, for to-morrow we die. Be not deceived: evil communications corrupt good man- ners. Awake up as you ought, and sin not; for some <>f you have not the knowledge of God. For shame to you, 1 say it. 35. — But some one will say, How can the dead be raised up? and with what kind of body do they come? Simple- ton! what you sow is not made alive, except it die. And as to what you sow, you do not sow the body which shall be produced, but the naked grain; it may be of wheat, or of any other kind: but God gives it a body, as it has please