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NEW AND CORRECTED VERSION

THE NEW TESTAMENT;

MINUTE REVISION, AND PROFESSED TRANSLATION
P» OF THE ORIGINAL
HISTORIES, MEMOIRS, LETTERS, PROPHECIES,

AND OTHER PRODUCTIONS OF THE

EVANGELISTS AND APOSTLES ;

TO WHICH
ARE SUBJOINED, A FEW, GENERALLY BRIEF, CRITICAL, EXPLANATORY, AND
PRACTICAL NOTES.

By RODOLPHUS DICKINSON,
a presbyter of the protestant episcopal church in the united states j and rector of st
paul's parish, district of pendleton. south Carolina,

BOSTON:
PUBLISHED BY LILLY, WAIT, COLMAN, & HOLDEN.
1833.

Entered, according to Act of Congress, in the year 1831,
Bj Rodolphus Dickinson,
In the Clerk's Office ofthe District Court of South Carolina.
Tvrp_ / qi

S'5 *r5 4

DICKINSON'S

CORRECTED VERSION

OF THE

CHRISTIAN SCRIPTURES

ALPHEUS FLETCHER STONE,

MEMBER OF THE MASSACHUSETTS MEDICAL SOCIETY.

ZEALOUS AND FAITHFUL FRIEND,
Permit me, without privately requesting the favor, to inscribe this
volume to you, with an intimation to the reader, that it is now originally
introduced to your knowledge and notice ; and therefore, that you have
given it no countenance, and are not responsible for any participation
in its projection, or accomplishment.
This effort may, perhaps, render me odious to some individuals : and
though your personal attachment forbids that you should be thus im
pressed, and however highly your favorable reception of the work would
be estimated ; yet, it is hitherto problematical, whether you will view it
with approval, or pleasure. Whatever may be your sentiments, receive
my cheerful offering, as a testimony of unshaken friendship, and a
tribute to distinguished virtue.
The propriety of this address is greatly enhanced by the reflection,
that the sacred principles displayed in the publication, are, in no in
stance, within the circle of my acquaintance, more impressively exem
plified, than in your interesting life. The theatre of your usefulness
has, indeed, been most honorably and amply occupied. The Christian
church records your eminently deserved memorials. The sick, the
imprisoned, the widow, the orphan, the indigent, and the afflicted in
every form, arise in countless cases, and pronounce you happy. Your
appropriate meed is reserved for a higher sphere. In this transient and
mercenary state, neglect too often clothes with moss the threshold of

vi INSCRIPTION.
the wise and good man's door ; but, he is happily destined to a renewed
existence, in which righteousness will perpetually reside. ' Virtuous
Independence is the sun, which irradiates the morning of his day, and
warms its noon, tinges the serene evening with every beautiful variety
of color, and on the pillow of religious hope, he sinks to repose in the
bosom of Providence.' And O that I might duly imitate, as well as
justly appreciate you, in your self-direction, philanthropy, and piety ;
in the purity of your faith, and the excellence of your example ; in your
solid integrity, and devout sincerity of character ; in your professional
ability and faithfulness ; in your assiduous preparation of the dearest
objects of your solicitude, for heaven ; in your unwearied devotion to
various deeds of beneficence ; in your hearty frowns on all the low
pursuits of human artifice ; in your habitual contempt of all sordid
ambition ; in your absolute abhorrence of every despotic and oppressive
theory, or practice ; in your entire disregard of every personal, or social
distinction, not founded on spiritual worth ; and in your noble superiori
ty to all temporal plans, not formed for the advancement of the sublime
interests of eternity !¦
May that kind ' Providence, which, by all its dispensations, proves
that it delights in the happiness of man here, and his greater happiness
hereafter,' prosper you in these exalted concerns, till you attain the
elevation of the highest human hopes, in the divine splendor, glory, and
felicity, of the celestial world I
Be pleased to accept my warmest gratitude, for your multiplied, and
most disinterested kindness to myself and family, amid the checkered
scenes of life ; and be assured, ofthe continuance of my cordial esteem,
respect, and affection.
R. DICKINSON.
Deerfield, Franklin County, Massachusetts,
January 1, 1833.

PREFACE

Fancy, in her wild excursions, is frequently enraptured, while she
delineates and surveys those lofty heights, that defy the ascent of the
understanding. She is ever portraying elevated results, which only
deride intellectual weakness. Her flight far transcends all practical
attainment. Imperfection is the perpetual attendant of the human mind
and heart ; and deeply engraves its name and traits, on every earthly
exertion. In offering to the public, this edition of a part of the sacred scriptures,
I am fully aware, that should the work become a theme of criticism, it
may be assailed from that department, as a presumptuous and useless
effort : and I am well apprised, from the veneration in which the
received text is so extensively held, that by many of those, who may
accidentally cast their eye on this version, the charge of pernicious
innovation may be reiterated. Such considerations, as far as justice to
myself admits, and deference to others requires, claim a frank avowal
and vindication of the motives, that have induced the publication, and a
brief illustration of its supposed utility.
It is .well known, to those conversant with the history of Biblical
translations, that the division of chapters and verses, in all languages, is
a device of comparatively modern days. In this edition, the separate
compositions are restored to their ancient form ; attended with no
subdivisions, except those dictated by the sentiment. Instead of inno
vation, therefore, it is thus far founded on primitive example : and it is
a favorable circumstance, that this original arrangement, contrasted
with that of the authorized copy, is more congenial to the polished
character and improved taste of the present age.
The lapse of centuries has produced a revolution in the English
language, requiring a correspondent change in the version of the scrip
tures : and I may add, that the errors in grammar and rhetoric, the
harsh and indelicate expressions, dispersed through the generally adopt
ed text, demand amendment. The style of that translation, regarding
either its propriety, or purity, is, to a great extent, obsolete. There is
much inelegance and inaccuracy, in the selection of words, the structure

viii PREFACE.
of sentences, and in every compartment of composition. Elementary
expressions, individual and complex phrases of various description, per
vade it, unknown to the existing advanced state of literature. If they
were admissible, at the period of that publication, it is sufficient to aver,
that they are now exploded.
Though, various impositions, confirmed by established usage, still re
main to afflict many of the intelligent and the worthy ; yet, a thousand
objects, that so lately allured and fully occupied minds of a parallel
cast, are vanishing from the intellectual and moral vision. Adherence
to earlier modes of instruction, and disrespect to the progress of later
improvements, are retiring to the shades of oblivion. The ashes of the
departed are less disturbed. : The mansions of refinement are less
haunted by the spectres of decayed or impoverished learning. ! Cultivat
ed life extensively recoils from the famihar survey of relics, that belong
to the quiet of the tomb. They are fast ceasing to deface the exquisite
elegance of the literary and theological landscape. Luminaries more
effulgent, enlighten and adorn the summits of the social state. A re
newed lustre illumines the vales. The fortresses of human nature are
defended by a more select and skilful corps. The well disciplined
legions of freedom, truth, and justice, are becoming invincible. The
foes to the march of knowledge and felicity, are flying, in dismay, from
the conflict. Novelty, in the application of physical, mental, and mora]
powers, to the diversified purposes of erudition and the arts, is effecting
prodigies. Auspicious, indeed, are the movements among communities
and nations. The ascendant, republican genius, aided by the concen
trated wisdom and efficiency of the crisis, is still bursting the shackles
of ignorant and lawless usurpation ; and unfolding to the rapturous
view, the magnificent resources of individual and collective prosperity.
The edicts of civil and ecclesiastical tyrants, fall powerless at the feet of
freemen. The impious league of political supremacy with the perverted
altar, is fast dissolving. Authoritative dogmas and inquisitorial prac
tices, are disappearing before the signal triumphs of good principles,
and kind affections. Intolerance, in every guise, is gradually abating
its severity, and through the prevalent temper of the times, passing to a
state of banishment, or imbecility. The decretals of fanatics and bio-ots,
formerly so appalling, are losing the force of statutes, and now widely
excite commiseration, instead of alarm. Unrestrainedly to think, is be
yond the interdiction of arbitrary rule ; and praise to the munificence of
Heaven, it is no longer perilous to speak and act freely, within the
indefinite range of virtue ! The engine of an unfettered press, for which

PREFACE. ix
our grateful orisons should daily reach the skies, is crushing the mon
sters of despotism in every section of society. The innumerable, theo
retical requisites, so long decreed as indispensable to the constitution of
the Christian character, and to the awards of future blessedness, are
rapidly diminishing, and approaching the scriptural standard : and im
posture is less successful in subjecting the public mind to its endless
detail of questionable, unimportant, or worthless deductions. Reason,
enlightened by the real revelation, is brushing away the fragile webs of
self-created mysticism and folly, and all the flimsy drapery with which
the vanity of earthly invention has attempted to disfigure the incom
parable symmetry of celestial truth. Liberty of opinion and discussion,
clad in the unassuming habiliments of new energies, expanding views,
and increasingly celebrated sanctions, continues to persevere in the mild
and glorious plans of reform ; and through the far extended line of a
brilliant career, daily to exhibit the fresh, but peaceful trophies of con
quest, over the devotees of error and delusion.
The triumphant advance of the human faculties is not to be arrested.
Posterity will not blindly tread in the tracks of ancestry. Time dis
plays numerous dilapidations. Anciently admired edifices are in ruins.
New and more beautiful forms arise. Classic and critical acquisitions
command respect. This is an era in the development of sacred learn
ing. Successive history is marked by gradual ravages among the rub
bish ofthe language. The republic of letters would not now endure the
earliest English translations, or the original effusions of the Biblical
press of James the First. Subsequent impressions have been discarded.
Many peculiarities of unenlightened origin, have, to a more recent date,
been compelled to surrender, and many more must yield, to the vicis
situdes of that judicious taste and solid discernment, which establish the
most approved models of fine writing. Correct exhibitions ofthe sacred
oracles must always have an intimate relation to such fluctuations.
Review, at intervals, may be useful, however slowly and reluctantly ap
proved. Our ordinary translation is not inspired. No book can give
permanent law to language : and an unalterable version of the Bible is
no part, even of any of the discordant systems, that have assumed the
very indeterminate appellation of Orthodoxy. It would be easy to vin
dicate the plan of a work ofthis class, by the disconnected materials in
aid of its completion, and by the actual translations of various compass,
which have been furnished by some of the greatest and best men of dif
ferent religious tenets. Though hallowed, here is no prohibited scene
of devotion. The incense of the meanest votary may ascend from the
2

* PREFACE.
holy censer. On this topic, the most illustrious precedents justify the
most obscure imitation. But still, the profession of multitudes continues
to be strangely arrayed against their practice. With all the influence
in favor of our established version of the word of God, derived from
early and habitual associations, much of its peculiar phraseology is
scarcely tolerated in any other accredited form. The train of slavish,
ordinary composuists, and particularly of the clerical profession, who,
from their apparent, reverential awe for the matter, so uniformly incor
porate the manner, of the translators of the English Bible, with their
habits of reflection and expression, qualify, in no material degree, the
abstract correctness of the preceding remark. The unpleasant effects,
derived from this subserviency to the commonly received standard, are
rapidly vanishing. Many of those distinguished writers, who are very
lavish in its praise, take the precaution not to follow its example in their
own publications. Every general commentator, particular expositor, or
more private preacher, is perpetually informing his readers, or hearers,
how the text should be interpreted, in contrariety to the authorized
translation. On what foundation, then, can its sacredness, or infalli
bility, be vindicated 1 If it is thus incorrectly rendered, why should not
these multiplied corrections be embodied 1 Why should they remain so
unavailing to the great aggregate of society, by their dispersion through
unnumbered, inaccessible sources ? It may be viewed as mere em
piricism, bordering on idolatry, to withhold them : but, while the ruling
members of the spiritual faculty are suffered to prescribe, and in the in
dulgence of a despicable chicanery and finesse, to exercise an uncon
trolled sway, the heavenly balm will be extensively untried ; and the
deprivation may cause many a valuable patient to be successively visit
ed by the lethargy of spiritual death.
The beautiful outline, sublime imagery, magnificent sentiments, ex
pressive incidents, pure narration, unequalled proportions, and wonder
ful designs, of originally revealed truth, are, in no inconsiderable degree,
masked, under the frequently rude, and occasionally barbarous attire, of
the prevalent text. That, and many other versions may be compared
to valuable mines, in which the materials require painful excavation,
and remain to be patiently wrought and refined. Notwithstanding all
the labor hitherto devoted to the object, a good and acceptable transla
tion of the scriptures, founded in uniform impartiality, and adapted to
the exigencies of the day, exists only in imagination, or in the region of
possibility. Happily to effectuate such a design, amid so many conflict
ing elements, is confessedly, a most difficult and invidious task : but if

PREFACE. xi
its limited execution in this case, be simply admitted as a partial im
provement, of which I humbly trust, no opposition can be fairly sustain
ed, by representing how far that melioration may be extended. It
would, indeed, become a subject of unfeigned joy to me, that this edi
tion, without the use of any thing exclusive in its plan or execution,
might be thus superseded : and though I am prepared to acknowledge,
that the numerous modifications, which have here been deemed neces
sary, or expedient, and under that conviction, fearlessly introduced,
would astonish any one, whose situation has not enabled him to com
mand a view of the whole ground ; yet, the general configuration, even
the titles of the entire work and its subdivisions, which, in the usual
translation, are so imperfectly adapted to the general and particular
contents ; the fervent wish of obviating a series of objections arrayed
against the sacred volume, by divesting the version in common use, of
many superfluous and unauthorized appendages ; the alarming fact, that
a rejection of the gospel, or a total insensibility to its invaluable trea
sures, may not unfrequently be attributed to the ostensible form it as
sumes in our language, or to causes intimately blended with that cir
cumstance ; the surprise of a scientific host, disenthralled from tradition
ary superstition, that it should be thought necessary to the improvement
ofthe Christian world, or for any other desirable purpose, that the pre
cise features of an old scriptural pattern, with its numberless and un
wieldy, expository trappings, in derision of the advancement of know
ledge, and in defiance of the most innocent and impressive allurements,
should be so long, aud so scrupulously, and so obstinately retained ; the
burlesque, which many in the fashionable world, and particularly among
the admirers of elegant literature, make of what they denominate the
quaint monotony and affected solemnity ofthe established Bible, without
harboring any real hostility to the substantial tenor of its injunctions ; the
duty of rendering the powerful attachments, inspired by the graces of
style, and by other incentives to a love of reading, as far as possible, con-
tributive to the great cause of that Benevolent Being, who bestows them
as important instruments in his service, and as some of the purest and
most delightful fountains of human happiness ; the striking inequalities,
which, in rapid, alternate succession, pervade the common version, ope
rating, by the degradation of the objectionable parts, to the disparage
ment of those that are unexceptionable, and surpassing all praise, —
and thus, through a most unfortunate connexion, defeating the general,
unmingled influence of revelation, by diminishing the native, moral
energy, and dignity of its instructions ; the great perversion of the

xii PREFACE.
scriptures, that results from- alleged, glaring incongruities, and minor
discrepancies, in the instituted copy, and which may be greatly coun
tervailed, by removing defects, without impairing any essential excel
lence, or contravening the fair import of the original ; the variety of
versions apparently proceeding from sectarian hypotheses ; the many
passages in the prevailing version, which, either entirely or partially,
are indefensible as a part ofthe sacred volume, on any just or safe rules
of criticism ; the diversity in the numerous editions, under the general
denomination of the standard-text ; the obscurity in which it is envelop
ed by general incorrectness, and particularly, by a want of perspicuity
in the grammatical construction, unhappily affected even by erroneous
orthography and punctuation ; the philological transmutations, that
have occurred during a long period ; and the comparatively recent,
rapid, and successful advances, in collating ancient manuscripts and
versions, and in exploring and applying the principles of sound exposi
tion ; have so completely persuaded me of the pertinency and useful
ness of something still attainable, in the sphere attempted to be occupi
ed, that I might, perhaps, reasonably forbear to descend to the posture
of apology, and rather incline to assume the attitude of justification, on
the face of the record.
Elegance of style and correctness of sentiment, are extensively sacri
ficed by idiomatic interpretation. The genius of language forbids a
perfectly literal version, in the ordinary and restricted acceptation of
the term. Every such attempt is injustice to the original, as well as to
the translation. This characteristic is abundantly applicable to the
established text, though no inconsiderable latitude has been taken in its
construction. It is literal to a great extent ; and yet, many glosses
designated by italic letters, are interwoven with its very texture. In
either respect, alterations may promote improvement. In this work,
every thing evidently interpolated, or accompanied by a decided pre
ponderance against its admission, is rejected. It still comprises many
passages, which are of disputed, or doubtful authority, some of which,
embracing the most important and equivocal, are distinguished in the
notes by small capitals. Free illustrations, and precise, substituted
translations and paraphrases, of the most difficult and inscrutable parts
of the work, have likewise been introduced, in the summary form of
explanatory notes. The results of illustrious, critical inquiries, referring
to different readings, in some of the most important cases, could not,
with even the most distant appearance of candor and equity, be over
looked. It is also characterized, in reference to the received version,

PREFACE. xiii
by some amplification, as well as retrenchment, derived from the most
correct, approved, and learned revisions of the primitive text ; together
with a few words, (noted by brackets), which, though not founded on
the original, were deemed conducive to a more lucid communication of
the sentiment. It was not, however, thought advisable, thus to desig
nate, invariably, the very brief clauses, necessarily inserted, to fill the
chasms occurring in the ancient text. The version here presented,
without disregard to the letter, and indeed, the declaration may be con
fidently hazarded, with a far more unqualified reference to it, liberally
and accurately explained, than any vernacular production of the kind,
now in the public possession, exhibits, is at the same time intended to
be invariably conformable to the spirit of the original Greek. Profess
ing such a knowledge on that subject, as, I humbly apprehend, has
proved, in some due degree, adequate to that part of the performance, I
have also been enabled, in the course of an unwearied, personal render
ing, and reiterated correction and revision, of the entire work, which
has engaged the most assiduous attention of many years, to avail myself
of all the critical, exegetical, and other subsidiary lights, that were
desirable, for a just explication, and otherwise faithful accomplishment
of the general object.
Whatever may be conceded to the convenience of the authorized
version, for the use of the sanctuary, as a text-book, a manual of re
ference, or for some other purposes, its disadvantages for the general
reader must be obvious. Aside from some chapters, which are careless
ly divided, the continued scheme of short, detached verses, often inju
diciously arranged, and even admit the reverse, cannot fail to encumber
the meaning, and in a proportionate degree to impede the mind, in ac
quiring that knowledge of the scriptures, which a more unrestrained
and consolidated work would impart. And when it is considered what -
an antiquated, and in other particulars forbidding aspect, the inspired
writings, in their usual style and conformation, present to the view of
many intelligent, refined, and amiable persons, who might be induced to
peruse them in a less interrupted and more inviting form, in connexion
with the typographical execution here displayed, which, it is presumed,
will be regarded by such, as no small improvement ; can any valid ob
jection be urged to the prevalent spirit and character of this undertak
ing 1 Why should the inestimable gift of God to man, be proffered, in
a mode that is unnecessarily repulsive 1 Why should the received
translation be permitted to perpetuate, to legalize, and almost to sancti
fy, many and unquestionable defects 1 While various other works, and

xiv PREFACE.
especially those of the most trivial attainment, are diligently adorned
with a splendid and sweetly flowing diction, why should the mere, unin
teresting identity and paucity of language be so exclusively employed, in
rendering the word of God ? Why should the Christian scriptures be di
vested even of decent ornament. Why should not an edition of the heav
enly institutes be furnished for the reading-room, saloon, and toilet, as
well as for the church, school, and nursery 1 for the literary and accom
plished gentleman, as well as for the plain and unlettered citizen 1 The
researches, illustrative of sacred criticism, are progressive ; and while
the vast region of general science, continues to be gradually subservient
to the elucidation ofthe holy scriptures, why should not all such auxilia
ry resources be transferred to their appropriate precinct 1 Why should
the Bible be stationary, amid the progress of refinement and letters 1
Why, in antique fashion, should it remain solitary, in the enchanting
and illimitable field of modern improvements 1
Though Bigotry, by the promulgation of mandates, may pertinacious
ly strive to consecrate as indefectible, the reigning exterior, in which
the writings of the prophets and apostles are exhibited to the world ;
to proclaim implicit faith in it as essential to salvation ; to denounce
every dissent from the dominant opinion on the subject as heretical, and
the practical application of such difference of sentiment, as sacrilegious ;
to canonize every historical contradiction, doctrinal discordancy, pre
ceptive misconstruction, general falsity, or irreconcilable opposition ; to
reverence Unnumbered faults, extending to almost every verse ; to idolize
the most adventitious accompaniments ; to hallow the insertion or omis
sion of the most minute point ; and proceed even to decree an apotheo
sis to the irrelative, literary celebrity of the translators ; yet, this free
dom of remark is indulged, from an absolute conviction, that Christian
Philosophy, in its enlarged and comprehensive views, reflecting how far
the advancement of scriptural information has been arrested, by a rigid
adherence to the present system ; deploring the immense mischiefs of
the public version, the inconsistencies of its advoeates, and the singular
and long protracted refusal of a vast division ofthe universal church, in
a magnanimous concert and coalition, to remove the deprecated evils,
by a radical and salutary revisal, commensurate, as far as susceptible,
with the wants and wishes of a pre-eminent portion of society, and co
extensive, if possible, with the circulation of the English Scriptures ;
contemplating the variegated phases assumed by every living language ;
and surveying the divine disclosures in the improved and resplendent
mirror of the original ; must concede, that isolated, human authority,

PREFACE. xv
can superadd to the frequently represented, dark glass of the prevalent
translation, no inherent excellence ; that it rests on the same universal
basis with every other, its respective, intrinsic worth ; that it is equally
open to just exception; and can derive no title, by general sanction, or
any extraneous attribute, to paramount integrity, immunity from error,
exemption from investigation, or to any necessary alliance, or privileged
communion with the revealed will of God.
It is a source of self-gratulation, that a happy concurrence of events
has, for a considerable period, placed me in a situation, which, by with
drawing me from the contentions on theological topics, that have long
distracted so great a portion of our country, has conduced to cherish a
dispassionate spirit, and enabled me, in coincidence with my course of
reading and reflection, to approach this undertaking, with views propi
tious to the cause of ingenuousness, truth, integrity, and impartial obser
vation ; and with a mind unperverted by disgusting, sectarian singulari
ties. To the divine authority of the original scriptures, unless I am a
stranger to my own heart, I feel most conscientiously disposed to sur
render my sentiments on every subject, and unreservedly to bow with
the most humble and unbiassed submission. Having had, therefore, no
private speculations to subserve, the preparation of the work has not
been remotely influenced, by any favorite tenets, or preconceived system
of doctrines, or duties. I have also disdained the obsequious and servile
predicament, of floating, at random, in the wake of others. The original
has been my compass, the commentaries, my explanatory chart ; and
the principles of the highest authorities, my general guide ; independent
of all party, conscious of great responsibility, and ever reserving to my
self, in its most unshackled exercise, the invaluable privilege of private
judgment. Avoiding, as far as practicable, in the prosecution of this
experiment, a limited and unpleasant series of verbal repetition ; and
instituting the more eligible, and in fact, if not in form, the no less literal
plan of a diversified interpretation ; I have sedulously endeavored, to
mingle the sublime principles, and affecting events, of our religion, with
the rich and varied luxuriance of our language ; and by devoting to the
chaste decoration of the former, some of the innumerous embellishments
of the latter, to itiduce a more extensive and pleasant perusal of this
great division of the holy writings. Ardently desirous to display to my
readers, with fidelity, an interesting view of the inestimable consumma
tion of our faith, and hope, and practice, I have engaged in the publica
tion ; and notwithstanding the melancholy extent, to which, works of an
indifferent character arrest the public consideration ; and that the real

xvi PREFACE.
merit of any literary, or other effort, is among the most uncertain pass
ports to general countenance ; yet, if the approbation and patronage of
the community will attend honest intention and laborious exertion, to
render a public service in the present instance, some confidence is
cherished, that such favor may be imparted to its pretensions.
Something on this subject, of a comparatively novel and satisfactory
description, appears, as far as our language extends, to have been long
required by many reflecting men, scattered over the face of an immense
section of Christendom ; and the reasonable requisition has been as long,
and as widely disregarded. It is still presumed, that this engagement
will prove, in general, a very thankless office. Circumstances, uncon
nected with its deserts, may render it obnoxious. Remarkable facility
may be displayed, in vague censures, to its detriment. Reproachful
epithets and satirical taunts, may occupy the place of more formidable
weapons, and produce great effect. ' Where arguments are wanting, it
is always easy to calumniate motives.' Prejudice is the ally of igno
rance ; and when the channel of misapprehension is once opened, the
current of displeasure freely flows. It may be unpopular even to doubt
the entire validity of the general version. A far spread apathy may rest
satisfied with present acquisition, regard it as infallible, and quietly con
sent to bar the portals of the mind, against the light of all future exam
ination ; and thus cause the darkness of existing errors, to remain undi
minished. Prepossessions, in favor of antiquarian foundations and su
perstructures, may be misplaced, or pressed to an unjustifiable extreme.
The lovers of black-letter, and the admirers of other superannuations,
may be startled, and disposed to dispute every encroachment on their
favorite premises. The frowns of many tenacious subjects of the old
school, from loyalty to their leading principles and settled habits, are
very naturally expected. It may be more practicable to take captious
and severe exceptions to any new production, than to furnish, without
its aid, a superior substitute. There is little difficulty in railing at what
may be deemed rash adventure, arrogant pretension, unhallowed bold
ness, or profane interference : and while it may be impossible to dis
credit a modern work of this stamp, by successfully penetrating the
panoply of accurate and refined taste, sound and unassailable criticism,
with which it might be mainly shielded ; it may yet be a feasible alter
native, for awakening extensive disapprobation of such a performance,
indefinitely to inveigh against it, by characterizing as a zeal of danger
ous tendency, and stigmatizing as the hardihood of irreverent novelty
and investigation, the spirit by which it is pervaded. With regard to

PREFACE. xvii
numerical suffrage, there may, therefore, be few, and perhaps no laurels
to gather in this field. The enterprise, however, antecedently to its
commencement, occupied long and mature reflection, and has, subse
quently, been the result of patient and protracted application, has no
imaginable apology to be offered in extenuation of its defects, which
would not have excluded it from the world ; has proceeded from a deep
sense of duty ; and especially, from an inexpressible anxiety, for an in
teresting class of readers, to the nature of which, it is perhaps inexpe
dient, minutely to advert : and I am therefore happy, that I have lived
to this period ; and I trust, that I am suitably impressed towards the
Great Dispenser of every blessing, for enabling me to present even this
small testimony, of allegiance to his authority, attachment to his service,
and devotion to his praise. I aspire to no conspicuous place, in the
evanescent temple of public sentiment. The difficulties of attaining it,
in such a province as this, cannot be disguised : but, any zeal, to exile
from the human mind some of those baleful repugnancies, which have
proved so hostile to the reception and nourishment of divine truth ; any
opposition to erroneous impressions, of which mankind have so long
been the passive vehicles ; any promulgation to the recent discoveries of
science ; any recognition of the late glorious triumphs of Biblical criti
cism and general literature ; any contribution to the rapidly progressive
spread of universal knowledge ; any offering to the sacred and divine
right of individual opinion ; any protest against that daring spirit of in
quisition, which unblushingly conflicts with that inalienable privilege ; or,
any encouragement to the excellent cause of free and rational inquiry,
and to the transcendent interests of an enlarged and elevated benevo
lence, is not to be depreciated, and must, eventually, be rewarded.
The reputation, even of a rough pioneer, in removing some of the
rugged points in the usual version, would amply gratify my ambition :
and I shall be abundantly satisfied, if the diffident achievement serves
no other purpose, than to awaken, in conjunction with the far higher
efforts of cotemporaries, a spirit of liberal and impartial research, on
subjects surpassing all others in importance ; or if it may induce only a
very few assailants, to abandon the grovelling grounds of a pitiful and
unprofitable warfare, and to occupy the dignified positions of a Christian
neutrality ; or even if one reader, fascinated by any attractive dress,
which these pages may be found to present, shall ultimately regard
divine inspiration, with a complacency, or consolation, an interest, or
homage, in any degree enhanced.
3

xviii PREFACE.
It would be a fruitless attempt to interpose, in favor of this effort, any
incident foreign to the character of its claims. I am not disposed to
weary public attention, with any inconclusive, or trivial test, of the
correctness, or utility, of this undertaking ; but I may perhaps, be
permitted, without the imputation of enthusiasm, or obtrusion, to allege,
as an indication of the feelings with which I have been animated, that
sincere prayers for the aid and direction of the Holy Spirit, have habit
ually mingled in its prosecution ; and that conscience, in awful respect
to the rapidly approaching day, when all human conduct will be review
ed by that Perfect Being, whose omniscience rives, like an electric
flash, the deepest recesses of the soul, at the tribunal of that Blessed
Redeemer, whose divine counsels I have earnestly wished, by new and
superadded inducements, to recommend to those, who are travelling in
the same infinitely momentous pilgrimage ; though, it may greatly re
gret the unworthiness of numerous motives, that involuntarily adhere to
all human frailty ; still, complacently surveys the predominant integrity
of design, which has incited me to this feeble endeavor, for the extension
of the benign effects of his most holy word.
Reference to my wife, children, and particular friends ; to my undis-
sembled love of the scriptures, and profound solicitude ever to confirm
that affection, alas too faintly inspiring my own heart ! had further in
ducements failed to operate, would have produced the performance.
The instruction and advantage of others, however, have been principally
contemplated ; and the volume, while it is reverently committed to the
Divine Blessing, is respectfully offered to the ingenuous attention of
some of the enlightened, unprejudiced, and devout, of every class of
society ; in the indulgence of the delightful anticipation, that not only a
cursory perusal, but even a critical examination, will, in their estima
tion, have justified its appearance ; and that they will be disposed to
regard it, at least, as a labor of love, in the cause of our common
Christianity.
THE TRANSLATOR.

REFERENCES,

Designating tho Pago and Lino in this Work, wliero any Chapter of tho Rocoivod Text commences.

MATTHEW.

XV,

140,

33

ROMANS.

iv, 293,

27

xiii, 337,

25

i, page

41, lino 1

xvi,

141,

41

i. 237,

1

v, 294,

34

ii,
42,
1
xvii,
113,
16
ii, 238,
25
vi, 295,
30
JAMES.
iii,
43,
23
xviii,
144,
34
iii, 239,
35
i, 339,
1
iv,
44,
10
xix,
146,
14
iv, 240,
42
PHILIPPIANS
ii, 340,
6
V,
45,
8
XX,
148,
3
v, 242,
4
i, 297,
1
iii, 341,
4
VJ,
47,
1
xxi,
149,
38
vi, 243,
3
ii, 298,
12
iv, 341,
34
vii,
48,
21
xxii,
151,
11
vii, 244,
1
iii, 299,
15
v, 342,
10
viii,
49,
27
xxiii,
153,
34
viii, 245,
9
iv, 300,
9
ix,
51,
43
xxiv,
155,
37
ix, 246,
43
1 PETER.
X,
52,
22
x, 248,
15
COLOSSIANS
i, 344,
1
XI,
54,
5
JOHN.
xi, 249,
11
i, 302,
1
ii, 345,
10
xii,
55,
15
j
158,
1
xii, 250,
34
ii, 303,
15
iii, 346,
10
xiii,
57,
16
ii,
159,
44
xiii, 251,
24
iii, 304,
11
iv, 347,
9
xiv,
5!),
35
iii,
100,
40
xiv, 252,
8
iv, 305,
5
v, 348,
3
XV,
61,
1
iv.
162,
10
xv, 253,
14
xvi,
62,
21
V,
164,
7
xvi, 254,
31
1 THESS.
2 PETER.
xvii,
63,
30
VI,
165,
43
i, 306,
1
i, 349,
1
xviii,
64,
39
vii,
168,
27
1 CORIN.
ii, 306,
21
ii, 350,
1
xix,
66,
16
viii, v.
12, 170,
19
i, 256,
1
iii, 307,
21
iii, 351,
5
XX,
67,
30
ix,
172,
12
ii, 257,
14
iv, 308,
1
xxi.
68,
45
X,
173,
30
iii, 257,
44
v, 308,
34
1 JOHN.
xxii,
70,
43
xi,
175,
9
iv, 258,
33
i, 352,
1
xxiii,
72,
21
xii,
177,
11
v, 259,
28
2 THESS.
ii, 352,
21
xxiv,
74,
3
xiii,
179,
12
vi, 260,
8
i, 310,
1
iii, 353,
41
xxv,
75,
43
xiv,
ISO,
35
vii, 260,
45
ii, 310,
25
iv, 354,
39
xxvi,
77,
30
XV,
1X2,
1
viii, 262,
25
iii, 311,
20
v, 355,
30
xxvii.
¦".
29
xvi.
183,
3
ix, 263,
6
xxviii,
83,
4
xvii,
184,
21
x, 264,
12
1 TIMOTHY.
2 JOHN.
xviii,
185,
27
xi, 265,
17
i, 313,
1
357.
MARK
xix,
187,
15
xii, 2G6,
30
ii, 313,
39
i,
84,
1
XX,
189,
13
xiii, 267,
38
iii, 314,
21
3 JOHN.
ij,
ip,
37
xxi,
190,
28
xiv, 268,
13
iv, 315,
5
358.
iii,
87;
4
xv, 269,
40
v, 315,
3:.:
iv,
88,
16
ACTS
xvi, 271,
43
vi, 316,
32
JUDE.
V,
89,
42
i,
192,
1
359.
vi,
91,
23
ii,
103,
28
2 CORIN.
2 TIMOTHY.
vii,
93,
36
iii,
105,
19
i, 273,
1
i 318,
1
REVELATIONS.
viii,
95,
10
iv,
190,
23
ii, 274,
11
ii, 318,
38
i, 361,
1
ix,
96,
33
V,
ion.
5
iii, 274,
44
iii, 319,
41
ii, 362,
6
x,
98,
36
VI,
199,
44
iv, 275,
30
iv, 320,
23
iii, 363,
23
xi.
100,
42
vii,
200,
29
v, 276,
16
iv, 364,
27
Xll,
102,
12
viii,
203,
3
vi, 277,
11
TITUS.
v, 365,
7
xiii,
104,
9
ix,
201,
31
vii, 277,
41
i, 322,
1
vi, 365,
28
xiv,
105,
33
X,
206,
23
viii, 278,
35
ii, 322,
33
vii, 366,
35
XV,
108,
20
xi,
208,
21
ix, 279,
34
iii, 323,
18
viii, 367,
31
xvi,
110,
15
xii,
2110,
32
x, 280,
19
ix, 368,
22
xiii,
210,
43
xi, 281,
11
PHILEMON.
x, 369,
21
LUKE.
xiv,
213,
9
xii, 282,
25
324.
xi, 370,
3
i,
112,
1
xv,
214,
20
xiii, 283,
29
xii, 371,
4
ii,
114,
42
?
XVI,
216,
12
HEBREWS.
xiii, 371,
44
iii,
116,
43
xvii,
218,
1
GALATIANS.
i, 325,
1
xiv, 372,
39
iv,
118,
15
xviii.
219,
30
i, 285,
1
ii, 325,
31
xv, 373,
43
V,
120,
7
xix,
2:50,
41
ii, 285,
40
iii, 326,
31
xvi, 374,
17
?
VI,
121,
37
XX,
222,
34
iii, 287,
1
iv, 327,
16
xvii, 375,
17
.1
vu.
123,
42
XXI,
224,
17
iv, 288,
11
v, 328,
4
xviii, 376,
12
Vlll,
126,
1
xxii,
226,
14
v, 289,
16
vi, 328,
30
xix, 377,
27
ix,
128,
23
xxiii,
227,
30
vi, 290,
11
vii, 329,
24
xx, 378,
30
131,
5
xxiv,
229,
12
viii, 330,
35
xxi, 379,
21
xi.
132,
41
XXV,
230,
23
EPHESIANS.
ix, 331,
22
xxii, 380,
30
.?
XJl,
135,
15
XXVI,
231,
38
i, 291,
1
x, 332,
39
..i
Xlll,
137,
34
xxvii,
233,
12
ii, 292,
1
xi, 334,
18
xiv,
139,
13
xxviii,
235,
3
iii, 292,
39
xii, 336,
10
DIVISIONS

Pago

Inscription,

5

Preface,

7
References,
19
Subdivisions,
23
APOSTOLIC PRODUCTIONS.
Subdivisions.
Text.
Appendix.
History by Matthew,
23
41
401
Mark,
'25
84
435
Luke,
2(5
112
443
John,
28
158
453
Luke's History of Apostolic and Ecclesiastical
Transactions,
29
192
464
Paul's Letter to the Romans,
31
237
470
First Letter to the Corinthians,
32
256
481
Second, to the Same,
33
273
484
Letter to the Galatians,
34
285
485
Ephesians,
34
291
486
Philippians,
35
297
486
Colossians,
35
302
489
First Letter to the Thessalonians,
35
306
491
Second, to the Same,
36
310
491
First Letter to Timothy,
36
312
492
Second, to the Same,
36
318
494
Letter to Titus,
37
32-2
494
Philemon,
37
324
495
The Letter to the Hebrews,
37
325
495
James' General Letter,
38
339
496
Peter's First General Letter,
38
344
496
Second,
38
349
497
John's General Address to Christians,
39
352
497
Letter to an Eminent Christian Woman,
39
357
493
to a Distinguished Christian Man,
39
358
499
Jude's General Letter,
39
359
499
John's Letters, Visions, and Prophecies,
40
36]
499
APPENDIX. Notes to the Preface,
383
Notes on the Text,
401
SUBDIVISIONS.
APOSTOLIC PRODUCTIONS.

MATTHEW'S HISTORY.
Lineage of Jesus Christ, and its recapitulation, page 41. Incidents ofhis nativity;
eastern magians repair to Jerusalem ; their interview with Herod, departure to Beth
lehem, and return to their own country ; with the removal of Joseph to Egypt, 42.
Massacre ofthe infants; return of Joseph to Galilee; reference to John the Baptist;
his preaching, and administration of baptism in the dispersed country of Judea ; his
reproof and injunctions, 43. Baptism of Christ, and his trial in the desert ; arrest of
John the Baptist ; preaching of Christ ; commission of four apostles, 44. His miracu
lous restoration ofthe diseased ; discourse on the mount ; the felicities ; Christ's disci
ples the salt of the earth, and light of the world ; he establishes the law ; its spiritual
requisitions, 45. Impurity ; divorce ; perjury ; profanity ; revenge ; love to enemies,
46. Ostentatious beneficence ; hypocrisy ; Lord's prayer ; forgiveness of injuries ;
fasting ; celestial and terrestrial treasures, 47. Anxiety relative to secular affairs ;
inconsiderate judgment ; profanation ; inducements to prayer ; great principle of rela
tive duty ; difficulties of Christian virtue, 48. Actions the test of Christian charac
ter ; religious profession, alone, unavailing ; the house erected on the rock, and that,
on the sand ; Christ heals a leper, and the centurion's servant ; condition of those who
reject the gospel, 49. Peter's wife's mother healed ; a scribe resolves to be a disciple ;
one requests to bury his father ; a great tempest at sea ; Jesus commands a calm ; he
restores demoniacs, and the fiends assail a herd of swine, 50. He heals a paralytic
person ; calls Matthew ; and eats with public exactors and pagans, at which the phari-
sees are offended, and he vindicates his conduct; the disciples of John come to him,
and inquire about fasting ; a ruler requests him to heal his daughter ; on his way to
the ruler's house, he heals a diseased woman ; arriving at the ruler's house, he restores
the young woman to life, 51. He heals two blind men ; and restores a dumb demo
niac ; preaches, and performs miracles ; commiserates the situation of the people ; di
rects to supplication that God would give them teachers ; commissions his twelve
disciples, and gives them various instructions, 52. These are accompanied with pre
dictions, admonitions, and promises, 53. He departs to instruct; John sends disciples
to him ; Jesus testifies relative to John ; reproves the Jews ; condemnation of certain
cities, 54. He concurs with the Father in respect to the Christian revelation, and
declares that by it God is known; invites the distressed to come to him for relief;
passes through the grain on the sabbath ; pharisees offended with his disciples, but he
vindicates them ; heals the man with the withered hand ; the pharisees seek his
destruction; heals the people, and accomplishes certain prophecies, 55. He heals a
demoniac ; reprehends the malignity of the pharisees ; the offence of detraction from
the Holy Spirit; good and bad trees known by their fruits, good and bad men by their
conduct; the sign of Jonah; the Ninevites and queen of the south will condemn the
Jews, 56. The impure spirit ; Christ's mother and brothers seek him ; he instructs
the people from a vessel ; parable of the sower ; he assigns his reasons for this mode

xxiv SUBDIVISIONS.
of instruction, 57. He explains the comparison ; parable of the wheat and the darnel ;
of the grain of mustard-seed ; of the leaven ; prophecy fulfilled ; he illustrates the
parable of the wheat and the darnel, 58. Parable of the concealed treasure ; of the
pearl-merchant ; of the drag-net ; his application ofthe whole ; he teaches in his own
country, and his neighbors are offended ; his remarks on this ; he performs no mira
cles among them on account of their incredulity ; Herod, informed respecting Christ,
supposes him to be John the Baptist; particular notice ofthe decapitation of John, 59.
Five thousand men miraculously fed ; the disciples enter a vessel, and Jesus retires to
a mountain ; a violent storm on the lake ; Jesus repairs to them ; the tempest ceases ;
they reach the land of Gennesaret, and he heals many diseased persons, 60. The
pharisees accuse the disciples of eating with unwashed hands ; our Lord replies to
them ; teaches what renders men impure ; heals the daughter of a woman of Canaan,
and many diseased people on a mountain of Galilee, 61 . Four thousand men miracu
lously fed ; dismissing the people, he arrives at the coast of Magdala ; the pharisees
require of him a sign ; he severely reproves them ; cautions his disciples to beware of
their doctrine ; different sentiments in reference to Christ, 62. Peter's profession, with
our Lord's remarks ; he predicts his sufferings, and reproves Peter ; inculcates self-
denial ; adverts to a subsequent retribution ; and promises soon to display the glory of
his dominion on earth ; the transfiguration of Christ, with his observations, 63. Heals
a lunatic, and makes some remarks on the subject ; predicts his own sufferings and
death ; he is required to pay a tax, and provides the money by a miracle ; inquiry of
the disciples respecting precedence in Christ's kingdom ; he recommends humility
and other virtues, 64. He charges and admonishes them against pernicious examples ;
parable ofthe lost sheep ; of a brother who trespasses ; promise to social prayer ; duty
of forgiveness to an offending brother ; parable ofthe king, who remits the debt of one
of the public servants whom he called to account, 65. Of the unmerciful servant,
and the punishment inflicted on him ; Jesus leaves Galilee and enters the confines of
Judea ; multitudes follow, and he heals their sick ; remarks concerning marriage and
divorce ; little children brought to Christ ; of the young man who wished to attain
eternal life, 66. The salvation of a rich man difficult ; of those who have abandoned
all in the cause of Christ ; of the master of a family who hired laborers into his vine
yard, 67. Jesus predicts his sufferings and death; the mother of Zebedee's children
solicits preferments for her sons, and he replies to her ; he enjoins humility ; imparts
sight to two blind men, 68. His entrance into Jerusalem ; he expels the dealers in
the temple ; heals the blind and lame ; confounds the offended chief-priests and
scribes ; of the unfruitful fig-tree ; he confutes those who question his authority, 69.
Parable of the man, and his two sons who were directed to labor ; parable of the leased
vineyard, applied to those who wish to destroy our Lord, but are restrained ; parable
ofthe marriage of a king's son, 70. Christ is questioned concerning the payment of
taxes, and respecting the future existence, 71. Inquiry relative to the great command
ment, and to the lineage of Christ ; character of the scribes and pharisees delineated ;
directions how far to regard them ; humility enjoined ; he reproves the scribes and
pharisees for their various vices and crimes, 72. Their persecutions ofthe apostles and
others, and their destruction predicted ; Christ's lamentation over Jerusalem, 73. He
predicts the destruction of the temple ; enumerates the various indications of this de
struction ; predicts the hostile investment of the city, the public calamities, and the
entire overthrow of the Jewish polity ; blended with cautions against the seduction of
false prophets, 74. The whole illustrated by the parable of a fig-tree ; the event cer
tain, the time uncertain ; the insensibility of the people ; necessity of vigilance and
fidelity, exhibited in the parable of the two servants ; parable of the ten virgins, 75.
Parable ofthe talents, 76. Retribution to the righteous and the wicked ; Christ pre
dicts his arrest and crucifixion ; the chief priests and others conspire to destroy him ; a
woman anoints his head, 77. Judas engages to betray him ; our Saviour partakes of
the passover ; refers to the treachery and death that are soon to befall him ; institutes
the eucharist ; they commemorate with the psalm, and retire to the mount of Olives ;
he again announces his approaching death and resurrection ; Peter asserts, his resolu-

SUBDIVISIONS. i,»
tion to be faithful to his Master, and Christ predicts his denial and apostacy ; our Lord
repairs to Gethsemane, 78. The transactions there ; Judas approaches with a multi
tude and surrenders him; Peter resists; Christ discourses with tho multitude; the
disciples desert him, and he is conducted to Caiaphas ; Peter follows, 79. The chief
priests and others seek false witnesses against our Lord, and question him, who de
clares himself to lie the Messiah ; they accuse him of impious language, and abuse
him ; Peter's renunciation and repentance ; Jesus is bound and delivered to Pilate ;
repentance of Judas, 80. Proceedings before Pilate ; Jesus is scourged ; insolent and
injurious conduct of the soldiers towards him, 81. Circumstances ofthe crucifixion,
82. Subsequent events ; the resurrection of Christ, with the transactions attending
it; his appearance, commission, and instructions to his disciples, 83.

MARK'S HISTORY.
Introduction ; notice of John the Baptist ; the temptation of Christ ; imprisonment
of John ; Jesus begins to preach, and calls several disciples ; teaches in Capernaum ;
expels a demon, 84. Heals Peter's mother-in-law, and many diseased persons ; pro
ceeds to the desert, and is followed by his disciples ; preaches in various places of
Galilee, and expels demons ; purifies a leper ; preaches in Capernaum ; =i paralytic
person healed, and his sins forgiven, 85. The people astonished and improved ; he
calls Levi ; associates with tax-gatherers and pagans ; of fasting and the sabbath, 86.
Our Saviour heals the man with the withered hand ; the pharisees conspire his de
struction, he departs ; heals many ; commissions twelve disciples ; his miracles attri
buted to evil influence, 87. Detraction from the Holy Spirit ; his relatives send for
him ; parable ofthe sower, 88. Use of instructions ; parable of the gradually advanc
ing seed ; ofthe mustard-seed ; storm on the sea, 89. The man possessed with a legion
of demons restored ; our Saviour raises the daughter of Jairus to life, and heals a cer
tain woman, 90. His countrymen astonished and offended ; he performs few miracles
among them; sends forth his disciples, 91. Different views respecting Christ ; de
capitation of John the Baptist ; return of the disciples ; he retires with them, but the
people follow, 92. He miraculously feeds five thousand ; sends the disciples away by
sea ; they experience a storm ; he proceeds to them ; they reach the land, and he per
forms numerous miracles ; inquiry in reference to ablutions, 93. And to real purity ;
of the Syrophenician woman ; he heals a man who was dumb, and had an impediment
in his speech, 94. Four thousand persons miraculously fed ; a sign to the pharisees
refused ; admonition against their depraved doctrine, 95. Christ restores sight to a
blind man ; inquires what is the public sentiment concerning him ; acknowledges that
he is the Messiah, and must suffer ; exhibits the duties ofhis true disciples ; his trans
figuration, 96. He expels a dumb spirit ; predicts his death, 97. Dispute of his dis
ciples relative to supremacy; ofthe person who expelled demons in Christ's name;
of kind offices and injuries to the disciples of Christ; necessity of self-denial, and of
union among Christians ; Jie proceeds to the borders of Judea on the Jordan, and con
tinues to teach; the pharisees inquire relative to divorce, 98. The disciples renew the
inquiry ; young children are brought to him ; a person interrogates him respecting the
attainment of eternal life ; those devoted to wealth reluctantly enter upon the spiritual
life ; his promise to his followers, 99. His prediction of his arraignment, death, and
resurrection ; James and John request distinguished privileges in his kingdom ; our
Saviour inculcates humility, and restores sight to a blind man, 100. Christ enters
Jerusalem ; the sterile fig-tree ; he purifies the temple ; reflections on the withered
fig-tree; of prayer and forgiveness, 101. His authority questioned, and his reply;
parable of the vineyard leased to iniquitous tenants ; inquiry respecting the payment of
taxes, 102. In reference to the future state, the principal commandment, and to the
Messiah ; admonition against the scribes, 103. The widow's contribution ; our Saviour
predicts the demolition of the temple, unfolds its preceding and attendant circumstan
ces, 104. He inculcates the necessity of vigilance and prayer; the Jews conspire
4

xxvi SUBDIVISIONS.
against him ; he is anointed, 105. Judas betrays him ; the passover ; Jesus predicts
his approaching death ; institutes the eucharist ; predicts the desertion of his disciples,
and the denial of Peter, 106. His agony in the garden ; the disciples overpowered by
sleep; Judas surrenders him; he is arrested, and the disciples fly; a young man
makes his escape ; Jesus is brought before the chief priests, and Peter follows at a
distance ; our Lord is examined, 107. He is insulted, and abused, and condemned on
false testimony ; Peter's denial and repentance ; Jesus is arraigned before Pilate, 108.
He is surrendered, and crucified with two robbers, under various indignities ; the mi
raculous darkness, and our Lord's death ; the rending of the veil of the temple, and
the centurion's confession ; several women attend, and witness his death, 109. Joseph
of Arimathea solicits the body from Pilate, and buries it ; some of the women note the
place of his burial ; the three Marys proceed to the sepulchre to embalm the body ; an
angel announces to them his resurrection ; Jesus appears to Mary Magdalene, and the
two disciples ; also to the eleven, and commissions them to proclaim the gospel to all
mankind, 110. Promises to endue them with power to perform miracles ; his ascen
sion to heaven ; his disciples proceed to preach, and to perform miracles, 111.

LUKE'S HISTORY.
Preface ; prediction ofthe birth of John the Baptist, with the incredulity of Zecha
riah, 112. Annunciation of the birth of Christ ; Mary visits Elizabeth ; Mary's hymn
of exultation and praise, 113. Birth of John; his father's prophetic anthem ; John is
reared in the desert; the decree of Augustus to enrol the Roman empire, 114. Joseph
and Mary go to Bethlehem to be registered ; Christ is born ; his birth is announced to
the shepherds, who repair to Bethlehem ; the circumcision of Christ ; his parents pre
sent him in the temple ; Simeon receives him ; his ejaculation, 115. Notice of Anna ;
the family return to Nazareth ; go to Jerusalem at the passover, and leave him ; they
return and find him in the temple, discussing with the teachers of the law ; his mother
reproves him ; his defence ; they all return to Nazareth, 116. Commencement of the
preaching of John the Baptist ; the predictions accomplished in him ; the subjects and
success of his preaching ; his testimony concerning Christ ; Herod's reason for im
prisoning John ; baptism of Christ, 117. His lineage; his temptation; he teaches in
Galilee, 118. His instruction at Nazareth, and in Capernaum ; expels a demon ; heals
Peter's mother-in-law, and other sick persons, 119. He departs to the desert, and
preaches in Galilee ; the miraculous draught of fishes ; Christ heals a leper ; his celebrity
published ; he cures the diseased, and instructs, 120. Heals a paralytic ; calls Levi,
and attends a feast at his house ; the inquiry about fasting ; parable ofthe new cloth
and old garment ; of the new wine and old bottles ; the disciples gather and eat the
ears of grain on the sabbath, 121. Our Lord heals the withered hand ; goes to a moun
tain to pray, and calls twelve disciples ; multitudes are instructed and healed ; he an
nounces blessings and calamities ; imparts various instructions, 122. Parable of the
blind; ofthe splinter in a brother's eye; the good and bad tree ; the good and evil
treasure; parable ofthe two houses, 123. Our Saviour heals the centurion's servant;
raises the widow's son ; John the Baptist hears of his fame, and sends to him two of
his disciples; Christ's character of John, J 24. The obduracy of the Jews ; a pharisee
invites him to his house ; a woman anoints his head and washes his feet ; the pharisee
offended, and reproved by a parable ; the woman vindicated, and her sins forgiven, 125.
Jesus extensively preaches ; women who had been healed attend upon him ; parable
of the 30wer ; directions to improve by hearing the gospel ; his relatives seek him, 126.
Storm on the lake ; he and his disciples arrive among the Gadarenes ; he restores a
demoniac, and a diseased woman, 127. Reanimates the daughter of Jairus ; com
missions his apostles ; Herod is perplexed concerning Jesus ; various suppositions
relative to him ; the apostles return ; he retires, and the people follow, 128. Miracu
lously feeds five thousand men ; interrogates the disciples as to the public opinion
respecting him ; predicts his sufferings ; of self-denial, and the importance of salvation ;

SUBDIVISIONS. xxvii
renunciation of Christ ; the transfiguration, 129. He restores a demoniac ; predicts
his surrender ; the disciples contend for superiority ; of the person who expelled
demons in Christ's name ; the Samaritans who would not receive him ; the man who
wished to follow Jesus ; he calls another disciple, who requests permission to bury his
father, 130. Another proposes to follow him ; Christ appoints seventy disciples to
precede him; calamities pronounced on Chorazin and Capernaum; the seventy
return; to whom the gospel is revealed, 131. Its great privileges; a teacher of the
law inquires relative to eternal life ; the beneficent Samaritan ; Martha and Mary, 132.
Of prayer; he expels a. dumb demon; this is ascribed to evil influence; wretched
state of the Jews ; the truly happy, 133. He preaches to the people ; a pharisee
invites him to dine ; he reproves the pharisees and teachers of the law, 134. Some
are greatly offended, and strive to entangle him in his words ; preaches to his disciples
against hypocrisy and timidity ; inculcates confidence in Divine Providence ; admon
ishes them against renouncing him ; promises direction and support in persecution ;
warns the people against covetousness, 135. Parable of the rich man who demolished
his granaries ; cautions against undue anxiety; of living in reference to heaven; our
Saviour explains the preceding discourse, 136. The effects ofthe gospel ; the indica
tions of the times, and the necessity of preparation ; from certain examples Christ
enjoins reformation; parable ofthe barren fig-tree, 137. He heals a woman long
afflicted; the director of the synagogue is' incensed, and is reproved by our Lord;
parable of the mustard seed; of the leaven ; the number saved, 138. He is informed
that Herod purposes to kill him ; predicts his death at Jerusalem, and judgments upon
that city ; Christ heals a man ill of the dropsy on the sabbath ; inculcates humility by
a parable ; the poor to be fed, and not the rich ; parable ofthe great supper, 139. How
men must become disciples of Christ, parable of the prudent builder, and the con
siderate king; use of these illustrations; the utility of salt; tax-collectors and pagans
approach to hear our Lord, at which the pharisees are offended ; he vindicates his
reception of them by the parable of the lost sheep, 140. Parable of the lost drachma,
of the profligate son, and of the unjust steward, 141. His application gives offence;
he reproves them, and shews the immutability of the law ; counsels against divorce ;
narrative of the rich and the poor man, 142. Christ teaches the necessity of avoiding
occasions of offence ; how to treat an offending brother ; efficacy of faith ; no one can
profit God ; our Lord purifies ten lepers, 143. The pharisees inquire when the domin
ion of God will commence; he replies, and corrects their views; parable of the im
portunate widow, 144. Of the pharisee and public exactor ; infants brought to Christ ;
the ruler's inquiry respecting eternal life, and our Lord's reflections; the requital of
those who follow him; he predicts his approaching death and resurrection, 145. He
restores a blind man to sight ; notice of Zaccheus ; parable of the royal descendant
and his ten servants, 146. Christ enters Jerusalem; weeps over the city, and predicts
its destruction; enters the temple, and expels the dealers, 147. The chief priests and
scribes desire to destroy him, but are afraid of the people ; inquiry concerning the
authority of Christ, and the baptism of John ; parable of the vineyard rented to hus
bandmen, and its application; the chief priests and scribes are offended, and attempt
to ensnare him, 148. The question about tribute, the future life, and the lineage of
Christ ; he warns his disciples against the hypocrisy of the scribes, to whose punish
ment he adverts ; the poor widow's contribution ; destruction of the temple predicted,
149. The signs of this desolation ; the public calamities, with directions to escape
them; parable ofthe fig-tree, 150. Necessity of sobriety and vigilance; he teaches by
day in the temple, and retires at night to the mount of Olives ; our Lord's destruction
conspired ; Judas betrays him ; he eats the last supper with his disciples ; institutes
the eucharist; announces the treachery of one of them, 151. The contention which
should be the greatest ; he admonishes Peter ; Peter's resolution ; his denial predicted ;
advises his disciples to provide for their support ; his agony in the garden ; circum
stances of his arrest, 152. Peter's' renunciation of him ; Jesus is derided, and vari
ously insulted ; questioned before the sanhedrin ; his acknowledgment ; he is con-

xxviii SUBDIVISIONS.
demned, 153. History of his arraignment and examination before Pilate and Herod ;
his condemnation and surrender to the Jews, 154. Incidents of his crucifixion and
death ; he is entombed ; preparation for the embalming, 155. History of his resurrec
tion, and appearance to various persons, 157. His promise of the Holy Spirit ; his
ascension; return ofthe disciples to Jerusalem.

JOHN'S HISTORY.
Remarks relative to the Word ; the mission of John and his testimony ; his re
ply to the inquiry respecting his mission and his baptism, 158. His testimony on
6eeing Christ; he designates him to two of his disciples, who follow Jesus; Christ's
address to them ; Andrew invites Peter ; Christ's address to Peter; Jesus calls Philip,
and Philip invites Nathaniel ; Christ's character of Nathaniel ; and his conversation
with that disciple, 159. Our Lord's miracle at Cana; he visits Capernaum ; purifies
the temple ; the Jews require a miracle as a proof of his authority ; he refers to his
own death and resurrection ; many confide in him, but he would not trust himself to
them; his conversation with Nicodemus, 160. The love of God, the source of hu
man salvation; who are condemned, and who are approved; Jesus and his disciples
baptize in Judea ; John baptizes ; dispute about purification ; discourse between John
and his disciples, 161. The pharisees are offended ; Jesus leaves Judea and passes
into Galilee ; his discourse with the woman of Samaria, 162. And also with his dis
ciples; many Samaritans believe in him; he departs to Galilee; heals the courtier's
son, 163. And also, on the sabbath, the man long diseased ; hostility of the Jews on
this account ; our Lord's vindication, 1G4. He represents himself as the light and
salvation of the world ; his reproof of the Jews ; he crosses the lake of Tiberias, 165.
Miraculously feeds five thousand persons ; he is acknowledged as a prophet ; retires
from the people ; the disciples embark and meet with a storm ; Jesus proceeds to them
walking on the water; the people take boats and follow him; he reprehends their mo
tives, 166. At their request he preaches to them, and in reply to their cavils, illus
trates his preceding remarks, 167. Several of the disciples are offended, and with
draw; his defence, interrogation to the twelve, and the reply of Peter; Christ exposes
the perfidy of Judas ; continues in Galilee ; of his departure to the feast of taberna
cles, 168. He teaches in the temple, and confounds the Jews; their hostility ; many
people believe ; the pharisees murmur, and our Lord reasons with them ; his observa
tions on the last day of the festival, 109. Division of public sentiment concerning
him ; of the officers sent to arrest him ; their employers are offended ; Nicodemus rea
sons with them ; Jesus declares himself the light of the world ; the pharisees cavil ;
his reply ; he again addresses them ; they question him ; he answers, and predicts his
own death, 170. Many believe in him ; his advice to them ; the Jews plead the ad
vantages of their birth ; our Saviour exhibits the vanity of their pretensions, and the
character of his mission, 171. They attempt to stone him; account of the man who
was born blind ; Christ heals him ; the man is questioned by his neighbors and by the
pharisees ; inquiry is also made of his parents, 172. The pharisees again interrocrate
the man, who, vindicating the conduct of Christ, is expelled by them from the syna
gogue ; apprized of their conduct, Jesus subsequently finds the man, and reveals him
self to him, and condemns the perverseness of the pharisees ; parable of the sheep-
fold, 173. Christ announces himself the door, and the good shepherd ; some revile
but others vindicate him ; his remarks in the temple at the festival of dedication • the
Jews attempt to stone him for his pretensions; his vindication and appeal, 174. Thev
strive to apprehend him, he escapes and retires towards the Jordan ; many repair to
him and believe ; account of the sickness and death of Lazarus, 175. Jesus arrives at
Bethany, and raises him from the dead ; for this the chief priests and pharisees plot
his destruction ; prophecy of Caiaphas, and the consequent proceedings of the Jews
176. Jesus retires to the city of Ephraim ; they conspire to arrest him at the pass-

SUBDIVISIONS. xxix
over; Jesus returns to Bethany, sups in the house of Lazarus, and Mary annoints his
feet; Judas reproves her ; Jesus vindicates Mary, and reproves Judas; a consultation
to destroy Lazarus; Christ enters Jerusalem ; the people meet him, and the pharisees
are alarmed, 177. Greeks inquire for him ; his remarks; speaks ofhis approaching
exaltation, and is answered by a voice from heaven ; the people are astonished ; he
explains, and predicts his death ; question concerning the Messiah ; many disbelieve ;
prophecy of Isaiah fulfilled ; rulers afraid to acknowledge him, 178. Proclaims him
self the light of the world, and shows the danger of rejecting his words ; Christ wash
es the feet of his disciples, and inculcates humility and kindness, 179. He adverts to
the treachery of Judas, who leaves the company ; Jesus refers to his approaching de
parture and triumph, and commands his disciples to love each other ; Peter professes
strong attachment to him, and is informed of his denial; Christ comforts his disciples
by the consideration that on his departure he will prepare a place for them in his Fath
er's house; proclaims himself as the way to the Father, 180. He assures them of his
intimate connexion with the Father, and that whatever is asked in his name shall be
obtained ; promises them the Holy Spirit ; shows that he is soon to leave them, and
inculcates love ; that he is to be revealed to those who love God ; and that such are to
be fully instructed by the Holy Spirit ; he bequeaths his peace to them, and fortifies
them against discouragements ; predicts his approaching death, 181. His union with
his followers, represented by the figure of a vine and its branches ; he exhorts them to
mutual love ; calls them his friends ; refers to their duty ; again enjoins love ; predicts
the opposition they must encounter ; the sin of rejecting him ; the Spirit of Truth
promised, 182. He refers again to persecutions, predicts his death, and promises the
Monitor ; speaks figuratively of his death and resurrection, which he illustrates by a
parable, 183. Of prayer in his name; the disciples comprehend him ; he again pre
dicts their persecution, and promises them his peace and support ; Christ's prayer to
the Father with respect to himself, and to his disciples, 184. And in reference to those
who should believe on him through their instruction ; Jesus goes to the garden of
Gethsemane ; Judas having betrayed him, comes to the place with a body of men, 165.
They seize him, and conduct him to the palace of the high priest ; Christ is interroga
ted ; Peter renounces him ; Jesus is led to the pretorium ; conversation of Pilate with
the Jews, and with our Lord, 186. Pilate announces his innocence ; the Jews clamor
for his condemnation ; proceedings before Pilate ; he delivers Christ into the hands of
the Jews, 187. History of the crucifixion, 188. Joseph of Arimathea begs the body
of Jesus ; and Nicodemus brings spices to embalm it ; he is laid in a new sepulchre ; of
the facts consequent upon his resurrection, with his appearance to Mary of Magdala,
189. And also to his disciples ; the extent of John's history ; the miraculous draught
of fishes, 190. Jesus dines with his disciples ; questions Peter concerning his love to
him, and directs him to feed his sheep ; predicts the manner of Peter's death ; Peter's
inquiry respecting John ; and John's concluding testimony, 191.

LUKE'S APOSTOLIC AND ECCLESIASTICAL TRANSACTIONS.
Luke's introductory observations referring to Christ's history; circumstances ofthe
ascension; return of the disciples to Jerusalem, 192. Death of Judas; necessity of
instituting another apostle in his place ; the day of Pentecost, and the descent of the
Holy Spirit, 193. Peter's discourse joyfully received, 194. Three thousand added to
the church in a day ; seriousness and stability of Christian character manifested ; the
apostles perform numerous miracles, and the disciples have all things in common, and
live in a state of great harmony ; Peter and John go to the temple at the hour of prayer,
and heal a man who had been lame from his birth, 195. In an address to the people,
Peter attributes the miracle to the power of Jesus, whom they had crucified, and urges
them to reformation and faith in Christ ; those apostles are committed to prison ; their
authority questioned by the rulers; Peter replies and proclaims Jesus, 196. They are

xxx SUBDIVISIONS.
commanded not to preach in that name, but refuse to obey, and are menaced and dis
missed ; they return to their associates, who all unite in prayer and praise to God, who
answers and fills them with the Holy Spirit ; the happy state of the primitive disci
ples, 197. Joses sells his estate and contributes the money to the common stock ; the
case of Ananias and Sapphira ; many miracles are performed, and the church is in
creased ; the apostles are imprisoned, but being delivered by an angel of God, they go
and preach in the temple, 198. They are arraigned ; proceedings before the sanhe
drin ; they are beaten, again commanded not to teach in the name of Jesus, and dis
charged; they depart, rejoicing in their persecutions, and continue to proclaim Jesus
Christ ; complaint of the Hellenistic Jews against the Hebrews, 199. The apostles
appoint seven subordinate officers; the progress ofthe word of God; Stephen, one of
those officers, is brought before the sanhedrin, 200. His defence, 201. He is stoned,
and expires praying for his murderers, 202. General persecution ; Stephen's burial ;
Saul's persecution ; Philip preaches in Samaria ; and Peter and John confer the Holy
Spirit ; Simon the magician, reproved by Peter, implores an interest in his prayers,
203. Peter and John, having preached in Samaria, return to Jerusalem ; of Philip
and the Ethiopian ; Philip goes to Azotus and Cesarea ; Saul's persecution of the
Christians ; his vision and renovation, 204. He proclaims Christ ; of attempts to de
stroy Saul ; the churches relieved from persecution, 205. Peter heals Eneas ; sickness
and death of Tabitha, and her restoration to life by the instrumentality of Peter ; Cor
nelius sends for Peter ; in a vision Peter is instructed how he should treat the Gen
tiles, 206. The messengers arrive, and he accompanies them to Cesarea ; his conver
sation with Cornelius, 207. Peter proclaims Jesus as the Saviour and Judge of the
world ; the descent of the Holy Spirit ; Peter returns to Jerusalem ; is accused of hav
ing associated with the Gentiles ; his defence, and its reception, 208. Proceedings of
those who were dispersed by the persecution in reference to Stephen ; mission of
Barnabas ; a predicted famine ; the disciples send relief to the poor brethren ; Herod
persecutes the Christians ; destroys James, and imprisons Peter, 209. His liberation ;
the soldiers condemned to death ; Herod incensed with the people of Tyre ; his death ;
the word of God advances ; Barnabas and Saul return from Jerusalem ; of teachers in
the church at Antioch, 210. Particular appointment and mission of Paul and Bar
nabas ; they preach at various places in the Jewish synagogue; of Elymas the magi
cian; the apostles proclaim the gospel at Antioch, 211. They are persecuted; they
announce salvation to the Gentiles, 2L2. The latter rejoice and receive the truth, but
the Jews persecute and expel them ; they joyfully proceed to Iconium ; they success
fully preach, but being persecuted, fly to Lystra; they preach, and heal a cripple;
Paul is stoned, 21 3. The apostles having visited many churches return to Antioch ;
they are sent to consult the church at Jerusalem with respect to the circumcision of
the Gentiles; that consultation, 214, Its result, their return to Antioch, and recep
tion; the preaching of Judas and Silas, and of others, 215. Disagreement of Paul and
Barnabas ; Paul chose Silas and departed ; the apostles visit various churches ; Paul
proceeds to Derbe and Lystra, and meets Timothy ; they deliver the apostolic injunc
tions to the churches ; they extensively travel ; Paul's vision relative to Macedonia ;
he reaches Philippi ; of Lydia, a vender of purple ; a young woman, with a spirit of
divination, 216. She is dispossessed by Paul ; he and Silas are brought before the
magistrates, beaten, and imprisoned ; they are miraculously liberated from their
chains ; the goaler and his family are baptized ; the apostles are dismissed ; Paul
pleads his privilege as a Roman citizen ; they are solicited to depart from the city, 217.
They proceed to Thessalonica, where they preach; riotous proceedings ; they are sent
away to Berea; a persecution is excited ; Paul is conducted to Athens, 218. He ex
plains his doctrine, and gives a general view of theological principles ; he proceeds to
Corinth ; his residence with Aquila ; his instruction, and the opposition he encounters,
219. His vision, and continuance there ; he is brought before Gallio ; outrao-es of the
Jews; Paul sails to Syria, to Ephesus, and to Cesarea; of Apollos, and his preaching,
220. Paul preaches at Ephesus, and performs many miracles ; ofthe vagrant exorcist

SUBDIVISIONS. xxxi
Jews, 221. Tumultuous proceedings at Ephesus; he retires to Macedonia; passes
into Greece ; and reaches Troas, 222. He there preaches, and restores Eutychus to
life ; he departs, and passing through various places, arrives at Miletus ; he sends for
the presbyters of the church, 223. His discourse to them, and departure with a view
to go to Jerusalem; Paul and his company sail from Miletus, and touching at many
places, come to Cesarea; his persecution at Jerusalem is predicted, and an attempt is
made to dissuade him from going ; but he is resolute, and departs with his associates,
224. He is kindly received by James aud the presbyters; his purification in the tem
ple ; an insurrection excited against him by some of the Asiatic Jews ; the tribune
commands him to be bound and conveyed to the castle, 225. Paul addresses the peo
ple, 226. The Jews are indignant, and demand his life ; the tribune orders him to be
examined by scourging ; Faul pleads his privilege as a Roman citizen, and escapes the
torture; he is arraigned before the sanhedrin; proceedings before them; Paul's re
marks awaken a controversy between the pharisees and sadducees, 227. A great dis
sension arises, and the tribune, apprehensive for the safety of Paul, orders that he be
brought to the castle ; many conspire to destroy Paul, and the tribune sends him by
night under a strong military escort to Felix in Cesarea, 228. Paul is arraigned before
Felix ; the accusation of Tertullus ; Paul's defence, 229. Felix postpones the final
determination ofthe case ; directs Paul to be treated with humanity, is greatly affected
in listening to his remarks, but retains him in prison ; the apostle's trial before Festus,
230. The appeal to Cesar ; Festus presents to Agrippa a statement of Paul's case,
231. The Apostle's address to Agrippa, 232. The confession of Agrippa ; Paul's
reply ; the tribunal breaks up, and he is pronounced innocent ; it being determined
that Paul should be sent to Rome, he is delivered to Julius, a centurion ; they embark in
an Adramyttian vessel, and arrive at Myra; they are transferred to an Alexandrian ves
sel bound to Italy, 233. They encounter storms, and are wrecked on the island of Malta,
234. The entire passengers and crew are saved ; they are received with great hospi
tality by the Maltese ; a viper seizes Paul's hand ; he receives no injury ; the inhabit
ants denominate him a God ; kindness and politeness of Publius, the governor of the
island ; Paul miraculously heals the sick father of Publius, and several others ; after
three months they embark in an Alexandrian ship ; particulars of their passage and
journey to Rome, 245. Paul's reception at Rome, subsequent employment, and resi
dence, 236.

PAUL'S LETTER TO THE ROMANS.
Paul's designation to the apostleship ; his salutation to the Christians at Rome ; his
commendation of their faith, and desire to see them ; his delineation of Christianity,
237. He describes the iniquity of the Gentiles, and also that of the Jews, 238. The
inutility of Jewish rites, laws, and privileges, without obedience, 239. The plan of
salvation, through the religion of Jesus Christ, developed, 240. The impartiality of
the divine mercy in the extent of this plan, 241. As alike embracing Jews and Gen
tiles, 242. The preceding remarks relative to the Mosaic law, are not to be understood
so as to sanction the inference, that Christians are permitted to indulge themselves in
unrestrained licentiousness, 243. Though, exonerated from that law, yet, the gospel
furnishes motives of the most powerful kind, to the cultivation of piety and virtue,
244. The inability of the law of Moses, though excellent and divine, to restrain from
iniquity, in consequence ofthe depravity ofthe human character, and its inclination to
evil ; to the gospel only, and not to the law, is to be attributed the power of forgive
ness ; with respect to the benefits referred to, the law was incompetent, because it was
not intended to impart these benefits, 245. Christianity, in the consecrated character
of its motives to believers, and in its very encouraging and consolatory influence, con
tains much more distinguished and efficacious means to animate and fortify in the
practice of virtue ; all of which are offered to the Christian, to aid his advancement in

xxxii SUBDIVISIONS.
piety and happiness, among the various and distressing evils, by which human life is
assailed, 246. The apostle, in this discussion, vindicates divine Providence, in the pre
sent rejection of the Jewish nation from a covenant state, and in the invitation of the
Gentiles ; and also illustrates the character of the gospel, as embracing mankind in
general within the purview of its promises, 247. He testifies the great affection which
he cherished for the Jewish nation ; the extreme sorrow he experienced in conse
quence of their infelicity, arising from disbelief and vain confidence ; his earnest wish
to promote their salvation ; and the certain and undoubted hope, which he entertained,
of their future accession to the faith of Christ, 248. He cherishes the same expecta
tion in reference to the Gentiles ; and applies to them the preceding discussions, 249.
He admonishes them against vain confidence ; and offers an apostrophe of admiration
to the divine wisdom and benignity, 250. He inculcates general, Christian piety,
particularly sobriety of character, displayed by fidelity in the discharge of official duty,
and by mildness in bearing the injuries of enemies ; he requires obedience to magis
trates, kindness towards all men, and purity of manners, 251. He urges mutual affec
tion among the better instructed and the weaker Christians ; and cautions them against
making external rites and observances subjects of division and contention, 252. As
cription of praise to God ; the apostle inculcates patience and forbearance towards the
infirmities of each other ; various exhortations to charity and kindness ; his invocation
of the divine blessing upon the brethren at Rome, with the expression of his regard for
them, 253. The success ofhis ministry ; his intention to visit them ; his desire for an
interest in their prayers, 254. He closes the Letter with various circumstances relat
ing to himself, with a caution against divisions, accompanied with salutations, and a
benediction, 255.

PAUL'S FIRST LETTER TO THE CORINTHIANS.
Salutation and benediction ofthe apostle ; his expression of gratitude for the pros
perity of the Corinthian church ; he reprehends their dissensions ; means of salvation,
256. Causes of unbelief; the character and result of the apostle's preaching; revela
tion and its proclamation to mankind powerfully efficient through divine influence •
imperfect state of the church at Corinth, 257. The dispensers of the gospel are only
God's instruments ; Christ, its foundation ; Christians, the temple of God ; caution
against self-deception; the true Christian profits by all things; office and duty of
ministers ; human judgment subordinate ; admonition against offence ; 258. All good
proceeds from God ; trials of the apostles ; Paul sends to them Timothy, and promises
to come himself; the spiritual dominion of God; of certain evils at Corinth; the
apostle orders the transgressor to be expelled ; Christians must not associate
with transgressors, 259. He reproves the litigious disposition of the Corinthians •
iniquitous persons excluded from the kingdom of God ; of things lawful but not ex
pedient; Christ's resurrection a pledge of ours; Christians are members of Christ and
temples ofthe Holy Spirit ; powerful dissuasives from sin, 260. Remarks in reference
to the single and the married state, 261. The obligations and duties they severallv
involve ; of food offered to idols ; false and true worship ; a man should not act injuri
ously, even in things otherwise indifferent, 262. Paul's resolution on this subject • of
the secular support of those who minister in spiritual things ; the apostle's disinterest
edness ; his accommodation to the prejudices of men, 263. The way to heaven assimi
lated to a race ; the necessity of perseverance ; facts in Jewish history illustrative of
Christian ordinances ; transgressions of the ancient Jews, and their punishments •
these are recorded as admonitions ; the nature and design of the Lord's supper 264
Of things lawful but not expedient ; we should strive to act so as to improve each
other ; all things should be done to the praise of God ; the apostle commends the Cor
inthians for their remembrance of him, but gives them certain cautions and reprehends
them for their divisions and irregularities in conducting public worship, 265. And in

SUBDIVISIONS. xxxiii
celebrating the Lord's supper ; account of its institution, directions relative to the per
formance ofthis sacred rite, and the danger of its unworthy reception ; the former and
present state of the Corinthians ; of spiritual gifts ; origin of the diversities of gifts,
administrations, and operations ; the nature of these gifts, and how dispensed, 266.
Christ and the church represented under the similitude of the human body ; the mem
bers of the church, or spiritual body, and their respective offices ; we should earnestly
desire the best gifts ; benevolence, or love, comprises all true religion ; without it all
things else are unavailing, 267. The description and praise of this grace, and its du
ration; notice ofthe present, imperfect state of man; of all the Christian graces love
is the best ; the desire of spiritual gifts ; of spiritual instruction ; the regulation of the
supernatural gifts of languages, so that the hearers may be instructed, 268. Of teachers
in the church ; all should be humble, and every thing should be done in love ; how
the apostle preached to the Corinthians, 269. Arguments to prove the resurrection of
the dead, 270. The manner in which that great work will be performed ; the astonish
ing events that will occur at the last day ; the apostle apostrophizes the imbecility of
death and the grave ; improvement of the doctrine of the resurrection, 271. He ex
horts them to contribute to the relief of the poor Christians at Jerusalem ; promises to
pay them a visit ; refers to Timothy and Apollos ; enjoins vigilance ; commends the
family of Stephanas ; sends the salutations of different persons ; shows the awful state
of those who were enemies to Christ ; and concludes with a benediction, 272.

PAUL'S SECOND LETTER TO THE CORINTHIANS.
Salutation and benediction ; the apostle enjoins trust in God in all adversities ;
his persona] calamities ; exultation of a genuine Christian ; he appeals to their own
knowledge for the truth of what he had written ; his purpose to visit them, 273. The
character of his instruction ; he assigns his reason for writing to them in such a
manner ; exhorts them to forgive the offending, but penitent person ; refers to Titus ;
praises God for his own success ; different effects of the gospel, 274. He professes to
preach the pure doctrine of God ; exhibits the testimony of his divine mission ; the
comparative excellence of the old and new covenants ; he shows his integrity in
preaching the gospel ; attributes its unprofitableness in any instances to unbelief ; how
he preached, and how he was qualified for the work, 275. His afflictions and difficul
ties, hopes and consolations ; and his prospect of eternal blessedness ; Christians ar
dently desire this glorious destination ; all must appear before the tribunal of Christ ;
necessity of preparation ; Christ died for all, 276. He who is in Christ is a new crea
tion ; the reconciliation to God through him ; its appropriate influence ; the conduct
of the apostles ; Paul's affectionate concern for the Corinthians ; he counsels them not
to be connected with unbelievers ; exhorts them under a divine promise to avoid evil
companions, and evil practices ; inference from the preceding exhortation, 277. His
affectionate interest in their prosperity ; his joy in their reformation ; its true charac
teristics ; he rejoices over them ; excites them to contribute to the relief of the poor,
278. God provides for the wants of all men ; Titus engaged in this work ; his charac
ter ; additional remarks and directions relative to contributions for the poor, 279. The
results of such liberality ; God, the author of every good, should have the exclusive
praise ; Paul particularly adverts to false apostles ; refers to his own authority,
and field of instruction, 280. He disapproves their self-commendation ; and asserts
that we should glory only in the Lord ; he apologizes for distrusting the true state of
the Corinthians ; is apprehensive of their danger ; vindicates his own ministry ; the
character of false apostles, 281. Paul's privileges, labors, persecutions, sufferings and
dangers ; his great care and concern for the church ; his escape from his enemies at
Damascus ; of some astonishing revelations he received ; a messenger of the adversary
is sent to afflict him ; he exults in afflictions, 282. He vindicates his official conduct ;
promises to visit them ; answers some objections ; expresses his apprehensions that he
5

xxxiv SUBDIVISIONS.
shall find unreformed transgressors among them ; he again communicates his purpose
to visit them ; exhorts them to examine themselves ; prays that they may do no evil ;
wishes their complete restoration, 283. His reason for writing to them ; his farewell,
accompanied with injunctions, salutations, and a benediction, 284.

PAUL'S LETTER TO THE GALATIANS.
Direction of the letter ; Paul asserts his divine call to the apostleship ; and that he
had not received his doctrine from man ; he recurs to his different journeys ; his visit
to the apostles at Jerusalem, 285. He mentions another journey to that city, and how
he conducted himself; he speaks of his treatment there ; his opposition to Peter at
Antioch, and the cause of it ; of the plan of divine acceptance, 286. He adverts to
the renunciation of the gospel by the Galatians ; and again discusses the subject of
divine forgiveness, 287. The condition of an heir while in u. state of minority ; the
mission of the Son of God ; the great privileges and comforts of the children of God ;
the apostle fears that his labor in behalf of the Galatians is in vain ; his trials among
them, and their kindness to him ; he shows his affection for them, and exhorts them to
return to the gospel, 288. He exhibits its superiority to the law by an allegory ; the
Gentiles are children of the promise ; the apostle exhorts the Galatians to stand firmly
in the Christian faith ; shows its superior excellence ; reference to their former sta
bility, with an admonition ; his confidence in their restoration ; punishment of him
who perverts them ; love is the consummation of the law, 289. The works of the
flesh ; the fruits of the Spirit ; he exhorts them to live in the Spirit ; tender affection
inculcated towards those who sin through surprise, or violent temptation ; of relief ;
of humility ; character rests on the evidence of works ; support of instructers ; of
self-deception, and retribution ; perseverance and beneficence ; his love induced him
to write this letter ; he exults in the Christian plan of salvation, and wishes peace to
those who act on this plan ; the strong assurance, and benediction ofthe apostle, 290.

PAUL'S LETTER TO THE EPHESIANS.
Introduction to the letter ; the apostle praises God for calling the Gentiles to the
privileges of the gospel ; forgiveness of sins through Jesus Christ; God, in his abun
dant goodness, designs to gather Jews and Gentiles into one church ; Paul's prayer
for the Ephesians, 291. Their previous character, and accession to Christianity ; the
mode of salvation ; their former state miserable, their present state happy ; reconcilia
tion through Christ to Jews and Gentiles ; privileges of believers ; the annunciation
of the gospel to the Gentiles as well as to the Jews, 292. The intention of the apos
tle's ministry; his afflictions; his prayer for the Ephesians; ascription of praise to
God ; he exhorts them to adorn their profession, and to live in peace and unity ; of
various gifts and offices ; the necessity of being well instructed in divine things ; how
the church is constituted, 293. Deplorable conduct of certain Gentiles ; the result of
Christianity ; he inculcates purity, holiness, truth, self-command, honesty, and indus
try ; he also enjoins a chaste and pious conversation, the avoidance of evil tempers,
affectionate kindness to each other, and a spirit of forgiveness, in imitation of the di
vine benignity ; Christians should imitate their heavenly Father, and walk in love
after the example of Christ; dissuasive from various vices, 294. They are instructed
to walk as children of light, and not to participate in works of darkness ; they are urg
ed to awake, to conduct prudently, to retrieve the time, and to ascertain the Lord's
will ; directions to sobriety, gratitude, and obedience ; injunctions to husbands and
wives ; marriage, an emblem of the union of believers with Christ ; the inference ;
duties of parents and children, of masters and servants, 295. All should be fortified
in the Lord, against their enemies ; delineation of the Christian armor ; prayer and
vigilance required ; commission of Tychicus ; the benediction, 296.

SUBDIVISIONS.

PAUL'S LETTER TO THE PHILIPPIANS.
Paul's address and benediction ; he is grateful for the prosperity of the Philippians;
discloses his ardent affection, and prays for them ; the gospel advanced by tho persecu
tion of the apostle ; of those who proclaim the gospel from unworthy motives, 297.
He is uncertain as to his liberation, or martyrdom, but suggests a hope that he should
be restored to them; expresses strong confidence in God; exhorts them to a pious
life, and consoles them under their calamities ; he enjoins unity, love, humility, defer
ence, and disinterestedness; enforces the imitation of Christ, derived from his hu
miliation and exaltation ; they are exhorted to attain salvation, and as the fruits of his
labor to be irreproachable, and otherwise exemplary ; he declares his readiness to offer
his life for the gospel ; intends to send Timothy to them, of whom he gives a very high
character ; yet hopes soon to see them himself, 298. He commends Epaphroditus to
their particular tenderness; exhorts them to rejoice in the Lord, and to beware of false
teachers ; concerning the spiritual worshippers ; his high estimation of Christianity ;
his zealous assiduity in the Christian course ; admonishes them to be diligent and fer
vent in the way of life, 299. He exhibits the ineffable privileges of Christians; af
fectionately exhorts the Philippians to religious improvement ; communicates requests
to particular persons; directs in respect to their habitual temper; shows how to con
duct in all respects as becomes the purity and excellence of the gospel ; thanks them
for their attention in his captivity ; his contentment in all situations ; he refers to par
ticular instances of their kindness, 300. His promises to them ; his gratitude ; saluta
tions, and benediction, 301.

PAUL'S LETTER TO THE COLOSSIANS.
The salutation of Paul and Timothy to the Colossian church; their praise for its
welfare, and for the extension ofthe gospel; their prayer for the spiritual advance
ment of the Colossians; of deliverance through Jesus Christ; his glorious character;
the reconciliation which the Colossians had realized, 302. Character of the apostle's
preaching; his great concern for the church, injunction to continue in faith and piety,
and to beware of seducers ; spiritual import of baptism ; their former and present
state ; warns them against particular tenets, which are the mere commandments and
doetrines of men, 303. He inculcates celestial affections, and preparation for heaven ;
exhorts them to self-command ; recalls their former state, and alludes to their subse
quent improvement ; gives directions relative to truth, mildness, forbearance, forgive
ness, and benevolence ; he enjoins peace, unity, and gratitude ; directs them to cherish
the doctrine of Christ, to teach and admonish each other, and to do every thing in the
name of the Lord Jesus ; the relative duties of wives, husbands, children, fathers,
servants, 304. The retribution of an impartial God; the duty of masters to their
servants; recommendation of prayer, vigilance, praise, and general good conduct;
particular directions ; salutations and benediction, 305.

PAUL'S FIRST LETTER TO THE THESSALONIANS.
Inscription by Paul and others to the church of the Thessalonians ; the apostle
praises God for their prosperous situation ; displays the happy results of the gospel
among them, in reference to their life, example, and anticipations ; persecution caused
the gospel to be proclaimed to them by the apostles ; their manner of preaching, doc
trine, and conduct, 306. Paul commends their reception ofthe gospel, and adverts to
their persecutions ; apology for his absence ; ardent desire to see them, in consequence
of his great affection ; he sends Timothy ; trials and difficulties unavoidable; he re-

xxxvi SUBDIVISIONS.
joices in the intelligence of their Christian stability ; he prays that they might advance
in love, and be established in holiness, 307. He urges them to attend to his previous
injunctions ; he counsels them respecting continence, chastity, and conjugal fidelity ;
in reference to Christian love, an inoffensive conduct, attention to their own business,
and to integrity ; consolation in affliction ; the future advent of Christ, and the con
siderations and conduct it should inspire, 308. Various charges of a pious and prac
tical nature ; the apostle's salutation and benediction, 309.

PAUL'S SECOND LETTER TO THE THESSALONIANS.
The salutation of Paul and his companions ; the apostle offers thanks to God for
their Christian characteristics ; the future advent of our Lord Jesus Christ, 310. The
preceding apostacy, and other circumstances, accompanied with prayer for the Thessa
lonians, and confidence in their stability, and attainment of future blessedness ; he re
quests their prayers for the success of the gospel ; and gives them various directions,
311. He prays for their peace ; and concludes with his salutation and benediction, 312.

PAUL'S FIRST LETTER TO TIMOTHY.
Paul's salutation to Timothy ; for what purpose he had left him at Ephesus ; what
the false apostles taught in opposition to the truth ; the utility of the law ; the apostle
speaks ofhis former mode of life ; the object of Christ's mission in the salvation of sin
ners; ascription of praise to God; Paul's charge to Timothy, 313. Prayer for all men,
because God desires the salvation of all ; how men should pray ; how women should
adorn themselves ; they are not permitted to teach, or to usurp authority over the
men ; how they may expect to be saved ; of spiritual superintendents, their qualifica
tions and duties; of subordinate officers, and how they should be proved; of their
wives and children, and how they should be governed ; how Timothy should conduct
himself in the church, 314. The disclosed doctrine of piety ; apostacy from the true
faith predicted ; exhortations to Timothy to teach the truth, to discard fables, to cul
tivate piety, to labor, command, and instruct, to act so that none might despise his
youth, to devote himself to study, and to the entire duties ofthe ministry, with a pro
mise of reward ; rules in reproving the old and the young ; directions concerning wi
dows, 315. Of presbyters who rule well ; how to proceed against presbyters when
accused, and against notorious offenders ; injunctions respecting imposition of hands ;
relative to Timothy's health ; reasons why no person should be hastily appointed to a
sacred office ; the duty of servants ; false teachers who mistake gain for piety, 316.
The dangerous state of those who determine to be rich; and ofthe love of money;
Timothy is exhorted to achieve the good warfare of faith, and to keep the charge de
livered to him ; description of the majesty of God ; how the rich should conduct them
selves ; and the use they should make of their property ; Timothy is exhorted to attend
to his trust, and to avoid impious declamations ; the benediction, 317.

PAUL'S SECOND LETTER TO TIMOTHY.
Paul's address to Timothy, and declaration of his affection ; the undissembled faith
of Timothy ; Paul reminds him to improve the ministerial office ; the disclosures of
the gospel ; the apostle's call to preach it, and his persecutions ; sound precepts to
be firmly retained ; the apostacy of individuals ; kindness of Onesiphorus ; Paul ex
horts Timothy to conduct as a good Christian soldier, 318. Enjoins him to approve
himself to God ; to avoid vain declamation ; of the sure foundation ; numerous injunc
tions ; the apostle predicts dangerous periods, from the iniquities of men, 319. That
the pious will be persecuted ; directs Timothy to continue in the truths he had receiv-

SUBDIVISIONS. xxxvii
ed ; every divinely inspired production is useful : he charges Timothy to be diligent,
incessant, and faithful, in his official duties ; he predicts his own approaching death ;
and expresses the confidence of being eternally happy, 320. He communicates par
ticular requests, directions, and representations ; and concludes with various saluta
tions, and the apostolic benedictions, 321.

PAUL'S LETTER TO TITUS.
The apostle's office ; his address to Titus ; qualifications of presbyters, or supervisors
in the church ; character of the Cretans ; the duty of Titus enforced ; directions to the
aged and the young, 322, To Titus relative to his own conduct ; and to servants ;
the present purposes, and future prospects of Christianity ; Paul enforces obedience to
civil authority, and gentle deportment to all men ; the wretched state of man, preced
ing the advent of Christ ; the astonishing revolution which the gospel produces ; the
necessity of a Christian life, and of avoiding contentions ; how to demean towards the
factious ; particular directions to Titus ; salutations and benediction, 323.

PAUL'S LETTER TO PHILEMON.
The apostle's inscription to Philemon and others; he extols his faith, love, and
Christian beneficence ; entreats forgiveness for his servant Onesimus ; urges motives
to induce Philemon to forgive him ; proposes to repair any wrong he had done to his
master ; expresses his confidence that Philemon would comply with his request ;
directs Philemon to prepare him a lodging ; salutations and benediction, 324.

THE LETTER TO THE HEBREWS.
Various revelations ; exalted characteristics of Christ ; his superiority to the angels ;
exhortation diligently to seek the salvation proffered by the Lord of glory, 325. Addi
tional declaration of Christ's superiority to the angels ; objections to this removed ;
comparison of Christ with Moses ; warning not to disregard his admonitions, 326.
The rest promised to believers in ancient times is still proffered ; the threatenings
against unbelief remain in full force, 327. Comparison of Christ with the Jewish high
priest introduced ; reproof for ignorance of the higher doctrines of the Christian
religion, 328. This is followed by encouragement and exhortation ; comparison of
Christ as a priest with Melchisedek, 329. The new order of things required by the
appointment of such a priest ; which appointment was made with the solemnity of an
oath; and the office created by it was perpetual, allowing of no succession like that of
the Jewish priests ; the subject of Christ's qualifications for the office of a priest, pre
viously proposed and briefly discussed, resumed ; his superiority to the Jewish priests,
in respect to these, exhibited, 330. The nature of Christ's office as a priest ; his
powers, the dispensation under which they are exercised, the place of exercising them,
331. The manner and effects of them, 332. Compared with those of the Jewish
priests ; exhortation to perseverance, from a consideration of the faithfulness of God, and
of the severe doom of apostates, 333. Of the sufferings which the Hebrew Christians
had already endured in the cause of religion ; description of faith, and of the effects of
it, 334. In respect to the saints of ancient times, 335. Encouragement to persevere ;
trials must not dishearten, for God sends them in kindness to his children, 336. The
gospel holds out more that is cheering and encouraging than the law ; the voice of its
author must not be disregarded ; various, practical directions and cautions, 337. The
writer concludes with invocations, affectionate requests, and salutations, 338.

SUBDIVISIONS.

JAMES' GENERAL LETTER.

James addresses the dispersed of the twelve tribes ; shows that trials produce
patience ; they are exhorted in faith to implore wisdom from God ; directions to the
rich and the poor ; endurance of trials ; causes of temptation ; all good proceeds from
God; cautions against passionate language, and perverse temper; obedience, and not
mere audience to the word, required; the law of liberty, 339. Character of true
religion ; partiality prohibited, and benevolence inculcated ; he who violates one com
mand, impugns tbe authority of all; the unmerciful are not to expect mercy; the
unavailing character of that faith, which is not accompanied by good works, 340. Ex
hortation not to accumulate teachers ; the utility and perversion of language ; the
character and results of true and false wisdom ; the origin and misery of wars and
contentions ; why so little heavenly good is obtained ; the friendship of the world ;
humility, and submission to God, 341. Calumny; disregard of divine Providence ;
the sin of conscious disobedience ; rich profligates in danger of God's judgments ; the
oppressed followers of God should be patient ; profanity forbidden ; directions to the
afflicted, 342. Acknowledgment of offences ; great efficacy of prayer ; the blessedness
of restoring the transgressor from his erroneous course, 343.

PETER'S FIRST GENERAL LETTER.
Peter's introduction, and the state of those persons addressed; he describes their
privileges, and praises God for their fidelity ; happy result of their afflictions ; from
the salvation announced, they should be encouraged to a holy obedience, 344. Of
prayer, purity, and mutual love ; the frailty of man, and the immutability of God ;
discarding evil dispositions, they are directed to desire advancement through the
word ; their spiritual privileges ; he enjoins purity, integrity, obedience to civil
authority, a prudent use of their Christian liberty, and the fear of God ; the duties
of servants, 345. Illustrated by the example of Christ ; their former wandering and
their return ; the duty of husbands and wives ; how to obtain happiness ; retribu
tion of God; endurance of persecution; the reason of their hope; preservative of a
good conscience, 346. Suffering and resurrection of Christ; his preaching to the
ancient world ; the preservation of Noah and his family, an emblem of baptism ;
ascension and dominion of Christ ; we should suffer patiently in imitation of him ;
abandon our former vices ; accountability to God ; proclamation of the gospel ; various
Christian duties recommended ; persecutions predicted, and how they were to endure
them, 347. Approaching judgments of God, and preparation for them; directions to
the presbyters, with promises ; to the young ; humility, contentment, sobriety, vigil
ance, and resistance to evil, inculcated, and eternal glory proffered; salutations, and
benediction, 348.

PETER'S SECOND GENERAL LETTER.
The apostolic address, and the stale of those persons to whom the letter is sent ; ex
hortation to attain various Christian virtues ; he intimates his immediate dissolution,
and the previous duties of which it reminds him; the certainty ofthe gospel; evidence
of its truth from his own experience ; the nature of prophecy, 349. False teachers
predicted, the injurious effects of their doctrines, and the punishment that will befall
them ; examples of God's judgments ; retribution to the pious and the impious ; char
acter of those perverse teachers ; wretched state of those who have apostatized, 350.

SUBDIVISIONS. >xiJX
The apostle's design in his letters ; the contemners, who will appear in the last pe
riod ; God's judgment of the world, and its attendant events ; necessity of prepara
tion ; difficulties in Paul's letters; vigilance against apostacy ; advancement in divine
favor; ascription of praise, 351.

JOHN'S GENERAL ADDRESS TO CHRISTIANS.
John's testimony respecting the Word of Life ; as God is light, Christians should
walk in the light; all have sinned ; acknowledgment of sin requisite to forgiveness;
Christ is a conciliation for the sins ofthe whole world ; obedience to God's commands,
and imitation of Christ's example ; we should walk in the light, and possess Christian
love, 352. Directions to Christians of different grades ; what prevails in the world ;
of obedience to God ; cautions against antichrists ; exhortation to perseverance , with
a promise of eternal life ; the love of God to mankind, 353. Christ was manifested to
remove our sins ; how the children of God are known ; we should love each other,
not in mere profession, but in fact ; how we may know that we are of the truth ; an
swer to prayer ; obedience to the commandments of Christ ; the divine commission of
teachers must be tested; every spirit that professes Jesus Christ is from God, 354.
The duty of love to God and to each other, from God's love to us ; every Christian
knows God by divine influence ; God is love ; the nature and quality of perfect love ;
the falsity of pretending to love God, while we hate each other ; characteristics of a
believer ; faith in Christ subdues the world ; the three witnesses ; the believer has the
testimony in himself, 355. God has given us eternal life in his Son ; the object of
John in writing this communication ; the character of sin ; Jesus is come to give us
an understanding, that we may know the true God ; all idolatry to be avoided, 356.

JOHN'S LETTER TO AN EMINENT CHRISTIAN WOMAN.
The apostle's" introductory remarks ; he rejoices to find that some of the family of
Cyria had received, and continued to adorn the truth ; and he exhorts them to continue
to love each other according to the commandment of Christ ; he admonishes them against
deceivers, and to be vigilant, that they might not lose the benefit of what they had re
ceived ; the necessity of remaining in the doctrine of Christ ; he commands them not
to countenance those who did not bring such doctrine ; excuses himself from writing
more extensively, and purposes soon to pay her and family a visit; salutation, 357.

JOHN'S LETTER TO A DISTINGUISHED CHRISTIAN MAN.
The apostle's address to Caius, and his good wishes for his prosperity ; he commends
him for his stability in the truth, and his general hospitality ; character of Diotrephes ;
exhorts Caius to avoid his example, and to follow what is good ; commends Deme
trius ; apologizes for writing so briefly, and intends immediately to visit him ; saluta
tions, 358.

JUDE'S GENERAL LETTER.
Preface and benediction ; Christians are excited to contend for the true faith, and to
beware of false teachers, whose iniquitous character the apostle describes, in reference
to ancient example and prophecy, 359. We should remember the admonitions given
us by the apostles, who predicted the appearance of these men ; how Christians should
conduct towards the deluded ; the apostle's ascription of praise, 360.

*1 SUBDIVISIONS.

JOHN'S LETTERS, VISIONS, AND PROPHECIES.
Preliminary observations ; John's address to the seven churches of Asia ; predicts
the advent of Jesus Christ ; mentions his own exile to Patmos, the command to write
what he saw, and the explanation of the seven stars, 361. Letter to the church of
Ephesus ; of Smyrna ; of Pergamos, 362. Of Thyatira ; of Sardis ; of Philadelphia,
363. Of Laodicea ; John sees the throne of God in heaven surrounded by twenty-
four seniors, and four living beings, who all unite in adoring and praising the Almighty,
364. The book sealed with seven seals, is opened, 365. The circumstances which at
tended the opening of six seals ; the four winds of heaven ; the angel with the seal of
the living God ; description of those who were sealed, 366. The seventh seal is open
ed ; of the seven angels with the seven trumpets, six of the angels sound their trum
pets, 367. With the attendant circumstances, 368. The description of a powerful angel
with a little volume in his hand, 369. The injunction to measure the temple of God ;
the seventh angel sounded his trumpet ; the twenty-four seniors worship God, 370.
The temple of God in heaven ; of the woman clad with the sun ; the overthrow of
the enemy ; his pursuit of the woman, 371. Description ofthe beast with seven heads
rising from the sea ; of the beast with two horns rising from the earth ; representation
of a Lamb on Mount Zion, 372. Account of three angels, the first having the per
petual, joyful message, and of the man on the white cloud ; the seven angels with the
seven last scourges, 373. Ascription of praise ; the temple opened in heaven ; the
seven angels proceed from the temple, receive from one of the four living ones seven
golden vials full of the displeasure of God, and they are commanded to pour out their
vials upon the earth, 374. The judgment of the great courtesan who sits on many
waters ; her character ; the emblem of the woman, and of the beast, 375. A lumin
ous angel descends from heaven, and proclaims the fall of Babylon, 376. The mar
riage of the Lamb, 377. The august title and character ofthe Word of God ; an angel
standing in the sun ; an angel descends from heaven, and binds the adversary a thou
sand years ; the first resurrection, 378. Discharge ofthe adversary from his imprison
ment; the great white throne, and the dead small and great standing before God; a
new heaven and a new earth, 379. Description of the new Jerusalem ; admission to
the city, 380. Representation of Christ ; denunciation against those who shall pervert
the words of the volume of this prophecy ; benediction of the apostle, 381.
Note, It is desirable to offer to the public one translation even of the Christian Scriptures, without any
thing extraneous blended with the text. It may not be superfluous to some readers for the translator to re
mark, that the references at the commencement of the chapters, in so many editions of the received text,
form no part of the original ; and that he could not presume to present a table of contents, except in a form
disconnected with inspiration, since he deems such a procedure, no less than the other numerous additions
and mutilations with which the general version is distorted, to be unfair, and otherwise justly reprehensi
ble. The text may, or may not contain the import and construction attributed to it by any uninspired au
thority ; and this consideration absolutely forbids, that the effusions of any such authority should be thus
mingled with it. Trans.

THE

PRODUCTIONS

OF THE

EVANGELISTS AND APOSTLES,

THE HISTORY BY MATTHEW.
A register of the lineage of Jesus Christ, the descendant of Abraham,
and of David.
From Abraham proceeded Isaac ; . from Isaac, Jacob ; from Jacob,
Judah and his brothers ; from Judah, Pharez and Zarah, by Tamar ;
from Pharez, Hezron ; from Hezron, Aram ; from Aram, Aminadab ;
from Aminadab, Nashon ; from Nashon, Salmon ; from Salmon, Boaz,
by Rahab ; from Boaz, Obed, by Ruth ; from Obed, Jesse ; and from
Jesse, David the king.
David the king had Solomon, by the widow of Uriah ; Solomon had
Rehoboam ; Rehoboam had Abijah ; Abijah had Asa ; Asa had Jehosh
aphat ; Jehoshaphat had Joram ; Joram had Uzziah ; Uzziah had Jotham ;
Jotham had Ahaz ; Ahaz had Hezekiah ; Hezekiah had Mannasseh ;
Manasseh had Amon ; Amon had Josiah ; and Josiah had Joachim and
his brothers.
From Joachim descended Jeconiah, near the time of the removal to
Babylon ; from Jeconiah, Salathiel, after the migration to Babylon ;
from Salathiel, Zerubbabel ; from Zerubbabel, Abiud ; from Abiud,
Eliakim ; from Eliakim, Azor ; from Azor, Zadok ; from Zadok, Achim ;
from Achim, Eliud ; from Ehud, Eleazer ; from Eleazer, Matthan ; from
Matthan, Jacob ; and from Jacob, Joseph, the husband of Mary ; of
whom was born Jesus, who is called the Messiah.
All the generations, therefore, from Abraham to David, are fourteen ;
the same, from David till the departure to Babylon ; and from that
departure to the Messiah, a like number.
6

42 APOSTOLIC PRODUCTIONS.
Moreover, the nativity of Jesus Christ thus occurred. While his
mother Mary was pledged to Joseph, before they united, she was found
in gestation, through the Holy Spirit. Then Joseph, her affianced
husband, being a benevolent man, and reluctant to expose her, was
inclined to divorce her privately. But as he was reflecting on the sub
ject, behold, a messenger of the Lord appeared to him in a dream, and
said, Joseph, descendant of David, hesitate not to receive to yourself
Mary, your affianced wife ; for this, her inceptive offspring, is from the
Holy Spirit. And she shall have a son ; and you must call his name
Jesus, that is, Saviour ; for he will save his people from their sins.
Now all this was done, agreeably to the subsequent declaration of the
Lord by the prophet ; Behold, the virgin shall gestate, and shall have a
son, and his name must be called Immanuel, which, being translated,
signifies, God with us. Joseph, therefore, being awakened from sleep,
did as the messenger of the Lord had commanded, and received her as
his wife ; but was not conversant, till she had her first-born son ; and he
called his name Jesus.
Besides, the Saviour being born at Bethlehem in Judea, during the
reign of Herod the king, behold, eastern magians came to Jerusalem, say
ing, Where is the infant king of the Jews ? for, at the east, we have seen
his star, and have come to render him homage. But Herod the king,
being thus apprised, was alarmed, together with all Jerusalem. And
when he had assembled all the chief priests and instructers of the peo
ple, he demanded of them where the Messiah was to be born 1 And they
answered him, At Bethlehem in Judea, for thus it is written by the
prophet ; And thou Bethlehem, in the territory of Judah, art by no
means the least illustrious among the cities of Judah, for from thee shall
proceed a Ruler, who will nourish my people Israel.
Then Herod, having privately called the magians, minutely inquir
ed of them the time when the star appeared. And sending them to
Bethlehem, he said, Departing, search strictly for the infant, and when
you have found him, inform me, that I also may come, and pay him
reverence. And after listening to the king, they departed ; and behold,
the star, which they had viewed at the east, preceded them, till it came
and remained over the place where the infant was. And still perceiving
the star, they were transported with very great joy. And arriving at
the house, they saw the young child with Mary his mother ; and prostrat
ing themselves, they offered him homage : and opening their treasuries,
they imparted to him as presents, gold, and frankincense, and myrrh.
And being warned in a dream, not to return to Herod, they retired to
their own country, by another way.
But, on their departure, behold, a messenger of the Lord appears to
Joseph in a dream, saying, Arise, and take with you the infant and his
mother, and fly to Egypt, and continue there, till I shall communicate
with you ; for Herod will search for the little child to destroy him. And
he arose, took with him the infant and his mother by night, and with-

MATTHEW'S HISTORY. 43
drew to Egypt ; and remained there till the death of Herod. Thus was
verified the declaration of the Lord by the prophet, From Egypt I have
recalled my Son.
Then Herod, discovering that he had been deluded by the magians,
was excessively enraged, and sending emissaries, destroyed all the male
children, who were in Bethlehem, and in all its vicinity, from those en
tering the second year, down to the period, which he had particularly
learnt from the magians. Then that was verified, which was thus
spoken by Jeremiah the prophet, In Ramah a voice was heard ; mourn
ing, and weeping, and multiplied lamentation ; Rachel bewailing her
children, and refusing to be consoled, because they are dead.
But, when Herod was deceased, behold, a messenger of the Lord
appears in a dream to Joseph in Egypt, saying, Arise, and take with
you the infant and his mother, and return to the land of Israel, for they
are dead, who sought the hfe of the young child. Then he arose, and
took with him the infant and his mother, and proceeded towards the land
of Israel. Hearing, however, that Arehelaus reigned over Judea, as the
successor of his father Herod, he was afraid to return ; but being ad
monished in a dream, he retired to the region of Galilee. And having
arrived there, he resided in a city called Nazareth ; and thus was ac
complished the declaration of the prophet, [respecting Jesus], that he
should be regarded as a Nazarean.
Further, during that period appeared John the Baptist, proclaiming in
the wilderness of Judea, and saying, Reform, for the dominion of heaven
has approached. Now this is he, who was thus alluded to by the prophet
Isaiah, A voice of one exclaiming in solitary regions, prepare the way of
the Lord, make his paths straight. And this John was clad in a vest
ment of camel's hair, and wore a girdle of leather encircling his waist ;
and his food consisted of locusts and wild honey.
Then the people of Jerusalem, and of all the land of Judea, and of all
the settlements bordering on the Jordan, resorted to him ; and were
baptized by him in the Jordan, fully acknowledging their sins. But
when he perceived many of the pharisees and sadducees coming to his
baptism, he said to them, Broods of vipers ! who has privately admonish
ed you to fly from the approaching vengeance ? Produce, therefore, the
appropriate fruit of reformation ; and presume not to say to yourselves,
We have Abraham as our father ; for I declare to you, that God has
power from these stones, to raise children to Abraham. And even now,
the axe is placed at the root of the trees ; every tree, therefore, which
does not yield good fruit, must be cut down, and cast into the fire. I
indeed baptize you with water, that you may reform ; but he, who is to
succeed me, is more powerful than I, whose shoes I am not worthy to
convey ; he will baptize you with the Holy Spirit, and with fire. His
fan is in his hand, and he will effectually clear his floor, and collect his
wheat into the granary ; but he will consume the chaff with inextin
guishable fire.

44 APOSTOLIC PRODUCTIONS.
Jesus then came from Galilee to John at the Jordan, to be baptized
by him. But John earnestly protested to him, saying, It is necessary
that I should be baptized by thee, and dost thou come to me 1 And Jesus
replying, said to him, Yet, permit this ; for thus it becomes us to perform
whatever is right. Then John acquiesced. And Jesus, being baptized,
immediately ascended from the water ; and behold, the heavens were
opened to his view, and John saw the Spirit of God, descending like a
dove, and resting on him. And behold, a voice from the heavens
announced, This is my dearly beloved Son, with whom I am delighted.
After this Jesus was conducted by the Spirit into the wilderness, to be
tried by the enemy. And having fasted forty days and forty nights, he
was then hungry. And when the tempter came, he said to him, If thou
art a Son of God, command that these stones may become loaves of
bread. But he alleged in reply, It is written, Man shall not live on
bread alone, but on every word proceeding from the mouth of God.
Then the enemy conducts him to the holy city, and places him on the
turret of the temple ; and says to him, If thou art a Son of God, throw
thyself down ; for it is written, He will charge his angels respecting
thee, and they shall sustain thee in their hands, lest thou shouldst strike
thy foot against a stone. Jesus said to him, On the contrary, it is writ
ten, Thou shalt not make trial of the Lord thy God. Again, the enemy
conducts him to a very lofty mountain, and displays to him all the king
doms of the land, with their splendor ; and declares to him, All these
things I will give thee, if, in humble posture, thou wilt pay me homage.
Then Jesus says to him, Depart from me, adversary ! for it is written,
Thou shalt worship the Lord thy God ; and to him alone, thou shalt offer
religious adoration. Then the enemy leaves him ; and behold, angels
came and ministered to him.
Now Jesus, hearing that John was imprisoned, withdrew to Galilee.
And entirely leaving Nazareth, went and resided at Capernaum, a mar
itime place, in the limits of Zebulun and Naphtali ; and then was ver
ified that which was thus announced by the prophet Isaiah ; the district
of Zebulun, and the district of Naphtali, by the course of the sea, and
by the side of Jordan, in Galilee of the nations, the people, seated in
darkness, saw a great light ; and to those who inhabited the land of the
shadow of death, light has arisen.
From that time Jesus began to proclaim and to say, Reform, for the
dominion of heaven approaches.
And walking around near the sea of Galilee, he saw two brethren,
Simon, called Peter, and Andrew his brother, extending a seine in the
water ; for they were fishermen. And he said to them, Follow me, and
I will enable you to take men : and immediately abandoning the nets,
they followed him. And proceeding thence, he saw two other brethren,
James, the son of Zebedee, and John his brother, in a fishing-boat with
Zebedee their father, repairing their nets ; and he called them. And
instantly leaving the vessel, and their father, they accompanied him.

MATTHEW'S HISTORY. 45
Moreover, Jesus passed through all Galilee, instructing in their syn
agogues, and proclaiming the good message concerning the reign of
God, and healing every kind of disease and infirmity among the people.
And his fame pervaded all Syria ; and they conveyed to him all sick
persons, having various disorders, and arrested by severe complaints ;
and demoniacs, and lunatics, and paralytics ; and he healed them.
Great crowds, therefore, followed him, from Galilee, and Decapolis,
and Jerusalem, and Judea, and the vicinity of the Jordan. And Jesus,
viewing the numerous people, ascended a mountain, and after seating
himself, his disciples came to him. And he thus addressed and taught
them ; Happy the poor who repine not, for the dominion of heaven is
theirs ! happy the afflicted, because they will be consoled ! happy the
meek, for they will possess the land ! happy those that hunger and thirst
for righteousness, since they will be satisfied ! happy the merciful, be
cause they will obtain mercy ! happy the pure in heart, since they will
realize God ! happy the peacemakers, for they will be recognised as the
sons of God ! happy those, who are persecuted in the cause of integrity,
since theirs is the kingdom of heaven ! happy are you, since men will re
vile and prosecute you, and will deceitfully allege every kind of evil against
you, on my account. Rejoice, and triumphantly exult, because your
reward in heaven will be great ; for thus the prophets were persecuted,
who preceded you.
You are the salt of the earth ; but if the salt become tasteless, with
what shall it be restored 1 It is then worthless, except to be cast out,
and trodden down by men. You are the light of the world. A city,
built on a mountain, cannot be concealed : nor do persons light a lamp,
and place it under a measure, but on a stand ; and it gives light to all
who are in the house. Thus, let your light shine before men ; that they,
seeing your good works, may praise your Father, who is in heaven.
Imagine not, that I have appeared to subvert the law, or the prophets ;
I have not come to subvert, but to establish. For I assure you, sooner
shall heaven and earth vanish, than even a single point or particular be
taken from the law, till its object is accomplished. Any person, there
fore, who shall violate one of the least of these injunctions, and incul
cate the same on others, will be regarded as the least in the reign of
heaven ; but he who shall perform and teach them, will be received as
great in the same dominion. For I declare to you, that unless your
integrity shall surpass that of the scribes and pharisees, you cannot,
indeed, enter the kingdom of heaven.
You have heard that it was announced to the ancients, Thou shalt do
no murder, and he who commits it, will be amenable to the judges. But
I affirm to you, that every one, malignantly incensed with his brother,
will be liable to the judges ; and he who shall denounce his brother as a
miscreant, will be subject to the sanhedrin ; but he who shall denounce
him as an abandoned apostate, will be exposed to the gehenna of fire. If,
therefore, thou art conveying thy gift to the altar, and dost there recol-

46 APOSTOLIC PRODUCTIONS.
lect, that thy brother has any complaint against thee, leaving there thy
gift before the altar, depart, and first be reconciled to thy brother, and
then approach, and offer thy gift. Make an immediate compromise
with thy creditor, while thou art on the road with him ; lest the creditor
consign thee to the judge, and the judge commit thee to the officer, and
thou be thrust into prison. I assure thee, that thou wilt by no means be
discharged from that place, till thou hast paid the last farthing.
You have learned that it was declared, Thou shalt not commit adul
tery. But I apprise you, that any one, who, in beholding the wife of
another, intends to cherish impure desire, has already committed that
offence in his heart. If, therefore, even thy right eye ensnare thee, tear
it out, and cast it from thee ; since it is better for thee, that one of thy
members should perish, than that thy whole body should be thrown into
gehenna. And if thy right hand cause thee to sin, cut it off, and cast it
from thee, since it is better for thee, that one of thy members should
be destroyed, than that thy entire body should be consigned to gehenna.
Further, it has been asserted, every one who would divorce his wife,
let him give her a precept of separation. But I declare to you, that he
who shall divorce his wife, except in the case of incontinence, may
render her guilty of adultery ; and he who shall marry the discarded
woman, commits the same transgression.
You have also heard that it was affirmed to the ancients, Thou shalt
not perjure thyself, but shalt perform to the Lord thy solemn oaths.
But I charge you, Swear not at all ; either by the heaven, because it is
the throne of God ; or by the earth, for it is his footstool ; or by Jeru
salem, since it is the city of the great King ; nor shalt thou swear by
thy head, for thou canst not make one hair white or black. But let
your language be — yes, yes ; no, no ; for that which exceeds these,
originates from evil.
You are informed that it was said, Eye for eye, and tooth for tooth.
But I say to you, Resist not the injurious person ; but if any one strike
thee on thy right cheek, turn to him even the other ; and whoever deter
mines to sue thee at law, and to take away thy cassock, let him also
have thy mantle. And if any one press thee to go with him one mile,
accompany him two. Give to him who solicits thee, and him, who
would borrow from thee, do not reject.
You are reminded that it was announced, Thou shalt love thy friend,
and hate thine enemy. But I say to you, Love your enemies, bless those
who curse you, do good to those who hate you, and pray for those who
insult you, and persecute you ; that you may resemble your Father who
is in heaven ; for he makes his sun rise on the evil and the good, and
disperses rain to the righteous and the unrighteous. For if you love
those only, who love you, what reward can you expect 1 Do not even
the public exactors the same ? And if you show courtesy to your friends
only, in what do you excel 1 Do not even the pagans the same ? Be
ye therefore perfect, even as your heavenly Father is perfect.

MATTHEW'S HISTORY. 47
Beware, that you perform not your religious duties before men, that
you may be seen by them ; otherwise, you will obtain no recompense
from your Father who is in heaven.
When, therefore, thou performest acts of liberality, sound not a trum
pet before thee, as the hypocrites do, in the public assemblies and in the
streets, that they may be applauded by men. I assure you, that they
have received their reward. But when thou art beneficent, let not thy
left hand be conscious of what thy right hand performs ; that thy chari
ties may be private, and thy Father, to whom nothing is secret, will
himself publicly reward thee.
And when thou prayest, thou shalt not imitate the hypocrites, for they
love to continue praying in the public assemblies, and at the corners of
the streets, that men may observe them ; I assure you, that they have
received their recompense. But thou, when thou wouldst pray, enter
thy retired apartment, and closing thy door, pray to thy Father who is
invisible, and thy Father, to whom nothing is secret, will publicly remu
nerate thee. But when you pray, use not unmeaning repetitions, as the
pagans do, for they think that they shall be accepted for their multiplied
words. Be not therefore like them ; for your Father knows your neces
sities, before you supplicate him. Pray therefore in this manner ; Our
Father, who art in heaven ; revered be thy name ; thy kingdom come ;
thy will be done on earth, even as in heaven. Give us this day our
necessary subsistence ; and forgive us our trespasses, as we also forgive
those who trespass against us ; and abandon us not to temptation ; but
preserve us from evil.
Moreover, if you forgive the offences of men, your heavenly Father
will also forgive you ; but if you do not pardon the trespasses of others,
neither will your Father pardon your trespasses.
When also, you observe a fast, be not like the hypocrites, assuming a
melancholy aspect ; for they deform their features, that they may pub
licly appear to fast. I assure you, that they have received their reward.
But when thou keepest a fast, anoint thy head, and wash thy face ; that
thou mayst not appear to men as one who fasts, but to thy Father who
is unseen ; and thy Father, to whom nothing is secret, will recompense
thee. Accumulate not for yourselves treasures on earth, where the moth
and rust consume, and where thieves dig through and steal : but depo
sit for yourselves treasures in heaven, where neither moth nor rust can
destroy, and where thieves cannot invade, nor steal. For where your
treasure is, there your heart will also be.
The eye is the lamp of the body. If, therefore, thine eye be clear,
thy whole body will be illumined ; but if thine eye be diseased, thy
whole body will be darkened. And if even the light that pervades thee
be darkness, how great will be that darkness !
No man can serve two masters ; for he will either hate one, and love
the other ; or at least, he will attend one, and neglect the other. You

48 APOSTOLIC PRODUCTIONS.
eannot serve God and an idol. On this account, I charge you, be not
anxious relative to your life, what you shall eat, and what you shall
drink ; nor in reference to your body, what you shall wear. Is not the
life of more value than nourishment, and the body than raiment "! Ob
serve the birds of the air ; that they neither sow, nor reap, nor gather
into stores ; but your heavenly father feeds them. Do you not greatly
excel them 1 Besides, which of you can, by anxiety, prolong his life a
single moment 1 And why are you anxious with respect to raiment ?
Contemplate the lilies of the field, how they advance ; they neither la
bor nor spin ; yet I affirm to you, that even Solomon, in all his splendor,
was not equally adorned with one of these. And if God so decorate the
herbage of the ground, which vegetates to-day, and to-morrow will be
cast into the furnace, will he not much more clothe you, who are of
feeble faith 1 Be not, therefore, anxious, saying, What shall we eat, or
what shall we drink, or what shall we wear 1 (because all these objects
the pagans pursue), for your heavenly Father knows that you want these
necessaries. But seek first the empire of God, and the integrity he re
quires, and all these things shall be superadded to you. Be not, there
fore, anxious for to-morrow ; since that will claim correspondent atten
tion. Sufficient for each day is its own adversity.
Do not judge, that you may not be judged. For by your rule of deci
sion, you will be judged ; and by that measure which you dispense, it
will be imparted to you in return. Why, therefore, dost thou observe
the splinter which is in thy brother's eye, but perceivest not the thorn
in thine eye 1 Or, how wilt thou say to thy brother, Let me take the
splinter from thine eye, and behold, a thorn is in thine own eye ? Hy
pocrite ! first extract the thorn from thine eye, and then thou wilt clearly
discern how to remove the splinter from the eye of thy brother.
Give not that which is consecrated to the dogs, lest they turn and
tear you ; nor cast your pearls before swine, lest they trample them
under their feet.
Ask, and it will be given you ; search, and you will find ; knock, and
it will be opened to you : for every one who asks, receives ; and he who
searches, finds ; and to him who knocks, the door will be opened. In
deed, what man is there among you, of whom, if his son request bread,
will he offer him a stone ? or, if he ask for a fish, will he present him a
serpent ? If then, you who are sinful, know how to impart good gifts to
your children, how much more will your Father in heaven give good
things to those who ask him.
Further, all things which you would wish that others should do to
you, perform also in like manner to them ; for this is the law and the
prophets. Enter through the difficult gate ; since wide is the gate, and spacious
the way that leads to destruction, and there are many who pass through
it. But, how narrow is the gate, and rugged the way, which conducts to
life ! and how few are those who find it !

MATTHEW'S HISTORY. 49
Guard yourselves, however, against false teachers, who approach you
in the clothing of sheep, while at heart, they are ravenous wolves. By
their fruits you may discover them. Do men gather grapes from thorns,
or figs from thistles ? Thus then, every good tree yields good fruit ;
but a bad tree, produces bad fruit. A good tree cannot bear evil fruit ;
nor an evil tree, good fruit. Every tree which produces not good fruit,
is cut down, and thrown into the fire. Therefore, by their fruits you
shall know them.
Not whoever says to me, Lord, Lord, shall enter the kingdom of
heaven ; but he who performs the will of my Father who is in heaven.
Many will say to me in that very day, Lord, Lord, have we not instruct
ed in thy name ? and in thy name expelled demons ? and in thy name
performed numerous miracles ? And then I will profess to them, Surely,
I never approved of you ; depart from me, you who practice iniquity.
Every one, therefore, that hears these my precepts, and obeys them,
I will compare to a prudent man, who built his house on the rock ; for
though the rain descended, and the torrents came, and the winds blew,
and beat against that house, it fell not, for it was founded on the rock.
But every one, who hears these my injunctions, and disobeys them, may
be compared to a thoughtless man, who erected his house on the sand ;
for when the rain descended, and the torrents came, and the winds
blew, and dashed against that house, it fell ; and great was its ruin.
And it happened, when Jesus had concluded this discourse, that the
people were exceedingly astonished at his mode of instruction ; for he
was teaching them as one who possessed authority, and not as the
scribes. Moreover, as Jesus was descending from the mountain, great crowds
followed him. And behold, a leper came, and prostrating himself be
fore him, said, Sir, if thou wilt, thou canst cleanse me. And Jesus
extended his hand and touched him, declaring, I will ; be thou cleans
ed : and he was instantly purified from his leprosy. And Jesus says to
him, See that you inform no one ; but go, present yourself to the priest,
and make the oblation prescribed by Moses, as an evidence to the
people. Further, when Jesus had arrived at Capernaum, a centurion came to
him, earnestly addressing him and saying, Sir, my servant lies in my
house, seized with paralysis, and greatly distressed. And Jesus says to
him, I am coming, and will heal him. And the centurion said in reply,
Sir, I am not worthy that thou shouldst enter under my roof ; but com
mand by word, and my servant will be healed. For even I, who am
subject to authority, having soldiers under me, say to this one, Go, and
he goes ; and to another, Come, and he comes ; and to my own servant,
Do this, and he does it. And Jesus listening, admired him, and pro
claimed to those who followed, Indeed, I declare to you, that I have not
found, even in Israel, such great reliance. And I remind you, that
many will come from the east and west, and will recline with Abraham,
7

50 APOSTOLIC PRODUCTIONS.
and Isaac, and Jacob, in the kingdom of heaven ; while the sons of the
kingdom will be driven into outward darkness, where will be weeping
and gnashing of teeth. Then Jesus said to the centurion, Depart, and
as you have believed, be it done to you. And his servant was immedi
ately restored.
And when Jesus had entered the house of Peter, he perceived his
wife's mother lying under a fever ; and he touched her hand, and the
fever left her ; and she arose and entertained him. Now, in the even
ing, they brought to him many demoniacs ; and he cast out the spirits
with a word, and healed all that were sick ; thus verifying the declara
tion of the prophet Isaiah, He removed our infirmities, and has endured
our diseases.
Moreover, Jesus, viewing the great assemblage about him, gave direc
tion to depart to the other side of the lake. And a certain scribe ap
proaching, declared to him, Teacher, I will follow thee wherever thou
goest. And Jesus replied to him, The foxes have burrows, and the
birds of the air have perches, but the Son of Man has no place to rest
his head.
And another, one of his disciples, said to him, Lord, permit me first
to go and bury my father ; but Jesus answered him, Follow me, and
leave the dead to bury their own dead.
And when Jesus had entered the vessel, his disciples followed him.
And afterwards, a violent tempest arose on the sea, so that the vessel
was covered with the waves ; but he was sleeping. The disciples came
and awoke him, saying, Master, save us ; we are perishing. And he says
to them, Why are you so fearful, and of such feeble faith ? Then he
arose, commanded the winds and the waves, and there was a great
calm. And the men were astonished, announcing, What personage is
this, whom even the winds and the sea obey !
And when he had passed to the opposite shore, into the region of the
Gadarenes, there met him two demoniacs, proceeding from the sepul
chres ; so excessively furious that no one could safely pass that way.
And immediately, they cried, saying, What have we to do with one
anoti^5iN!>pii of God 1 Hast thou come here, prematurely to torture us 1
No*- at some distance from them, a numerous herd of swine was feed
ing. And the fiends thus besought him, If thou shouldst cast us out,
send us away to the herd of swine. And he said to them, Go. And
having been expelled, they departed to the swine ; and instantly, the
whole herd rushed down the steep bank into the sea, and perished in
the waters. Then the herdsmen fled, and reaching the city, published
all this, and what had happened to the demoniacs. And soon after, the
whole city went out to meet Jesus. And when they saw him, they en
treated that he would depart from their borders. And having entered
the vessel, he crossed the lake, and came to his own city.
And subsequently, they brought to him a paralytic person, lying on a
bed ; and Jesus, perceiving their faith, said to the paralytic, Son, take

MATTHEW'S HISTORY. 51
courage, your sins are forgiven you. And upon this, some of the scribes
thus secretly affirmed, This man speaks impiously. And Jesus, discern
ing their thoughts, said, Why do you think evil in your hearts 1 For
which is least difficult, to say, Thy sins are forgiven 1 or [effectually] to
command, Arise and walk ? But that you may be assured, that the Son
of Man has authority on the earth to forgive sins, Arise, (said he then
to the paralytic), take up thy bed, and go to thy house. And he arose
and went to Ms house. And the people who saw this, were astonished,
and praised God, who had given such authority to men.
And Jesus, passing from that place, saw a man, by the name of Mat
thew, sitting at the tax-office, and says to him, Follow me. And he
arose and followed him.
And it happened that Jesus was reclining at table in a house, and ac
cordingly, many public exactors and Gentiles came and placed them
selves with him and his disciples. And some pharisees, observing it, said
to his disciples, Why does your Teacher eat with tax-gatherers and sin
ners 1 Jesus hearing it, says to them, Those that are in health, do not
want a physician ; but they who are sick. Go, therefore, and learn
what that means, I require humanity rather than sacrifice ; for I came
not to call righteous persons, but sinners.
The disciples of John then accosted him, inquiring, Why do we and
the pharisees frequently fast, while thy disciples fast not 1 And Jesus
replies to them, Can the bridemen mourn, as long as the bridegroom
is with them 7 But the days will arrive, when the bridegroom will be
taken from them, and then they will fast. No one places a piece of un
finished cloth on an old garment ; for the new piece divests the garment
of its fulness, and a worse rent is made. Nor do persons put new wine
into old leathern bottles ; for if they do, the bottles burst, and the wine
is wasted, and the bottles are destroyed ; but they put new wine into
new bottles, and both are preserved.
As he was making these remarks to them, a certain ruler suddenly
came to him, and prostrating himself, said, My daughter was just now
dying ; but come and lay thy hand on her, and she will revive. And
Jesus, with his disciples, arose and followed him. And behold, a woman,
who had been afflicted with a hemorrhage for twelve years, came behind
him, and touched the border of his mantle. For this was her secret
reflection, If I can only touch his garment, I shall be restored. But
Jesus turned around, and beholding her, said, Take courage, daugh
ter, your faith has recovered you. And the woman was healed from
that hour.
And Jesus coming to the house of the ruler, and perceiving the musi
cians and the crowd making lamentation, says to them, Withdraw;
for the young woman is not dead, but sleeps. And they derided him.
But when the company was excluded, he went in and took her hand, and
the young woman was raised. And this transaction was published
through all that region.

52 APOSTOLIC PRODUCTIONS.
And as Jesus departed thence, two blind men followed him, exclaim
ing, and saying, Son of David, have mercy on us ! And when he arrived
at the house, the blind men came to him : and Jesus says to them, Do
you believe that I am able to perform this ? They reply to him, Cer
tainly, Master. He then touched their eyes, proclaiming, Let it be done
to you, according to your faith. And their eyes were opened ; and Jesus
thus strictly charged them, See that you inform no one. But having
departed, they spread his fame through all that land.
Now, these men having withdrawn, the people immediately presented
to him a dumb man, who was a demoniac. And the demon having been
expelled, the dumb man spoke, and the people were astonished, saying,
Never was it thus seen in Israel. But the pharisees said, He casts out
demons through the prince of the demons.
And Jesus traversed all the cities and villages, teaching in their syn
agogues, and announcing the good news respecting the dominion of
God, and healing every disease, and every infirmity. Observing, how
ever, the vast crowds, he was deeply impressed with compassion for
them, because they were sorrowfully afflicted, and dispersed as sheep
having no shepherd. He then says to his disciples, The harvest is in
deed abundant, but the laborers are few. Implore, therefore, the Lord
of the harvest, that he would thrust forth laborers to gather it.
And after Jesus had summoned his twelve disciples, he gave them
authority to expel impure spirits, and to heal diseases and infirmities of
every kind. Moreover, these are the names of the twelve apostles : the
first, Simon who is called Peter, and Andrew the brother of Peter ;
James the son of Zebedee, and John the brother of James. Philip and
Bartholomew ; Thomas, and Matthew the public exactor ; James the
son of Alpheus ; and Lebbeus, whose surname was Thaddeus ; Simon
the Canaanite ; and Judas Iscariot, even he who betrayed him. Jesus
commissioned these twelve, instructing them, and saying, Go not away
to the Gentiles ; and enter not any city of the Samaritans ; but go
rather to the lost sheep of the race of Israel. And as you proceed,
proclaim like heralds, saying, The empire of heaven is approaching.
Heal the sick, cleanse the lepers, raise the dead, expel evil spirits ; lib
erally you have received, liberally give. Provide not gold, nor silver, nor
brass, in your purses ; nor receptacles of provisions for your journey ;
no spare coats, shoes, nor staves ; for the workman is worthy of his
maintenance. And whatever city or village you shall visit, inquire what
person of worth resides there ; and remain with him till you depart
from the place. And when you come to a house, thus salute it, Peace
be to this house. And if the family be worthy, let your peace attend
them ; but if they be unworthy, let your peace return to you. And
wherever they will not receive you, nor hear your words, when you
withdraw from that house, or city, shake the dust from your feet. I
assure you, that the condition of the land of Sodom and Gomorrah,
will be more tolerable, on a day of trial, than the condition of that city.

MATTHEWS HISTORY. 53
Remember, I send you forth as sheep in the midst of wolves. Be,
therefore, sagacious as the serpents, and innocent as the doves. But
beware of these men ; for they will deliver you to the sanhedrins, and
will scourge you in their assemblies of magistrates ; and you will be
arraigned before governors and lungs, 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 ; because what you should say
shall be suggested to you, in that very hour. For it is not you that shall
speak ; but the Spirit of your Father who will speak by you. Then the
brother will consign the brother to death ; and the father, the child ;
and children will arise against their parents, and destroy them. And
you will be universally hated, on account of my name. But he, who per
severes to the end, shall be preserved.
But when they persecute you in one city, fly to another ; and from
that, if they persecute you, take refuge in another ; for in truth, I de
clare to you, that you shall not have travelled through the cities of
Israel, till the son of Man shall come. A disciple is not above his
teacher, nor a servant above his master. It is sufficient for the disciple
that he should be as his teacher, and the servant as his master. If they
have called the master of the family, Beelzebul ; how much more those
of his household 1
However, fear them not ; for there- is nothing concealed, which shall
not be discovered ; nor any tiling secret, that shall not be known.
What I communicate to you in darkness, publish in the light ; and
what is whispered in your ear, proclaim from the house-tops. Be not
afraid of those who kill the body, but cannot destroy the existence ;
fear rather him, who is able to destroy both body and existence in
gehenna. Are not two sparrows sold for an assarius 1 and yet, not one
of them falls on the ground, without the permission of your Father.
Indeed, even the hairs of your head are all numbered. Fear not, there
fore ; you are of more value than many sparrows. Moreover, every
one, who shall acknowledge me before men, him will I also acknowl
edge before my Father in heaven. But he who shall renounce me be
fore men, I will also renounce him before my Father who is in heaven.
Think not, that I have come to bring peace to this land ; I came not
to send peace, but a sword. For my coming will place a man at vari
ance with his father, and the daughter with her mother, and the daugh
ter-in-law with her mother-in-law ; so that a man's enemies will be
found in his own family. He who loves his father or mother more than
me, is unworthy of me ; and he that loves his son or daughter more than
me, is undeserving of me ; and he who does not take his cross, and fol
low me, is not worthy of me. He that preserves his life, will lose it ;
and he that loses his life, in my cause, will preserve it. He who shall
receive you, receives me ; and he who shall receive me, receives him
that sent me. He that entertains a prophet, because he is a prophet,
will obtain a prophet's reward ; and he that entertains a righteous man

54 APOSTOLIC PRODUCTIONS.
in the name of a righteous man, will obtain a righteous man's reward.
And whoever shall impart, in the name of a disciple, a cup of cold
water only, to refresh one of these my humble followers, I assure you,
that he will by no means lose his reward.
And it occurred, when Jesus had concluded his injunctions to his
twelve disciples, that he departed thence, to instruct and to preach in
the cities of the Jews.
Further, John having heard in prison respecting the works of the
Messiah, sent two of his disciples to say to him, Art thou he that is to
come ; or are we to expect another 1 And Jesus answering, said to
them, Go and relate to John what you have heard and seen ; that the
blind receive their sight, and the lame walk ; the lepers are cleansed,
and the deaf hear ; the dead are raised, and joyful intelligence is pro
claimed to the poor. And happy is he, to whom I shall not prove an
offence. And as they were departing, Jesus proceeded to say to the people
concerning John, What went you out into the wilderness to behold 1
A reed shaken by the wind 1 But what went you out to see 1 A man
robed in soft raiment 1 Recollect, that those who wear fine clothing,
are in royal palaces. But what went you out to see 1 A prophet 1
Indeed, I say to you, and one more excellent than a prophet. For this
is the person, of whom it was written, Behold, I send my messenger be
fore thy face, who will prepare thy way before thee. I assure you, that
among the entire human race, there has not arisen a prophet greater
than John the Baptist ; yet, the least in the kingdom of heaven, is su
perior to him. And from the days of John the Baptist till now, the
kingdom of heaven is forcibly assaulted, and the assailants take it by
violence. For all the prophets and the law continued to instruct till
John appeared. And if you are disposed to receive the declaration, he
is Elijah who was to come. Let him hear, who has ears to hear.
To what, therefore, shall I compare this race. It is like children sit
ting in the place of public resort, and calling to their companions, and
saying, We have played to you upon the pipe, but you have not danced;
we have sung mournful anthems to you, but you have not lamented.
For John came, abstemious as to food and drink, and they say, He has
a demon. The Son of Man came partaking of food and drink, and
they say, Behold, a lover of banquets and wine, a friend of tax-gather
ers and sinners. But wisdom is vindicated by her works.
Then he began to reprove the cities in which most of his miracles
had been wrought, because they did not reform. Alas for thee, Chora
zin ! alas for thee, Bethsaida! for if the miracles, which have been per
formed in you, had been done in Tyre and Sidon, they would long since
have reformed in sackcloth and ashes. Therefore, I say to you, the
condition of Tyre and Sidon, on a day of trial, will be more tolerable
than yours. And thou, Capernaum, who hast been exalted to heaven,
wilt be brought down to hades ; for if the miracles, which have been

MATTHEW'S HISTORY. 55
wrought in thee, had been performed in Sodom, it would certainly
have remained to this day. But, I say to you, That the condition of the
land of Sodom, on a day of trial, will be more tolerable than thine.
At that time, Jesus took occasion to say, I entirely concur with thee,
O Father, Lord of heaven and earth ; because, having concealed these
things from the wise and intelligent, thou hast revealed them to babes.
Be it thus, O Father, since such is thy pleasure. All things are deliv
ered to me by my Father ; and no one, but the Father, knows the Son;
nor does any one know the Father, except the Son, and he, to whom
the Son is pleased to reveal him. Come to me all who suffer, and are
heavily burdened ; and I will relieve you. Take my yoke upon you,
and learn of me, for I am condescending and humble in heart ; and you
will find refreshment to your souls. For my yoke is easy, and my
burden is light.
At that period, Jesus went on the sabbath through the grain ; and his
disciples were hungry, and began to gather the ears of grain, and to
eat. Now the pharisees, seeing this, said to him, Behold, thy disciples
are doing what is not lawful to do on the sabbath. But he replied to
them, Have you not read what David did, when he and his attendants
were hungry 1 how he entered the house of God, and did eat the bread
of the presence, which it was not lawful for him to eat, nor for those
who were with him, but solely for the priests 1 Or, have you not read
in the law, that the priests in the temple violate the rest to be observed
on sabbaths, and are yet blameless 1 But, I say to you, that one greater
than the temple is here. If, therefore, you had known what this means,
I desire mercy and not sacrifice, you would not have condemned the in
nocent : for the Son of Man is Lord of the sabbath.
And having left that place, he proceeded to their synagogue : and be
hold, there was a man who had a withered hand. And they thus ques
tioned Jesus, Is it lawful to heal on the sabbath 1 with a design to ac
cuse him. But he said to them, What man is there among you, who,
having one sheep, if it fall into a pit on the sabbath, will not seize and
extricate it 1 Now does not a man greatly surpass a sheep ? It is
therefore lawful, to do good on the sabbath. He then says to the man,
Extend your hand ; and he extended it ; and it became sound like the
other. The pharisees, however, departed, and conspired against Jesus,
to destroy him.
But Jesus, knowing this, withdrew from the place ; and being followed
by a vast multitude, healed all their sick ; enjoining them not to disco
ver him. Thus was accomplished that which was spoken by Isaiah the
prophet, saying, Behold my servant, whom I have chosen, my beloved
in whom my soul is delighted. I will invest him with my Spirit ; and
he will announce my institutes to the nations. He will not be conten
tious, nor clamorous ; nor shall any one hear his voice in the streets.
He will not break a bruised reed, and the dimly burning taper he will

56 APOSTOLIC PRODUCTIONS.
not extinguish, till he render his laws victorious. And the nations will
hope in his name.
Then a blind and dumb man, a demoniac, was brought to Jesus, who
healed him, so that the blind and dumb man both spoke and saw. And
all the people were astonished, and said, Is not this the Son of David ?
But the pharisees hearing it, said, This man could not cast out demons,
except through Beelzebul, the prince of the demons. Then Jesus,
knowing their thoughts, said to them, Any kingdom may, by dissensions,
be desolated ; and no city or family, where such dissensions are, can
subsist. Now, if the adversary cast out the adversary, his kingdom is
torn by divisions ; how then can it be sustained. Besides, if I through
Beelzebul expel demons, through whom do your sons expel them 1
Therefore, they will decide against you. But, if it be by the Spirit of
God that I expel demons, then the dominion of God has unexpectedly
appeared to you. Moreover, how can any one enter the strong one's
house, and plunder his goods, unless he first bind the strong one ? and
then he may plunder his house. He that is not with me, is against me ;
and he that gathers not with me, scatters. Therefore, I say to you,
though every other sin and detraction in men may be forgiven ; yet
their detraction from the Spirit will not be forgiven. Even he, who in
veighs against the Son of Man, may obtain pardon ; but whoever shall
speak against the Holy Spirit, will never be pardoned, either in the pre
sent state, or in the future.
Either call the tree good, and its fruit good ; or call the tree bad, and
its fruit bad : for the tree is known by its fruit. Offspring of vipers !
how can you that are evil, speak good things 1 since it is from the over
flowings of the heart, that the mouth speaks. A good man, from his
good treasure, produces good ; and an evil man, from his evil treasure,
produces evil. Be assured, however, that for every injurious expres
sion, which men shall utter, they shall be responsible, on a day of judg
ment. For by thy conversation thou shalt be acquitted, or by thy con
versation thou shalt be condemned.
Some of the scribes and pharisees then interposed, saying, Teacher,
we wish to witness a sign from thee. But he answering, said to them,
A depraved and dissolute race of people demand another sign ; but no
sign shall be given them, except the sign of the prophet Jonah. For as
Jonah was three days and three nights in the body of the great fish ; so
will the Son of Man be three days and three nights in the bosom of the
earth. The Ninevites will stand up in the trial against this race of peo
ple, and cause them to be condemned ; for they reformed when they
were warned by Jonah ; and behold, something greater than Jonah is
here. The queen of the south will rise in the trial against this race of
people, and cause them to be condemned ; for she came from a great
distance to hear the wise discourses of Solomon ; and behold, some
thing superior to Solomon is here.

MATTHEW'S HISTORY. 57
An impure spirit, when he has departed from a man, roves through
desolate regions, in search of a resting place ; but, not finding any, he
says, I will return to my house, whence I withdrew. And coming, he
finds it unoccupied, swept, and furnished. He then departs, and as
sociates with him seven other spirits more abandoned than himself ; and
they enter and abide there ; and the last state of that man becomes
worse than the first : thus will it also be with this evil race.
While he yet addressed the multitude, behold, his mother and his
brothers stood without, desiring to speak with him. Some person there
fore said to him, Behold, thy mother and thy brothers are without, wish
ing to speak with thee. But he replying, said to the individual that in
formed him, who is my mother, and who are my brothers 1 And ex
tending his hands towards his disciples, he exclaimed, Behold my moth
er, and my brothers ! for whoever shall perform the will of my Father
who is in heaven, he is my brother, and sister, and mother.
On that day, Jesus, departing from the house, sat on the sea-shore ;
and so many people were assembled around him, that he entered a ves
sel, and seated himself ; and the whole multitude stood on the beach.
And he discoursed much to them in parables, saying, Behold, the sower
went out to sow ; and while he was sowing, some seeds fell by the side of
the road, and the birds came and devoured them. And others dropped
on rocky ground, where they had not much soil ; and they immediately
vegetated, because they had no depth of earth ; and when the sun had
risen, they were scorched ; and having no root, they withered. And
some lodged among briers ; and the briers arose and overpowered them.
But others fell on fertile land, and produced grain, some a hundred, and
some sixty, and some thirty fold. Let him who has ears to hear, give
audience. And the disciples approaching, said to him, Why dost thou address
them in parables 1 And he remarked to them, in reply, You are per
mitted to understand the secrets of the kingdom of heaven ; but they are
not thus privileged. For he who has much, to him will be given, and he
shall abound ; while he who has but little, will be deprived even of that
httle. For this reason, I speak to them in parables ; because they care
lessly overlook what they see, and are inattentive to, and regardless of
what they hear ; so that the prophecy of Isaiah is fulfilled in them,
which announces, You may indeed listen, but will not understand ; you
may look, but will not perceive. For the understanding of this people
is stupefied, they hear heavily with their ears, and obstinately shut their
eyes ; lest at any time, seeing with their eyes, and hearing with their
ears, and comprehending with their mind, they should retrace their
steps, and I should reclaim them. But happy are your eyes, since they
see, and your ears, since they hear. For I aver to you, that many pro
phets and righteous men have desired to see the things which you be
hold, but never saw them ; and to hear the things to which you listen,
but have not heard them. 8

58 APOSTOLIC PRODUCTIONS.
Attend, therefore, to the parable of the sower. When one hears the
doctrine concerning the kingdom of heaven, and disregards it, the evil
one appears, and seizes that which was sown in his heart. This ex
plains what fell by the side of the road. And that which dropped on
rocky ground, denotes him who, hearing the word, receives it at first
with pleasure ; yet, not having it rooted in his mind, retains it only a
short time ; for when affliction or persecution comes, in consequence
of the word, he instantly relapses. And that which lodged among bri
ers, denotes that hearer, in whom worldly anxiety and delusive wealth,
jointly stifle the word, and render it unproductive. But that which fell
on fertile land, and produced fruit, some a hundred, and some sixty, and
some thirty fold, denotes him, who not only hears and regards, but obeys
the word.
He proposed to them another parable, saying, The kingdom of hea
ven may be compared to a field, in which the proprietor had sown good
grain ; but while people were asleep, his enemy came and sowed darnel
among the wheat, and departed. And when the blade germinated and
put forth the ear, then the darnel also appeared. And the servants
came, and said to their master, Sir, you sowed good seed in your field ;
whence then came the darnel ? And he answered, An evil man has
done this. And the servants said to him, Do you wish us to go and
weed it out 1 But he replied, No ; lest in weeding out the darnel, you
also tear up the wheat. Let both grow together till the harvest ; and in
the time of harvest, I will say to the reapers, First gather the darnel,
and bind it in bundles for burning ; but carry the wheat into my barn.
And he proposed another parable to them, saying, The kingdom of
heaven may be compared to a grain of mustard-seed, which a man took
and planted in his field ; for though it is one of the least of all seeds ;
yet, when it is grown, it is larger than any herb, and becomes a tree, so
that the birds of the air come and construct their nests on its branches.
He then addressed to them another comparison. The kingdom of
heaven resembles leaven, which a woman taking, mingled in three mea
sures of meal, till the whole fermented.
Jesus communicated all these things to the multitude in parables ; for
he taught them only by parables : and thus was accomplished that which
was uttered by the prophet Asaph, saying, I will discourse in parables,
and will disclose things that have been concealed from all antiquity.
Then Jesus, dismissing the people, retired to a house ; and his disci
ples approached him, saying, Explain to us the parable of the darnel in
the field. And he answered and said to them, He who sowed the good
seed, denotes the Son of Man ; the field denotes the world ; the good
seed represents the sons of the kingdom ; but the darnel represents the
sons of the evil one ; the mischievous man that sowed it, indicates the
adversary ; the harvest illustrates the conclusion of this state • and the
reapers represent the messengers. As therefore, the darnel is collected,
and burnt, so will it be at the conclusion of this state. The Son of

MATTHEW'S HISTORY. 59
Man will send his messengers, and they will gather from his kingdom
all seducers and iniquitous persons ; and will consign them to the fur
nace of fire ; where will be lamentation and gnashing of teeth. Then
will the righteous be resplendent as the sun, in the kingdom of their
Father. Let him who has ears to hear, give attention.
Moreover, the kingdom of heaven is like a hidden treasure in a field,
which, when a man has found, he conceals the discovery, and through joy
thereof, departs, and sells all his possessions, and purchases that field.
Further, the kingdom of heaven is like a pearl of great value, which,
a merchant who was in pursuit of fine pearls, having met with, went and
disposed of all that he had, and purchased it.
Besides, the kingdom of heaven resembles a drag-net, cast into the
sea, and enclosing fishes of every kind ; which, when it is full, they draw
to the shore, and proceed to deposit the good in receptacles, but throw
the useless away. Thus will it be, at the conclusion of this state. The
messengers will come, and separate the iniquitous from the midst of the
righteous ; and commit them to the furnace of fire ; where will be weep
ing and gnashing of teeth.
Jesus asked them, Have you understood all these things 1 They an
swered him, Yes, Lord. He then observed to them, Every scribe,
therefore, instructed in the kingdom of heaven, is like a householder,
who produces from his treasury new things and old.
And it occurred, that when Jesus had concluded these illustrations,
he departed thence.
And when he entered his own country, he so taught the inhabitants
in their synagogue, that they were astonished, and said, Whence has
this man such wisdom, and these miraculous powers 1 Is not this the
son of Joseph, the carpenter 1 Is not his mother called Mary ? And
do not his brothers, James, and Joses, and Simon, and Jude, and all his
sisters, hve among us 1 From what source then, does he derive all these
things 1 Thus, they were provoked with him. But Jesus said to them,
A prophet is held in estimation, except in his own country, and among
his relatives. And he did not perform many miracles there, in conse
quence of their incredulity.
At that period, Herod the tetrarch heard of the celebrity of Jesus,
and said to his servants, This is John the Baptist ; he is raised from the
dead ; and therefore miracles are performed by him. For Herod had
caused John to be apprehended, chained, and imprisoned, on account of
Herodias, his brother Philip's wife ; since John had declared to him, It
is not lawful for you to have her. And Herod would have destroyed
him, but was afraid of the populace, who really regarded John as a
prophet. But when Herod's birthday was kept, the daughter of Hero
dias danced before the company, and pleased Herod so highly, that he
promised with an oath, to give her whatever she might request ; and
she, being instigated by her mother, said, Give me here, in a basin, the
head of John the Baptist. And the king was grieved, yet, from a re-

60 APOSTOLIC PRODUCTIONS.
gard to his oaths, and his guests, he commanded that it should be be
stowed ; and he sent and decapitated John in prison. And his head
was conveyed in a basin, and presented to the daughter, and she brought
it to her mother. And his disciples coming, took the body and buried
it, and departing, informed Jesus.
And Jesus, hearing it, withdrew thence in a vessel to a retired place,
and when the people were apprised of it, they pursued him by land from
the cities. And Jesus, disembarking, perceived a numerous assembly,
and he was moved with tender compassion for them, and healed their
sick. And when evening approached, his disciples came to him, saying,
This is an uninhabited place, and the day is now past ; dismiss the
multitude, that they may go to the villages, and procure themselves
food. But Jesus said to them, They need not depart ; supply them
yourselves. They, however, replied to him, We have here, only five
loaves and two fishes. And he said, Bring them forth to me. And
commanding the people to recline on the grass, he took the five loaves
and the two fishes, and looking towards heaven, praised God ; and
breaking the loaves, he imparted them to his disciples, and the disciples
to the multitude. And when all had partaken, and were satisfied, they
collected twelve full baskets of the fragments that remained. Now they,
who had eaten, were about five thousand men, besides women and chil
dren. And immediately, Jesus constrained his disciples to enter the ves
sel, and precede him to the other side, while he dismissed the people.
And discharging the multitude, he privately ascended a mountain to
pray, and continued there alone till it was late. By that time the ves
sel was in the midst of the sea, tossed by the waves, for the wind was
adverse. And in the fourth watch of the night, he proceeded to them,
walking on the sea. And when the disciples saw him walking on the
sea, they were terrified, exclaiming, It is an apparition ! and they cried
aloud, through fear. But Jesus immediately addressed them, saying,
Take courage, it is I, be not afraid. And Peter answering, said to him,
Lord, if it be thou, bid me come to thee on the water. And Jesus said,
Come. Then Peter, descending from the vessel, walked on the water
towards Jesus. But perceiving the wind strong, he was afraid ; and
beginning to sink, he exclaimed, Lord, save me ! And Jesus, instantly
extending his hand, caught him, and said to him, Distrustful man, why
did you doubt 1 And as they entered the vessel, the wind subsided.
Then those who were in the vessel came, and prostrated themselves
before him, saying, Assuredly, thou art a Son of God.
And having passed over, they came to the land of Gennesaret. And
when the citizens of that place were informed of him, they sent to the
whole adjacent country, and brought to him all that were diseased ; who
implored him, that they might touch only the tuft of his mantle ; and
as many as touched it, were restored.

MATTHEW'S HISTORY. 61
Then some of the scribes and pharisees of Jerusalem came to Jesus,
inquiring, Why do thy disciples violate the traditionary precept of the
elders 1 for they wash not their hands before meals. But he answer
ing, said to them, Why do you also violate the commandment of God,
through your tradition 1 For God has commanded, saying, Honor thy
father and thy mother ; and he who reviles father or mother, shall be
punished with death. But you assert, If any one declare to his father
or mother, That is become a religious offering, by which you might
derive assistance from me, he shall be discharged from the maintenance
of his father or his mother. Thus, by your tradition, you supersede
the commandment of God. Hypocrites ! Isaiah, under a divine im
pulse, thus truly referred to you ; This people approach me with their
mouth, and reverence me with their lips, but their heart is far removed
from me. In vain do they worship me, while they teach as divine
truths, the injunctions of men.
And having called the people, he said to them, Hear, and be instruct
ed. Not that, which enters the mouth, contaminates a man ; but that
which proceeds from the mouth, pollutes a man. Then his disciples
approaching, said to him, Art thou conscious that the pharisees were
offended, when they heard this observation 1 But he answering, said,
Every plantation, which my heavenly Father has not cultivated, shall
be extirpated. / Leave them ; they are blind conductors of the blind ;
and if the blind conduct the blind, both must fall into the pit. And
Peter replying, said to him, Elucidate to us this parable. And Jesus
observed, Are you still destitute of understanding ? Are you not yet
apprised, that whatever enters the mouth, passes on, and is emitted 1
But those things, which proceed from the mouth, issue from the heart,
and such pollute a man. For, from the heart proceed iniquitous designs,
murders, adulteries, fornications, thefts, false testimonies, calumnies.
These are the things which pollute a man ; but to eat with unwashed
hands, does not render him impure.
And Jesus, departing thence, retired toward the confines of Tyre and
Sidon. And behold, a woman of Canaan came from those borders,
and exclaimed to him, saying, Have mercy on me, Master, Son of
David ; my daughter is tortured by an evil spirit. But he made no re
ply to her. And his disciples coming, thus entreated him, Dismiss her,
for she importunes us. But he answered and said, My mission is only
to the lost sheep of the stock of Israel. She still advanced, and pros
trated herself before him, saying, O Master, help me ! But he said in
reply, It is not proper to take the children's bread, and throw it to the
dogs. And she said, I beseech thee, Sir ; for even the dogs are allowed
the crumbs, which fall from their master's table. Jesus then replied to
her, O woman, great is your reliance ! be it to you as you wish ; and
her daughter was instantly healed.
And Jesus, withdrawing from that place, came to the sea of Galilee,
and ascending the mountain, seated himself there. And many people

62 APOSTOLIC PRODUCTIONS.
came to him, having with them those that were disabled, blind, dumb,
mutilated, and many others in distress, whom they laid at the feet of
Jesus, and he healed them ; so that the multitude were astonished, when
they observed the speechless converse, the mutilated restored, the dis
abled walk, and the sightless perceive ; and they praised the God of
Israel. Then Jesus, having called his disciples, said, I feel a tender commis
eration for this people, because they have now continued with me three
days, and have nothing to eat ; and I am unwilling to dismiss them
fasting, lest they should faint by the way. And his disciples said to
him, How can we obtain sufficient bread in this solitude, to satisfy such
a crowd 1 And Jesus says to them, How many loaves have you ? And
they said, Seven, and a few small fishes. And he commanded the mul
titude to place themselves on the ground. And having taken the seven
loaves and the fishes, and offered thanks, he divided the loaves, and
gave them to his disciples, who distributed them among the people.
And when all had partaken, and were satisfied, they gathered seven
full hand-baskets of the redundant fragments. Now those, who had
eaten, were four thousand men, besides women and children.
And dismissing the multitude, he embarked, and sailed to the coast of
Magdala ; where some of the pharisees and sadducees repaired, who,
to try Jesus, desired that he would show them a sign in the sky. But
he answered and said to them, In the evening, you say, It will be fair
weather, for the sky is red ; and in the morning, There will be a storm
to-day, for the sky is red and lowering. You can correctly determine
the appearance of the sky ; but cannot discern the signs of the times.
A vicious and sensual race require another sign, but no sign shall be
given them, except the sign of Jonah the prophet. And leaving them,
he departed.
Now, his disciples passed to the other side, and had forgotten to take
bread. And Jesus said to them, Be very cautiously on your guard
against the leaven of the pharisees and sadducees. And they conversed
among themselves, saying, It is because we have brought no bread.
But Jesus perceiving it, said, Why do you surmise among yourselves, O
ye of feeble trust, that I speak thus, because you have brought no loaves.
Do you not yet comprehend, or recollect the five loaves of the five
thousand, and how many baskets you filled 1 nor the seven loaves of
the four thousand, and how many hand-baskets you filled 1 Why do
you not perceive, that I spoke not to you relative to bread, in guarding
you against the leaven of the pharisees and sadducees 1 Then they
understood, that he did not command them to beware of the leaven of
bread, but of the doctrine of the pharisees and sadducees.
When Jesus was approaching the border of Cesarea Philippi, he thus
questioned his disciples, Whom do men declare that the Son of man is 1
And they replied, some affirm, John the Baptist ; but others, Elijah ;
and others, Jeremiah, or one of the prophets. He says to them, But

MATTHEW'S HISTORY. 63
whom do you pronounce me to be 1 And Simon Peter replied and said,
Thou art the Messiah, the Son of the living god. And Jesus answer
ing, said to him, Happy art thou, Simon, son of Jonah ; for no human
being has revealed this to you, but my Father who is in heaven. And
I also aver to you, That thou art named Peter, that is, Stone, and on
that very rock, I will build my church, and the powers of hades shall
not overthrow it. And I will give you the keys of the kingdom of hea
ven ; and whatever you sanction on earth, shall be confirmed in heaven ;
and whatever you absolve on earth, shall be remitted in heaven. He
then strictly charged his disciples, that they should not disclose to any
one, that he was the Messiah.
From that period, Jesus began to communicate to his disciples, that
he must go to Jerusalem, and endure much from the elders, and chief
priests, and scribes, and be slain ; and that he must be raised on the
third day. And Peter, interrupting him, began thus to protest to him ;
Heaven be propitious to thee, Lord ! This shall not befall thee. But
he, turning, said to Peter, Depart from me, opposer ! you are an obsta
cle in my way ; for you do not discern the things of God, but those of
men. Jesus then said to his disciples, If any one will come under my guid
ance, let him entirely renounce himself, and take up his cross, and
follow me. For whoever would desire to save his life, shall lose it ; and
whoever will lose his life, for my sake, shall find it. For what has a
man profited, if he should acquire the whole world, and forfeit his own
life 1 or what would a man refuse to give as a ransom for his life 1 For
the Son of Man is about to come in the glory of his Father, with his
angels ; and then he will recompense every man, according to his con
duct. I assure you, Some of those who are present, will not decease,
till they have seen the Son of Man entering upon his reign.
And after six days, Jesus took Peter, and James, and John the bro
ther of James, and privately conducted them to a lofty mountain ;
where he was transformed in their presence ; for his face became bril
liant like the sun, and his vestments were dazzling as the light. And
behold, Moses and Elijah appeared to them, conversing with him. And
Peter, upon this, observed to Jesus, Lord, it is fortunate that we are in
this place ; if thou wilt permit, we will here construct three booths ;
one for thee, and one for Moses, and one for Elijah. As he was yet
speaking, behold, a cloud of light surrounded them ; and behold, a
voice from the cloud, declaring, This is my Son, the beloved person, in
whom I have delighted ; listen to him. And the disciples, having heard
it, fell prostrate on their faces, and were exceedingly dismayed. And
Jesus, approaching, touched them, and said, Arise, and fear not. And
raising their eyes, they saw no one, except Jesus.
And as they were descending from the mountain, Jesus charged them,
saying, Relate the vision to no one, till the Son of Man shall have risen

64 APOSTOLIC PRODUCTIONS.
from the dead. And his disciples inquired of him, saying, Why then do
the scribes assert, that Elijah must previously appear ] And Jesus re
marked, in reply to them, Elijah, indeed, must come first, and will at
tempt to place all things in preparation. But I affirm to you, that
Elijah has already appeared, and they did not acknowledge him, but
treated him as they pleased ; and thus will the Son of Man suffer from
them. The disciples then understood, that he spoke to them relative to
John the Baptist.
And when they had reached the multitude, a man approached him,
kneeling to him, and saying, Sir, commiserate my son, as he is afflicted
with lunacy, and suffers greatly ; for he frequently falls into the fire,
and frequently into the water. .And I presented him to thy disciples,
but they could not restore him. Jesus then said, in answer, O incredu
lous and perverse race ! how long must I remain with you ? how long
must I tolerate you 1 bring him here to me. And Jesus reprimanded
the evil spirit, and he departed from him ; and the child was restored
from that hour.
The disciples then came privately to Jesus, and asked, Why were we
unable to expel this demon? Jesus answered them, On account of your
unbelief; for in truth, I inform you, that if you had no greater faith,
than a grain of mustard-seed, you might say to this mountain, remove
from this place, and it would remove ; and nothing would be impossible
to you. This description, however, is not dispossessed, except by prayer
and fasting.
Now, while they continued in Galilee, Jesus said to them, the Son of
Man is about to be surrendered to the hands of men, and they will kill
him, and he will be raised on the third day. And they were exceeding
ly grieved.
Moreover, as they arrived at Capernaum, those, who collected the
taxes, came to Peter, and inquired, Does not your Instructer pay the
didrachma 1 He replied, Yes. And when he had entered the house,
Jesus thus anticipated him, What think you, Simon ? From whom do
the kings of the earth exact tribute or custom 1 from their own sons, or
from others 1 Peter says to him, From others. Jesus declared to him,
The sons are therefore exempted. But lest we should offend them, go
to the lake, throw a line, draw out the first fish that is hooked ; and
having opened its mouth, you will find a stater ; take that, and give it to
them, for me and you.
At that period, the disciples came to Jesus, saying, Who now is the
greatest in the reign of heaven 1 And Jesus, having called a little child,
placed him in the midst of them, and said, I assure you, that unless you
retrace, and become hke the httle children, you will never enter the
kingdom of heaven. Whoever, therefore, shall become humble like this
httle child, he will be the greatest in the kingdom of heaven. Indeed,
whoever shall receive on« such little child in my name, receives me.

MATTHEW'S HISTORY. 65
But he who shall tempt one of the least of these, that believe in me, to
transgress, it would be better for him that an upper millstone were sus
pended to his neck, and that he were plunged in the depth of the sea.
Alas for the world, on account of pernicious examples ! for allure
ments to sin will occur ; but alas for that man, from whom the cause of
offence proceeds ! If, therefore, thy hand or thy foot cause thee to
offend, cut them off, and cast them from thee ; it is better for thee to
enter life crippled or maimed, than having two hands, or two feet, to be
cast into the perpetual fire. And if thine eye tempt thee to trangress,
tear it out, and cast it from thee ; it is better for thee to enter life with
one eye, than with two eyes to be consigned to the gehenna of fire.
Beware, that you do not disdain one ofthe least of these ; for I apprise
you, that their attendant messengers in the heavens, incessantly survey
the face of my heavenly Father. Moreover, the Son of Man came to
recover the lost. What are your views 1 If a man have a hundred
sheep, and one of them be lost, does he not leave the ninety-nine on the
mountains, and departing, search for the one that had wandered away.
And if he happen to find it, I assure you, that he rejoices more on ac
count of this sheep, than of the ninety-nine, that did not stray. In like
manner, it is not the will of your heavenly Father, that one of the least
of these should be lost.
Besides, if thy brother shall trespass against thee, go and expostulate
with him, between thee and him alone ; if he listen to thee, thou hast
gained thy brother. But if he will not hear, take with thee one or two
more, that by the testimony of two or three witnesses, every thing may
be ascertained. But if he disregard them, communicate it to the reli
gious assembly, and then, if he disregard that assembly, let him be to
thee as a pagan and an extortioner. Indeed, I announce to you, that
whatever you determine on earth, shall be confirmed in heaven ; and
whatever you remit on earth, shall be absolved in heaven.
Again, I assure you, that if two of you on earth shall concur, in rela
tion to any thing which they shall request, it will be performed for
them, by my Father who is in heaven. For where two or three are as
sembled in my name, I am there in the midst of them.
Then Peter, approaching him, inquired, Master, if my brother repeat
edly trespass againt me, how often must I forgive him ? Must I, seven
times 1 Jesus replied, I say to you, Not only seven times ; but even
seventy times seven. In this, the administration of heaven may be com
pared to a certain king, who determined to settle his accounts with his
public servants. Now, when he began to compute, one debtor was
brought to him, who owed him ten thousand talents. But as that ser
vant could not refund, his master, to obtain payment, commanded that
he and his wife and children, and all that he possessed, should be sold.
Then the servant, throwing himself prostrate before his master, thus
humbly entreated ; My master, grant me indulgence, and I will pay the
whole. And the master of that servant was melted with compassion,
9

66 APOSTOLIC PRODUCTIONS.
and discharged him, and surrendered to him the debt. But that servant
withdrew, found one of his fellow-servants, who owed him a hundred
denarii ; and seizing him by the throat, demanded, Pay me what you
owe. And his fellow-servant, falling at his feet, thus entreated him ;
Be indulgent with me, and I will pay you. But he refused ; and de
parting, committed him to prison, till he should pay the debt. Now, his
fellow-servants, perceiving what was done, were deeply afflicted, and
repairing to their master, disclosed the whole transaction. Then his
master, having called him, said to him, Iniquitous servant, I acquitted
you from all that debt, because you implored me. Did it not become
you, also, to compassionate your fellow-servant, even as I commiserated
you 1 And his master was incensed, and delivered him to the goalers,
till he should pay all that was due to him. And thus will my celestial
Father treat every one of you, who does not, from the heart, forgive his
brother. And it happened, when Jesus had closed these remarks, that he de
parted from Galilee, and entered the confines of Judea, near the Jordan.
And many people followed him, and he healed their sick.
Then some of the pharisees resorted to him, and trying him, asked, Is
it lawful for a man to divorce his wife for every fault 1 And he said to
them, in reply, Have you not read, that at the beginning, when the
Creator made man, he formed a male and a female, and declared, For
this cause, let a man relinquish father and mother, and adhere to his
wife ; and they two shall be one person 1 In truth, they are no longer
two, but one person. What God, therefore, has united, let not man
disjoin. They said to him, Why then did Moses command to issue a
precept of divorce, and dismiss her ? He replied to them, Moses, in
deed, permitted you to divorce your wives, on account of your intract
able disposition ; however, it was not thus from the beginning. But I
say to you, that whoever shall repudiate his wife, except for inconti
nence, and shall marry another, is an adulterer ; and whoever shall
marry her that is repudiated, is an adulterer. His disciples said to him,
If such be the situation of a husband, in relation to his wife, it is inex
pedient to marry. But he remarked to them, They alone are capable
of living thus, on whom the power is conferred. For there are persons
of subdued desire by natural constitution ; and there are those, who
were rendered impotent by men ; and there are others, who have prac
tised self-restraint, in the cause of the kingdom of heaven. Let him
perform this part, who is able to do it.
They then presented to him young children, that he might place his
hands on them, and pray [for them] ; and the disciples reproved [those
who brought] them. But Jesus said, Permit the little children to come
to me, and not prohibit them ; for of such is the kingdom of heaven.
And having put his hands on them, he departed thence.
And behold, one approaching, said to him, Excellent Teacher, what
laudable thing shall I perform, that I may possess eternal life ? And

MATTHEW'S HISTORY. 67
he said to him, why do you denominate me excellent ? There is none
excellent, but the one God. If, however, you are disposed to enter that
life, keep the commandments. He asked him, Which? and Jesus thus
answered, Thou shalt not commit murder ; thou shalt not commit
adultery ; thou shalt not steal ; thou shalt not testify falsely ; honor thy
father and mother ; and thou shalt love thy neighbor as thyself. The
young man said to him, All these injunctions I have obeyed from my
childhood; what do I further want? Jesus replied to him, If you would
be perfect, go, sell your property, and distribute to the poor, and you
shall have treasure in heaven ; and come, follow me. And the young
man, having heard this proposal, departed disconsolate ; for he had ex
tensive possessions.
Jesus then said to his disciples, I assure you, that it will be difficult
for a rich man to enter the kingdom of heaven. And I further state to
you, that it is easier for a camel to pass through the eye of a needle,
than for a rich man to enter the kingdom of God. When his disciples
heard it, they were greatly astonished, saying, Who then can be saved ?
But Jesus, taking notice, said to them, With men this is impracticable ;
but with God all things are practicable.
Peter then said to him, in return, Behold, we have abandoned all,
and followed thee ; what reward shall we therefore obtain ? And Jesus
remarked to them, In truth I declare to you, that as for you who have
followed me, in the renewed existence, when the Son of Man shall
sit on his glorious throne, you will also sit on twelve thrones, presiding
over the twelve tribes of Israel. And every one who has relinquished
houses, or brothers, or sisters, or father, or mother, or wife, or children,
or lands, on account of my name, will receive a hundred fold, and in
herit eternal life.
Moreover, many shall be first, that are last ; and last, that are first.
For the administration of heaven will resemble the conduct of the master
of a family, who went out at the dawn of day, to hire laborers for his
vineyard. And having contracted with some laborers for a denarius a
day, he sent them into his vineyard. And going out about the third
hour, he saw others standing unemployed in the market-place, and said
to them, Go also into the vineyard, and whatever is reasonable, I will
give you ; and they went. Further, having gone out about the sixth,
and ninth hour, he did in like manner. And going out about the elev
enth hour, he found others unemployed, and inquired of them, Why do
you remain here, all the day, idle ? They reply to him, Because no
man has hired us. He says to them, Go also into the vineyard, and
whatever is reasonable, you shall receive. And when it was night, the
proprietor of the vineyard said to his steward, Call the laborers, and
give them their recompense, from the last, regularly, to the first. And
they who came about the eleventh hour, received, each one, a denarius.
But those who came first, expected that they should receive more ; and
they also received, individually, a denarius. Yet, on receiving it, they

68 APOSTOLIC PRODUCTIONS.
murmured against the master of the house, alleging, These last have
toiled hut one hour, and you have made them equal to us, who have en
dured the burden and heat of the day. But he answering, said to one
of them, Friend, I have not injured you ; did you not contract with me
for a denarius ? Take what is yours, and depart ; I will give to this
last, even as to you. Is it not lawful for me to do what I please with
my own ? Is your eye envious, because I am liberal ? Thus the last
shall be first, and the first last ; for there are many called, but few
chosen. And Jesus, travelling to Jerusalem with the twelve disciples, private
ly on the road announced to them, Behold, we proceed to Jerusa
lem ; and the Son of man will be delivered to the chief priests and
scribes, and they will condemn him to death, and will dehver him to the
Gentiles, to be derided, and scourged, and crucified ; and on the third
day, he will return to life.
Then the mother of Zebedee's children came to him with her sons,
and prostrating herself, entreated that he would grant her request.
And he said to her, What do you wish ? She replied to him, Command,
that in thy kingdom, one of these my two sons shall sit at thy right
hand, and the other at thy left. But Jesus observed, in reply, You
know not what you request. Can you partake of the cup, which I shall
drink ? They answered him, We can. And he affirmed to them, You
will, indeed, drink such a cup ; but to sit on my right hand, and on my
left, is not mine to impart, except to those, for whom it is prepared by
my Father.
And the ten, hearing it, were indignant against the two brothers.
But Jesus, having called them, remarked, You are apprised, that the
princes of the Gentiles tyrannised over the people, and the great exer
cised arbitrary power over them. It must not be thus among you ; but
he who is disposed to be illustrious among you, let him be your assistant ;
and he who is ambitious to be most distinguished among you, let him
become your servant : in the same manner, as the Son of Man did not
come to be served, but to render service, and to offer his life a ransom
for many.
And as they departed from Jericho, numerous people followed him.
And behold, two blind men, seated by the road, having heard that Jesus
was passing, exclaimed, saying, Master, Son of David, have pity on us !
And the multitude reproved them, that they might be kept silent ; but
they exclaimed the more vehemently, saying, Master, Son of David,
have pity on us ! And Jesus pausing, called them, and inquired, What
do you wish that I would do for you 7 They answered him, Sir, that
thou wouldst open our eyes. And Jesus, being moved with tender com
passion, touched their eyes ; and their sight was instantly restored, and
they followed him.
And when they approached Jerusalem, and arrived at Bethphage, on
the mount of Olives, Jesus sent two disciples, saying to them, Go to the

MATTHEW'S HISTORY. 69
village opposite to you, and you will immediately find an ass fastened,
and a colt with her ; loose them, and lead them to me. And if any one
questions you, reply, that the Lord wants them ; and he will promptly
send them. All this was performed, in accordance with the following
declaration of the prophet ; Proclaim to the daughter of Zion, behold,
your king comes to you, meek, sitting on an ass, (namely, the colt of a
laboring beast). And the disciples departed, and did as Jesus directed
them, and brought the ass and the colt, and put their garments on them ;
and they placed him upon the colt. And a very great multitude spread
their vestments in the road; and others cut branches from the trees,
and scattered them in the road. And the crowds of people preceding,
and those that followed, exclaimed, saying, Hosanna to the Son of
David ! Blessed is he who comes in the name of the Lord ! Hosanna
in the highest heaven ! And as he entered Jerusalem, the whole city
was in commotion, asking, Who is this 1 And the multitude answered,
This is Jesus, that prophet, who is from Nazareth in Galilee.
And Jesus entered the temple of God, and expelled all those who
were vending and purchasing in the temple, and overturned the tables of
the bankers, and the seats of those who sold doves ; and proclaimed to
them, It is written, My house shall be denominated a house of prayer ;
but you have rendered it a den of robbers. And the blind and lame
came to him in the temple, and he healed them. And the chief priests
and the teachers of the law, viewing the wonderful things which he
accomphshed, and the children exclaiming in the temple, and saying,
Hosanna to the Son of David ! were exasperated, and thus questioned
him, Dost thou hear what these proclaim ? and Jesus replies to them,
Yes ; have you never read, that from the mouth of infants and nurslings,
thou hast consummated praise 7 And leaving them, he departed from
the city to Bethany ; and passed the night there.
Moreover, in the morning, as he was returning to the city, he was
hungry ; and seeing a fig-tree by the side of the road, he came to it,
and found nothing on it except leaves ; and he says to it, Let there be,
from this time, no fruit on thee, forever ! and the fig-tree instantly with
ered. And the disciples, perceiving it, were astonished, exclaiming,
How suddenly is the fig-tree blighted ! But Jesus answered and said to
them, I assure you, if you have an unshaken faith, you will not only
perform this miracle of the fig-tree ; but also, if you should say to this
mountain, Be extirpated, and cast into the sea, it will be effected. And
whatever you shall implore in prayer, duly confiding, you will receive.
He entered the temple, and as he was instructing, the chief priests
and the rulers of the people came to him, inquiring, By what authority
dost thou perform these things ? and who empowered thee ? And Jesus
answering, said to them, I will also ask you one question, to which, if
you will answer me, I likewise will inform you, by what authority I do
these things. Whence was the baptism of John ? was it from God, or
from men ? And they thus surmised among themselves, If we reply,

70 APOSTOLIC PRODUCTIONS.
From God ; he will rejoin to us, Why then did you not believe him 7
And if we answer, From men, we are afraid of the people ; for all re
gard John as a prophet. And they said to Jesus, in reply, We do not
know. And he declared to them, Neither do I communicate to you the
authority, by which I perform these things.
Aside from this, what is your impression ? A man had two sons ; and
coming to the first, he said, Son, go and work to-day, in my vineyard.
But he replying, declared, I will not ; subsequently repenting, however,
he went. And coming to the other, he similarly addressed him. And
he, in answer, affirmed, I will comply, Sir, but did not go. Which of
these two accomphshed the will of his father ? They say to him, The
first. Jesus said to them, I assure you, that the pubhc exactors and the
courtesans precede you to the kingdom of God. For John came to you
in a way of righteousness, and you trusted him not ; but the public
exactors and the courtesans confided in him : and when you saw this,
you did not afterwards repent, and believe him.
Hear another parable. A certain man, who was master of a family,
planted a vineyard, and placed a hedge around it, and dug a wine-vat
in it, and erected a tower, and having leased it to husbandmen, travelled
to foreign parts. And when the vintage approached, he sent his ser
vants to the husbandmen, to receive its productions. And the tenants,
seizing them, excessively scourged one, and drove away another with
stones, and murdered another. Again, he sent other servants, more
honorable than the first, and they treated them in a similar way. And
he finally sent to them his son, saying, They will reverence my son.
But the occupants, seeing the son, said among themselves, This is the
heir ; come, let us kill him, and forcibly detain his inheritance. And
taking him, they cast him from the vineyard and slew him. When,
therefore, the proprietor of the vineyard returns, what will he do to
those occupants ? They reply to him, He will dreadfully destroy those
iniquitous men, and will lease the vineyard to other cultivators, who
will render him the fruits in their seasons.
Jesus says to them, Have you never read in the scriptures, A stone,
which the builders rejected, the same is constituted the headstone of the
corner 7 This was the operation of the Lord, and it is astonishing in
our sight ? Whoever shall fall on this stone, will be broken ; and him,
on whom it shall fall, it will crush to pieces. For this cause, I assert
to you, that the kingdom of God will be taken from you, and given to
the Gentiles, who will produce the fruits thereof.
And the chief priests and the pharisees, listening to his parables, per
ceived that he alluded to them ; and were desirous to arrest him, but
they feared the people, for they esteemed him as a prophet.
Jesus proceeded, and further addressed them in parables, remarking,
The kingdom of heaven may be assimilated to a certain king, who pre
pared a marriage-feast for his son. And he sent his servants to call
those, who had been invited to the marriage, and they refused to come.

MATTHEW'S HISTORY. 71
Again, he sent other servants, saying, Inform those who have been
invited, behold, I have prepared my dinner ; my oxen and fattened
sheep are slaughtered, and all is ready ; come to the festival. But
they, disregarding it, departed, one to his farm, and another to his mer
chandise. And the rest of them seized his servants, insulted, and slew
them. But the king himself, hearing of it, was indignant, and sending
his military bands, destroyed those murderers, and burned their city.
He then says to his servants, the entertainment is indeed prepared, but
they who have been invited, were unworthy. Go, therefore, to the in
tersections of the roads, and as many as you find, invite to the mar
riage. And those servants went to the public ways, and assembled all
that they met, the evil as well as the good ; and the hall was furnished
with guests. Now the king, entering to view the guests, discovered there
a man not clad in a marriage-garment ; and he says to him, Companion,
how came you here, not having a marriage-garment ? But he was
silent. The king then said to his inferior officers, Bind his hands and
feet ; take him, and consign him to the outward darkness, where will be
weeping and gnashing of teeth. For there are many invited, but few
selected. At that time, the pharisees withdrawing, consulted how they might
ensnare him in discussion. And they sent to him their disciples, with
the Herodians, saying, Teacher, we are conscious that thou art true,
and teachest the way of God in fidelity, and dost not partially regard
any one ; for thou lookest not to the appearance of men ; inform us,
therefore, what is thy sentiment ? Is it lawful to render tribute to Cesar,
or not 7 But Jesus, perceiving their iniquity, said, Why would you en
tangle me, dissemblers 7 Present me the tribute-money. And they
reached him a denarius. And he inquires of them, Whose representa
tion and inscription is this 7 They reply to him, Cesar's. He then
rejoins to them, Restore, therefore, to Cesar, what belongs to Cesar ;
and to God, the things of God. And having heard this, they were con
founded ; and leaving him, they departed.
On that day, the sadducees, who deny a future state, came to him,
and said, Teacher, Moses commanded, that if any man should decease,
without offspring, his brother shall marry his widow, and raise posterity
to the deceased. Now, there were with us seven brothers ; and the
first, marrying, died ; and not having children, left his wife to his broth
er ; and likewise the second, and the third, even to the seventh ; and
last of all, the woman also died. In the future life, therefore, whose
wife of the seven will she be ? for they all married her. And Jesus
replying, observed to them, You are deceived, not knowing the scrip
tures, nor the miraculous power of God. For in the future hfe, they
neither marry, nor are pledged in marriage, but are as the celestial
messengers of God. Have you not, however, read that which was
spoken to you by God, respecting the future existence of those who
are dead, saying, I am the God of Abraham, and the God of Isaac,

72 APOSTOLIC PRODUCTIONS.
and the God of Jacob ? God is not a God of the dead, but of the
living. And the people, having heard this, were astonished at his
doctrine. The pharisees, therefore, being apprised that he had silenced the sad
ducees, convened for the same purpose. And one of them, a teacher of
the law, questioned him, endeavoring to confound him, and said, Teach
er, which is the great commandment in the law 7 And Jesus replied to
him, Thou shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy mind. This is the first and great command
ment. And the second is similar to it, Thou shalt love thy neighbor
as thyself. On these two commandments, rest the entire law and the
prophets. And while the pharisees were assembled, Jesus thus questioned them,
What are your views relative to the Messiah 7 whose son should he be 7
They answer him, The son of David. He says to them, How then does
David, by inspiration, call him his Lord ; saying, Jehovah said to my
Lord, Sit thou at my right hand, till I make thy foes thy footstool ? If
the Messiah were David's son, would David call him his Lord ? And
to this no one could answer him ; nor did any one from that time, pre
sume further to question him.
Jesus then addressed the people and his disciples, saying, The scribes
and the pharisees continue to occupy the chair of Moses ; therefore,
attentively regard and practice all that they have commanded you, yet
follow not their example ; since they profess, but do not perform. For
they prepare heavy and insupportable burdens, for other men's shoul
ders, burdens to which they themselves will not put a finger. And they
perform all their works to be observed by men : For this purpose, they
extend the breadth of their scrolls, and enlarge the fringes of their
garments, and love the most exalted positions at festivals, and the prin
cipal seats in the synagogues, and salutations in the public places ; and
to be denominated by men, Teacher, Teacher. But as for you, assume
not the title of teacher, since you have only one Teacher. And style no
man on the earth your father, for he alone is your Father, who is in
heaven ; and all of you are brothers : nor be entitled guides ; because
you have only one Guide, the Messiah. But let the most eminent
among you, become your spiritual servant : for he who elevates himself,
will be abased ; and he who humbles himself, will be exalted.
But, alas for you, scribes and pharisees, dissemblers ! for you plunder
the mansions of widows, and indeed, for a disguise, make long prayers ;
therefore, you shall receive a more severe chastisement.
Alas for you, scribes and pharisees, dissemblers ! for you preclude
men from the kingdom of heaven ; since you neither enter, nor permit
those who are approaching, to enter. AJas for you, scribes and phari
sees, dissemblers ! because you encompass sea and land to make one
proselyte, and when he is gained, you render him a more deceitful son
of gehenna than yourselves.

MATTHEW'S HISTORY. 73
Alas for you, blind guides ! that say, He who shall make oath only
by the temple, it is not obligatory ; but he, who shall make oath by the
gold of the temple, is bound. Foohsh and blind ! for which is more sa
cred, the gold, or the temple consecrating the gold ? And he, who shall
make oath only by the altar, it is of no validity ; but he, who shall make
oath by the offering that is upon it, is under obligation. Void of under
standing and perception ! for, which is more sacred, the sacrifice, or the
altar that consecrates the sacrifice. Whoever, therefore, shall swear
by the altar, makes oath by it, and by all tilings on it ; and whoever
shall swear by the temple, makes oath by it, and by him who dwelt
therein ; and whoever shall swear by heaven, makes oath by the throne
of God, and by him who sits thereon.
Alas for you, scribes and pharisees, dissemblers ! for you pay the
tithe of mint, and dill, and cummin, but have neglected the more impor
tant institutes ofthe law, — justice, mercy, and fidelity. You ought, in
deed, to have practised these, and not omitted those. Blind conductors,
who filter out the gnat, yet swallow a camel !
Alas for you, scribes and pharisees, dissemblers ! since you purify the
exterior ofthe cup and the dish, but within, they are replete with rapine
and injustice. Blind pharisee ! first cleanse the interior of the cup and
dish, that the external part may likewise become pure.
Alas for you, scribes and pharisees, dissemblers ! because you are
precisely hke whitened tombs, which indeed appear, outwardly, beauti
ful ; but within, are full of the bones of the dead, and of all impurity.
Thus also you, in fact, externally appear righteous to men ; but inter
nally, you are fraught with deception and dishonesty.
Alas for you, scribes and pharisees, dissemblers ! since you build the
sepulchres of the prophets, and adorn the monuments of the just, and
thus protest, If we had existed in the days of our fathers, we would not
have been their confederates, in the murder of the prophets. You thus
testify against yourselves, that you are the sons of those who murdered
the prophets. And you will accomplish the measure of your fathers.
Serpents, offspring of vipers ! how can you, for this, escape the punish
ment of gehenna ?
Behold, I send to you prophets, and wise men, and instructers ; and
some of them you will kill and crucify ; and others you will scourge in
your synagogues, and banish from city to city ; so that all the innocent
blood, which has been shed in the land, may react upon you, from the
blood of Abel the just, to the blood of Zechariah, the son Barachiah,
whom you murdered between the sanctuary and the altar. In truth, I
allege to you, that all these tilings will befall this race of men.
O Jerusalem, Jerusalem, that destroyest the prophets, and stonest
those sent to thyself, how frequently have I wished to assemble thy chil
dren, even as a bird collects her young under her wings, but ye refused!
Behold, your temple will be left to you desolate ! For I announce to
10

74 APOSTOLIC PRODUCTIONS.
you, that you shall not see me from this time, till you proclaim, Blessed
is he, who appears in the name of the Lord !
And Jesus, having retired, was departing from the temple ; and his
disciples came to him, to show him the edifices of the temple. Then
Jesus said to them, View all these things ! I assure you, that not a
stone shall here be left on another : — all shall be overthrown.
Now, as he was on the mount of Olives, the disciples approached him
privately, saying, Disclose to us, when will this happen 7 and what
will be the sign of thy arrival, and of the conclusion of this state 7 And
Jesus, replying to them, remarked, Beware that no one delude you : for
many will assume my character, individually affirming, I am the Messi
ah, and will deceive many. And you will in future hear of wars, and
reports of wars : take the precaution, however, not to be dismayed ; for
all these things must occur, but the end is protracted.
Moreover, nation will be excited against nation, and kingdom against
kingdom ; and there will be famines, and pestilences, and earthquakes,
in various places. All these are only the introduction to calamities.
They will then deliver you up to affliction, and will destroy you ; and
you will be detested by all nations, on account of my name. And sub
sequently, many will be ensnared, and will betray their associates, and
abhor them. And numerous false prophets will arise, and will seduce
many. And because vice will abound, the love of the greater number
will become cold. But he, who perseveres to the end, will be preserved.
And this joyful intelligence of the kingdom of God wil] be promulgated
in all the habitable earth, for a testimony to all nations ; and then the
end will arrive.
When therefore, you shall see stationed on sacred ground, that de
structive abomination, as is affirmed by Daniel the prophet, (Reader
attend!) then let those, who are in Judea, escape to the mountains ; let
not him, that is on the roof, descend to take the things from his house ;
and let not him, who is in the field, return to take his apparel. But
alas, for those who are in gestation, and for such as impart nourishment
in those days ! Implore, however, that your flight may not be in the
winter, nor on the sabbath. For then, there will be great adversity,
such as never happened from the beginning of the world to this time,
nor indeed, will ever occur. And unless those days be restricted, no
individual could survive ; but on account of the chosen, that period will
be limited.
Then, if any one shall say to you, Behold, here is the Messiah, or
there ; do not confide in it : because false messiahs and false prophets
will arise, and display great signs and prodigies, that if possible, they
would delude even the chosen. Recollect, I have premonished you. If
therefore, they should state to you, Behold, he is in the desert ; depart
not : or behold, he is in private apartments ; do not rely upon it. For
as the lightning emerges from the east, and exhibits a lustre even to the

MATTHEW'S HISTORY. 75
west ; thus will be the appearance of the Son of Man. For where the
dead carcass is, there the eagles will be collected.
Immediately consequent to the affliction of those days, the sun will be
obscured, and the moon will not diffuse her light, and the stars will fall
from heaven, and the celestial powers will be shaken. And the sign of
the Son of Man will then appear in heaven ; and then all the tribes of
the land will mourn, and will see the Son of Man coming in the clouds
of heaven, with power and great glory. And he will send his messen
gers with a loud-sounding trumpet, and they will assemble his chosen
from the four winds, from one extremity of the firmament to the other.
Moreover, attend to this illustration from the fig-tree. When its
branch is yet tender, and puts forth leaves, you are aware that summer
is near. And thus, when you shall perceive all these things, understand
that he is near, even at the doors. I indeed allege to you, that this race
will not pass away, till all these events have occurred. Heaven and
earth may disappear, but my words shall be perpetual.
Besides, no man knows concerning that day and season, nor even the
heavenly messengers, but the Father alone. As, therefore, it happened
in the time of Noah, so it will also happen at the appearance of the Son
of Man. For as, in the antediluvian period, even to the day that Noah
entered the ark, they were eating and drinking, marrying, and pledging
in marriage, and considered not, till the deluge came, and swept them
all away ; thus will it also be at the return of the Son of Man. Two
men shall then be in the field ; one will be seized, and the other will
escape. Two women shall be grinding at the mill ; one will be taken,
and the other left.
Be vigilant, therefore ; for you have not ascertained at what time your
Lord will come. But you know this, that if the master of the family had
known at what hour of the night the thief would come, he would have
watched, and not permitted his house to be invaded. Therefore, be ye
always prepared ; since at an hour when you are not apprised, the Son
of Man will come. Who, indeed, is the faithful and provident servant,
whom his master has appointed over his household, to dispense to them
food in due season ? Happy, that servant, whom his master, when he
arrives, shall find thus employed ! In truth, I declare to you, that he
will establish him over all his possessions. But as to the vicious servant,
who shall say in his heart, My master delays to come ; and shall begin
to beat his fellow-servants, and to feast and carouse with the intemper
ate ; the master of that servant will come in a day when he does not ex
pect him, and at an hour of which he is not aware, and will discard him,
and assign his allotment with the perfidious ; there, will be weeping and
gnashing of teeth.
The kingdom of heaven, at that time, may be compared to ten virgins,
who having taken their lamps, departed to meet a bridegroom. Now
five of them were prudent, and five were careless. Those who were
careless, took their lamps, but carried no oil with them. The prudent,

76 APOSTOLIC PRODUCTIONS.
however, besides their lamps, took oil in their vessels. And as the
bridegroom delayed, they all slumbered, and fell asleep. But at mid
night, there was a great exclamation, Behold, the bridegroom comes,
depart to meet him ! Then all those virgins arose, and decorated their
lamps. And the careless said to the prudent, Give us of your oil ; for
our lamps are expiring. But the prudent replied, saying, Go rather to
those who sell, and purchase for yourselves, lest there should not be suf
ficient for us and you. And while they were gone to buy, the bride
groom came ; and they, who were prepared, entered with him to the
marriage-feast ; and the door was closed. Afterwards, the other virgins
came likewise, saying, Sir, Sir, open it for us. But he announced in
reply, I assure you, that I do not acknowledge you. Watch therefore ;
for you are not conscious ofthe day, nor the hour.
[My arrival] may, therefore, be illustrated by a man, who intending
to take a distant journey, called his own servants, and dehvered to them
his effects. And to one he gave five talents, and to another two, and to
another one ; to each, according to his respective capacity, and imme
diately departed. Then he who had received the five talents, went and
traded with them, and acquired five talents more. And likewise he,
who had been entrusted with the two, obtained two more. But he, who
had received one, retired and dug in the earth, and concealed his mas
ter's money. And after a considerable time, the master of those ser
vants returned and settled with them. Then he, who had received the
five talents, came and presented five talents more, saying, Sir, you de
livered to me five talents, observe, I have added to them five other
talents. And his master said to him, Well-done, good and provident
servant ! you was faithful in a limited sphere, I will give you a more
extensive superintendence ; participate in the happiness of your master.
He also, who had received the two talents, approached and said, Sir,
you committed to me two talents, observe, I have gained two additional
talents. His master said to him, Well-done, good and prudent servant!
you have been faithful in a small degree, I will place you in a more im
portant station ; partake in the fehcity of your master. Then also, he
who had received the single talent, advancing, declared ; Sir, I knew
you, that you were a severe man, reaping where you did not sow, and
gathering where you had not scattered : and being terrified, I withdrew,
and hid your talent in the ground ; recollect, that you have your own.
And his master proclaimed to him in reply, Malicious and indolent ser
vant, did you know that I reap where I did not sow, and gather where I
have not scattered 7 Ought you not then, to have deposited my money
with the bankers, that, on my return, I might have received it, with in
terest. Take from him, therefore, the talent, and give it to him, who
has the ten talents : for to every one, who attends to what he has, shall be
imparted, and he shall be in affluence ; but he who neglects it, shall be di
vested even of that which he possesses. And consign the unprofitable ser
vant to outward darkness ; where will be weeping and gnashing of teeth.

MATTHEW'S HISTORY. 77
Moreover, when the Sou of Man shall come in his glory, attended by
all the angels, and shall be seated on his glorious throne ; then all the
nations shall be assembled before him ; and he will separate them from
each other, even as a shepherd separates the sheep from the goats ; and
he will place the sheep at his right hand, but the goats at his left.
The king will then announce to those on his right-hand, Come, bless
ed children of my Father, inherit the kingdom prepared for you, from
the formation of the world ; for I was hungry, and you gave me food ;
I was thirsty, and you gave me drink ; I was a stranger, and you enter
tained me ; I was naked, and you clothed me ; I was sick, and you as
sisted me ; I was in prison, and you visited me. The righteous will
then reply to him, inquiring, Lord, when did we see thee hungry, and
feed thee 7 or thirsty, and give thee drink ? and when did we see thee
a stranger, and entertain thee ? or naked, and clothe thee 7 and when
did we see thee sick, or in prison, and repair to' thee ? And the King,
answering, will affirm to them, In truth, I remind you, that since you
performed this to the least individual of these my brethren, you have
performed it to me.
He will then also declare to those on his left-hand, Depart from me,
ye execrated, to the continual fire, prepared for the adversary and his
messengers : for I was hungry, but you gave me no food ; I was thirsty,
but you gave me no drink ; I was a stranger, but you did not entertain
me ; naked, but you did not clothe me ; sick, and in prison, but you did
not relieve me. Then will they also answer, inquiring, Lord, when
have we beheld thee hungry, or thirsty, or a stranger, or naked, or sick,
or in prison, and did not relieve thee 7 He will then say to them, in
reply, I assure you, that since you refused it to one ofthe least of these,
you have refused it to me. And these will depart to perpetual correc
tion ; but the righteous, to perpetual life.
And it happened, when Jesus had concluded this discourse, that he
remarked to his disciples ; You are apprised, that after two days will
be the feast of the passover, and the Son of Man will be surrendered to
be crucified.
About this time the chief priests, and the scribes, and the elders of
the people, assembled at the palace of the high priest, whose name was
Caiaphas ; and consulted by what stratagem they might apprehend
Jesus, and destroy him. They observed, however, Not during the fes
tival, lest there should be a tumult among the people.
Besides, when Jesus was at Bethany, in the house of Simon, formerly
a leper, a woman came to him, having an alabaster box of very valuable
balsam, and poured it on his head, as he was at table. Now his disci
ples, observing it, were displeased, asking. Why was this extravagance ?
for this balsam might have been sold at a great price, and the money
given to the poor. And Jesus, perceiving it, said, Why do you molest
the woman 7 since she has rendered me a kind office ; because you ever
have the poor with you ; but me you have not always : for in pouring

78 APOSTOLIC PRODUCTIONS.
this balsam on my body, she has intended to embalm me. I indeed an
nounce to you, that wherever this gospel shall be preached, in the whole
world, what this woman has performed, will also be proclaimed to her
praise. Then one ofthe twelve, named Judas Iscariot, proceeding to the chief
priests, said, What will you give me, to deliver him to you ? And they
contracted with him for thirty shekels. And from that time, he sought
a convenient opportunity to surrender Jesus.
Further, on the first day of unleavened bread, the disciples came to
Jesus, saying to him, Where dost thou wish that we should prepare for
thee to eat the paschal supper. And he answered, Go to a particular
person in the city, and inform him, the teacher says, The time of my
crucifixion is near ; I must celebrate the passover at your house, with
my disciples. And the disciples did as Jesus had directed them ; and
they prepared the passover.
Now, in the evening, he placed himself at table with the twelve ; and
as they were eating, he remarked, I solemnly state to you, that one of
you will surrender me. And being exceedingly afflicted, they began,
individually, to ask him, Lord, is it I 7 And he thus answered, The
one, whose hand is in the dish with mine, is he who will surrender me.
The Son of Man is assuredly about to die, as the scripture declares
respecting him ; but alas for that man, by whom the Son of Man shall
be surrendered ! it would have been well for that man, if he had not
been born. Judas, however, who delivered him up, inquired in return,
Teacher, is it I 7 Jesus replied to him, It is.
Moreover, during their repast, Jesus took bread, and having praised
God, broke it, and gave it to the disciples, and said, Take, eat, — this
represents my body. He took also the cup, and having offered thanks,
he gave it to them, saying, Let all drink of it ; for this represents my
blood of the new covenant, which is poured out for many, in relation to
the removal of sins. Now, I say to you, that, from this period, I will
not drink of this product ofthe vine, till that day, when I shall drink it
new with you, in the kingdom of my Father. And having celebrated
with the psalm, they departed to the mount of Olives.
Jesus then announced to them, You will all be guilty of offence, in
reference to me, this night ; for it is written, I will smite the shepherd,
and the sheep of the flock will be dispersed. Yet, after I am raised, I
will precede you to Gahlee. But Peter, in reply, affirmed to him, If all
should commit offence with respect to thee, I will never cause offence.
Jesus said to him, I assure you, that, this very night, before a watch-
trumpet shall sound, you will thrice disown me. Peter avers to him,
Though doomed to die with thee, by no means will I disown thee. And
all the disciples made similar declarations.
Jesus then proceeded with them to a place called Gethsemane, and
said to his disciples, Remain here, while I retire and pray. And taking
with him Peter and the two sons of Zebedee, he began to be greatly af-

MATTHEW'S HISTORY. 70
flicted, and to be overwhelmed with anguish. Jesus then says to them,
My soul is surrounded with a most deadly sorrow ; continue here, and
watch with me. And proceeding a little distance, he fell on his face,
supplicating and saying, O my Father, if it be possible, let this cup be
removed from me ! not however, as I would, but as thou wilt ! And he
returned to his disciples, and finding them asleep, said to Peter, Is it
thus, then, that ye could not keep awake with me one hour 1 Watch
and pray, that ye be not vanquished by temptation. The spirit, indeed,
may be inclined ; but the body is feeble. In like manner, departing the
second time, he prayed, saying, O my Father, if there be no exemption
for me ; if I must drink this cup, thy will be accomplished ! And
having returned, he finds them still sleeping ; for their eyes were over
powered. He left them, departed again, and prayed the third time, re
peating the same language. He then comes to his disciples, and says
to them, Do you continue to sleep and to take rest ? behold, the hour
has arrived, and the Son of Man must be delivered into the hands of
sinners. Arise, let us advance ; behold, he, who surrenders me, has
approached. Now, while Jesus was speaking, behold, Judas, one of the twelve,
came, accompanied by a great multitude, armed with swords and clubs,
and sent by the chief priests and rulers of the people. And he, who
delivered him up, had given them a signal, saying, He is the person
whom I shall kiss, apprehend him. And immediately advancing to
Jesus, he exclaimed, Hail, Teacher ! and. repeatedly kissed him. But
Jesus said to him, Companion, against whom are you come ? Then
approaching, they laid their hands on Jesus, and arrested him.
And behold, one of those who were with Jesus, laying his hand on
his sword, drew it, and striking a servant of the high priest, cut off his
ear. Jesus then says to him, Return your sword to its place ; for all
who have recourse to the sword, shall die by the sword. Do you sup
pose that I cannot now entreat my Father, and he would furnish me
with more than twelve legions of angels 7 But, in that case, how will
the scriptures be fulfilled, [which declare,] that thus it must terminate 7
At the same time Jesus said to the people, Have you come with swords
and clubs to seize me, like persons in pursuit of a robber 7 I was every
day with you, instructing in the temple, and you did not arrest me. All
this, however, was done, in accomplishment of the writings of the
prophets. All the disciples then deserted him, and fled.
Moreover, those who had apprehended Jesus, conducted him to Caia
phas. the high priest, in whose house the scribes and the magistrates
were convened. But Peter followed him at a distance, even to the
palace of the high priest ; and, having entered, was sitting with the at
tendants to see the result.
Now the chief priests, and rulers, and the whole sanhedrin, sought
false testimony against Jesus, that they might destroy him ; but they
did not find it, though many perjured witnesses appeared. Ultimately,

*'> APOSTOLIC PRODUCTIONS.
two false witnesses came and testified, that he affirmed, I am able to
demolish the temple of God, and to rebuild it in three days. And the
high priest arising, said to him, Dost thou make no reply ? what do
these testify against thee 7 But Jesus was silent. And the high priest
further said to him, I adjure thee on the part of the living God, that
thou inform us, whether thou art the Messiah, the Son of God. Jesus
says to him, It is true : and I also declare to you, that hereafter, ye
shall see the Son of Man seated at the right hand of power, and com
ing in the clouds of heaven. The high priest then rent his garments,
asserting, He has spoken impiously ; what additional necessity have we
for witnesses 7 behold, you have now heard his impious language ; how
do you regard it ? And they replied, He deserves to die. Then did
they spit in his face, and beat him with their fists ; and some struck
him on the cheek with the open hand, saying, Divine to us, Messiah,
who it was that smote thee ?
Further, Peter was sitting without, in the palace ; and a maid-servant
came to him, affirming, You was also with Jesus the Galilean. But he
denied it in presence of all, declaring, I am ignorant of your sugges
tion. And as he passed to the piazza, another female servant saw him,
and said to them, This person was also there, with Jesus the Nazarean.
And he repeated the denial with an oath, I have never known the man.
And afterwards, some of those who were present, came and said to Pe
ter, You also are absolutely one of them ; for even your dialect exposes
you. He then began positively to affirm, and to asseverate, I am unac
quainted with the man. And instantly a watch-trumpet sounded. And
Peter recollected the declaration, which Jesus had made to him, that,
Before a watch-trumpet shall sound, you will thrice disown me. And
he went out, and wept bitterly.
Now, at the dawn of day, all the chief priests and the rulers of the
people, held a consultation relative to Jesus, that they might destroy
him. And binding him, they conducted and surrendered him to Pontius
Pilate the procurator.
Then Judas, who had betrayed him, perceiving that he was condem
ned, repented ; and returned the thirty shekels to the chief priests and
the magistrates, acknowledging, I have sinned in delivering up an inno
cent man. But they answered, How does that concern us 7 attend thou
to that. Then throwing down the money near the temple, he withdrew ;
and having gone away, was strangled. And the chief priests, taking
the money, remarked, It is unlawful to place it in the sacred treasury,
because it is the price of blood. And having deliberated, they purchas
ed with it the potter's field, as a cemetery for the strangers. That field
is, therefore, denominated the field of blood, even to this period. Then
was verified that which was thus announced by Jeremiah the prophet ;
The thirty shekels, the stipulated price at which he was estimated, I
took, as the Lord appointed me, from the sons of Israel, who gave them
for the potter's field.

MATTHEW'S HISTORY. 81
Now Jesus appeared before the governor, who thus questioned him,
Thou art then the King of the Jews ? And Jesus replied to him in the
affirmative. But he made no answer to the accusations of the chief
priests and the elders. Then Pilate says to him, Dost thou not hear
how much they testify against thee ? And he uttered not a word in re
ply to him ; so that the governor was greatly astonished.
Moreover, at the festival, the governor was accustomed to release to
the people some prisoner, whom they desired. And they had then a
notorious prisoner, named Barabbas. Therefore, when they were as
sembled, Pilate said to them, Which do you prefer that I should release
to you ? Barabbas, or Jesus who is called Messiah 7 For he was con
scious, that through malice, they had surrendered him.
(Aside from this, while he was sitting on the tribunal, his wife sent
him this message, Interfere in no manner with that just person ; for I
have suffered much this day in a dream, on account of him.)
But the chief priests and the elders persuaded the people to request
the release of Barabbas, and the execution of Jesus. Then the gover
nor, in return, said to them, Which of the two are you inclined that I
should release to you ? And they said, Barabbas. Pilate says to them,
How then shall I dispose of Jesus, whom they call Messiah ? They all
declared to him, Let him be crucified. And the governor said, Why,
what offence has he committed ? But they the more eagerly vocifer
ated, saying, Let him be crucified. Now Pilate, perceiving that he
could have no influence, and that only a greater commotion was pro
duced, taking water, washed his hands before the multitude, saying, I
am innocent of the blood of this righteous person, be ye witnesses.
And all the people observed, in answer, Let his blood rest on us, and on
our children. He then released to them Barabbas ; and having caused
Jesus to be scourged, he delivered him up to be crucified.
Then the soldiers of the governor, having conducted Jesus to the pre-
torium, assembled against him the whole band. And divesting him of
his mantle, they clothed him in a splendid robe. And wreathing an
acanthine crown, they placed it on his head, and put a reed in his right
hand ; and kneeling before him, they derided him, exclaiming, Hail,
king of the Jews ! And spitting upon him, they took the reed, and
beat him on the head. And when they had insulted him, they divested
him of the robe, and clothed him with his own raiment, and led him
away to crucify him.
Now, as they proceeded, they met a citizen of Cyrene, by the name of
Simon ; and they compelled him to sustain his cross. And having ar
rived at a place called Golgotha, which is denominated, The place of a
skull, they gave him sour wine to drink, mingled with a bitter drug ;
which, having tasted, he refused to drink. And after they had nailed
him to the cross, they distributed his apparel by lot. And having sat
down there, they guarded him. And over his head they placed this
inscription, denoting the cause of his death : This is Jesus, the king of
11

82 APOSTOLIC PRODUCTIONS.
the Jews. Two robbers were also crucified with him, one at his right
hand, and the other at his left.
Now those, who passed by, reviled him, shaking their heads, and say
ing, Thou that canst destroy the temple, and erect it in three days,
preserve thyself. If thou art God's Son, descend from the cross. In a
similar way, the chief priests also, with the scribes and elders, deriding
him, said, He save others ! he cannot save himself. If he be the king
of Israel, let him now come down from the cross, and we will believe
in him. He confided in God ; let him now rescue him, if he delights
in him ; for he affirmed, I am God's Son. And the robbers also, who
were crucified with him, in like manner reproached him.
Further, from the sixth hour to the ninth, the whole country was in
darkness. And about the ninth hour, Jesus exclaimed with a loud voice,
saying, Eli, Eli, lama sabachthani 7 that is, My God, my God, to whom
hast thou surrendered me 7 And some of those who stood there, hear
ing this, said, He calls Elijah. And immediately, one of them ran, and
taking a sponge, saturated it with vinegar, and affixing it to a reed, pre
sented it to him to drink. But others said, Desist ; let us see if Elijah
will come to save him. And Jesus, having again exclaimed with a loud
voice, resigned his spirit.
And behold, the veil of the temple was dissevered, from the upper to
the lower extremity ; and the earth trembled ; and the rocks were rent ;
and the tombs were opened ; and many bodies of the saints that slept,
were raised, and proceeding from the sepulchres, subsequently to his
resurrection, entered the holy city, and appeared to many. Now the
centurion, and they who with him guarded Jesus, perceiving the earth
quake, and those occurrences, were exceedingly terrified, saying, This
was certainly a Son of God.
And many women were there, as distant spectators, who followed
Jesus from Galilee, to serve him ; among them were Mary Magdalene,
and Mary the mother of James and Joses, and the mother of the sons of
Zebedee. And in the evening, a rich Arimathean named Joseph, who also was
personally a disciple of Jesus, went to Pilate, and solicited the body of
Jesus. Pilate then commanded the body to be delivered. And Joseph,
taking the body, wrapped it in pure, fine linen, and laid it in his own
new tomb, which he had excavated in the rock ; and having rolled a
great stone to the door of the sepulchre, he departed. And Mary Mag
dalene was there, and the other Mary, sitting opposite the tomb.
Besides, on the day, next succeeding that of the preparation, the chief
priests and the pharisees convened before Pilate, and said, Sir, we re
collect that this impostor declared, while living, Within three days I
shall be restored to life. Therefore order, that the sepulchre be made
secure till the third day, lest his disciples should come, clandestinely
convey him away, and say to the people, He is raised from the dead ;
for this last imposture would be more pernicious than the first. Pilate

MATTHEW'S HISTORY. 83
said to them, Take a guard, go, and make the sepulchre as secure as
you can. And they went and secured it, by sealing the stone, and ap
pointing a guard.
Moreover, after the end of the week, as it began to dawn towards the
first day of the week, Mary Magdalene and the other Mary went to visit
the sepulchre. And behold, there was a great earthquake ; for a mes
senger of the Lord, having descended from heaven, came and rolled
back the stone from the entrance, and was sitting on it. Now his aspect
was like lightning, and his vestments white as snow. And through fear
of him, the guards trembled, and apparently became dead men. But
the angel said to the women, be not dismayed ; for I know that you are
seeking Jesus, who was crucified. He is not here ; for he is risen, as
he predicted. Come, see the place where the Lord lay. And immedi
ately go, and inform his disciples, that he is risen from the dead ; and
behold, he precedes you to Galilee, where you will see him. Remem
ber, I have apprised you.
And instantly departing from the tomb, with feaf and great joy, they
ran, to inform his disciples. And behold, Jesus met them, saying, Re
joice. And approaching, they prostrated themselves before him, and
embraced his feet. Jesus then said to them, Be not alarmed ; depart,
direct my brethren to repair to Galilee, and they will there see me.
(And when they had gone, behold, some of the guard, entering the
city, informed the chief priests of all that had happened. And these,
having assembled with the elders, and held a consultation, gave suffi
cient money to the soldiers, with this injunction, Declare, that his dis
ciples came by night, and stole him, while we were asleep. And if the
procurator should hear of this, we will conciliate him, and indemnify
you. And having received the money, they did as they were instructed ;
and this is a prevalent report among the Jews, to this day.)
The eleven disciples then departed for Galilee, to the mountain where
Jesus had directed them. And having seen him, they offered him hom
age ; though some had doubted. And Jesus approaching, thus address
ed them, All authority in heaven and on earth, is imparted to me. Pro
ceed, and christianize all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Spirit ; teaching them to ob
serve all things which I have commanded you ; and behold, I am per
petually with you, even to the conclusion of this state.

THE HISTORY BY MARK.
The commencement of the benevolent message of Jesus Christ, the
Son of God, as it is written by Isaiah the prophet, Behold, I send my
messenger before thy face, who shall prepare thy way ; a voice of one
exclaiming in the desert, prepare the way of the Lord, make his paths
direct. John was accordingly baptizing in the wilderness, and publish
ing the baptism of amendment, for the remission of sins. And all the
country of Judea, and the inhabitants of Jerusalem resorted to him, and
were all baptized by him in the river Jordan, earnestly professing their
sins. Now John was clothed in camel's hair, with a leathern girdle
about his waist ; and he lived upon locusts and wild honey. And he
thus proclaimed ; One more powerful than I succeeds me, the string of
whose shoes, I am not worthy to stoop down and untie. I have, indeed,
baptized you with water ; but he will baptize you with the Holy Spirit.
And it occurred, at that period, that Jesus came from Nazareth in
Galilee, and was baptized by John in the Jordan : and as he ascended
from the water, John saw the firmament opened, and the Spirit like a
dove descending upon him. And this voice proceeded from the heavens,
Thou art my beloved Son, in whom I am delighted.
And the Spirit subsequently conveyed him into the wilderness ; and
he continued in the desert forty days, tempted by the adversary ; and
he was among the wild beasts ; and the angels served him.
Moreover, after John was surrendered, Jesus came to Galilee, pro
claiming the good news of the reign of God. The time, said he, is ac
complished ; and the dominion of God has arrived ; reform, and con
fide in the joyful intelligence.
And as he was walking about by the sea of Galilee, he saw Simon,
and Andrew the brother of Simon, casting a net into the sea, for they
were fishers. And Jesus said to them, Come with me, and I will render
you fishers of men. And immediately relinquishing their nets, they at
tended him. And proceeding a little distance, he saw James the son of
Zebedee, and John the brother of James, who were in a vessel, prepar
ing their nets. And he instantly called them ; and leaving their father
Zebedee in the vessel with the hired servants, they accompanied him.
And they went to Capernaum ; and on the sabbath, he repaired di
rectly to the synagogue, and instructed the people, who were astonished
at his mode of teaching ; for he taught them, as one having authority,
and not as the scribes.
Now there was a man, in their synagogue, with an impure spirit, who
exclaimed, saying, Ah, Jesus of Nazareth ! what connexion hast thou
with us 7 hast thou come to destroy us 7 I know thee who thou art,
The Consecrated of God. And Jesus reproving him, said, Be silent,

MARK'S HISTORY. 85
and depart from him. And the impure spirit convulsed him, and crying
with a loud voice, left him. And they were all so astonished, that they
thus questioned each other, What does this mean 7 and what new in
struction is this ? for with authority, he commands even the impure
spirits, and they obey him. And his fame rapidly extended through all
the region of Galilee.
And immediately withdrawing from the synagogue, they went, with
James and John, to the house of Simon and Andrew. And the mother-
in-law of Simon was confined with a fever, and they soon inform Jesus
respecting her. And he came, and taking her hand, raised her ; and
the fever instantly left her, and she entertained them.
Further, in the evening, when the sun was set, they brought to him
all those who were sick, and such as were possessed by evil spirits.
And the whole city was assembled at the door. And he healed many
that were affected by various diseases ; and expelled many demons ;
and suffered not the evil spirits to allege that they knew him.
And in the morning, rising a long time before day, he departed, and
retired to a solitary place, and there prayed. And Simon and those
with him, eagerly followed him. And having found him, they said to
him, All seek thee. And he observed to them, Let us go to the adjacent
villages, and there also announce [the reign] ; since, for this purpose, I
have come forth. And he continued to proclaim it in their synagogues
through all Galilee, and to cast out evil spirits.
And a leper came to him, entreating him, and kneeling before him,
and saying to him, If thou wilt, thou canst cleanse me. And Jesus,
moved with tender compassion, reached out his hand, touched him, and
said to him, I will ; be thou cleansed. And when he had spoken, the
leprosy instantly departed from the man, and he was cleansed. And
Jesus, having strictly enjoined him, immediately sent him away ; and
observed to him, See that you say nothing to any person ; but go, pre
sent yourself to the priest, and offer for your purification what Moses
commanded, for the information of the people. The man, however, de
parting, began to proclaim many things, and so extensively to publish
the occurrence, that Jesus could no longer appear publicly in the city,
but remained without in desert places ; and the people resorted to him
from all parts.
Moreover, Jesus again entered Capernaum after some days ; and it
was understood that he was in a house there. And presently, so many
were assembled, that there was no room to receive them, not even near
the door ; and he taught them the word [of God.]
Then they came to him, bringing a paralytic person, carried by four
men. And being unable to approach Jesus, in consequence of the
crowd, they opened a passage, where he was, through the roof, and let
down the couch on which the paralytic lay. Now Jesus, observing their
faith, said to the paralytic, Son, your sins are forgiven you. But some

86 APOSTOLIC PRODUCTIONS.
ofthe scribes were sitting there, and inquiring in their hearts, Why does
this man use such impious language ? Who can forgive sins, but the
one God 7 And Jesus, immediately perceiving in his spirit, that they
thus conferred with themselves, said to them, Why do you revolve these
things in your hearts 7 Which is easiest, to say to the paralytic, Thy
sins are forgiven thee ? or to command, [with effect], Arise, take up thy
couch, and walk 7 But that you may know, that the Son of Man has
authority on the earth to forgive sins, (he said to the paralytic,) I com
mand thee, Arise, take up thy couch, and return to thy residence. And
he instantly arose, and taking his couch, departed in presence of all, so
that they were universally amazed, and praised God, asserting, We
never saw any thing like this.
And he went out again by the sea ; and the whole multitude repaired
to him, and he instructed them. And passing along, he saw Levi, the
son of Alpheus, sitting at the tax-office, and said to him, Follow me.
And he arose and followed him.
Now it occurred, that Jesus was partaking refreshment in this man's
house, and many tax-collectors and Gentiles placed themselves at table
with Jesus and his disciples ; for those people were numerous, and they
accompanied him. And when the scribes and the pharisees saw him eating
with the tax-gatherers and pagans, they said to his disciples, Why does
he eat and drink with these public exactors and sinners ? And Jesus
having heard it, remarked to them, They, who are entirely well, do not
require a physician ; but those that are sick. I came not to call right
eous persons, but sinners.
Further, the disciples of John and the pharisees were accustomed to
fasting; and they came and said to Jesus, Why do the disciples of John,
and those of the pharisees fast, but thy disciples fast not 7 And Jesus
observed to them, Can the bridemen fast, while the bridegroom is with
them ? During the time they have the bridegroom with them, they
cannot fast. But the period will arrive, when the bridegroom shall be
removed from them, and in that day they will fast. No one sews a
piece of undressed cloth on an old garment ; if so, the new piece dimin
ishes the size of the old, and a worse rent is made. And no one puts
new wine into old leathern bottles ; if so, the new wine breaks the bot
tles, and the wine is spilled, and the bottles are lost ; but new wine must
be put into new bottles.
And it happened, that he passed through the grain-fields on the sab
bath ; and his disciples began, by the way, to gather the ears of grain.
And the pharisees said to him, Look, why are they doing that which is
unlawful, on the sabbath 7 And he observed to them, Have you never
read what David did in his necessity, when he and those with him were
hungry ? how he entered the sanctuary of God, under Abiathar the high
priest, and did eat the loaves ofthe presence, which none but the priests
could lawfully eat ; and likewise gave to those who were with him 7

MARK'S HISTORY. 87
And Jesus declared to them, The sabbath was made for man, and not
man for the sabbath. Therefore, the Son of Man is Lord even of the
sabbath. Besides, Jesus again entered the synagogue, where was a man, who
had a withered hand. And the pharisees maliciously watched Jesus,
whether he would heal the man on the sabbath, that they might accuse
him. And he said to the man having the withered hand, Arise in the
midst. And he inquired of them, Is it not more lawful to perform a
good action on the sabbath, than an evil one ? to preserve life, than to
destroy it ? But they were silent. And surveying them with displea
sure, and grieving in consequence of the blindness of their minds, he
said to the man, Extend your hand ; and he extended it ; and his hand
was restored. And the pharisees having departed, immediately con
spired with the Herodians against Jesus, that they might destroy him.
However, Jesus retired with his disciples to the sea ; and a great
multitude followed him from Galilee, and from Judea, and from Jerusa
lem, and from Idumea, and from the banks of the Jordan ; and a nume
rous assembly from the vicinity of Tyre and Sidon, having heard what
he had done, came to him. And he directed his disciples that a small
vessel should attend him, on account of the concourse of people, lest
they should press upon him : for he had healed a great number ; there
fore, as many as had diseases rushed towards him, that they might touch
him. And the impure spirits, when they saw him, fell prostrate before
him, and thus exclaimed, Thou art the Son of God. And he repeatedly
charged them, that they should not make him known.
Then Jesus ascended a mountain, and called to him such as he ap
proved ; and they repaired to him. And he constituted twelve, that
they should accompany him, and that he might send them to proclaim
the reign, empowering them to cure diseases, and to cast out evil spi
rits. Now these comprised Simon, to whom he gave the name of Peter;
and James the Son of Zebedee, and John the brother of James, whom
he surnamed Boanerges, which signifies Thunderers ; and Andrew, and
Philip, and Bartholomew, and Matthew, and Thomas, and James the
son of Alpheus, and Thaddeus, and Simon the Canaanite, and Judas Is
cariot also, who betrayed him.
And they came to a house. And so great a multitude again assem
bled, that Jesus and his disciples could not even take food. And those,
who were with him, having been informed of it, went out to restrain the
multitude ; for they affirmed, The people are mad. But the scribes,
who came down from Jerusalem, alleged, He is confederate with Beel
zebul, and he expels fiends by the prince of the fiends. And having
summoned them, he remarked to them by comparison ; How can the
adversary eject the adversary 7 And if a kingdom be torn by factions,
that kingdom cannot endure. And if a family be distracted by divisions,
that family cannot exist. Thus, if the adversary assail himself, and be
at variance, he cannot continue, but is near his end. No one can enter

88 APOSTOLIC PRODUCTIONS.
the dwelhng of the powerful one, to plunder his property, unless he first
bind the powerful one, and then he may ravage his house. I confidently
state to you, that though all other sins may be forgiven to the sons of
men, and such maledictions as they shall utter ; yet whoever shall revile
the Holy Spirit, can never be pardoned, but is exposed to perpetual
transgression. [He said this,] because they asserted, that he was leagued
with an impure spirit.
His mother and his brothers then came, and standing without, sent to
him, calling him. And the multitude sat around him ; and they said to
him, Behold, thy mother, and thy brothers, and thy sisters, are without,
and seek thee. And he thus replied to them, Who is my mother, and
who are my brothers 7 And looking about on those who were seated
with him, he observed, Behold my mother, and my brothers ! For who
ever shall perform the will of God, the same is my brother, and my sis
ter, and mother.
Moreover, he again proceeded to teach by the side of the lake, and
so many people gathered about him, that he entered a boat, and sat in it
upon the lake ; and the whole assembly remained there on the shore.
And he extensively taught them in parables.
And in his instruction, he said to them, Attend ; behold, the sower
went out to sow ; and it happened, as he sowed, that part of the seed
fell by the public way, and the birds came and devoured it. And part
fell on rocky land, where it possessed an inconsiderable soil ; and it
arose the sooner, because there was no depth of soil : but when the sun
operated, it was scorched ; and since it had no root, it withered. And
part fell among briers, and the briers grew up and stifled it, and it pro
duced nothing. But the remainder fell on good ground, and yielded
fruit, rising and flourishing ; so that some grains produced thirty, some
sixty, and some a hundred. And he said, Let him who has ears to lis
ten give attention.
When, however, he had retired, his attendants, with the twelve, re
quested him to explain the parable. And he replied to them, It is im
parted to you to know the secrets of the dominion of God ; but to those
who are strangers, every thing is veiled in parables ; so that they do not
perceive what they look at, or understand what they hear ; lest they
should be reclaimed, and their sins should be forgiven them. And he
said to them, do you not understand this parable ? How then will you
comprehend all my parables 7
The sower denotes him who dispenses the word. The highway on
which some of the grain fell, represents those who have no sooner lis
tened to the word, than the adversary comes and takes away that which
was sown in their hearts. The rocky ground indicates those who, hear
ing the word, receive it at first with delight ; yet not having it rooted in
their minds, retain it but a short time ; for when affliction or persecution
occurs on account of the word, they instantly relapse. The ground
overrun with briers, exhibits those hearers in whom the anxious cares of

MARK'S HISTORY. 8U
the world, and the delusion of riches, and the strong desires for other
things conspiring, counteract the word, and it becomes unfruitful. But
the good soil, on which some grains yielded thirty, some sixty, and some
a hundred, represents those who hear the word, and retain it, and pro
duce its fruits.
Moreover, Jesus said to them, Is a lamp brought to be put under a
measure, or under a bed ? and not to be placed on a stand 7 For there
is nothing suppressed, that will not be divulged ; nor any thing conceal
ed, that will not be discovered. If any one has ears to hear, let him
hear. And he said to them, consider how you hear. The measure which
you use, will be dispensed to you. For to him who has much, more will
be given ; but from him who has little, even that which he possesses
will be taken.
He accordingly remarked, Such is the kingdom of God, as if a man
should cast seed into the ground, and should both sleep by night, and
wake by day, and the seed should germinate and increase, in what man
ner, he cannot discern. For the spontaneous earth originally produces
the blade, then the ear, and eventually, the full wheat in the ear. But
when the grain is matured, he immediately sends out the sickle, for the
harvest has arrived.
He further observed, To what shall we compare the kingdom of God ?
or by what parable shall we illustrate it 7 It resembles a grain of mus
tard-seed, which when it is committed to the earth, is one of the least of
all the seeds that are in the ground ; but when it is sown, it grows and
becomes greater than any herb, and puts forth extensive branches, so
that the birds of the air may rest under its shadow.
And in such comparisons he conveyed instruction to the people, as
far as they were able to understand ; but he did not address them with
out a parable ; and he privately explained all things to his disciples.
And in the evening of the same day, he says to them, Let us pass to
the opposite shore. And they, dismissing the multitude, but having him
in the vessel, sailed in company with other small vessels. And a tem
pestuous wind arose, and the waves dashed into the vessel, so that it was
nearly filled. And he was at the stern, sleeping on a little couch ; and
they awaken him, and interrogate him, Master, does it not concern thee,
that we are perishing ? And he arose and commanded the wind, say
ing to the sea, Be silent ! be still ! And the wind was allayed, and a
o-reat calm ensued. And he said to them, Why are you so alarmed 1
How is it that you have no trust 7 And they were thrown into violent
consternation, and observed to each other, Who, indeed, is this, that
even the wind and the sea obey him ! And they reached the opposite
coast of the lake, in the country of the Gadarenes.
And as he left the boat, a man immediately met him from the sepul
chres, with an impure spirit, who had his residence in the tombs ; and
none could confine him, even with chains : for he had been repeatedly
12

90 APOSTOLIC PRODUCTIONS.
bound with fetters and chains, and had wrenched off the chains, and
broken the fetters ; and no one could subdue him. And he was contin
ually, night and day, on the mountains, and in the tombs, exclaiming,
and cutting himself with flints. Now, perceiving Jesus at a distance,
he ran and prostrating himself before him, cried with a loud voice, and
said, What concern hast thou with me, Jesus, Son of the Most High
God ? I adjure thee, in the name of God, not to afflict me. (For Jesus
had said to him, Depart from the man, impure spirit) ! And he asked
him, What is your name ? And he thus answered, My name is Legion,
for we are many. And he earnestly entreated Jesus, that he would not
send them from the country. Moreover, a large herd of swine was feed
ing in the vicinity of the mountain. And the demons besought him, say
ing, Suffer us to go to the swine, that we may possess them. And Jesus
instantly permitted them. And the impure spirits departing, possessed
the swine ; and the herd, consisting of about two thousand, furiously
ran down the steep declivity into the sea, and were strangled in the
water. And the herdsmen fled, and announced it in the city, and in
the country. And the people went out to see what had occurred. And
they came to Jesus, and saw the recent demoniac sitting and clothed,
and of a sound mind ; and they were terrified. And those who were
spectators, related to them what had happened to the former demoniac,
and likewise, respecting the swine. And they desired him to depart
from their borders. And when he had entered the vessel, the late de
moniac implored him, that he might continue with him. This he did
not permit, but said to him, Return home to your friends, and tell them
how much the Lord has performed for you, and that he has compassion
ated you. So he departed, and began to publish in Decapolis, how
much Jesus had done for him. And all were astonished.
And Jesus having again repassed in the vessel to the other side, a
numerous assembly was gathered to him ; and he remained near the
sea. And, behold, there came one of the directors of the synagogue,
named Jairus, who seeing him, fell at his feet, and earnestly solicited
him, saying, That little daughter of mine is in the last extremity ; 1
pray thee, come and put thy hands on her to restore her, and she will
be well. And Jesus went with him ; and many people followed him,
and pressed upon him.
And a certain woman, having had a hemorrhage for twelve years, and
suffered much from several physicians, and exhausted all her property,
and had received no benefit, but the malady rather increased, when she
heard of Jesus, came behind in the crowd, and touched his garment.
For she said, If I may but touch his clothes, I shall recover. And the
source of her disease was instantly counteracted ; and she perceived in
her system, that she was released from that scourge. And Jesus, in
stantly conscious in himself, of the efficacy which had departed from
him, turning to the people, said, Who touched my clothes 7 And his
disciples said to him, Thou beholdest the populace pressing thee, and

MARK'S HISTORY. yl
dost thou inquire, Who touched me 7 And he looked around to see her,
who had done this. Then the woman, sensible of what was wrought
upon her, came trembling with fear, and prostrated herself before him,
and disclosed to him the whole truth. And he said to her, Daughter,
your faith has preserved you ; go in peace, rescued from your disease.
While he was speaking, messengers came from the house of the ruler
of the synagogue, saying, Your daughter is dead; why do you further
interrupt the Teacher 7 But Jesus, hearing this message delivered,
immediately said to the director of the synagogue, Fear not ; only be
lieve. And he permitted no one to attend him, except Peter, and James,
and John the brother of James. And he proceeds to the house of the
ruler of the synagogue, and observes the confusion, excessive weeping,
and lamentation. And having entered, he says to them, Why do you
weep, and make this disturbance 7 the child is not dead, but asleep.
And they derided him. But, excluding them all, he takes with him the
father and the mother of the child, and those with him, and enters the
chamber where the child was. And taking the child by the hand, he
said to her, Talitha cumi ; which, being translated, signifies, Young
maiden arise, I command you. And the young maiden instantly arose,
and walked ; for she was twelve years of age. And they were confound
ed with astonishment. And he strictly charged them not to mention it
to any one ; and directed that food should be given her.
And Jesus departed from Capernaum, and came to his own city ; and
his disciples attended him. And on the sabbath, he began to teach in
the synagogue ; and the numerous hearers were deeply impressed, say
ing, Whence has this man these powers 7 and what wisdom is this, which
is imparted to him 7 and how are such miracles achieved by his hands 7
Is not this the carpenter, the son of Mary, and the brother of James,
and Joses, and Jude, and Simon 7 and are not his sisters present with
us 7 And they revolted at him. And Jesus observed to them, A pro
phet is no where less honored, than in his own country, and among his
relatives, even in his own family. And he was unwilling to perform
any miracles there, except that he put his hands on a few sick persons,
and healed them. And he was surprised at their want of confidence.
Moreover, he visited the adjacent villages, teaching. And he called
to him the twelve disciples, and sent them out in pairs ; and gave them
authority over the impure spirits ; and commanded them that they should
take nothing for their journey, but a single staff; no bag, no bread, no
money in their girdle : but to bind sandals on their feet ; and not to
wear two coats. And he said to them, Whatever house you enter, re
main there, till you leave the place. And wherever they will not receive
you, nor hear you, shake off the dust under your feet at your departure,
as a protestation against them. And having departed, they publicly
admonished men that they should reform. And they expelled many
demons, and anointed numerous invalids with oil, and healed them.

92 APOSTOLIC PRODUCTIONS.
And Herod the king heard of him, (for he had been extensively pro
claimed) ; and he declared, John the Baptist is raised from the dead,
and therefore miracles are performed by him. Others announced, It is
Elijah. And others affirmed, It is a prophet, like those of ancient times.
But Herod, being reminded of him, alleged, This is John, whom I de
capitated ; he is raised from the dead.
Now Herod had sent and seized John, and bound him in prison, on
account of Herodias, the wife of his brother Philip, whom he had himself
married. For John had said to Herod, it is not lawful for you to have
your brother's wife. Herodias was therefore incensed against him, and
would have killed him, but could not, because Herod respected John,
knowing that he was a just and holy man, and protected him ; and did
many things recommended by him, and cheerfully listened to him. At
length a favorable opportunity offered, which was Herod's birthday,
when he made an entertainment for his principal, civil and military
officers, and other distinguished persons in Galilee. For the daughter
of Herodias, having entered and danced before them, so delighted Herod
and his guests, that the king declared to the damsel, Ask me whatever
you please, and I will give it to you. Indeed, he made oath to her, I
will give you whatever you wish, even were it half of my kingdom. And
withdrawing, she said to her mother, What shall I request 7 And she
replied, The head of John the Baptist. And instantly returning with
haste to the king, she presented this request, I desire that you would
give me presently, in a basin, the head of John the Baptist. And the
king was exceedingly grieved ; however, from a regard to his oaths, and
his guests, he would not refuse her. And the king, having immediately
sent one of his guards, commanded that his head should be brought.
And departing, the guard beheaded John in the prison, and brought his
head in a basin, and gave it to the damsel, and the latter gave it to her
mother. And his disciples, receiving the intelligence, came and removed
his remains, and placed them in a sepulchre.
And the apostles proceeded in company to Jesus, and related every
thing to him, both what they had done, and what they had taught. And
he said to them, Privately retire by yourselves to a solitary place, and
repose awhile : for so many were coming and going, that they had no
leisure even to eat. And they went privately to a desert place, in a
vessel. And the people observed their departure, and many recognised
him, and hastened there by land from all the cities, and preceding them,
collectively repaired to him. And when Jesus disembarked, he saw a
great multitude, and was moved with compassion for them, since they
were as sheep having no shepherd ; and he taught them many things.
Further, when the day had nearly passed, his disciples approaching
him, remarked, This is an uninhabited place, and the time is far ad
vanced ; dismiss the people, that they may proceed to the adjacent
country and villages, and purchase for themselves bread ; for they have

MARK'S HISTORY. !J3
nothing to eat. But he answering, said to them, Supply them yourselves
with food. And they asked him, Shall we go and buy bread to the value
of two hundred denarii, and give them provisions 7 And he says to them,
How many loaves have you 7 Go and see. And having ascertained,
they replied, Five, and two fishes. And he commanded them to cause
all the people to sit down by companies on the green grass. And they
arranged themselves in squares, by hundreds and by fifties. And taking
the five loaves and the two fishes, and looking towards heaven, he praised
God, and broke the loaves, and gave to his disciples, that they might dis
pense to the multitude ; and he distributed the two fishes among them
all. And they all did eat and were satisfied. And they carried away
twelve full baskets of the fragments of bread, and of the fishes. And
they who had eaten ofthe loaves, were five thousand men.
And immediately he obliged his disciples to enter the vessel, and go
before to the opposite coast, towards Bethsaida, till he should send away
the people. And having dismissed them, he retired to a mountain to
pray. And when evening came, the vessel was in the midst of the sea,
and he was alone on the land. And he saw them toiling at the oar, for
the wind was against them : and about the fourth watch of the night,
he went to them, walking on the water, and inclined to pass them. But
when they perceived him walking on the sea, they fancied him to be a
spectre, and uttered a shriek: (for they all saw him, and were dismayed).
And he quickly conversed with them, and said to them, Have courage,
it is I, be not intimidated. And having gone aboard to them, the wind
ceased, which struck them still more with astonishment and admiration :
for their minds were so stupefied, that they never reflected upon the
loaves. Now having passed over, they approached the territory of Gennesaret,
and put to shore. And when they had left the boat, the inhabitants im
mediately recollected him, and running through all the adjacent country,
began to carry about the sick, on couches, to every place where they
heard that he was. And wherever he entered villages, or cities, or
towns, they laid the diseased in the streets, and entreated him that they
might, at least, touch the border of his garment ; and as many as touched
him, were healed.
And the pharisees, and some of the scribes, who had come from Jeru
salem, resorted together to Jesus. And they perceived some of his dis
ciples eating bread with impure, that is, with unwashed hands. (For
the pharisees and all the Jews refuse to eat, till they have washed their
hands to the wrists, retaining the tradition of the elders. And returning
from the market, they eat not, except they are washed. And there are
many other things which they receive and maintain ; — for example, —
the washing of cups, and measures, and brazen vessels, and seats).
Therefore, the pharisees and the scribes interrogated him, Why do thy
disciples disregard the tradition of the elders, and receive food with un
washed hands ? He answered and said to them, Dissemblers ! Isaiah

94 APOSTOLIC PRODUCTIONS.
justly described your character, when he declared, This people reverence
me with their lips, but their heart is far estranged from me. They vainly
affect, however, to worship me, while they teach as doctrines, the insti
tutes of men. For, relinquishing the command of God, you retain the
tradition of men, such as the cleansing of measures and cups, and many
similar practices. And he remarked to them, You absolutely frustrate
the authority of God, that you may establish your tradition. For Moses
said, Honor thy father and thy mother ; and whoever reviles father or
mother, let him be punished with death. But you teach, that a man may
say to father or mother, Let that be a pious gift, through which you might
receive aid from me ; and then, you no more permit him to do any thing
for his father or his mother ; disannuling the word of God by your tra
dition, which you have instituted. And you thus conduct in many other
instances. Moreover, having again called the people, he said to them, let all lis
ten to me, and understand. There is nothing extrinsic to a man, which
entering him can pollute him ; but the things, which proceed from a
man, are those that contaminate him. If any one has ears to hear, let
him hear.
And when Jesus had passed from the people into a house, his disci
ples asked him concerning the parable. And he says to them, Have
even you, likewise, no comprehension 7 Do you not perceive that what
ever enters a man from without, cannot contaminate him 7 For it enters
not his heart, but the stomach, and ultimately operates to the purifying
disposal of all food. But he alleged, It is what proceeds from a man,
that pollutes him. For, from the interior, from the heart of man, em
anate unprincipled reasonings, adulteries, fornications, murders, thefts,
avarice, malignity, fraud, sensuality, envy, calumny, pride, and folly.
All these evils originate from within, and render a man impure.
And arising thence, he withdrew to the country between Tyre and
Sidon, and entered a house, intending that no one should know it ; but
he could not be concealed. For a woman, whose young daughter had
an impure spirit, having heard of him, came and fell at his feet, (now
she was a Grecian woman, a native of Syrophenicia) ; and besought
him that he would expel the evil spirit from her daughter. But Jesus
said to her, Let the children first be satisfied ; for it is not proper to
take the children's bread, and throw it to the dogs. And she said to
him in reply, I implore thee, Sir ; since even the dogs under the table
eat of the children's crumbs. And he said to her, For this remark, re
tire ; the demon has departed from your daughter. And returning to
her house, she found the polluted spirit expelled, and her daughter re
clining on a couch.
And again leaving the borders of Tyre and Sidon, he came to the
lake of Galilee, through the precincts of Decapolis : And they brought
to him one who was deaf and partly dumb, and entreated him that he
would put his hand upon him. And Jesus, having privately taken him

MARK'S HISTORY. 95
aside from the multitude, the deaf man put his fingers into his own ears,
and spitting, touched his tongue, and looking up to heaven, he groaned ;
and Jesus said to him, Ephphatha, that is, Be opened. And immediately
his ears were opened, and the cord of his tongue was loosed, and he
spoke distinctly. And Jesus charged them not to inform any one ; but
the more strictly he enjoined it on them, the more extensively did they
publish it. And they were struck with exceeding astonishment, declar
ing, He has performed all things well ; he makes even the deaf to hear,
and the dumb to speak.
At that period, there being again a great multitude, and having no
food, Jesus calling his disciples, says to them, I tenderly pity this as
semblage, since they have already continued with me three days, and
have nothing to eat. And if I send them to their residence fasting,
they will faint by the way ; for some of them came from a distance.
And his disciples replied to him, How can any one satisfy these persons
with bread, in this wilderness 7 And he asked them, How many loaves
have you ? And they said, Seven. And he commanded the people to
sit down on the ground : and taking the seven loaves, and offering
thanks to God, he broke them, and gave them to his disciples for dis
tribution ; and they placed them before the multitude. And they had a
few small fishes ; and rendering thanks, he said, Place these also before
them. Thus did they eat and were satisfied ; and seven hand-baskets
of remaining fragments were taken away. Now they, who had eaten,
were about four thousand.
And having left them, he immediately embarked with his disciples,
and proceeded to the confines of Dalmanutha. And the pharisees
came, and began to argue with him ; and with a view to prove him,
requested of him a sign from heaven. And sighing deeply within him
self, he said, Why does this race seek a sign 7 I assure you that no
sign shall be given to this race. And leaving them, he again entered
the vessel, and passed to the other side.
Now the disciples had forgotten to take bread, and had but one loaf
with them in the boat. And he charged them, saying, Be vigilantly cau
tious of the leaven of the pharisees, and of the leaven of Herod. And
they thus conferred with each other ; This is because we have no bread.
And Jesus knowing it, says to them, Why do you converse, because you
have no bread ? Do you not yet perceive, nor reflect ? Do you still
retain your blinded understanding ? Having eyes, do you not see 7 and
having ears, do you not hear 7 And do you not recollect, when I broke
the five loaves among the five thousand, how many full baskets of frag
ments you collected 7 They answer him, Twelve. And when the seven
loaves among the four thousand, how many baskets of remaining frag
ments you gathered ? And they rephed, Seven. And he said to them,
How is it that you do not comprehend me 7
And he came to Bethsaida ; and they brought to him a blind person,
and implored him, that he would touch him. And taking the hand of

f»6 APOSTOLIC PRODUCTIONS.
the blind man, he conducted him out of the town ; and having put spit
tle on his eyes, and placed his hands upon him, he asked him whether
he discerned any thing. And raising his eyes, he said, I see men, whom
I distinguish from trees only by their walking. Then Jesus again plac
ed his hands on the eyes of the man, and caused him to look up ; and
he was restored, and saw every object clearly. And he sent him away
to his own house, saying, Do not enter the village, nor disclose this to
any one in the place.
Moreover, Jesus and his disciples went out to the towns of Cesarea
Philippi ; and in the journey he thus questioned his disciples, Whom do
men say that I am 7 And they replied, John the Baptist ; though some
say, Elijah ; and others, One of the prophets. And he says to them,
whom, however, do you announce me to be. And Peter answering, de
clares to him, Thou art the Messiah. And he charged them, that they
should not inform any one respecting him.
And he began to apprise them how exceedingly the Son of Man must
suffer, and be rejected by the elders, and chief priests, and scribes, and
be slain, and return to life after three days. And he communicated that
information, with great plainness. And Peter officiously interposed,
and proceeded to remonstrate with him. But turning around, and sur
veying his disciples, he reprimanded Peter, saying, Impede not my
course, adversary ! for you do not regard the concerns of God, but
those of men.
And having called the people with his disciples, he remarked to them,
Whoever inclines to go with me, let him perfectly renounce himself,
and take up his cross, and follow me. For whoever desires to save his
life, will lose it ; but whoever would sacrifice his life in my cause, and
that of the gospel, he will preserve it. For what will it avail a man, if
he should gain the whole world, and lose his life 7 Or what can a man
give to redeem his hfe ? If, therefore, any one shall be ashamed of me,
and of these my words, among this impious and iniquitous race of peo
ple ; the Son of Man will also be ashamed of him, when he comes in the
glory of the Father, with the holy angels. And Jesus said to the
people and his disciples, I solemnly declare to you, that some, here
present, will not die, till they have seen the reign of God introduced
with power.
Now after six days, Jesus takes Peter, and James, and John, and pri
vately leads them, by themselves, to an elevated mountain ; where his
aspect was changed to their view ; for his garments became resplendent,
exceedingly white, even as snow ; such as no fuller on the earth could
bleach. And there appeared to them Elijah, with Moses ; and they
were conversing with Jesus. And Peter, in return, says to Jesus, Mas
ter, it is well for us to remain here ; and let us build three booths ; one
for thee, and one for Moses, and one for Elijah. He was not, however,
conscious what he said ; for they were greatly alarmed. And a cloud
enveloped them ; and a voice proceeded from the cloud, announcing,

MARK'S HISTORY. y7
This is my beloved Son ; hear him. And suddenly looking around,
they no longer saw any one with them, except Jesus.
And as they were descending from the mountain, he commanded them
not to relate to any one what they had seen, at least, till the Son of Man
were risen from the dead. And they retained this injunction among
themselves, zealously inquiring, when he would arise from the dead 7
Then, they thus questioned him, Why do the scribes declare, that Elijah
must first come 7 And he said to them in answer, Elijah, indeed, first
comes and consummates all things ; and (as it is recorded of the Son of
Man), must likewise suffer much, and be contemptuously rejected. But,
I say to you, that Elijah has even appeared, and they have done to him
whatever they were disposed, as it was predated concerning him.
And when he returned to the other disciples, he saw a numerous as
sembly about them, and the scribes disputing with them. And the whole
multitude, when they saw him, were greatly surprised, and running to
him, saluted him. And he asked the scribes, On what are you contend
ing with them ? And one of the people answering said, Teacher, I
have brought to thee my son, having a dumb spirit ; and wherever it
seizes him, it rends him ; and he foams, and grinds his teeth, and lan
guishes. And I applied to thy disciples to cast out the evil spirit ; but
they were unable. And Jesus said to him in reply, O distrustful race !
how long must I remain with you 7 how long shall I endure you 7 bring
him to me. And they brought the man to him. And when Jesus saw
him, the spirit instantly convulsed him ; and falling on the ground, he
rolled, foaming. And Jesus inquired of his father, How long is it since
this first befell him ? And he replied, From his infancy : and it has
frequently thrown him even into the fire, and into the water, to destroy
him. If thou canst therefore effect any thing, take pity on us, and re
lieve us. Then Jesus said to him, [I can,] if you can believe ; — all
things are attainable by the believer. And the father of the child im
mediately exclaiming, said with tears, I do believe ; fortify me against
unbelief. But Jesus, perceiving that the people hastened together, re
proved the polluted spirit, saying to it, Dumb and deaf spirit, I com
mand you to depart from him, and to enter him no more. And the
spirit departed, having cried aloud, and violently distorted him. And
he was so much like one dead, that many affirmed, He is dead. But
Jesus, taking him by the hand, raised him, and he stood up.
And when Jesus had entered a house, his disciples privately asked
him, Why could not we expel the demon ? And he said to them, This
class cannot be dislodged by any means, except through prayer and
fasting. Further, departing thence, they passed through Galilee, and he desir
ed that no one should know it : for he was instructing his disciples.
And he said to them, the Son of Man will soon be delivered into the
hands of men, and they will kill him ; and after he is slain, he will be
13

98 APOSTOLIC PRODUCTIONS.
restored to life on the third day. But they did not comprehend the
declaration, and feared to interrogate him.
And he came to Capernaum : and being in the house, he asked them,
what had been their altercation with each other on the road ? But they
were silent ; for they had been debating among themselves on the road,
as to their relative superiority. And being seated, he called the twelve,
and observed to them ; If any person wish to be first, let him be the
last of all, and the servant of all. And taking a little child, he placed
him in the midst of them ; and having embraced him in his arms, he
said to them, Whoever shall entertain one such httle child, in my name,
entertains me ; and whoever shall receive me, not only receives me, but
him who sent me. «
(Now John thus remarked to him, Master, we saw one expelling evil
spirits in thy name, and we prohibited him, because he does not follow
us. But Jesus said, Do not prohibit him ; since no one who shall per
form a miracle in my name, will rashly reproach me. For he who is
not against you, is for you).
Whoever, indeed, shall present you with a cup of water to drink, in
my name, because you belong to Christ, I assure you, that he will not
lose his reward. But whoever shall pervert any of the humble disciples
who believe in me, it would be better for him that a millstone were fast
ened to his neck, and that he were thrown into the sea. Moreover, if
thy hand cause thee to sin, cut it off; it is better for thee to enter life
maimed, than, with two hands, to depart to gehenna, to the inextin
guishable fire ; where their worm dies not, and the fire is not quenched.
And if thy foot cause thee to stumble, cut it off; it is better for thee
to enter life Jame, than, with two feet, to be cast into gehenna, into
the unquenchable fire ; where their worm dies not, and the fire is not
extinguished. And if thine eye lead thee to transgress, pull it out ;
it is better for thee to enter the kingdom of God with one eye, than,
with two eyes, to be cast into the gehenna of fire ; where their worm
expires not, and the fire is not extinguished. For every one will be
salted with fire ; and every sacrifice will be seasoned with salt. Salt is
good ; but if the salt become tasteless, how will you restore it ? Pre
serve salt in yourselves ; and maintain peace with each other.
And Jesus departed from Galilee, and came to the borders of Judea,
on the opposite bank of the Jordan ; and multitudes again resorted to
him ; and, as he was accustomed, he continued to teach them.
And the pharisees approaching, tried him with this question, Is it law
ful for a man to divorce his wife 7 And he replying, said to them, What
injunction has Moses given you 7 And they said, Moses has permitted
us to give a writing of divorce, and to dismiss her. And Jesus answer
ing, remarked to them, He gave you this permission in consequence of
your intractable character. But from the beginning, at the creation,
God made them a male and a female. For this reason, a man will

MARK'S HISTORY. 99
leave his father and mother, and adhere to his wife ; and they two will
be one person. They are, then, no longer two, but one person. What,
therefore, God has blended, let not man separate.
And in the house, his disciples again questioned him, on the same
subject. And he declared to them, Whoever shall discard his wife, and
marry another, commits adultery against her. And if a woman shall
repudiate her husband, and be married to another, she is an adulteress.
Then they brought young children to him, that he might touch them ;
but the disciples reprimanded those who brought them ; but Jesus, per
ceiving it, was greatly displeased, and said to them, Permit the little
children to come to me, and forbid them not ; for of such, is the king
dom of God. In truth, I declare to you, Whoever shall not, like a little
child, receive the kingdom of God, he cannot enter it. And taking
them in his arms, he put his hands upon them, and blessed them.
And as he passed along to the road, a certain person ran, and kneel
ing before him, inquired of him, Excellent Teacher, what good thing
shall I do, that I may inherit eternal hfe 7 But Jesus said to him, Why
do you call me excellent 7 God alone is excellent. You know the
commandments ; Do not commit adultery ; do not commit murder ; do
not steal ; do not give false testimony ; do no injury ; honor your father
and mother. And he said to him in reply, Teacher, I have obeyed all
these precepts, from my childhood. And Jesus, intensely surveying
him, loved him, and observed to him, In one particular, you are defi
cient ; go, dispose of your possessions, and give the price to the poor,
and you will have treasure in heaven ; and come, take up the cross, and
follow me. But he was deeply impressed at that requisition, and went
away dejected ; for he had a vast estate.
And Jesus looking around, observed to his disciples, With what diffi
culty do they, who have wealth, come into the kingdom of God 7 And
the disciples were surprised at his suggestion. But Jesus again pro
claimed to them in return, Children, how difficult is it for those who
trust in riches, to come into the kingdom of God ! It is easier for a
camel to go through the eye of a needle, than for a rich man to enter
the kingdom of God. And they were inexpressibly astonished, and said
to each other, What rich man then can be saved 7 And Jesus, earnest
ly looking on them, affirmed, With men it may be impossible, but not
with God, for all things are possible with God.
Then Peter proceeded to announce to him, Behold, we have left all,
and followed thee. And Jesus answering, alleged, I confidently apprise
you, that there is no one, who has left mansion, or brothers, or sisters,
or father, or mother, or wife, or children, or lands, on my account, and
in the cause of the gospel ; who will not receive now, at this very
period, a hundred fold, — houses, and brethren, and sisters, and fathers,
and mothers, and children, and lands, — but with persecutions ; and in
the future state, eternal life. But many will be first, who are last ; and
last, who are first.

100 APOSTOLIC PRODUCTIONS.
Now, they were on the road, ascending to Jerusalem ; and Jesus was
preceding them : and they were surprised ; and as they followed, they
were in consternation ; for having again taken the twelve aside, he pro
ceeded to inform them what events would befall him. Behold, says he,
we advance to Jerusalem, and the Son of Man will be surrendered to
the chief priests and the scribes ; and they will sentence him to death,
and will consign him to the Gentiles, who will deride him, and scourge
him, and spit upon him, and kill him ; and on the third day he will
return to life.
And James and John, the sons of Zebedee, thus accosted him, Mas
ter, we wish that thou wouldst perform for us whatever we may request.
And he said to them, Wha^o you desire me to do for you 7 And they
replied to him, Permit us to sit, one at thy right hand, and the other at
thy left, in thy glory. But Jesus declared to them, You know not what
you request. Can you partake of the cup which I am to drink 7 or re
ceive the baptism, which I am to realize ? And they answered him, We
can. And Jesus affirmed to them, You will, indeed, drink from the cup,
of which I must participate ; and endure a baptism hke that which I
must endure ; but to sit on my right hand, and on my left, I am not em
powered to grant, except to those, for whom it is prepared.
And the ten, having heard it, were exasperated against James and
John. Jesus, therefore, having summoned the disciples, reminded them,
You are aware, that the rulers of the nations domineered over them ;
and their princes exercised despotic authority over them. But, it must
not be thus with you ; since, whoever would be exalted among you, let
him attend upon you ; and whoever is disposed to be your master, let
him be the servant of all. For even the Son of Man came not to be
served, but to render service, and to give his life a ransom for many.
Moreover, they came to Jericho ; and as he left the place with his
disciples and a great multitude, the blind man, Bartholomew, the son of
Timeus, sat by the side of the road, begging. And being informed that
it was Jesus the Nazarean, he began to cry out, and say, Jesus, son of
David, have compassion on me ! And many charged him to keep si
lence ; but he cried the more eagerly, Son of David, have compassion on
me ! Then Jesus, standing there, commanded him to be called. And
they called the blind man, saying, Have confidence, arise ; he calls you.
And throwing aside his garment, he arose, and came to Jesus. And
Jesus in return says to him, What do you wish me to do for you ? The
blind man replied to him, Teacher, that thou wouldst restore my sight.
Jesus then said to him, Depart ; your faith has preserved you. And he
immediately recovered his sight, and followed Jesus in the road.
Now as Jesus and his disciples approached Jerusalem, in Bethphage
and Bethany, at the foot of the mount of Olives, he sent two of his dis
ciples, and thus directed them, Go to the village opposite to you ; and
as soon as you enter it, you will find a colt tied, on which no man ever
rode ; untie it, and bring it here. And if any one says to you, why do

MARK'S HISTORY. 101
you this 7 declare, that the Master requires him, and will speedily re
turn him. So they went, and found a colt fastened at a little distance
from the door, at the junction of two roads ; and they unfastened it.
Now some persons who were present, said to them, Why do you loose
the colt 7 And they answered the men as Jesus had commanded ; and
received permission. And the disciples led the colt to Jesus, and plac
ed their mantles on it ; and he sat thereon. And many spread their
garments in the road ; and others cut branches from the trees, and
strewed them in the way. And those that preceded, and those that fol
lowed, thus exclaimed ; Hosanna ! Blessed is he who comes in the
name of the Lord ! Happy be the approaching dominion of our Father
David ! Hosanna in the highest heaven ! And Jesus went into Jeru
salem, and entered the temple ; and having examined every thing, when
evening was come, he departed to Bethany, with the twelve.
And on the next day, as they were proceeding from Bethany, he was
hungry. And perceiving a fig-tree, at a distance, having foliage, he
went to search for fruit on it. And approaching it, he found nothing
but leaves ; though the season for gathering figs, had nearly arrived.
And upon this, Jesus said to it ; Let no man, from this period, ever par
take of thy fruit ! And his disciples heard him.
And they came to Jerusalem ; and Jesus, having gone into the tem
ple, turned out those who bought and sold in the temple, and overthrew
the tables of the bankers, and the seats of those who sold doves ; and
would not permit any one to convey a vessel through the temple. And
he taught them, saying, Is it not written, My house shall be called a
house of prayer for all nations 7 but you have made it a den of robbers.
And the scribes and the chief priests heard this, and they endeavored
to destroy him ; for they dreaded him, because all the people were
deeply affected by his instruction. And when it was evening, he retired
from the city.
And in the morning, as they returned, they saw the fig-tree withered
away from the roots. And Peter recollecting, said to him, Master, be
hold the fig-tree, which thou hast devoted, already withered. And Jesus
thereupon observed to them, Have strong faith in God. For in truth, I
inform you, Should any one say to this mountain, Be removed, and
thrown into the sea ; and should doubt not in his heart, but believe that
what he expresses will be accomplished ; he shall have whatever he
might direct. For this reason, I announce to you, that as to all things,
which you shall request in prayer, having confidence that you will
receive them, they shall be imparted to you.
Besides, when you are praying, forgive, if you have any thing against
any person ; that your Father, who is in heaven, may also forgive you,
your offences. But if you do not pardon, neither will your Father, who
is in heaven, pardon your transgressions.
And they arrived again at Jerusalem ; and as he was walking about in
the temple, the chief priests, and the scribes, and the elders, approach-

102 APOSTOLIC PRODUCTIONS.
ed him, and said to him, By what authority dost thou perform these
things ? and who invested thee with this power to perform them 7 And
Jesus remarked to them in reply, I will also ask you one question, and
if you answer me, I will likewise inform you by what authority I do
these things. Was the baptism of John from God, or from men 7 And
they conferred among themselves, saying, If we should assert, From
God ; he will reply, Why then did you not beheve him 7 But, shall we
affirm, From men 7 we fear the people ; for they all maintain, that John
was indeed a prophet. And in answer, they declared to Jesus, We do
not know. And Jesus, in return, alleges to them, Neither do I disclose
to you by what authority I perform these things.
Further, Jesus commenced, by addressing them in parables. A man
planted a vineyard, and put a fence about it, and dug a place for the
wine-vat, and built a tower, and leased it to husbandmen, and went to a
distant country. And at the season, he sent a servant to the tenants,
that he might receive from them the fruit of the vineyard. But they
seized the servant, beat him, and sent him away destitute. And again,
he sent to them another servant, and having stoned him, they proceeded
summarily, and sent him away disgracefully treated. And he sent
another, and they killed him, and many more ; beating some, however,
but killing others. And having yet, one son, his sincerely beloved, he
ultimately sent him also to them, averring, They will revere my son.
But those occupants observed among themselves, This is the heir;
come, let us kill him, and the inheritance will be ours. So they seized
him, and having thrust him from the vineyard, killed him. What there
fore will the proprietor of the vineyard do ? He will come, and destroy
those husbandmen, and will give the vineyard to others. Moreover,
have you not read this passage of scripture 7 A stone which the build
ers refused, is made the head of the corner 7 The Lord has performed
this, and we behold it with admiration 7 And they were desirous of
arresting him, (but dreaded the people); for they knew that he had
spoken the parable respecting them.
And leaving him, they withdrew. Then they dispatched to him some
of the pharisees, and of the Herodians, that they might ensnare him in
conversation ; who approaching, thus addressed him, Teacher, we are
assured that thou art true, and dost not concern thyself about any one ;
for thou disregardest the appearance of men, but teachest the way of
God with integrity. Is it lawful to give tribute to Cesar, or not ? Should
we give, or should we not give 7 But he, aware of their artifice, said to
them, why would you perplex me ? Bring me a denarius, that I may see it.
And they brought one. And he says to them, Whose is this representa
tion and inscription 7 And they declared to him, Cesar's. And Jesus
answered and said to them, Render to Cesar that which is Cesar's ; and
to God that which is God's. And they viewed him with astonishment.
Then the sadducees, who maintain that there is no future existence,
came to him, and interrogated him, observing, Teacher, Moses instruct-

MARK'S HISTORY. 103
ed us, that if a man's brother die, survived by a wife, without children,
he shall marry the widow, and raise posterity to his brother. Now there
were seven brothers ; and the eldest took a wife, and dying, left no chil
dren. And the second married her, and died without offspring ; and
likewise, the third. Thus, all the seven married her, and left no pos
terity. Last of all the woman also died. In the future hfe, therefore,
when they shall revive, to which of the seven will she belong, for she
has been the wife of each. And Jesus answering, said to them, In this
are you not deceived, neither understanding the scriptures, nor the great
power of God 7 For when the dead shall return to life, they will neith
er marry, nor be contracted in marriage ; but will be as the angels in
heaven. In relation, however, to the dead, that they are raised ; have
you not read in the book of Moses, how God thus announced to him in
the bush, I am the God of Abraham, and the God of Isaac, and the God
of Jacob 7 He is not the God of the dead, but of the living. You,
therefore, greatly misapprehend.
And one of the teachers of the law approached, having heard them
reasoning together, and perceiving that he had ably answered them, ask
ed him, Which is the first commandment of all 7 And Jesus replied to
him, The first of all the commandments is, Attend, Israel, the Lord is
our God ; the Lord is one ; and Thou shalt love the Lord thy God with
thy whole heart, and with all thy life, and with thy whole mind, and
with all thy strength ; this is the first commandment. And the second
is similar to it, Thou shalt love thy neighbor as thyself. There is no
other commandment superior to these. And the scribe exclaimed to
him, Most admirably, Teacher, hast thou disclosed the truth ! since
there is one God, and aside from him, there is no other ; and to love
him with the whole heart, and with the entire intellect, and with all the
spirit, and with all the energy, and to love his neighbor as himself, is
preferable to all the entire burnt offerings and the sacrifices. And
Jesus, perceiving that he had ingenuously replied, declared to him, You
are not far from the kingdom of God. And no one afterwards presum
ed to interrogate him.
Jesus, in continuation, questioned them, as he was instructing in the
temple, and observed, Why do the scribes assert, that the Messiah must be
a son of David. Yet David personally affirmed, through the Holy Spirit,
The Lord said to my Lord, sit at my right hand, till I place thine enemies
under thy feet. If David himself, therefore, denominates him Lord, how
is he then his son. And the great multitude heard him with pleasure.
Now he said to them, in his discourse, Beware of the scribes, who
affect to walk about in long robes, and love gratulations in the public
places, and pre-eminent seats in the synagogues, and the most distin
guished positions at the feasts ; who devour the abodes of widows, and
through ostentation, make protracted prayers. Such shall receive a
more exemplary judgment.

104 APOSTOLIC PRODUCTIONS.
And Jesus, sitting opposite the treasury, beheld how the people cast
money into the treasury. And numerous rich persons contributed libe
rally. And a certain poor widow approaching, threw in two small coins
which make a farthing. And having called his disciples, he says to
them, I confidently announce to you, that this poor widow has bestowed
more than all those who have imparted to the treasury : for all of them
contributed from their affluence ; but she, from what she wanted for her
self, offered all that she possessed, even all her subsistence.
Moreover, as Jesus was retiring from the temple, one of his disciples
remarked to him, Master, behold, what stones, and what structures !
And Jesus replying, said to him, Do you survey these great fabrics 7 not
a stone shall remain upon another, that shall not be demolished.
And as he was sitting on the mount of Olives, opposite the temple,
Peter, and James, and John, and Andrew, privately questioned him, In
form us when these things will occur 7 and what will be the sign, when
all these events shall be accomplished 7 And Jesus answering, began to
say to them, Be cautious that no one deceive you : for numbers will
come in my name, severally alleging, I am the person ; and will seduce
many. But when you shall hear of wars and rumors of wars, be not
disturbed ; for this must happen ; the end, however, is deferred.
Further, nation will be arrayed against nation, and kingdom against
kingdom ; and there will be earthquakes in various places, and there
will be famines and tumults. These are the prelude of adversities.
Besides, take heed to yourselves ; for they will surrender you to the
sanhedrins ; and you will be beaten in the tribunals of magistrates ; and
you will stand before governors and kings, on my account, to bear tes
timony to them. But, when they conduct you to deliver you up, be
not previously solicitous what you shall utter ; nor premeditate : for
whatever shall be disclosed to you, at such a period, that communicate ;
since it will not be you who speak, but the Holy Spirit. Then the
brother will surrender the brother to death, and the father, the child ;
and children will rise against parents, and destroy them. And you will
be hated by all, on account of my name ; but he, who endures to the
end, shall be preserved. Moreover, the good message of God must first
be proclaimed among all nations.
But, when you shall see the desolating abomination, announced by
Daniel the prophet, posted where it should not be, (let him, who reads,
understand), then let those, that are in Judea, take refuge in the moun
tains ; and let not him, who is on the roof, descend into the house, nor
otherwise enter, to remove any thing from his dwelling ; and let not
him, who is in the field, return, to take his garment. But alas, for those
who are in gestation, and for such as nourish infancy, in those days.
And pray that your flight may not be in the winter. For at that crisis,
there will be affliction, such as never existed, from the commencement
of the universe, which God has created, to the present time, nor will

MARK'S HISTORY. 105
ever afterwards occur. And unless the Lord should circumscribe those
days, no person could escape ; but in behalf of the chosen, whom he has
favorably designated, he will limit that period.
And if any one shall then say to you, Behold, here is the Messiah ;
or, Behold, he is there ; do not believe it : for false messiahs and false
prophets will arise, and will exhibit signs and prodigies, to seduce, if
possible, even the chosen. Be, therefore, circumspect ; remember, I
have foretold you all things.
Moreover, in those clays, succeeding that affliction, the sun will be
darkened, and the moon will withhold her light, and the stars of heaven
will be falling, and the powers, that are in the heavens, will be shaken.
And they will subsequently see the Son of Man coming in the clouds,
with great power and glory. And then, he will send his messengers,
and gather his chosen from the four winds, from the extremity of the
earth, to the utmost bound of heaven.
Further, receive this comparison from the fig-tree. When its branch
is yet tender, and puts forth leaves, you know that summer is near : and
thus, when you shall see these occurrences, know that the Son of Man
is approaching, even at the door. I assure you, that even this genera
tion will not pass away, till all these things are accomplished. Heaven
and earth will sooner vanish, than these words of mine shall fail.
However, respecting that day, or that season, no one knows, (not
even the angels who are in heaven, nor indeed the Son), but the Father.
Beware, watch and pray ; for you are not conscious when the time will
arrive. [My coming is] as a man taking a distant journey, who left his fa
mily, and gave authority to his servants, and to each his own work, and
commanded the doorkeeper to watch. Be therefore circumspect ; for
you know not when the master of the house will return, whether, late in
the evening, or at midnight, or at the third watch, or at early dawn ;
lest, coming unexpectedly, he should find you asleep. Further, what I
say to you, I repeat to all, Be vigilant.
Now, two days after, was the passover, and the time of unleavened
bread ; and the chief priests and the scribes endeavored to arrest Jesus
by artifice, that they might destroy him. But they said, Not during the
festival, lest there should be a commotion among the people.
And while he was at Bethany, in the house of Simon the leper, at a
repast, a woman came, having an alabaster box of exceedingly valuable
ointment, of unadulterated nard ; and she broke the seal, and poured
the contents on his head. But there were some, who were indignant
within themselves, and said, Why was this waste of the ointment made 7
For this ointment could have been sold for more than three hundred de
narii, which might have been given to the poor. And they loudly re
proached her. But Jesus said, Let her alone ; why do you molest her 7
she has performed for me a benevolent work : since you will ever have
the poor with you, and when disposed, you may do them good ; but me
14

106 APOSTOLIC PRODUCTIONS.
you will not always have. She has bestowed what she possessed. She
has previously undertaken to anoint my body, in reference to its being
embalmed. I solemnly aver to you, that wherever this Gospel shall be
preached, through the whole world, what she has done will be proclaim
ed to her memory.
And Judas Iscariot, one of the twelve, went to the chief priests, that
he might betray Jesus to them. And hearing it, they rejoiced, and en
gaged to give him money. And he sought, how he might conveniently
surrender him.
Moreover, on the first day of unleavened bread, when they used to
sacrifice the passover, his disciples said to him, Where wilt thou that
we go and prepare, that thou mayst eat the passover 7 And he sends
two of his disciples, and says to them, Go to the city, and a man will
meet you, carrying a pitcher of water ; follow him. And whatever
house he enters, say to the master of the family, The teacher inquires,
Where is the dining-hall, in which I may eat the passover with my dis
ciples 7 And he will show you a spacious room spread and provided :
there, make preparation for us. And his disciples departed, and enter
ed the city, and found every thing as he had informed them ; and they
prepared the passover.
And, in the evening, he arrives with the twelve. And as they reclined
at table, and were eating, Jesus observed, In truth, I declare to you,
that one of you, who is eating with me, will deliver me up. And they
began to be sorrowful, and respectively to say to him, Is it I 7 And
another repeated, Is it I ? And he replying, said to them, It is one of
the twelve, — he who dips with me in the dish. The Son of Man indeed
departs, even as it was written concerning him, but alas for that man,
by whom the Son of Man is surrendered ! Happy were it for that man,
if he had never existed.
And as they were eating, Jesus took bread, and having praised God,
broke it, and gave it to them, and said, Take, eat ; this is my body.
And taking the cup, having rendered thanks, he gave it to them ; and
they all drank of it. And he said to them, This is my blood of the new
covenant, which is poured out for many. I assure you, that I will no
more drink ofthe produce ofthe vine, till that day when I shall drink it
new in the kingdom of God. And having used the psalm, they withdrew
to the mount of Olives.
And Jesus remarked to them, You will all forsake me, this very night ;
for it is written, I will smite the shepherd, and the sheep will be scatter
ed. But after I am risen, I will precede you to Galilee. Then Peter
declared to him, Though all should forsake thee, yet I will not. And
Jesus says to him, I truly affirm to you, that you, this day, on this very
night, before a watch-trumpet shall sound twice, you will thrice renounce
me. But he, the more strenuously alleged, Though I should die with
thee, in no respect will I renounce thee. And moreover, they all said
the same.

MARK'S HISTORY. 107
Then they came to a place called Gethsemane ; and he says to his
disciples, Sit here, till I shall have prayed. And he takes with him
Peter, and James, and John ; and he began to be in terrible consterna
tion, and the deepest agony. And he says to them, My soul is envelop
ed in aggravated grief, even to death ; remain here, and watch. And
advancing a little, he fell on the ground, and prayed, that if it were pos
sible, the hour might pass from him. And he said, O Father, Father,
all things are possible with thee ; remove this cup from me ; yet, not
what I would, but what thou wilt. And he comes and finds them sleep
ing, and says to Peter, Simon, do you sleep ? Could you not watch one
hour 7 Be vigilant, and pray, that ye be not overpowered by tempta
tion. The spirit, indeed, may be disposed ; but the body is faint. And
again departing, he prayed, repeating the same words. And returning,
he found them again asleep ; for their eyes were heavy ; and they knew
not how they should answer him. And he approaches the third time,
and says to them, Sleep now, and take your rest. It is sufficient ; the
period has arrived ; behold, the Son of Man is consigned to the hands
of sinners. Arise, let us go ; behold, he who surrenders me is near.
And instantly, while he was yet speaking, Judas, one of the twelve,
came, and with him a great multitude, with swords and staves, from the
chief priests, and the scribes, and the elders. And his betrayer had
given them this intimation, He, whom I shall kiss, is the individual ;
arrest him, and securely conduct him away. And having approached,
he immediately advanced to him, and said, Master, Master, and fre
quently kissed him. And they laid their hands on him, and arrested
him. And one of those standing near, drew a sword, and assailed a
servant of the high priest, and cut off his ear. And Jesus, in return,
said to them, Have you come forth, as against a robber, with swords
and clubs, to seize me 7 I was daily with you, teaching in the temple,
and you did not take me : but thus the scriptures are fulfilled. Then
all the disciples deserted him, and fled.
And there was a certain youth who followed him, having only a linen
cloth wrapped around his body ; and the young men seized him ; but
he left the sheet, and fled from them unclad.
Now they conducted Jesus to the high priest, with whom all the chief
priests, and the elders, and the scribes, were assembled. And Peter
followed him at some distance, even to the palace of the high priest ;
and sat with the inferior officers, and warmed himself at the fire.
Moreover, the chief priests, and all the sanhedrin sought testimony
against Jesus, to destroy him ; but found none : for though many testi
fied falsely against him, yet their testimonies were discordant. Then
certain witnesses arising, gave false testimony against him, saying, We
heard him declare, I will destroy this temple, which is built with hands,
and in three days, I will erect another, constructed without hands. But
neither did their evidence correspond. And the high priest, rising in
the midst, thus interrogated Jesus, Makest thou no answer ? what do

108 APOSTOLIC PRODUCTIONS.
these testify against thee 7 But he continued silent, and made no reply.
Again the high priest questioned him, and says to him, Art thou the
Messiah, the son of the Blessed God. Then Jesus said, I am ; indeed,
you will see the Son of Man sitting on the right hand of divine power,
and coming in the clouds of heaven. Upon this the high priest, rending
his vestments, said, What further necessity have we for witnesses 7 You
have heard the impious language : what are your views 7 And they all
condemned him to be deserving of death. Then some began to spit on
him, and to cover his face, and to beat him, and to say to him, Who
smote thee, prophet 7 And the inferior officers struck him with the open
hand. And Peter being in the hall below, one of the maid-servants of the
high priest came ; and seeing Peter warming himself, she earnestly
looked at him, and said, You also was with Jesus of Nazareth. But he
denied, saying, I do not know him, nor do I understand what you mean.
And he went out into the portico, and a watch-trumpet sounded. And
the maid-servant, seeing him again, began to say to those who were
present, This is one of them. But he again denied it. And a little
after, those standing near, said again to Peter, You are certainly one of
them ; for you are a Galilean, and your language implies it. But he
began to imprecate, and impiously to aver, I know not this man of whom
you speak. And the second time a watch-trumpet sounded. And Peter
recalled the declaration, which Jesus made to him, that, Before a watch-
trumpet shall twice sound, you will thrice deny me. And he meditated,
and wept.
And moreover, in the morning, the chief priests consulted with the
elders, and scribes, and all the sanhedrin, and having bound Jesus, car
ried and delivered him to Pilate.
And Pilate asked him, Art thou the king of the Jews 7 and Jesus
alleged to him, in answer, I am. And the chief priests brought many
accusations against him ; but he made no reply. And Pilate again in
terrogated him, saying, Makest thou no answer 7 consider, how many
charges they produce against thee. But Jesus answered no more, so
that Pilate was astonished.
Further, at the festival, he always released to them some one prisoner,
whom they solicited. And there was one, named Barabbas, imprisoned
with certain insurgents, who had committed murder in the insurrection.
And the populace vociferating, began to importune, that he would grant
them the customary favor. Then Pilate thus answered them, Do you
wish that I should release to you the King of the Jews ? For he knew,
that the chief priests had delivered him up through hatred. But the
chief priests incited the people to request rather, that Barabbas might
be released to them. And Pilate again said to them, in reply, What
will you then, that I shall do with him, whom you denominate, the King
of the Jews. And they again exclaimed, Crucify him. But Pilate said
to them, Why, what crime has he committed ? But they, the more ex-

MARK'S HISTORY. 10'J
cessively vociferated, Crucify him. Then Pilate, wishing to satisfy the
people, released Barabbas to them ; and having scourged Jesus, deliver
ed him to be crucified.
Then the soldiers led him away into the hall, which is called the pre-
torium ; and they summoned the whole cohort. And they clothed him
with purple, and having woven a crown of acanthus, they placed it upon
him, and began thus insolently to salute him, Hail, king of the Jews !
And they struck him on the head with a cane, and spit on him, and
kneeling, affected to reverence him. And when they had mocked him,
they divested him ofthe purple, and clothed him with his own garments,
and led him out to crucify him.
And one Simon, a Cyrenian, the father of Alexander and Rufus, was
passing, as he came from the country, and they compelled him to carry
his cross. And they conducted him to the place called Golgotha, which
is, being interpreted, The place of a scull. And they gave him sour
wine to drink, mingled with myrrh ; but he refused it.
And having nailed him to the cross, they distributed his vestments,
deciding by lot, which of them each should take. And it was the third
hour, when they nailed him to the cross. And there was an inscription,
referring to the accusation against him, written above, The King of the
Jews. And with him, they crucified two robbers ; one on his right hand,
and the other on his left. Thus the scripture was accomplished, which
says, He was numbered with the transgressors.
And those who passed, reviled him, shaking their heads, and saying,
Ali ! thou who canst destroy the temple, and rebuild it in three days, save
thyself, and come down from the cross ! And in like manner, the chief
priests, in derision among themselves, with the scribes, alleged, He save >
others ! he cannot save himself. Let this Messiah, this King of Israel,
now descend from the cross, that we may see, and believe in him. And
they, also, who were crucified with him, reproached him.
Now when the sixth hour came, there was darkness through the whole
land, till the ninth hour. And at the ninth hour, Jesus exclaimed with
a loud voice, saying, Eloi, Eloi, lamma sabachthani 7 which is, being
translated, My God, my God, to whom hast thou abandoned me 7 And
some of those who were present, listening to this, declared, Behold, he
calls Elijah. And one ran, and having filled a sponge with vinegar,
attached it to a cane, and gave him to drink, saying, Desist ; let us see
whether Elijah will come to rescue him. And Jesus cried with a loud
voice, and expired.
Then the veil of the temple, from the extreme points, was dissevered.
And the centurion, who stood opposite to him, (perceiving, that having
thus exclaimed, he expired), announced, This man was assuredly a Son
of God.
And there were also certain women, beholding at a distance, among
whom were Mary of Magdala, and Mary the mother of James the young
er, and of Joses and Salome ; (who, also, when he was in Galilee, fol-

HO APOSTOLIC PRODUCTIONS.
lowed him, and ministered to him) ; and many other women, who ac
companied him to Jerusalem.
And the evening having now arrived, since it was the preparation,
that is, the day preceding the sabbath, Joseph of Arimathea, an hon
orable man of the council, and who himself was awaiting the kingdom
of God, came, and went in boldly to Pilate, and earnestly requested the
body of Jesus. And Pilate was surprised, that he was already dead ;
and having summoned the centurion, he inquired of him, if he had yet
expired. And being apprised of his decease by the centurion, he grant
ed the body to Joseph. And he purchased fine linen, and took him
down, and shrouded him in the linen, and placed him in a sepulchre,
which was hewn from a rock, and he rolled a stone to the entrance of
the tomb. And Mary Magdalene, and Mary the mother of Joses, saw
where he was deposited.
Now, the sabbath being passed, Mary Magdalene, and Mary the
mother of James and Salome, purchased aromatics, that they might
proceed to embalm the body of Jesus. And very early in the morning
ofthe first day of the week, they came to the sepulchre, at the rising of
the sun. And they said among themselves, who will remove the stone
for us from the door of the sepulchre 7 (for it was very great). And as
they looked, they perceived that the stone was removed. And having
entered the tomb, they saw a young man sitting on the right, invested
with a long white robe ; and they were alarmed. But he says to them,
Be not alarmed ; you seek Jesus of Nazareth, who was crucified : he is
risen ; he is not here : behold the place where they laid him. But
depart, remind his disciples, particularly Peter, that he has preceded
you to Galilee ; there you will see him, as he disclosed to you. And
departing, they fled from the sepulchre ; for trembling and consternation
seized them : and they said nothing to any one, because they were
dismayed. Moreover, Jesus having arisen early the first day of the week, origi
nally appeared to Mary Magdalene, from whom he had expelled seven
demons. And she went and informed those who had attended him, as
they were mourning and weeping. But, though they heard that he was
alive, and had been seen by her, they did not believe it.
After these events, he appeared in another dress to two of them, as
they were walking on their way into the country. And they returned
and announced it to the other disciples, who would not believe even
them. Subsequently, he appeared to the eleven, as they sat together, and
reproved their incredulity and obduracy, because they believed not those
who had seen him, after he was risen. And he said to them, Go to all
the world, and proclaim the good message to the whole creation. He
who believes, and is baptized, will be saved ; but he who believes not,
will be condemned. And these miraculous powers will accompany
those who believe : in my name they will expel fiends ; they will speak

MARK'S HISTORY. Ill
in new languages ; they will handle serpents with safety ; and if they
drink any deadly poison, it will not injure them ; and the sick, on whom
they shall place their hands, will recover.
When the Lord had thus addressed them, he was received to heaven,
and continues to sit at the right hand of God. And they departed, and
published the intelligence everywhere, the Lord co-operating, and con
firming the word by the attendant miracles.

THE HISTORY BY LUKE.
Though, many have attempted to prepare a history of those facts,
which were established among us by the most ample testimony, even as
they, who were personal witnesses and dispensers of the word from the
beginning, transmitted them to us ; yet, I have deemed it appropriate,
having accurately traced the whole from their origin, to communicate a
systematic narrative of them to you, most excellent Theophilus ; that
you may attain to absolute certainty, relative to those particulars, in
which you have been instructed.
In the reign of Herod, the king of Judea, there was a Certain priest
named Zechariah, of the succession of Abijah ; and his wife was one
of the daughters descended from Aaron, and her name was Ehzabeth.
And these two were righteous in the sight of God, walking irreproach
ably in all the commands and institutions of the Lord. And they had no
child, for Elizabeth was sterile, and both were far advanced in years.
Now it occurred, while he was performing the priest's office before
God, in the order ofhis class, according to the custom ofthe priesthood,
that it became his lot to burn incense, as he entered the temple of the
Lord. And the whole assembly of the people were praying without, at
the time ofthe incense. And a messenger ofthe Lord appeared to him,
standing at the right hand of the altar of incense. And Zechariah be
holding him, was confounded, and fear assailed him. But the angel
said to him, Fear not, Zechariah, for your prayer is heard ; and your
wife Elizabeth shall present you a son, and you must call his name
John. And he will be to you joy and exultation ; and many will rejoice
in consequence of his birth. For he will be illustrious in the view of
the Lord, and will not partake of wine, nor inebriating drink ; and he
will be replete with the Holy Spirit, even from the commencement of
his existence. And he will turn many of the children of Israel to the
Lord their God. Moreover, he will precede him in the spirit and power
of Elijah, to restore the hearts of the fathers to the children, and the
faithless to the wisdom of the just ; to qualify a people prepared for the
Lord. And Zechariah said to the angel, how can I be assured of this 7 for I
am an aged man, and my wife is in the decline of years 7 And the angel
answering, declared to him, I am Gabriel, who attend in the presence of
God ; and am sent to commune with you, and to announce to you this
joyful message. And behold, you shall be silent, and unable to speak,
till the day in which these things are accomplished, because you have
disbelieved my words, which will be fulfilled in their appointed period.
And the people were waiting for Zechariah, and were surprised that
he continued so long in the temple. But, when he came out, he could

LUKE'S HISTORY. 113
not speak to them ; and they perceived that he had seen a vision in the
temple ; for he thus intimated to them by signs, and remained speech
less. And it happened, when the days of his ministration terminated,
that he returned to his own house. And afterwards, Elizabeth his wife
was in gestation, and lived in retirement five months, and said, The
Lord has thus done for me, favorably intending at this time to remove
my reproach among men.
Now, in the sixth month, the messenger Gabriel was sent from God
to a city of Galilee, called Nazareth, to a virgin contracted to a man
whose name was Joseph^of the house of David ; and the virgin's name
was Mary. And the angel approaching her, said, Hail, highly favored !
the Lord is with you ; and blessed are you among women ! But she was
disconcerted at his annunciation, and revolved in her mind, what kind
of salutation this.could be. And the angel said to her, Fear not, Mary ;
for you have found favor with God. And behold, you shall be in a state
of gestation, and shall have a son, and you must call his name Jesus.
He will be illustrious, and will be esteemed the Son of the Most High
God ; and the Lord God will give him the throne of his ancestor David ;
and he will perpetually reign over the house of Jacob ; and his kingdom
will never cease. Mary, however, said to the angel, How can this be,
since I am hitherto pure 7 And the angel replying, said to her, The
Holy Spirit will descend to you, and the power of the Most High will
invest you ; and therefore, that hallowed, future offspring, must be re
garded as the Son of God. And behold, your cousin Elizabeth is also
in gestation with a son, in her old age ; and this is the sixth month with
her who is reputed sterile. For nothing is impossible with God. And
Mary said, Behold the handmaid of the Lord ; may it be to me in con
formity to thy disclosure ! And the angel departed from her.
And'Mary arose, at that period, and went to the highlands, with ex
pedition, to a cit*bf Judah ; and entered the house of Zechariah, and
saluted Elizabeth. And it happened, that when Elizabeth heard the
salutation of Mary, the embryo was joyfully agitated ; and Elizabeth
was pervaded by the Holy Spirit ; and she exclaimed with a loud voice,
and said, Blessed are you among women ! and blessed is your incipient
offspring ! And whence this occurrence to me, that the mother of my
Lord should visit me 7 For behold, when the Voice of your salutation
sounded in my ears, the embryo was enlivened with joy. And happy is
she who has believed, that those things, communicated to her from the
Lord, will be accomplished.
And Mary declared, My soul celebrates the praises of the Lord, and
my spirit exults in God my Saviour ; because he has kindly viewed the
humble situation of his handmaid ; for behold, from this time, all pos
terity will pronounce me happy : since, he who is powerful has wrought
for me great miracles ; and boundless beneficence is his attribute. And
his commiseration from age to age rests on those who %ar him. He
has achieved the victory by his arm ; he has dispersed the haughty in
15

114 APOSTOLIC PRODUCTIONS.
the imagination of their hearts. He has precipitated potentates from
their thrones, and has exalted the lowly. He has satisfied the necessi
tous with benefits ; but the affluent he has dismissed destitute. He has
sustained Israel his son, in remembrance of his perpetual mercy ; even
as he promised to our fathers, — to Abraham, and to his race.
And Mary remained with Ehzabeth about three months, and returned
to her own residence.
Moreover, the period of Elizabeth's parturition arrived ; and she had
a son. And her neighbors and her relatives heard that the Lord had
signally displayed his kindness towards her ; and they rejoiced with
her. And it occurred, on the eighth day, that they proceeded to circum
cise the child ; and they would have him called Zechariah, after the
name of his father. But his mother interposed, and said, No ; but he
shall be named John. And they replied to her, There is not one of
your relatives, who is called by that name. So they asked his father by
signs, what he would have him called. And having requested a tablet,
he thus wrote, His name is John. And they were all astonished, for his
mouth was instantly opened, and his tongue loosed ; and he spoke,
praising God. And a dread came on all who resided near them ; and
all these incidents were published through all the highlands of Judea.
And all who heard them, deposited them in their hearts, inquiring,
What description of child will this be 7 And the hand of the Lord was
with him.
And Zechariah, his father, was replenished with the Holy Spirit, and
thus prophesied ; Blessed be the Lord God of Israel, for he has visited
and redeemed his people ; and has raised a prince of salvation for us,
in the family of his servant David ; (even as he anciently announced by
the mouth of his holy prophets), for our deliverance from our enemies,
and from the hand of all who hate us ; in kindness towards our fathers,
and remembrance of his sacred covenant ; according*to the oath which
he promulged to our father Abraham, to permit us, being rescued from
the hand of our enemies, fearlessly to worship him, by holiness and
righteousness in his sight, all our days. And thou, child, wilt be ac
counted a prophet of the Most High God ; for thou wilt go before the
face of the Lord to prepare his ways ; to impart the science of salvation
to his people, in the forgiveness of their sins, through the tender com
passions of our God, who has caused the dawn of day from on high, to
visit us, to illumine those who sit in darkness and the shadow of death,
to direct our feet into the way of peace.
Now the child advanced, and became powerful in mind, and was in
solitary regions, till the period ofhis public appearance to Israel.
Further, it occurred in those days, that an edict was issued by Augus
tus Cesar, that a register of the whole empire should be taken. (This
enrolment was made before Quirinius was governor- of Syria). And all
went, each to his own city, to be enrolled. And Joseph also went up
from the city of Nazareth in Galilee, to the city of David in Judea,

LUKE'S HISTORY. 115
which is called Bethlehem ; because he was of the family and lineage of
David ; to be registered with Mary his affianced wife, being far advanc
ed in gestation. And it happened, that while they were there, the time
of her parturition was accomplished ; and she had her first-born son, and
swathed him, and laid him in a manger ; because there was no place for
them in the house allotted to strangers.
And there were shepherds in that country, residing in the fields, and
keeping over their flocks the watches of the night. And suddenly/a
messenger of the Lord appeared above them, and the glory of the Lord
shone around them ; and they were exceedingly dismayed. But the
angel said to them, Be not terrified ; for behold, I bring you a good
message, which shall be a subject of great joy to all people ; because to
you is this day born in the city of David, a Saviour, who is the Lord
Messiah. And/this shall be an indication to you ; you shall find an in
fant, in swathing bands, lying in a manger. And there was instantly
with the angel, a multitude ofthe celestial army, praising God, and say
ing, Glory to God in the highest heaven, and on earth peace, benevo
lence among men.
Now it occurred, that as the angels departed from them to heaven,
the shepherds said to each other, let us go directly to Bethlehem, and
witness this event that has transpired, which the Lord has revealed to
us. And they went in haste, and found Mary and Joseph, with the in
fant who lay in the manger. And when they saw this, they widely pub
lished the communication made to them concerning this child. And all
who heard it were astonished at those things, which were related to
them by the shepherds. But Mary treasured all these circumstances,
weighing them in her heart. And the shepherds returned, lauding and
praising God for all things which they had heard and seen, even as it
was declared to them.
And on the eighth day, when the child was circumcised, his name was
called Jesus, which the angel had given him before he was in embryo.
And when the time of their purification, according to the law of
Moses, had expired, they carried him to Jerusalem, to present him to
the Lord ; (Even as it is written in the law of the Lord, Every first
born male child shall be consecrated to the Lord) ; and to offer a sacri
fice, agreeably to what is enjoined in the law of the Lord, — a pair of
turtle-doves, or two young pigeons.
And behold, there was a man in Jerusalem, whose name was Simeon ;
and he was a righteous and pious person, waiting for the consolation
of Israel ; and the Holy Spirit was upon him. And, he was divinely in
formed by the Holy Spirit, that he should not die, till he had beheld the
Anointed of the Lm& And he came through the Spirit into the temple,
when the parents ra^^^ht in the child Jesus, that they might do for him
what the law requiS^tt%id he took him into his aj*is, andpraised God,
and said, Now, Lord,|th"ou dost in peace dismiss my scrJBft, according
to thy word ; for min^to^s have witnessed thy salvatipnPwhich thou

116 APOSTOLIC PRODUCTIONS.
hast prepared in the view of all the world ; a light for the illumination
of the Gentiles, and the glory of Israel thy people.
Now Joseph and the mother of Jesus were astonished at what was
said respecting him. And Simeon blessed them, and said to Mary
his mother, Behold this child is designated for the defection and restora
tion of many in Israel ; and for a mark of contradiction ; (and indeed,
a dart will transfix your own soul), that the reasonings of many hearts
may be disclosed.
And there was one Anna, a prophetess, the daughter of Phanuel, of
the tribe of Asher. She was at a very protracted age, having lived with
a husband seven years from her marriage, and remained a widow about
eighty-four years ; who uniformly attended in the temple, by night as
well as day, ^and served God with abstinence and supplications. And
approaching at that very time, she offered her acknowledgments to the
Lord, and spoke of him to all those who were expecting redemption in
Jerusalem. And when they had performed all things, according to the law of the
Lord, they returned to Galilee, to their own city Nazareth. And the
child matured, and strengthened in spirit, wholly imbued with wisdom ;
and the approbation of God attended him.
Moreover, his parents went annually to Jerusalem, at the feast of the
passover. And when he was twelve years old, they went up to Jerusa
lem, in conformity to the usage ofthe festival. And when they had re
mained the usual time, and as they were returning, the child Jesus con
tinued in Jerusalem ; and Joseph and his mother were not apprised of
it. Supposing, however, that he was in the company, they performed a
day's journey ; and they earnestly sought him among their relatives
and acquaintance; but not finding him, they returned to Jerusalem, in
diligent search of him. And it happened, after three days, that they
found him in the temple, seated in the midst of the teachers, giving them
audience, and interrogating them. And all who heard him, were in a
transport of admiration at his intelligence and replies. And when his
parents saw him, they were in consternation ; and his mother said to
him, Son why have you thus conducted towards us 7 Behold, your
father and I have anxiously sought you. And he said to them, For
what cause did you seek me 7 Were you not aware, that I must be
engaged in my Father's concerns 7 But they did not understand the
words which he addressed to them.
And he went down with them, and came to Nazareth, and was sub
ject to them. ~ And his mother retained all these tilings in her memory.
And Jesus advanced in stature and wisdom, and in fayor with God and
men. Besides, in the fifteenth year of the reign o£JE|berius Cesar, when
Pontius Pilate was_governor of Judea, and Herill was tetrarch of
Galilee, andjdus brother Philip tetrarch of Ituriea, and the province of
Trachonitis^pnd Lysanias tetrarch of Abilene, while Ananias and

LUKE'S HISTORY. JJ7
Caiphas were high priests, the word of God came to John, the son of
Zechariah, in the wilderness. And he went through all the adjacent
country of the Jordan, publishing the baptism of reformation, for the
remission of sins : as it is written in the book of discourses of the
prophet Isaiah, saying, The voice of one announcing in the desert, pre
pare the way of the Lord, make his paths straight. Every valley will
be filled, and every mountain and hill will be excavated.; even the de
vious roads will be rendered direct,' and the rugged places will be
levelled. And every individual will realize the salvation of God. He
then observed to the multitude that came forth to be baptized by him,
Progeny of vipers, who has induced you to fly from the impending ven
geance 7 Produce, therefore, fruits characteristic of reformation ; and
begin not to allege among yourselves, We have Abraham as our father ;
for I affirm to you, that God is able from these stones to perpetuate
children to Abraham. And even now, the axe is laid at the root of the
trees. Every tree, therefore, which does not yield good fruit, is felled,
and thrown into the fire.
And the people thus questioned him, What, then, shall we do 7 And
he remarks to them in reply, He who has two coats, let him impart to
him who has none ; and he who has food, let him do the same. Then
came also tax-collectors to be baptized, and said to him, Teacher, what
shall we do ? And he replied to them, Exact no more than you are
authorized to require. And the soldiers likewise interrogated him, say
ing, And what shall we do ? And he said to them, Assault no person,
nor accuse any one on a frivolous pretence ; and be contented with
your compensation.
Now, while the people were in suspense respecting John, every man
imagining within himself that he might be the Messiah ; John thus ad
dressed them all, I indeed baptize you with water ; but one more power
ful than I succeeds, the string of whose shoes I am not worthy to untie ;
he will baptize you with the Holy Spirit and with fire ; whose fan is in
his hand, and he will completely cleanse his thrashing-floor, and will
gather the wheat into his granary ; but he will consume the chaff with
inextinguishable fire. And moreover, in offering many other exhorta
tions, he continued to proclaim this joyful intelligence to the people.
Further, Herod the tetrarch, being reproved by him, respecting He
rodias his brother's wife, and in relation to all the crimes which Herod
had committed, added even this to the number, that he confined John in
prison. And it occurred, when all the people were baptized, that Jesus being
also baptized, and in supplication, the heaven was opened, and the Holy
Spirit descended upon him, in a corporeal form, like a dove, and a voice
proceeded from heaven, which announced, Thou art my beloved Son ;
in thee I have delig|ged.
And Jesus himself was about thirty years of age, when he commenced
[his ministry] ; being, as he was reputed, a son of Joseph, [or of Mary

118 APOSTOLIC PRODUCTIONS.
the daughter of Heli], who was [the son-in-law] of Heli, the son of
Matthat, who descended from Levi, from Melchi, from Jannah, from
Joseph, from Mattathiah, from Amos, from Nahum, from Eh, from
Naggai, from Shimei, from Joseph, from Judah, from Johanan, from
Rhesa, from Zerubbabel, from Salathiel, from Neri, from Melchi, from
Addi, from Cosam, from Elmodam, from Er, from Joses, from Eleazer,
from Jorim, from Matthat, from Levi, from Simeon, from Judah, from
Joseph, from Jonan, from Eliakim, from Mattathiah, from Nathan, from
David, who was the son of Jesse ; the son of Obed, of Boaz, of Salmon,
of Nashon, of Aminadab, of Aram, of Hezron, of Pharez, of Judah, of
Jacob, of Isaac, of Abraham, of Terah, of Nahor, of Serug, of Ragau,
of Peleg, of Eber, of Salah, of Cainan, of Arphaxad, of Shem, of Noah,
of Lamech, of Methusalah, of Enoch, of Jonah, of Mahalaleel, of
Cainan, of Enos, of Seth, of Adam, [who was the creation] of GOD.
Now Jesus, replete with the Holy Spirit, returned from the Jordan,
and was carried about by the Spirit into the wilderness, being forty days
tempted by the enemy. And in that period he had eaten nothing ; and
after it terminated, he was hungry. And the enemy said to him, If thou
art a Son of God, command that this stone may become bread. And
Jesus thus replied to him, It is written, Man shall not live by bread
alone, but by every word of God. And the enemy taking him to a very
elevated mountain, exhibited to him, in a moment, all the kingdoms of
the land. And the enemy declared to him, I will impart to thee all this
authority, with its splendor ; since it is delivered to me, and I give it to
whom I please. If, therefore, thou wilt render homage to me, it shall all
be thine. And Jesus answering, said to him, It is written, thou shalt
worship the Lord thy God, and pay adoration to him alone. And the
enemy brought him to Jerusalem, and set him on the turret of the tem
ple, and said to him, If thou art a Son of God, cast thyself down from
this place ; for it is written, He will give his angels direction concerning
thee, to protect thee ; and they shall support thee in their hands, lest
thou shouldst, at any time, injure thy foot against a stone. And Jesus
replying, said to him, It is announced, Thou shalt not make trial of the
Lord thy God. And the enemy, having concluded every temptation,
departed from him for a time.
And Jesus, in the great power of the Spirit, returned to Galilee ; and
his renown pervaded all the adjacent country. And he instructed in
their synagogues, with universal applause.
And he came to Nazareth, where he had been brought up, and ac
cording to his custom, he entered the synagogue on the sabbath day,
and arose to read. And the volume of Isaiah the prophet was accord
ingly delivered to him : and having unrolled the volume, he found the
place where it was written, The Spirit of the Lord is upon me, for the
purpose to which he has consecrated me ; for he has sent me to publish
good news to the poor ; to heal those whose hearts are broken, to an
nounce liberation to captives, and restoration of sight to the blind, to

LUKE'S HISTORY. 119
dispense freedom to the oppressed, to proclaim the grateful year of the
Lord. And having rolled up the volume, he returned it to the usual
attendant, and sat down. And the eyes of all in the synagogue were
attentively fixed on him. And he proceeded to say to them, To-day,
this Scripture is fulfilled in your hearing. And the approbation of all
was awarded him ; and they admired the elegance of language, that
flowed from his lips. And they inquired, Is not this the son of Joseph 7
And he said to them, You will unquestionably refer me to this illustra
tion, Physician, heal thyself; and perform here, in thy own country,
such works as we have learned were done at Capernaum. But he said,
I assure you, that no prophet is acceptable in his own country. More
over, I state to you, in truth, There were many widows in Israel, in the
days of Elijah, when the heaven was closed for three years and a half,
so that a great famine prevailed in all the country ; and Elijah was sent
to none of them ; but rather, to a widowed woman at Sarepta, a city of
Sidon. And there were many lepers in Israel, in the time of Elisha the
prophet ; and none of them were purified ; but rather, Naaman the
Syrian. And all in the synagogue, when they heard these things, were
filled with fury, and arising, they expelled him from the city, and
brought him even to the steep declivity of the mountain, on which their
city was built, to precipitate him thence. But, passing through the
midst of them, he departed.
And he descended to Capernaum, a city of Galilee, and taught them
on the sabbath. And they were powerfully impressed by his instruc
tion ; for his word was with authority.
Now there was a man in the synagogue, having a spirit of an impure
demon ; and he exclaimed with a loud voice, saying, Ah ! what have
we to do with thee, Jesus of Nazareth ? Hast thou come to destroy us 7
I know thee, who thou art, The Sanctified of God. And Jesus reproved
him, saying, Be silent, and depart from him. And the demon, having
thrown him into the midst of them, left him, but did him no injury.
And astonishment pervaded all, and they conferred among themselves,
saying, What language is this ! for with authority and power he com
mands the impure spirits, and they depart. And his fame extended to
every part of the surrounding country.
Then retiring from the synagogue, he entered the house of Simon.
And Simon's wife's mother was confined with a violent fever ; and they
entreated him in her behalf. And standing near her, he rebuked the
fever ; and it left her ; and she instantly arose, and waited upon them.
Further, as the sun was setting, all who had any sick, of whatever
kind of disease, brought them to him ; and he laid his hands on every
one of them, and healed them. And demons also departed from many,
exclaiming and saying, Thou art the Messiah, the Son of God. But re
prehending them, hej would not permit them to allege, that they recog
nised him to be the Messiah.

%'

120 APOSTOLIC PRODUCTIONS.
Moreover, departing at the dawn of day, he withdrew to a desert
place ; and the multitude earnestly sought him, and came to him, and
urged him not to leave them. But he said to them, I must also proclaim
the good message of the reign of God to other cities ; since for that pur
pose I am sent. And he made the publication in the synagogues of
Galilee. Now it occurred, as the multitude pressed upon Jesus to hear the
word of God, that he was standing by the lake of Gennesaret, and saw
two vessels stationed near the shore ; but the fishermen had left them,
and were washing their nets. And entering one of the barks, which
belonged to Simon, he requested him to move a little distance from the
land. And sitting down, he taught the people from the boat.
And having concluded his remarks, he said to Simon, Proceed to deep
water, and let down your nets for a draught. And Simon answering,
said to him, Master, we have labored during the whole night, and have
caught nothing ; but, I will let down the net, at thy command. And
having done this, they enclosed such a vast number of fishes, that their
net began to break. And they intimated to their companions who were
in the other vessel, to come and assist them ; and they came, and laded
both the boats, so that they were about to sink. But Simon Peter, per
ceiving this, fell down at the knees of Jesus, declaring, Depart from me,
Lord, for I am a sinfid man. Indeed, astonishment seized him, and all
who were with him, particularly James and John, the sons of Zebedee,
who were partners with Simon, in consequence of the draught of the
fishes, which they had taken. But Jesus said to Simon, fear not ; from
this period you shall catch living men. And having brought their boats
to land, they left all, and followed him.
And it happened that he was in a certain city, and behold, a man full
of leprosy, seeing Jesus, fell on his face, and importuned him, saying,
Master, if thou wilt, thou canst cleanse me. And extending his hand,
he touched him, saying, I will ; be thou cleansed. And the leprosy
instantly departed from him. And he charged him to inform no one :
but go, said he, show yourself to the priest, and present the •offering
appointed by Moses, for notifying to the people that you are cleansed.
But his celebrity was more exceedingly diffused ; and many people
assembled to hear, and to be restored by him from their infirmities.
Moreover, he frequently retired to solitary places, and prayed.
Now it occurred, on a certain day, as he was instructing, that phari
sees and teachers of the law were sitting near, who were convened from
Jerusalem, and from every town of Galilee, and of Judea ; and the
miraculous power of the Lord was exerted to heal the diseased. And
behold, some persons brought, on a bed, a man who was palsied ; and
they endeavored to convey and place him in the presence of Jesus. But,
being unable to devise any means, by which they could introduce him,
on account of the crowd, they ascended the house, and lowered him,

LUKE'S HISTORY. 121
with his couch, through an aperture of the tiling, into the midst, before
Jesus. And seeing their faith, ho affirmed, Man, your sins are forgiven
you. And the scribes and the pharisees began thus to debate, Who is
this, that utters impious expressions 7 Who can forgive sins, but God
alone 7 And Jesus recognising their discussions, said to them, in an
swer, Why do you speculate in your hearts ? Which is easiest, to allege,
Thy sins are forgiven thee, or to command, [with effect], Arise and
walk 7 But that you may know that the Son of Man has authority on
the earth to forgive sins, Arise, (said he to the palsied man), take up
your bed, and repair to your residence. And instantly arising before
them, and taking that on which he reclined, he proceeded to his house,
praising God. And amazement seized all, and they praised God, and
were filled with fear, averring, We have beheld prodigies to-day.
And after these events, Jesus went out, and saw a public exactor, by
the name of Levi, sitting at the tax-office ; and he said to him, Follow
me. And completely abandoning all, he arose, and followed him. And
Levi made, in his own house, a splendid entertainment for him. And
there was a great number of tax-gatherers and of others, who sat down
with them. And the scribes and the pharisees of the place thus mur
mured at his disciples ; Why do you eat and drink with public exactors
and sinners 7 And Jesus replying, said to them, They who are well, do
not require a physician ; but those that are sick. I came to call, not
righteous beings, but sinners to reformation.
Then they said to him, why do the disciples of John, and likewise
those of the pharisees frequently fast and make prayers ; but thine eat
and drink 7 And he replied to them, Would you have the bridemen fast,
while the bridegroom is with them 7 But the time will come, when the
bridegroom shall be removed from them, and during that period they
will fast. And besides, he addressed to them this similitude, No one
attaches a piece of new cloth to an old garment ; lest indeed, the new
should cause a rent, and the piece from it not correspond with the old.
And no one puts new wine into old leathern bottles ; lest the new wine
burst the bottles, and be lost, and the bottles be destroyed. But new
wine is put into new bottles ; and both are preserved. And no one
having drank old wine, immediately desires new ; for he affirms, that
the old is more agreeable.
Now it occurred, on the first sabbath after the second [day of the
passover], as Jesus went through the grain, that his disciples gathered
the ears, and did eat, rubbing them in their hands. But some of the
pharisees said to them, Why do you perform that which it is unlawful to
do, on the sabbath 7 And Jesus observed to them, in reply, Have you
not read even this, what David did when he was hungry, and they who
were with him 7 how he entered the temple of God, and did take and
eat the show-bread, and further gave to those who were with him,
though it cannot be lawfully eaten by any but the priests ? And he
declared to them, the Son of Man is Lord even of the sabbath.
16

122 APOSTOLIC PRODUCTIONS.
And it also happened, on another sabbath, that he entered the syna
gogue and taught : and a man was present, whose right hand was with
ered. And the scribes and the pharisees maliciously watched him, to
see whether he would heal on the sabbath ; that they might find an
accusation against him. But he knew their thoughts, and said to the
man who had the withered hand, Arise, and stand in the midst. And
he arose and stood there. Jesus then said to them, I will ask you one
question ; Is it not lawful to do good on the sabbath, rather than evil 7
to save life, rather than to destroy it 7 And surveying them all, he said
to him, Reach out your hand ; and he complied ; and his hand was ren
dered sound like the other. And they were filled with madness ; and
consulted with each other, what they could do to Jesus.
And it occurred, at that period, that he departed to a mountain to
pray ; and he remained, through the night, in a place of supplication to
God. And when it was day, he summoned his disciples ; and he select
ed from them twelve, whom he likewise denominated Apostles ; Simon,
(whom he also named Peter), and Andrew his brother, James and John,
Phihp and Bartholomew, Matthew and Thomas, James the son of Al-
pheus, and Simon styled the Zealous, Jude the brother of James, and
Judas Iscariot, even he who was the traitor.
And Jesus, descending with them, stood on a plain, with a company
of his disciples ; and a great multitude of people from all Judea, and
Jerusalem, and from the maritime section of Tyre and Sidon, came to
hear him, and to be recovered from their diseases. Those also, who
were annoyed by unclean spirits, came and were restored. And the
whole assemblage endeavored to touch him ; for a salutary efficacy pro
ceeded from him, and healed them all.
Then lifting his eyes towards his disciples, he declared, Happy are
you who are poor, for the kingdom of God is yours ; happy are you who
are now hungry, since you will be supplied ; happy are you who now
mourn, because you will be joyful ; happy are you when men shall hate
you, and when they shall banish you, and reproach you, and discard
your names as evil, on account of the Son of Man. Rejoice in that day,
and triumph, recollecting that your reward in heaven is great ; for thus
their fathers did to the prophets. But alas for you who are rich, since
you have received your consolation ! alas for you who are satisfied,
because you will hunger ! alas for you who now inordinately exult, for
you will lament and weep ! alas for you when men shall applaud you,
for thus their fathers demeaned towards the false prophets !
But, I charge you who hear, Love your enemies, kindly conduct to
wards those Who hate you, favorably represent those who execrate you,
pray for those who malignantly injure you. And to him that strikes
thee on one cheek, present also the other ; and from him who takes
away thy mantle, withhold not even thy cassock. Moreover, give to every
one who asks thee ; and from him who extorts thy possessions, do not
servilely solicit them. Besides, as ye would that men should do to you,

LUKE'S HISTORY. 123
thus do ye likewise to them. For if you love those only who love you,
what thanks are due to you 7 since even sinners love those who love
them. And if you are beneficent to those only who are beneficent to
you, to what gratitude are you entitled 7 since even sinners do the same.
And if you lend to those only from whom you expect a return, what ap
probation do you merit 7 for even sinners lend to sinners, that they may
receive an equivalent. Further, love your enemies, and do good, and
lend, in no respect despairing ; and your reward will be great, and you
will be the sons of the Most High God ; for he is benignant to the un
grateful and iniquitous. Be therefore compassionate, even as your
Father is compassionate.
Besides, judge not, and you will not be judged ; condemn not, and
you will not be condemned ; forgive, and you will be forgiven ; give,
and it shall be given to you ; they shall pour into your lap good measure,
compressed, consolidated, and overflowing. For by the same measure
which you use, it shall be dispensed to you in return.
Further, he referred them a comparison ; Can the blind guide the
blind 7 Will not both of them fall into a pit 7 The disciple is not su
perior to his teacher ; but every well instructed disciple will resemble
his teacher. And why dost thou discover the splinter that is in thy
brother's eye, but discernest not the thorn that is in thine own eye 7 Or
how canst say to him, Brother, let me take out the splinter that is
in thine eye, not reflecting that there is a thorn in thine own eye 7
Dissembler, first remove the thorn from thine own eye, and then thou
will plainly perceive, how to extract the sphnter from the eye of thy
brother. Moreover, there is no sound tree which produces decayed
fruit, nor defective tree that affords fair fruit ; since every tree is known
by its proper fruit. For example, men do not collect figs from the
acanthus, nor gather the grape from the bramble. A good man pro
duces that which is good, from the good treasure of his heart, and a bad
man from the bad treasure of his heart produces that which is bad ; for
his mouth speaks from the overflowing of the heart.
But why do you call me, Lord, Lord, and perform not what I enjoin 7
I will plainly show you whom he resembles who comes to me, and lis
tens to my counsels, and pursues them : he resembles a man, who,
erecting a house, dug deep, and placed the foundation on the rock : and
the inundation came, and the current violently beat against that house,
but could not shake it ; because it was founded on the rock. But he
who hears, and does not practise, resembles a man, who, without a
basis, built a house on the earth ; against which the stream powerfully
broke, and it immediately fell, and the ruin of that house was great.
Now when Jesus had concluded all his remarks, in the audience of
the people, he entered Capernaum. And a centurion's servant, who
was greatly esteemed by him, was ill, and in danger of death. And the
centurion having heard concerning Jesus, sent to him Jewish magis
trates, soliciting him, that he would come and heal his servant. And

124 APOSTOLIC PRODUCTIONS.
when they came to Jesus, they earnestly entreated him, alleging, He is
worthy of this favor ; for he loves our nation, and he has built us a
synagogue. And Jesus then accompanied them. And when he was
not far from the house, the centurion sent friends to him, with the mes
sage, Master, trouble not thyself; for I am not worthy that thou shouldst
enter under my roof. Consequently, I deemed myself unworthy to
approach thee : but pronounce a word, and my servant will be healed.
For I am a man subordinate to authority, having soldiers under me ;
and I say to one, Go, and he goes ; and to another, Come, and he
comes ; and to my servant, Do this, and he does it. And Jesus, hearing
these observations, admired him, and turning about, said to the multitude
that was following him, I declare to you, that I have not found, even in
Israel, such signal faith. And they who had been sent, returning to the
house, found the servant, who had been sick, restored to perfect health.
And it occurred, on the subsequent day, that he went to a city called
Nain ; and many of bis disciples attended him, and a numerous assem
blage. And when he approached the gate of the city, behold, a deceased
person was carried out, the only son ofhis mother, and she was a widow;
and a great multitude of the city was with her. And when the Lord
saw her, he had pity upon her, and said to her, Weep not. And he
advanced and touched the bier ; and the bearers stood still. And he
said, Young man, arise, I command thee. And he who had been dead
sat up, and began to speak ; and Jesus presented him to his mother.
And dread seized all ; and they praised God, declaring, A distinguished
prophet is risen among us ; and God has kindly regarded his people.
And this report of him pervaded all Judea, and the whole adjacent
region. And the disciples of John informed him of all these things. And John,
calling two of his disciples, sent to Jesus, inquiring, Art thou he who
comes, or must we expect another 7 And when the men were come to
him, they observed, John the Baptist has dispatched us to thee, with the
inquiry, Art thou he who comes, or must we expect another 7 Now in
that very hour, Jesus delivered many from their diseases, and scourges,
and evil spirits ; and kindly imparted sight to many blind persons.
Then Jesus said to them, in reply, Go and relate to John what you have
seen and heard ; that the blind receive their sight, the lame walk, the
lepers are cleansed, the deaf hear, the dead are raised, and the poor are
evangelized. And happy is he, to whom I shall not prove an occasion
of offence.
Now, when the messengers of John withdrew, he began to address
the assembly respecting John, What did you depart to the wilderness to
behold 7 a reed shaken by the wind 7 But what did you retire to see 7
a man clad in rich garments 7 Behold, those who are splendidly robed,
and hve luxuriously, are in royal palaces. But what went you out to
view 7 a prophet 7 Indeed, I declare to you, and one transcending a
prophet. This is the person of whom it is written, Behold, I send my

LUKE'S HISTORY. 125
messenger to precede thee, who shall prepare thy way before thee. For
I affirm to you, that among the human race, there is not a greater pro
phet than John the Baptist ; but he who is least in the dominion of God
is superior to him. And all the people who heard John, even the public
exactors, thankfully acknowledged the goodness of God, by receiving
baptism from John. But the pharisees and the teachers ofthe law con
travened the counsel of God, in reference to themselves, in not being
baptized by him.
To what then shall I compare the men of this generation, and whom
do they resemble 7 They are like children sitting in the market-place,
and thus calling to each other ; We have played to you upon the pipe,
but you have not danced ; we have sung mournful anthems to you, but
you have not wept. For John the Baptist is come abstaining from bread
and from wine ; and you affirm, He is a demoniac. The Son of Man
is come using both, and you allege, Behold, a lover of banquets and
wine, a companion of extortioners and sinners. But wisdom is justified
by all her children.
Now one of the pharisees invited Jesus to eat with him. And he en
tered the house of the pharisee, and placed himself at the table. And
behold, a woman of the city, who was a sinner, when she learned that
he was eating in the pharisee's house, brought an alabaster box of fra
grant balsam, and as she stood back at his feet weeping, she began to
water his feet with a shower of tears, and wiped them with the tresses
of her hair, and affectionately kissed his feet, and anointed them with
the perfume. But the pharisee, who had invited him, perceiving this,
thus communed with himself; This man, if he were a prophet, would
have known who and what description of woman this is who touches
him ; for she is a sinner. And Jesus, in reply, said to him, Simon, I
have something to communicate to you. And he said, Teacher, proceed.
A certain creditor, [said Jesus], had two debtors ; one owed five hun
dred denarii, and the other fifty ; but as they had no resource for pay
ment, he generously released both of them. Declare, therefore, which
of them will love him most. Simon observed in reply, He, I suppose,
to whom he relinquished the most. And Jesus said to him, you have
correctly decided. Then turning to the woman, he remarked to Simon,
Do you observe this woman 7 I entered your house, and you gave me
no water for my feet ; but she has washed my feet with tears, and wiped
them with the tresses of her hair. You imparted to me no kiss ; but she,
from the time of her arrival, has not ceased affectionately to kiss my
feet. You did not anoint my head with oil ; but she has anointed my
feet with perfumes. I consequently say to you, Her numerous sins are
pardoned ; therefore, she has loved me much : whereas, he to whom
httle is pardoned, the same loves me little. And he declared to her,
Your sins are forgiven. And those, who were taking refreshment with
him, began to say among themselves, Who is this, that even forgives sins 7
But he said to the woman, your faith has saved you ; depart in peace.

126 APOSTOLIC PRODUCTIONS.
And it afterwards occurred, that Jesus travelled through every city
and village [of Galilee], proclaiming and elucidating the joyful intelli
gence ofthe kingdom of God ; and the twelve attended him, and certain
women, who had been healed of evil spirits and infirmities, particularly
Mary of Magdala, from whom seven demons departed, and Joanna, the
wife of Chuza, a steward of Herod, and Susannah, and several others,
who assisted them from their possessions.
Now many people being assembled, and having come to him from
every city, he spoke by a parable. The sower went out to sow his
seed : and as he sowed, some fell by the highway ; and it was trodden
down, and the birds of the air devoured it. And some fell on a rock ;
and springing up, it withered, for want of moisture. And some fell in
the midst of briers ; and the briers arose with it, and overpowered it.
And other seed fell on a fertile soil, and flourished, and produced fruit,
a hundred fold. Having uttered these remarks, he exclaimed, Let him,
who has ears to give audience, attend.
And his disciples thus interrogated him, What is this simile 7 And
he said, You are permitted to know the secrets of the kingdom of
God ; but others, in resemblances ; so that, though they look, they do
not perceive, and though they hear, they do not understand.
This, however, is the import of the comparison. The seed illustrates
the word of God. Those seeds by the way represent such as hear ; but
afterwards the enemy approaches, and removes the word from their
hearts, that they might not believe and be saved. And those on the
rock indicate such, as listening, receive the word with joy ; yet, having
no root, they believe only for a short time, and in the crisis of tempta
tion apostatize. And those which lodged among briers, denote such as
hear, but departing, are subdued by anxieties, and wealth, and the
pleasures of life, and mature no fruit. But the seed on the good ground
resembles those, who, in a faithful and sincere heart, having heard the
word, retain it, and produce fruit with perseverance.
Now, no one, having lighted a lamp, conceals it in a vase, or puts it
under a bed ; but places it on a stand, that they who enter, may see the
light. For there is nothing veiled, that will not be disclosed ; nor sup
pressed, that will not be made known and published. Beware, there
fore, how you hear ; for he who possesses much, to him will be impart
ed ; and he who possesses little, from him even that little will be taken.
His mother and brothers then approached him, but could not come to
him, in consequence of the crowd. And it was thus announced to him,
Thy mother and thy brothers stand without, desiring to see thee. And
he replying, observed to them, My mother and my brothers are those,
who hear the word of God, and obey it.
And it occurred, on a certain day, that he and his disciples entered a
vessel ; and he said to them, let us pass to the opposite shore of the
lake. And they proceeded. But, as they were sailing, he fell asleep ;
and a tempestuous wind arose on the lake ; and they were deluged, and

LUKE'S HISTORY. 127
in imminent danger. And they came, and awakened him, saying, Mas
ter, Master, we are perishing. Then arising, he rebuked the wind and
the billows ; and they ceased, and a calm ensued. And he said to
them, where is your reliance 7 But they said to each other, with fear
and astonishment, How great indeed, is this man ! for he commands
even the winds and the waves, and they obey him. And they sailed to
the country of the Gadarenes, which is opposite Galilee.
And as he went ashore, a certain man of the city met him, who had
long since been possessed by evil spirits, and wore no raiment, and had
no habitation but the tombs. And seeing Jesus, he exclaimed, and fell
prostrate before him, and said, with a loud voice, What connexion have
we, Son of the Most High God ? I entreat thee not to torment me.
(For he had commanded the polluted spirit to depart from the man ;
since it had frequently seized him ; so that when he was confined with
chains, and retained in fetters, he burst the bonds, and was driven by
the fiend into the deserts). Then Jesus thus inquired of him, What is
your name 7 And he replied, Legion ; because numerous demons had
entered him. And they implored him that he would not command them
to depart into the abyss. Now, near the place, there was a numerous
herd of swine, feeding on the mountain ; and the evil spirits importuned
him, that he would permit them to enter the swine ; and he permitted
them. The demons then departed from the man, and entered the
swine ; and the herd ran violently down a precipice into the lake, and
were drowned. And those, who were feeding them, perceiving what
was done, fled, and announced it in the city and in the country. And
the inhabitants went out to see what had transpired ; and came to
Jesus, and found the man from whom the demons had gone, reclining at
the feet of Jesus, clad, and composed ; and they were in dismay. Then
those who saw it, informed them how the demoniac was restored. And
all the people of the surrounding country of the Gadarenes, desired him
to depart from them ; for they were greatly appalled. And having en
tered the bark, he returned. Moreover, the man, from whom the fiends
had been expelled, besought Jesus that he might accompany him. But
Jesus dismissed him, saying, Return to your house, and relate how
much God has done for you. And he passed through the whole city,
publishing what signal things Jesus had performed for him. And it
occurred, as Jesus returned, that the people joyfully received him ; for
they were all in expectation of him.
And in the mean time a man arrived, whose name was Jairus, and
who was a ruler of the synagogue ; and falling at the feet of Jesus, en
treated him to go to his house : for he had an only daughter, about
twelve years of age, and she was nearly expiring.
And as he went, the people crowded him. And a woman, having had
a hemorrhage for twelve years, and expended all her property on phy
sicians, but could not be healed by any, followed, and touched the bor
der of his garment ; and immediately, the cause of her illness was

128 APOSTOLIC PRODUCTIONS.
removed. And Jesus said, who touched me ? Now, as all denied it,
Peter and those who were with him replied, Master, the multitude
crowd around, and press thee, and dost thou ask, Who touched me ?
But Jesus said, Some person has touched me ; for I am aware that
miraculous power has emanated from me. And the woman perceiving
that she was not concealed, came trembling, and falling before him,
declared to him before all the people, for what cause she had touched
him, and how she was instantly restored. Then he said to her, Daugh
ter, do not fear ; your faith has preserved you ; depart in peace.
While Jesus was yet speaking, one came from the house of the
director of the synagogue, saying to him, Your daughter is dead ; trouble
not the Teacher. But when Jesus heard it, he said to the ruler, Fear
not ; only believe, and she shall be recovered. And when he reached
the house, he permitted no one to enter, except Peter, and James, and
John, and the father and the mother of the young woman. Now all
wept, and lamented her. But he said, weep not ; she is not dead, but
sleeps. And they derided him, knowing that she was deceased. And
he caused them all to retire, and took her by the hand, and called, say
ing, Young woman, arise. And her spirit returned, and she immediately
arose ; and he commanded that food should be given her. And her
parents were greatly astonished ; but he charged them not to commu
nicate the transaction to any person.
Then Jesus, assembling his twelve disciples, gave them power and
authority over all demons, and to remove diseases. And he sent them
to proclaim the reign of God, and to heal the sick. And he said to
them, take nothing for your journey, neither staves, nor repository for
provisions, nor bread, nor money ; and let none of you have two coats.
And whatever house you enter, there remain, and thence depart. And
whoever shall not receive you, when you withdraw from that city, shake
even the dust from your feet, as a protestation against them. Thus
having departed, they travelled through the villages, dispensing the good
message, and healing in every place.
Now Herod the tetrarch heard of all which Jesus had done ; and he
was exceedingly perplexed, since it was affirmed by some, that John
had been raised from the dead ; and by some, that Elijah had appear
ed ; and by others, that one of the ancient prophets had arisen. But
Herod declared, I have beheaded John ; but who is this, of whom I
hear such things 7 And he desired to see Jesus.
Further, the apostles, having returned, minutely related what they
had done. And taking them, he retired privately to a desert place,
belonging to the city of Bethsaida ; but the people, apprised of it, pur
sued him ; and having received them, he addressed them in relation to
the kingdom of God, and healed those who required healing.
Now, when the day began to decline, the twelve accosting him, said,
Dismiss the multitude, that they may go to the nearest villages and
plantations, to lodge, and procure sustenance ; for we are here in a

LUKE'S HISTORY. 129
desolate situation. But he said to them, Furnish them yourselves with
food. And they replied, we have no more than five loaves and two
fishes ; unless we should go and purchase food for all this people. Now
they were about five thousand men. Then he said to his disciples,
Make them recline in parties, fifty in a section. And they complied,
and caused them all to be arranged. Having therefore taken the five
loaves and the two fishes, he looked to heaven, and praised God, and
broke them, and gave to the disciples, for distribution to the multitude.
And they did eat, and were all satisfied ; and there were taken up, of
fragments that remained to them, twelve baskets.
And it happened, as he was privately praying, that his disciples were
with him ; and he thus questioned them, Who do people declare that I
am 7 And they replying, said, John the Baptist ; but others, Elijah ;
and others, that one of the ancient prophets has arisen. But he said to
them, Who do you affirm that I am? And Peter answering, said, The
Messiah of God. But he particularly required, and commanded them,
not to disclose this to any one ; remarking, that the Son of Man must
greatly suffer, and be rejected by the elders, and chief priests, and
scribes, and be killed ; and be restored to life on the third day.
Then he proclaimed to all, If any man will come under my guidance,
let him deny himself, and daily take his cross, and follow me. For,
whoever desires to preserve his life, he will • destroy it ; but whoever
would lose his life on my account, he will save it. For how is a man
profited, if he should gain the whole world, and lose himself, or incur
condemnation. For he who shall be ashamed of me, and of my in
structions, of him the Son of Man will be ashamed, when he shall come
in his own glory, and in that of his Father, and of the holy Messengers.
But I indeed, assure you, that there are some standing here, who will
not taste death, till they behold the empire of God.
And it occurred, about eight days after these remarks, that he took
Peter and John, and James, and ascended a mountain to pray. And it
happened, as he prayed, that the form of his countenance was changed,
and his raiment became white and dazzling. And behold, two men con
versed with him, and these were Moses and Elijah. They, appearing
in resplendence, announced his demise, which he was soon to accom
plish at Jerusalem. Now Peter, and those that were with him, were
overpowered with sleep ; but having awakened, they beheld his glory,
and the two men who stood with him. And it occurred, that as they
were departing from him, Peter said to Jesus, Master, it is well that we
remain here ; therefore, let us make three tents, one for thee, and one
for Moses, and one for Elijah ; not conscious what he uttered. But as
he was thus speaking, a cloud approached, and overshadowed them ;
and as those men entered the cloud, the disciples were dismayed : and
a voice proceeded from the cloud, saying, This is my beloved Son, hear
him. And when the voice ceased, Jesus was found alone. And they
17

130 APOSTOLIC PRODUCTIONS.
were silent, and disclosed to no one, in those days, any of the things,
which they had seen.
Now it happened, on the succeeding day, as they descended from the
mountain, that a great multitude met him. And, behold, a man from
the assembly exclaimed, saying, Teacher, I implore thee favorably to
regard this my son ; for he is my only child. And behold, a spirit
seizes him, and he suddenly cries out ; and it so convulses him, that he
foams ; and after bruising him, with difficulty departs from him. And
I entreated thy disciples to expel the demon ; but they could not. And
Jesus in return alleged, O faithless and perverse race of people, how
long shall I attend you, and endure you 7 Bring your son here. And
as he was coming, the demon prostrated and lacerated him. And Jesus
rebuked the defiled spirit, and healed the child, and restored him to his
father. And they were all surprised at the majestic power of God.
But while every one was astonished at all things which Jesus had
performed, he said to his disciples, Attentively receive these words ; The
Son of Man will, indeed, be surrendered to the hands of men. They did
not, however, understand this declaration, and it was so concealed from
them, that they could not comprehend it ; and they feared to interrogate
him relative to that event.
A controversy then arose among them, which of them should be the
greatest. But Jesus, perceiving the speculation of their heart, took up
a little child, and placed him near himself, and said to them, Whoever
shall receive this child, in my name, he receives me ; and whoever shall
receive me, he receives him who sent me ; for he, who is least among
you all, will be greatest.
Then John, in continuation, remarked, Master, we saw one expel
ling demons in thy name ; and we interdicted him, because he does
not associate with us. Ajnd Jesus said to him, Do not prohibit him ; for
he who is not opposed to us, is in our favor.
Now it occurred, when the period of his retirement expired, that he
deliberately determined to repair to Jerusalem, and sent messengers be
fore him, who, in their progress, entered a village of the Samaritans, to
prepare for him. But they would not receive him, because his face was
directed towards Jerusalem. And when his disciples, James and John,
saw it, they said, Master, shall we invoke fire to descend from heaven,
and consume them, even as Ehjah did 7 But he turned, reproved them,
and declared, You are not apprised of what description of spirit you are.
And they proceeded to another village.
And it happened, as they passed along the way, that some one said to
him, Master, I will follow thee, wherever thou goest. And Jesus said to
him, The foxes have caverns, and the birds of the air have places of
rest ; but the Son of Man has no place to lay his head.
Then he said to another, follow me. But he replied, Sir, permit me
first to go and bury my father. And Jesus said to him, Leave the dead
to bury their own dead ; but go thou and publish the reign of God.

LUKE'S HISTORY. 131
Then another also said, Sir, I will follow thee ; but permit me first to
arrange my domestic affairs. But Jesus declared to him, No one, that
looks back, after putting his hand to the plough, is properly disposed
towards the dominion of God.
Now, after this, the Lord appointed also seventy others, and sent
them before him, in pairs, to every city and place, where he intended to
proceed. He accordingly announced to them, The harvest is indeed
abundant, but the reapers are few ; pray, therefore, the Lord of the
harvest, that he would powerfully hasten laborers to reap it. Advance ;
recollect, I send you out as lambs among wolves. Do not carry purse,
or sack, or shoes ; and salute no one by the way. Now, whatever house
you enter, first proclaim, Peace be to this house. And if a son of peace
be there, your peace will rest on it ; if not, it will revert to yourselves.
But remain in the same mansion, eating and drinking what they furnish ;
for the workman is worthy of his compensation. Remove not from
house to house. And when you are received in any city, which you
enter, eat such provisions as are placed before you. And heal the sick
therein, and say to the people, The empire of God has approached you.
But, whatever city you enter, if they do not receive you, go out into the
streets of it, and say, The dust of your city, that adheres to us, we even
wipe off against you. Be assured, however, of this, that the reign of
God has arrived. But, I declare to you, that in that day, it will be
more tolerable for Sodom, than for that city. Alas for thee, Chorazin !
alas for thee Bethsaida ! for if the miracles, which have been achieved
in you, had been wrought in Tyre and Sidon, they would long since
have reformed, sitting in sackcloth and ashes. But, it will be more
tolerable for Tyre and Sidon, in the retribution, than for you. And
thou, Capernaum, who art exalted to heaven, wilt be thrust down to
hades. He who hears you, hears me ; and he who disdains you, dis
dains me ; and he who rejects me, rejects him who sent me.
Then the seventy returned with joy, saying, Master, the demons are
even subjected to us through thy name. And he alleged to them, I saw
the adversary fall like lightning from heaven. Observe, I invest you
with power to tread on serpents and scorpions, and on all the dominion
of the enemy ; and nothing shall in any respect injure you. Yet rejoice
not so much in this, that the spirits are subdued to you ; but rejoice
rather, that your names are registered in heaven.
In that hour, Jesus rejoiced exceedingly, in the Holy Spirit, and de
clared, I fully coincide with thee, O Father, Lord of heaven and earth,
because, having veiled these things from the sage and the learned, thou
hast disclosed them to infants : assuredly, O Father, since thou hast
thus deemed it appropriate. All things are imparted to me by my
Father ; and no one knows who the Son is, except the Father ; nor who
the Father is, except the Son, and he to whom the Son may be disposed
to reveal him.

132 APOSTOLIC PRODUCTIONS.
And turning to the disciples, he privately declared, Happy are the
eyes which behold what you perceive : for I assure you, that many
prophets and kings were desirous to have seen the things which you
see, but did not see them ; and to have heard the things which you
hear, but did not hear them.
Then a certain interpreter of the law arose to try him, and said,
Teacher, what must I do that I may inherit eternal life 7 And Jesus
said to him, What is the reply of the law ? what do you there read 7
And he observed, in answer, Thou shalt love the Lord thy God with all
thy heart, and with thy whole life, and with all thy strength, and with
thy entire understanding ; and thy neighbor as thyself. Then Jesus
remarked to him, You have correctly replied. Do this, and you shall
live. But he, wishing to appear irreproachable, said to Jesus, Who is
my neighbour 7 And Jesus, taking up his question, remarked ; A cer
tain man of Jerusalem, on his way to Jericho, fell among robbers, who,
having stripped and wounded him, departed, leaving him half dead.
Now a certain priest accidentally travelled on that road, and beholding
him, passed on the opposite side. And in like manner, a Levite, arriv
ing near the place, though he approached and looked, passed on the
opposite side. But a certain Samaritan, as he was travelling, came
where he was, and seeing him, was moved with tender compassion, and
went to him, and having poured wine and oil into his wounds, bound
them up, and placed him on his own beast, and brought him to an inn,
and took care of him. And as he departed, on the next morning, taking-
out two denarii, he gave them to the host, and said to him, Attend par
ticularly to him, and whatever more you shall expend, I will refund to
you, on my return. Which, therefore, of these three do you think was
friend to him who fell among the robbers ? And the teacher of the law
said, The one who manifested pity towards him. Jesus then said to
him, Go thou, and do likewise.
Moreover, it happened, as they were proceeding, that he entered a
particular village, and a certain woman, by the name of Martha, enter
tained him at her house. And she had a sister, called Mary, who was
sitting at the feet of Jesus, and hstening to his discourse. But Martha
was perplexed about much preparation ; and approaching, said to him,
Master, dost thou not care, that my sister has left me to serve alone 7
Command her, therefore, to assist me. But Jesus remarked to her, in
reply, Martha, Martha, you are distracted and disturbed about many
provisions ; when but one kind is requisite. Now, Mary has preferred
the good privilege, of which she shall not be deprived.
And it occurred, as Jesus was praying in a certain place, that after
he had concluded, one of his disciples said to him, Master, teach us
to pray, even as John taught his disciples. And he observed to them,
When you supplicate, say, Our Father, who art in heaven ; may thy
name be reverenced ; may thy dominion come ; may thy will be accom-

LUKE'S HISTORY. 133
plished on earth, even as in heaven. Daily grant us our essential sus
tenance ; and forgive us our trespasses, for even we forgive every one,
who injures us ; and leave us not to trial ; but preserve us from evil.
And he said to them, Should one of you have a friend, and go to him
at midnight, and say to him, Friend, lend me three loaves ; for a friend
of mine has come to me out of his way, and I have nothing to offer him ;
and he from within should answer and say, Do not molest me; the door
is now closed, and I and my children are in bed ; I cannot rise to give
you: I assure you, [if he persevere in knocking], though he would not
rise and supply him, because he is his friend, yet, in consequence of his
importunity, he will rise and give him as many as he wants. There
fore, I say to you, ask, and it will be imparted to you ; seek, and you
will find ; knock, and the door will be opened to you. For every one
who asks, obtains ; and he who seeks, finds ; and to him who knocks, it
will be opened. Now what father is there among you, who, when his
son solicits bread, would give him a stone? or when he desires a fish,
would, as a substitute, give him a serpent 7 or when he requests an egg,
would give him a scorpion 7 If you, therefore, bad as you are, can
impart good things to your children, how much more will the celestial
Father bestow the Holy Spirit on those who ask him.
Besides, he was expelling a fiend ; and the subject of it was dumb.
And it occurred, as the fiend departed, that the dumb spoke ; and the
people were astonished. But some of them declared, He expels these
demons through Beelzebul, the prince of the demons. (And others,
trying him, desired of him a sign from heaven). But he, knowing their
devices, said to them, Every kingdom divided by internal contention, is
devastated ; and a house arrayed against a house must fall. If the
adversary, then, be thus distracted by division, how can his kingdom
endure? since you affirm, that I cast out these demons through Beelze
bul. But if I eject these demons through Beelzebul, by whom do your
disciples eject them 7 They, therefore, will condemn you. But if I
expel these evil spirits by the finger of God, then indeed, the empire of
God has reached you. While the strong one, completely armed, guards
his palace, his goods are in safety: but when one, more powerful than
he, invades and subdues him, he seizes his panoply, in which he con
fided, and distributes his trophies. He, who is not with me, is against
me ; and he, who collects not with me, disperses.
The impure spirit, when he has departed from a man, stalks through
arid regions, seeking rest ; but, not obtaining it, he says, I will return
to my house, whence I proceeded. And arriving, he finds it swept and
adorned. He then goes, and enlists seven other spirits more iniquitous
than himself ; and they entering, reside there; and the last situation of
that man becomes worse than the first.
Now it happened, as he uttered these remarks, that a certain woman,
raising her voice amid the crowd, proclaimed to him, Happy is thy
mother, and she, by whom thou wast cherished ! But he replied,

134 APOSTOLIC PRODUCTIONS.
Indeed, happy rather are those, who hear the word of God, and
keep it !
And when the people were assembled in great crowds, he began to
say, This is an evil race of men. They demand a sign ; but no sign
shall be given them, except the sign of Jonah. For as Jonah was a
token to the Ninevites, thus also, will the Son of man be, to this gen
eration. A queen of the South will arise in the place of judgment with
the men of this race, and condemn them ; for she came from the
extremities of the earth to hear the wisdom of Solomon ; and behold,
one greater than Solomon is here. The Ninevites will stand up in
judgment with this race of people, and condemn them, for they reformed
at the proclamation of Jonah, and behold, one greater than Jonah is here.
Moreover, no one, having lighted a lamp, places it in concealment,
or under a receptacle, but on a stand, that those who enter may see the
light. The eye is the lamp of the body; when, therefore, your eye is
clear, your entire body is rendered lucid ; but when it is diseased, your
body is, indeed, obscured. Beware, therefore, lest the light, which is
in you, become darkness. Besides, if your whole body be enlightened,
having no part dark, the effect will resemble that of a lamp, which illu
mines you by its lustre.
Further, while he was speaking, a certain pharisee invited him to
dine with him ; and he entered, and sat at the table. And when the
pharisee perceived that he did not dip his hands in water before dinner,
he was surprised. But the Lord observed to him, As for you pharisees,
you cleanse the external part of the cup, and of the dish ; while your
internal part is full of rapacity and malevolence. Thoughtless beings !
did not he, who formed the exterior, create also the interior ? Only dis
pense arms from your possessions ; and behold, all things will be pure
to you.
But alas for you, pharisees ! because you pay the tithe of mint, and
rue, and every kind of herb, but disregard justice and the love of God.
You ought to have performed these things, and not to have omitted the
others. Alas for you, pharisees ! for you love the most conspicuous seats in
the synagogues, and salutations in the public places.
Alas for you, scribes and pharisees, hypocrites ! for you resemble
concealed tombs, over which men unconsciously walk.
Then one of the interpreters of the law replying, said to him, Teacher,
in these observations, thou dost even reproachfully implicate us. But
he declared, Alas for you also, interpreters of the law ! because you
impose insupportable burdens on men, but you yourselves will not touch
the burdens with one of your fingers.
Alas for you ! since you build the tombs of the prophets, and your
fathers killed them. You assuredly acknowledge and approve the con
duct of your fathers ; for they, indeed, destroyed the prophets, and you
erect their sepulchres.

LUKE'S HISTORY. 135
And in consequence of this, the wisdom of God has affirmed, I will
send to them prophets and apostles, and some of them they will banish,
and others they will kill ; so that the blood of all the prophets, which
has been shed from the formation of the world, may be requited to this
race of men ; from the blood of Abel to the blood of Zechariah, who
was slain between the altar and the temple ; indeed, I assure you, it
shall be requited to this race of people.
Alas for you, interpreters of the law ! for you have taken away the
key of knowledge: you have not entered yourselves, and those who
would have entered, you have obstructed.
But while he thus addressed them, the scribes and pharisees began
to be enraged, and endeavoured to incite him to speak unadvisedly on
other subjects ; insidiously watching him, and attempting to elicit some
expression, that they might accuse him.
In the mean time, as myriads of people were assembled, so that they
trampled on each other, Jesus proceeded to say to his disciples, Above
all things, guard yourselves against the leaven ofthe pharisees, which is
hypocrisy. For there is nothing secreted, that will not be unveiled ; nor
suppressed, that will not be published ; so that, whatever you have com
municated in darkness, that will be heard in the hght ; and what you
have whispered in closets, that will be proclaimed on the house-tops.
But I charge you, my friends, fear not those who kill the body, and can
ultimately accomplish no more: but I will direct you whom you should
fear ; fear him, who, after having killed, has power to cast into gehen
na : indeed, I say to you, fear him. Are not five sparrows sold for two
assarii ? yet not one of them is forgotten before God. But even the
very hairs of your head are all numbered. Fear not, therefore ; you
are more valuable than many sparrows. I further state to you, If any
one shall acknowledge me before men, the Son of Man will acknow
ledge him before the angels of God : but he, who renounces me in the
presence of men, will be renounced in the presence of the angels of
God. And every one who shall inveigh against the Son of Man, it may
be forgiven him ; but as for him, who traduces the Holy Spirit, it will
not be forgiven. Now, when they arraign you before the synagogues,
and the magistrates, and the rulers, do not solicitously contemplate how,
or what you must oppose in defence, or what you must allege ; for the
Holy Spirit will instruct you, in that hour, what ought to be said.
Then one of the crowd said to him, Teacher, direct my brother to
divide the inheritance with me. But Jesus replied to him, Man, who
constituted me a judge or an arbiter over you ? And he said to them,
See that you beware of all inordinate desires ; since a man's life rests
not on the superfluities which he possesses.
And he gave them this example : The lands of a certain rich man
produced luxuriantly. And he thus reasoned with himself, What must
I do ? for I have no place to deposit my harvests. And he added, I will
do this ; I will demolish my storehouses, and build greater ; and I will

136 APOSTOLIC PRODUCTIONS.
there gather all my products and my goods. And my life I will thus
address, Life! thou hast multiplied acquisitions deposited for many
years ; repose thyself, eat, drink, and rejoice ! But God announced to
him, Thoughtless being ! this very night thy life shall be demanded of
thee! who then will possess what thou hast provided ? Thus is he, who
accumulates treasure to himself, and is not rich with respect to God.
And he subjoined to his disciples, I therefore charge you, be not anx
iously careful in relation to your life, what you shall eat ; nor for the
body, what you shall wear. The life is more than food, and the body than
raiment. Observe the ravens, that they neither sow nor reap ; have no
storehouse, nor granary; yet God feeds them. How far are you pre
ferable to the birds 7 And which of you, by solicitude, can add a solitary
moment to his years ? If then, you cannot effect the least object, why
are you anxious for the rest ? Contemplate the lilies, how they flourish ;
they toil not ; they spin not ; and yet I declare to you, that even Solo
mon, in all his magnificence, was not arrayed like one of these. And if
God so clothe the vegetation, which is to-day in the field, and to-morrow
is thrown into the furnace ; how much more will he array you, O ye
distrustful 7 Be not therefore, inquisitive, what you shall eat, or what
you shall drink ; nor be in unquiet suspense. For the nations of the
world eagerly covet all these objects ; whereas, your Father knows that
you want them. Seek rather the kingdom of God ; and all these things
shall be super-added to you. Fear not, my little flock ; for it has pleased
your Father to give you the kingdom. Dispose of your possessions, and
impart in beneficence ; provide for yourselves purses that do not decay,
a perpetual treasure in the heavens, where no thief approaches, nor moth
destroys. For where your treasure is, there your heart will also be.
Let your loins be girded, and your lamps burning ; and yourselves
like men, who await the return of their master from the nuptial feast ;
that when he comes and knocks, they may immediately open to him.
Happy are those servants, whom, when their master arrives, he shall
find vigilant ! I assure you, that he will gird himself, and place them
at the table, and come forth and serve them. And if he should come
in the second watch, or arrive in the third watch, and thus find them,
happy are those servants ! now you are aware of this, that if the pro
prietor of the house had been apprised, at what hour the thief would
come, he would have watched, and not permitted his mansion to be in
vaded. Therefore, be ye also prepared ; for at such a period as you
little apprehend, the Son of Man will come.
Peter then said to him, Master, dost thou apply this parable to us, or
even to all 7 And the Lord said, Who, indeed, is that faithful and pru
dent steward, whom his master shall place over the servants of his fam
ily, to impart the appropriate allowance of food, in its season 7 Happy
is that servant, whom his master, at his arrival, shall find thus employed !
I aver to you, in truth, that he will appoint him to superintend his entire
estate. If, however, that servant should affirm in his heart, My master

LUKE'S HISTORY. 137
defers his return ; and should begin to beat the man-servants and the
maidens, and to feast, and carouse, and become inebriated ; the master
of that servant will come on a day when he does not expect him, and at
an hour of which he is not aware, and having discarded him, will also
assign his portion with the unfaithful. And that servant, who knew the
will of his master, and was not prepared, nor conducted in conformity
to his will, will be severely scourged. But he who did not know it,
though he committed offences deserving correction, will be less severely
chastised. For much will be required from every one, to whom much
is imparted ; and the more a man is entrusted with, the more will be
exacted from him.
I am come to send fire to this land ; and what do I wish, — that it
were already kindled 7 I have, indeed, a baptism to be received ; and
how am I constrained ; till it be consummated ! Do you imagine, that
I have arrived to dispense peace in the land 7 I announce to you, By
no means ; but on the contrary, division : for from this era, five in one
family will be at variance ; three against two, and two against three.
The father will conflict with the son, and the son with the father ; the
mother with the daughter, and the daughter with the mother ; the
mother-in-law with her son's wife, and the daughter-in-law with her
husband's mother.
And he further announced to the people, When you perceive a cloud
rising from the west, you instantly affirm, that a heavy shower approach
es ; and it occurs. And when the south wind blows, you proclaim, that
there will be sultry heat ; and it happens. Dissemblers, you can scan
the face of the earth and of the firmament ! but how is it, that you do
not comprehend this era ? And indeed, why do you not personally dis
cern what is correct 7
Besides, as thou proceedest with thy legal opponent to the magistrate,
be assiduous, in the way, to be amicably discharged from him ; lest he
forcibly convey you to the judge, and the judge deliver you to the officer,
and the officer commit you to prison. I assure you, that you will not
be released, till you have paid the entire debt.
Moreover, some who were present at that period, informed Jesus re
specting the Galileans, whose blood Pilate had mingled with that of their
sacrifices. And Jesus, in reply, said to them, Do you presume that those
Galileans were the greatest transgressors in all Galilee, because they
incurred such sufferings 7 I tell you, No ; but, unless you reform, you
will all likewise perish. Or, do you imagine that those eighteen, on
whom the tower in Siloam fell, and destroyed them, were more aggra
vated offenders than all men who resided in Jerusalem 7 I declare to
you, By no means ; but, unless you reform, you will all likewise perish.
And he communicated this parable ; an individual had a fig-tree
planted in his vineyard ; and he came seeking fruit on it, but he found
none. And he said to the vine-dresser, Behold, this is the third year
that I have come to look for fruit on this fig-tree, yet have obtained
18

138 APOSTOLIC PRODUCTIONS.
none ; cut it down ; why should it even impoverish the ground 7 But
he answering, said to him, Sir, let it also remain this year, till I dig
around and enrich it ; perhaps it may bear fruit ; but if not, thou canst,
subsequently, cut it down.
Further, he was teaching in one of the synagogues on the sabbath.
And behold, there was a woman, who had possessed a spirit of weakness
for eighteen years, and was so bowed down, that she was entirely unable
to stand erect. And Jesus, beholding her, called, and said to her, Wo
man, you are released from your infirmity. And he placed his hands
on her; and she was instantly rendered upright, and praised God. But
the ruler of the synagogue, indignantly excited, because Jesus had healed
on the sabbath, replied, and declared to the people, There are six days
in which labor should be performed ; on these, therefore, come and be
healed, and not on the sabbath. The Lord then answered him, and said,
Dissemblers ! does not every one of you, on the sabbath, loose his ox or
his ass from the stall, and lead him to a watering-place ? And was it
not proper, that this woman, who is a daughter of Abraham, whom the
adversary has indeed bound, these eighteen years, should be liberated
from this bond, on the sabbath-day ? And as he made these remarks,
all his opposers were abashed ; and the whole multitude rejoiced at all
the glorious things, that were done by him.
Then he subjoined ; What does the kingdom of God resemble 7 and
to what shall I compare it 7 It is like a grain of mustard-seed, which a
man took and planted in his garden ; and it flourished, and became a .
great tree, so that the birds ofthe air lodged in its branches.
And he further observed, To what shall I assimilate the dominion of
God 7 It resembles leaven, which a woman took and deposited in three
measures of meal, till the whole fermented.
And he passed through the cities and villages, instructing, and travel
ing towards Jerusalem. And a certain person said to him, Master, will
but few be saved ? and Jesus replied to them, Earnestly endeavor to
pass through the narrow gate ; for I declare to you, that many will seek
to enter, but will not be able. As soon as the master of the family shall
rise and close the door, and you shall begin to stand without, and to
knock at the door, saying, Master, Master, open to us ; and he shall
answer and allege to you, I do not recognise you, whence you are ; you
will then begin to say, We have eaten and drank in thy presence, and
thou hast taught in our streets : but he will say, I aver to you, that I
know you not, whence you are ; depart from me, all ye who practise
iniquity. There will be weeping and gnashing of teeth, when you shall
see Abraham, and Isaac, and Jacob, and all the prophets, admitted to
the kingdom of God, but yourselves rejected. And they will come from
the east and the west, and from the north and the south, and will place
themselves at table in the kingdom of God. And recollect, they are last,
who shall be first ; and they are first, who shall be last.

LUKE'S HISTORY. 139
On that day, certain pharisees came, and said to him, Retire, and
depart hence, for Herod intends to kill thee. And he observed to them,
Go and inform that fox, Behold I expel demons, and perform cures, to
day and to-morrow, and the third day I shall be consummated. I must,
however, proceed to-day, and to-morrow, and the subsequent day ; for
it could not be presumed, that a prophet should perish out of Jerusalem.
O Jerusalem, Jerusalem, that destroyest the prophets, and stonest those
who are sent to thee, how often would I have gathered thy children, as
a bird gathers her brood under her wings, but ye refused ! Behold,
your habitation will be transformed to a desert ! for I assure you, that
you will not see me, till the period arrives, when you shall announce,
Blessed is he, who appears in the name of the Lord !
And it occurred, on a sabbath, as Jesus went to eat bread at the house
of one of the ruling pharisees, that they were malignantly watching him.
And behold, there was a certain dropsical person in his presence. And
Jesus, in continuation, addressed the legal interpreters and pharisees,
saying, Is it lawful to heal on the sabbath 7 But they were silent. And
taking hold of the man, he healed and dismissed him ; and, in explana
tion with them, said, Which of you, if an ass or an ox fall into a pit,
will not instantly extricate him on the sabbath-day 7 And they could
not controvert him, on the subject.
Then he addressed a parable to those who were invited, when he ob
served how they selected the higher places at table, remarking to them,
When thou art invited by any one to a nuptial banquet, do not assume
the most exalted seat, lest another more respectable than you should be
invited by him ; and he who invited you both, should come and say to
you, Give place to this person ; and you should then proceed, with con
fusion, to occupy the lowest seat. But when you are invited, go and sit
in the lowest place ; and thus, when he who invited you comes, he may
intimate to you, Friend, take a superior station : you will then receive
deference in presence of those who participate with you in the repast.
For every one, who exalts himself, will be abased ; and he, who humbles
himself, will be exalted.
He further suggested to him who had invited him, When you make a
dinner or a supper, invite not your affluent friends, or your brothers, or
your relatives, or neighbors ; lest they also return the invitation, and a
reward be rendered you. But when you prepare an entertainment, in
vite the indigent, the disabled, the lame, the bhnd : and you will be for
tunate, that they are unable to requite you ; since, you will be remuner
ated in the future existence of the righteous.
Now, one of the guests, hearing these observations, said to him,
Happy is he who shall feast in the dominion of God. But Jesus replied
to him, A certain man made a splendid repast, and invited many. And
he sent his servant, at the hour of supper, to say to those who were
invited, Come, for all things are now prepared. And they all began,
with one accord, to excuse themselves. The first said to him, I have

140 APOSTOLIC PRODUCTIONS.
purchased a field, and I am compelled to go and see it ; I request you
to have me excused. And another alleged, I have bought five yoke of
oxen, and I am going to try them ; I entreat you to render my excuse.
And a third declared, I have married a wife, and therefore, I cannot
come. And that servant returning, related all to his master. Then the
ruler of the family was incensed, and said to his servant, Proceed in
stantly to the streets and lanes of the city, and collect here the poor,
and the disabled, and the lame, and the blind. The servant afterwards
observed, Sir, your command is executed, and moreover, there is room.
And the master said to the servant, Proceed to the roads and hedges,
and persuade people to come, that my house may be filled : for I declare
to you, that none of those men who were invited, shall partake of my
supper. And a vast multitude accompanied him : and turning to them, he
affirmed, If any one comes to me, and does not subordinately regard
his father, and mother, and wife, and children, and brothers, and sisters,
and indeed, even his own life, he cannot be my disciple. And he, who
does not bear his cross, and follow me, cannot become my disciple.
For which of you, if he intend to erect a tower, does not first sit down
and estimate the expense, to ascertain whether he has sufficient to
complete it ? lest perhaps, having laid the foundation, and being unable
to complete the work, all who see it begin to deride him, alleging, This
man began to build, but was not able to finish. Or what king, advanc
ing to encounter another king in war, does not first pause to reflect,
whether he is able with ten thousand men, to oppose him who marches
against him with twenty thousand. And if not, while the other is yet
at a distance, he dispatches an embassy, and solicits stipulations of
peace. Thus, therefore, if there is any one of you, who does not re
nounce all his possessions, he cannot be my disciple. Salt is salutary ;
but if the salt has become vapid, how can it be restored 7 It is neither
fit for the land, nor indeed for composture ; but is thrown away. Let
him, who has ears to listen, give audience.
Now all the tax-collectors and the heathen approached Jesus, to hear
him. And the pharisees and the scribes murmured, asserting, This man
is affectionately accessible to Gentiles, and eats with them.
But Jesus communicated this parable to them, saying, What man
among you, who has a hundred sheep, and loses one of them, would not
leave the ninety-nine in the desert, and pursue the lost one, till he should
find it 7 And having found it, he lays it on his shoulders, rejoicing.
And coming home, he convenes his friends and neighbors, and says to
them, Rejoice with me ; for I have found my sheep which was lost. I
declare to you, that there will likewise be more joy in heaven for one
reformed sinner, than for ninety-nine righteous beings, who do not
require reformation.
Moreover, what woman having ten drachmas, if she lose one of them,
does not light a lamp, and sweep the house, and search carefully, till

LUKE'S HISTORY. 141
she find it 7 And when she has found it, she assembles her friends and
neighbors, saying, Congratulate me, for I have found the drachma,
which I had lost. Thus, I apprise you, that there is joy among the
angels of God, when any one sinner reforms.
And he continued ; — A certain man had two sons. And the youngest
of them said to his parent, Father, give me my part of the inheritance.
And he divided his property between them. And in a few days, the
younger son collected all, and travelled to a distant land, and there dis
sipated his estate in profligate living. Now, when he had consumed all,
a great famine occurred in that country ; and he began to be in want.
Accordingly, he went and connected himself with a citizen of that
region, who sent him to his possessions to feed swine. And he was
desirous to satisfy himself with the pulse, which the swine were eating ;
yet no one imparted to him. But having come to himself, he said, How
many hired servants of my father have a superfluity of bread, while I
am perishing here with hunger ! I will arise and go to my father, and
will say to him, Father, I have sinned against God, and before you ; I
am no more worthy to be regarded as your son ; make me as one of
your hirelings. And he arose and went to his father. But, while he
was yet at some distance, his father saw him, and was compassionately
affected, and ran, and fell on his neck, and repeatedly kissed him.
Then the son said to him, Father, I have transgressed against Heaven,
and in your sight, and no longer deserve to be regarded as your son.
But the father said to his servants, Bring out that chief robe, and clothe
him ; and attach a ring to his hand, and shoes to his feet : and bring
here the fattened calf, and immolate it ; and let us eat, and rejoice ;
since this my son was dead, but is restored to life ; he was even lost,
but is found. And they began to be joyful.
Now his senior son was in the field ; and while returning, as he ap
proached the house, he heard a musical concert, and a choir of singers.
And calling one of the servants, he inquired the reason of this. And he
stated to him, Your brother has come ; and your father has killed the
fattened calf, because he has received him in good health. And he was
enraged, and refused to enter ; his father, therefore, came out to conci
liate him. But he alleged to his father, in return, Behold, for many
preceding years, I have served you, and have, at no period, contravened
your command ; and yet, you have never given me a kid, that I might
entertain my friends : but as soon as this son of yours arrived, who has
lavished your wealth with courtesans, you have sacrificed for him the
fattest calf. Then his father said to him, Son, you are always with me,
and all that I possess is yours. It was, indeed, appropriate, that we
should feast, and rejoice ; for this brother of yours was dead, but is
reanimated ; he was even ruined, but is restored.
And Jesus further remarked to his disciples, There was a certain rich
man, who had a steward ; and he was accused to him, as having wasted
his possessions. And having summoned him, he said to him, What is

142 APOSTOLIC PRODUCTIONS.
this that I hear of you 7 Surrender the business of your stewardship ;
for you shall no longer supervise. Then the steward said within him
self, What must I do 7 since my master divests me of the stewardship.
I am incapacitated to labor ; and I disdain to beg. I have in view a
resource, that when I am deprived of the administration, some may
receive me into their houses. And having called each of his master's
debtors, he said to the first, How much are you indebted to my master 7
And he replied, A hundred baths of oil. And he said to him, Take
your account, and instantly sit down, and write one for fifty. He then
addressed another, How much do you owe 7 And he answered, a hun
dred cors of wheat. And the steward says to him, Take your account,
and write one for eighty. And the master was powerfully impressed by
the unprincipled steward, as having warily managed ; for the children
of this world are more sagacious, in their conduct, than the children of
light. And I enjoin you, in [figurative] allusion to the transient wealth,
to make to yourselves friends, that when you are discharged, you may
be received to perpetual mansions.
He who is faithful in a little, is also faithful in much ; and he who is
unjust in a little, is also unjust in much. If, therefore, you have not
been honest in reference to the delusive wealth, who will confide to you
the real riches ? And if you have been unfaithful managers for another,
who will give you any thing to manage for yourselves ? No domestic
can serve two masters ; for he will either hate one, and love the other ;
or at least will attend one, and neglect the other. You cannot serve
God and an idol.
Now the pharisees, who were avaricious, heard all these things ; and
they treated him with the utmost contempt. And he declared to them,
you are they who pronounce yourselves to be just before men ; but God
knows your hearts ; for that which is applauded among men, is detest
able before God.
The law and the prophets continued to instruct, till the coming of
John ; since that period, the kingdom of God is proclaimed, and every
occupant enters it by force. It is, however, easier for heaven and earth
to pass away, than for one particular of the law to fail.
Every one, who divorces his wife and takes another, is an adulterer ;
and he, that marries her who is divorced from her husband, commits
adultery. Moreover, there was a certain rich man, who was robed in purple and
fine linen, and lived luxuriously every day. And there was a certain
poor man, named Lazarus, who was laid at his gate, afflicted with
ulcers ; and was desirous to be fed with the fragments, which fell from
the rich man's table : and indeed, the dogs came, and licked his ulcers.
And it occurred, that the poor man died, and was transferred by angels
to Abraham's bosom : and the rich man also died and was buried ; and
in hades, being in anguish, he looked up, and saw Abraham at a great
distance, and Lazarus in his bosom ; and exclaiming, he said, Father

LUKE'S HISTORY. 143
Abraham, compassionate me, and send Lazarus, that he may dip the
end of his finger in water, and allay my tongue ; for 1 am tortured in
this flame ! But Abraham observed, Son, recollect, that during your
hfe, you enjoyed prosperity ; but that Lazarus proportionally endured
adversity ; yet now, he is in joy, and you are in sorrow. And aside
from all this, a great chasm is situated between us and you ; so that
they, who wish to pass hence to you, are unable ; nor can those, who
are there, come to us. He however added, Father, I still entreat you,
that you would send him to my father's house ; for I have five brothers ;
that he may admonish them, lest they also come to this place of misery.
Abraham replied to him, They have Moses and the prophets ; let them
attend to these. And he said, Indeed, father Abraham, yet if one should
go to them from the dead, they would reform. But Abraham declared
to him, If they will not listen to Moses and the prophets, they would not
be convinced, though one should rise from the dead.
Jesus then observed to his disciples, It is impossible entirely to ex
clude enticements to sin ; but alas for him, from whom they proceed !
It would be better for him to have an upper millstone fastened to his
neck, and to be cast into the sea, than to allure any of these little ones
into transgression.
Be circumspect as to yourselves : if thy brother injure thee, reprove
him ; and if he repent, forgive him, And if seven times in a day he
trespass against you, and as frequently return, averring, I repent ; you
shall forgive him.
And the apostles said to the Lord, Increase our faith. And the Lord
remarked, If you had faith, though it were but as a grain of mustard-
seed, you might say to this very sycamine-tree, Be extirpated, and plant
ed in the sea, and it would obey you.
Moreover, would any of you, who has a servant ploughing, or feeding
cattle, say to him on his return from the field, Come immediately, and
sit down at the table ? Indeed, would he not rather say to him, Prepare
my supper, gird yourself, and serve me, while I am eating and drinking ;
and afterwards, you may eat and drink 7 Does he feel obliged to that
servant, because he has done what was commanded him 7 I apprehend
he does not. Thus even you, when you have performed all things which
are required of you, affirm, We thy servants have conferred no favor ;
for we have done only what we were bound to do.
Now it happened, as he went to Jerusalem, that he passed through
the interior of Samaria and Galilee. And as he entered a certain vil
lage, ten men that were lepers met him, who stood at a distance ; and
raising their voice, they exclaimed, Jesus, Master, take pity on us ! And
when he saw them, he said to them, Go, present yourselves to the priests.
And it occurred, as they proceeded, that they were cleansed. And one
of them, perceiving that he was healed, returned, loudly praising God;
and prostrating himself at the feet of Jesus, offered him thanks ; now
this man was a Samaritan. Then Jesus said in return, Were there not

144 APOSTOLIC PRODUCTIONS.
ten purified 7 but where are the nine 7 None are found returning to offer
praise to God, except this alien. And he said to him, Arise, depart ;
your faith has restored you.
And being interrogated by the pharisees, when the empire of God
would commence, he replied to them and said, The reign of God is not
introduced with scrupulous observation ; nor shall people affirm, Behold,
it is here, or behold, there ! for, remember, that the dominion of God is
among you.
Then he said to the disciples, The period will arrive, when you shall
wish to see one of those days of the Son of Man, but will not see it.
And when they shall declare to you, Behold, he is here ; or behold,
there ; proceed not to follow them. For as the lightning, which glares
from one part of the firmament, flashes to the other extremity, thus will
the appearance of the Son of Man be, in his day. But he must pre
viously suffer much, and be rejected by this generation. And as it was
in the days of Noah, so it will also happen in the days of the Son of
Man. They did eat, they drank, they married, they were affianced in
marriage, till the day that Noah entered the ark, when the deluge came,
and destroyed them all. And likewise, as it was in the period of Lot ;
they did eat, they drank, they bought, they sold, they planted, they
built ; but on the day when Lot departed from Sodom, fire and sulphur
was showered from heaven, and consumed them all ; even thus it will
be, in the crisis when the Son of Man is revealed. At that day, if any
one shall be on the house-top, having his furniture in the house, let him
not descend to remove it ; and in the same manner, let not him who
shall be in the country, return. Remember Lot's wife. He, who shall
endeavor to save his life, will lose it ; and he, who shall throw it away,
will preserve it. I apprise you, that there will be two men that night in
the same bed ; one will be arrested, and the other dismissed. Two
women will be grinding together ; one will be seized, and the other re
leased. And in return they said to him, In what place, Master 7 And
he observed to them, Where the dead carcass is, there, the eagles will
be assembled.
Jesus also taught his disciples by a comparison, that they ought
habitually to pray, and not to be disheartened ; alleging, There was a
judge in a particular city, who neither feared God, nor respected man ;
and there was a widow in that city ; and she came to him, saying, Vin
dicate me against my adversary. But he would not for some time ; ulti
mately, however, he thus communed with himself, Though I fear not
God, nor regard man ; yet, because this widow importunes me, I will
dispense justice to her, lest she stun me by her perpetual application.
And the Lord said, Hear what the unjust judge determined ; and will
not God do justice for his chosen, who fervently supplicate him day and
night, and he is compassionate towards them 7 I declare to you, that
he will instantly vindicate them. But when the Son of Man arrives,
will he find fidelity in this land 1

LUKE'S HISTORY. 145
Then he also communicated this example to some, who fancied them
selves to be righteous, and disdained others : Two men went up to the
temple to pray ; one a pharisee, and the other a public exactor. The
pharisee, standing by himself, prayed in this manner, O God, I thank
thee, that I am not like other men, rapacious, unjust, dissolute, or even
like this public exactor. I fast twice in the week ; I pay tithes of all
that I acquire. But the public exactor, standing at a distance, and not
daring even to raise his eyes to heaven, smote on his breast, saying, O
God, be propitious to me a sinner. I assure you, that this man returned
to his house pardoned, and not the other : for every one, who exalts
himself, will be humbled ; and he, who humbles himself, will be exalted.
Now some presented to him infants, that he might touch them ; and
the disciples perceiving it, reproved those [who brought them]. But
Jesus called them to him, and said, let the little children come to me,
and not forbid them ; for of such, is the kingdom of God. In truth, I
say to you, that if any one does not receive the kingdom of God like a
little child, he shall by no means enter it.
And a certain magistrate interrogated him, saying, Excellent Teacher,
what shall I do, that I may inherit eternal life 7 And Jesus replied to
him, Why do you style me excellent ? None is excellent, but the one
God. You know the commandments ; Do not commit adultery ; do not
kill ; do not steal ; do not falsely testify ; honor your father and your
mother. And he replied, I have kept all these from my childhood.
Now Jesus, hearing this, said to him, You are yet deficient in one
respect : sell all that you possess, and distribute to the poor, and you
will have treasure in heaven ; then come, and follow me. But when he
heard this, he was extremely afflicted ; for he was very affluent.
And Jesus, perceiving that he was in great sorrow, remarked, With
what difficulty will they who have wealth, enter the kingdom of God !
Since, it is easier for a camel to go through the eye of a needle, than for
a rich man to enter the kingdom of God. And those, who listened,
said, who then can be saved ? But he affirmed, Things which are im
possible with men, are in the power of God.
Peter then declared, Behold, we have relinquished all, and followed
thee. And Jesus observed to them, I assure you, that there is no one,
who has left house, or parents, or brothers, or wife, or children, in the
cause of God's kingdom, who will not receive vastly more in this world,
and in the future state, everlasting life.
Then Jesus, taking the twelve aside, said to them, Behold, we are go
ing up to Jerusalem, and all things, which are written by the prophets,
relative to the Son of Man, must be accomphshed. For he will be de
livered to the Gentiles, and will be ridiculed, and malignantly assailed,
and spitten on : and having scourged him, they will destroy him ; but on
the third day he will return to Ufe. But the twelve did not comprehend
any of these things ; and this subject was concealed from them ; and
they recognised not what was disclosed.
19

146 APOSTOLIC PRODUCTIONS.
And it occurred, as he was approaching Jericho, that a certain blind
man sat begging by the highway ; and hearing the people as they pass
ed, he asked, What does this mean 7 And they informed him that Jesus
the Nazarean was passing. And he cried, saying, Jesus, son of David,
have mercy on me ! And those, who preceded, severely charged him,
that he should be silent ; but he exclaimed more vehemently, Son of
David, have mercy on me ! And Jesus stopped, and commanded them to
conduct the man to him ; and, when he advanced, asked him, saying,
What do you desire me to do for you 7 And he replied, Master, to
restore my sight. And Jesus said to him, Receive your sight ; your
faith has recovered you. And he instantly saw, and accompanied Jesus,
praising God : and all the people, who witnessed it, rendered praise
to God.
And Jesus, having entered, was passing through Jericho. And be
hold, there was a man named Zaccheus, and he was the chief of the
tax-gatherers, and he was opulent. And he sought to view the personal
appearance of Jesus ; but he could not in consequence of the crowd, for
he was small in stature. And running forward, he ascended a sycamore,
that he might see him ; for he was to pass in that direction. Now as
Jesus came to the place, he looked up, and saw him, and said to him,
Zaccheus, come down immediately, for to-day I must remain at your
house. So he hastened down, and joyfully received Jesus. And seeing
it, they all murmured, alleging, He is gone to be entertained by a man
who is a transgressor. But Zaccheus, presenting himself before Jesus,
said, Behold, Master, the half of my possessions I give to the poor ; and
if I have extorted any thing from any man, I will restore to him four
fold. Then Jesus said respecting him, To-day, salvation has assuredly
visited this very family ; since he also is a descendant of Abraham.
For the Son of Man is come to seek and to recover that which was lost.
Moreover, after they had heard these things, he continued, and com
municated a parable, because he was near Jerusalem, and they thought
that the reign of God would immediately be revealed. He therefore
proceeded ; A certain person of illustrious descent, departed to a distant
country, to procure for himself royalty, and then return. And having
called ten of his servants, he delivered to them ten minas, and said to
them, Negotiate till I come. But his countrymen hated him, and dis
patched an embassy after him, declaring, We will not have this man for
our king. And it happened, when he had returned, vested with royal
power, that he commanded those servants, with whom he had entrusted
the money, to be called to him, that he might ascertain what acquisition
each had made. And the first approached, saying, Sir, your mina has
gained ten minas. And he said to him, Well-done, good servant ; since
you have been faithful in a very little, receive the government of ten
cities. Then the second came, saying, Sir, your mina has acquired five
minas. And he subjoined to this, Be thou also governor of five cities.
Then another came, asserting, Sir, see your mina, which I have retain-

LUKE'S HISTORY. 147
ed, deposited in a napkin ; for I feared you, because you are a harsh
man ; you exact what you did not give, and reap what you did not sow.
But the master says to him, From your own mouth, malignant servant,
I will condemn you. Did you know that I was a harsh man, exacting
what I did not give, and reaping what I did not sow 7 Why then, did
you not place my money in the bank, that when I returned, I might
have received it, with interest. And he said to his attendants, Take the
mina from him, and give it to him who has the ten minas. (And they
suggested to him, Sir, he has ten minas). For I assure you, that to
every one who has gained, more will be imparted ; and from him who
has not gained, even that which he has received, will be taken. More
over, bring here those my enemies, who refused that I should reign over
them, and destroy them in my presence.
And having made these observations, he preceded, ascending to Jeru
salem. And it occurred, as he arrived near Bethphage and Bethany, at
the foot of the mount of Olives so denominated, that he sent two of his
disciples, saying, Go to the opposite village, in which as you enter, you
will find a colt tied, on which no man ever rode ; loose, and bring him.
And if any one ask you, Why do you unfasten it 7 you shall thus say to
him, Because the Master wants him. And they who were sent, depart
ed, and found even as he had apprised them. Now, as they were loos
ing the colt, the owners of it said to them, Why do you untie the colt ?
But they said, The Master wants him. And they brought it to Jesus ;
and they threw their own clothes over the colt, and placed Jesus thereon.
And as he proceeded, the people spread their garments in the road.
And as they advanced even near to the lower declivity of the mount of
Olives, the whole multitude of the disciples began to rejoice, and to
praise God in loud acclamations, for all the miracles which they had
witnessed, saying, Blessed be the King, who comes in the name of the
Lord ; peace in heaven, and glory in the highest heaven. And some of
the pharisees, among the crowd, said to him, Teacher, reprimand thy
disciples. But he answered and said to them, I declare to you, that if
these should be silent, the stones would immediately exclaim.
And as he came near, surveying the city, he wept over it, saying, Oh
that thou hadst considered, at least in this thy day," the things which con
cern thy peace ! but now, they are veiled from thine eyes. For the
days are approaching thee, when thine enemies will throw a rampart
around thee, and environ thee, and press thee in on every side, and
level thee with the ground, and crush thy children in the ruins ; and
they will not leave thee one stone upon another ; because thou didst not
consider the time when thou wast visited.
And having entered the temple, he proceeded to drive out those who
sold therein, and those who bought, affirming to them, It is written, My
house is a sanctuary of prayer, but you have made it a den of robbers.
And he was daily instructing in the temple ; while the chief priests,
and the scribes, and the rulers of the people were constantly seeking

148 APOSTOLIC PRODUCTIONS.
his destruction ; but could not devise how to effect it ; for all the people
listened to him with the greatest attention.
And it occurred, on one of those days, as Jesus taught the people in
the temple, and preached the gospel, that the chief priests, and the
scribes, with the elders, assailed, and addressed him, saying, Inform us
by what authority thou dost these things 7 or who is he, that empowered
thee. Then he stated to them in reply, I will also make one inquiry of
you ; and answer me ; Was the authority of John to baptize, from
heaven, or from men 7 And they conferred together, saying, If we
should assert, from heaven ; he will reply, Why then did you not be
lieve him ? But if we declare, From men ; all the people will stone us;
for they are persuaded that John was a prophet. And they answered,
that they could not decide whence it was. And Jesus said to them,
neither do I disclose to you by what authority I do these things.
He then proceeded to communicate to the people this parable. A
man planted a vineyard, and leased it to husbandmen, and took a jour
ney, for a long period, into a distant country. And at the season, he
sent a servant to the husbandmen, that they might give him of the pro
duce ofthe vineyard ; but the husbandmen beat him, and sent him back
destitute. And he proceeded to send another servant ; and they also
beat him, and infamously treated him, and forced him away destitute.
And he persisted in sending a third ; and they also wounded him, and
drove him out. The proprietor of the vineyard then said, What must I
do 7 I will send my beloved son ; perhaps, when they see him, they
will reverence him. But the husbandmen, beholding him, thus convers
ed among themselves, This is the heir ; come, let us kill him, that the
inheritance may be ours. And they thrust him out of the vineyard, and
killed him. What, therefore, will the proprietor of the vineyard do to
them 7 He will come and destroy those husbandmen, and will give the
vineyard to others. And when the people heard it, they said, Let it
not be.
And Jesus looked on them and said, What then means that expression
of scripture, The same stone, which the builders rejected, is made the
head of the corner 7 Every one, who shall fall on that stone, will be
bruised ; but if it shall fall on any one, it will crush him to pieces. And
the chief priests and the scribes, in that very hour, sought to lay hands
on him ; for they perceived that he had spoken this parable concerning
them ; but they feared the people.
And insidiously watching him, they sent out spies, affecting to per
sonate conscientious men, that they might fasten upon his discourse, to
surrender him to the command and authority of the procurator. And
these interrogated him, saying, Teacher, we know that thou dost cor
rectly speak and instruct, and dost not partially respect persons, but
teachest the way of God with integrity. Is it lawful for us, or not, to
pay taxes to Cesar 7 But perceiving their subtilty, he said to them,
Why do you try me 7 Show me a denarius. Whose representation

LUKE'S HISTORY. 149
and inscription does it bear ? And they answering, alleged, Cesar's.
And he said to them, Render, therefore, to Cesar, the things which are
Cesar's ; and to God, the things which are God's. And they could not
surprise him in his remarks before the people ; and being astonished at
his reply, they were silent.
Then came to him some ofthe sadducees, who deny that there is any
future existence ; and they thus questioned him, Teacher, Moses direct
ed us, in writing, that if any man's brother decease, having a wife, and
he die without children, his brother should marry the widow, and per
petuate posterity to his brother. Now there were seven brothers ; and
the first, taking a wife, died without children. And the second married
the widow, and he departed childless. Then the third married her,
as did likewise the rest ; they died, and left no children. And last of
all, the woman also died. In the future state, therefore, whose wife
of them will she be 7 for the seven married her. And Jesus said to
them in reply, The people of this world marry, and are given in mar
riage ; but they who are deemed worthy to attain that world, and the
renewed existence from the dead, neither marry, nor are pledged in
marriage ; nor indeed, can they die any more ; since they are like the
angels ; and are the children of God, being the children of another life.
Now that the dead are reanimated, even Moses indicated at the bush,
when he called the Lord, The God of Abraham, and the God of Isaac,
and the God of Jacob. He is not, however, a God of the dead, but of
the hving ; for they are all, [though dead to us], alive to him. Some of
the scribes then said in return, Teacher, thou hast well remarked. And
after that, they did not venture thus to question him.
Then he observed to them, Why is it affirmed that the Messiah must
be a son of David 7 Yet David himself declares in the book of Psalms,
The Lord said to my Lord, sit thou at my right hand, till I make thine
enemies thy footstool. As David thus calls him Lord, how can he be
David's son 7
He then said to his disciples, in the audience of all the people, beware
of these scribes who desire to walk about in long robes, and love saluta
tions in the public places, and the principal seats in the synagogues, and
the most distinguished positions at entertainments ; who devour the
families of widows, and through ostentation make long prayers. These
will receive a more signal retribution.
Moreover, Jesus looking up, beheld the rich men casting their gifts
into the treasury. And he also saw a miserably poor widow contribut
ing two mites. And he declared, I assure you, that this poor widow
has contributed more than any of them ; for all these, from their abun
dance, threw in towards the offerings of God ; but she, from her poverty,
cast in all her sustenance.
And as some were remarking relative to the temple, how it was
adorned with beautiful stones and consecrated things, he said, As for
these things which you behold, the time will come, in which there will

150 APOSTOLIC PRODUCTIONS.
not be left one stone on another, that will not be thrown down. Then
they asked him, saying, Teacher, when indeed will these things be 7
and what will be the sign of their occurrence 7 And he said, Be cau
tious, lest you should be seduced ; for many will come under my name,
affirming, I am the person, and the crisis has arrived ; do not, however,
follow them. But when you shall hear of wars and insurrections, be
not terrified ; for these things must previously happen ; but the end is
not immediate.
He then said to them, nation will rise against nation, and kingdom
against kingdom ; and there will be violent earthquakes in various
places, and famines, and pestilences ; and there will be terrific appear
ances ; and great prodigies in the sky. But antecedently to these events,
they will lay their hands on you, and prosecute you, surrendering you
to assemblies and prisons, and arraigning you before kings and gov
ernors on account of my name. But it shall avail to your vindication.
Privately determine, therefore, not to premeditate on your defence ; for
I will give you eloquence and wisdom, which none of your adversaries
will be able to controvert, or resist. And moreover, you will be betray
ed by parents, and brothers, and relatives, and friends ; and some of
you they will cause to be slain. And you will be hated by all, for the
sake of my name. But not a hair of your head will perish. By your
perseverance you will preserve your fives.
Now when you shall see Jerusalem surrounded by armies, then know
that its desolation approaches. Then let those, who are in Judea, fly
to the mountains ; and let those, who are in the city, make their escape ;
and let not those enter therein, who are in the country. For these will
heid&ys of vengeance, in which all the declarations of scripture will be
fulfilled. But alas for those who are in gestation, and for them that
impart nourishment in those days ! for there will be great distress in
the land, and severe displeasure against this people. And they will fall
by the edge of the sword, and will be driven away captive into all na
tions ; and Jerusalem will be trodden by the Gentiles, till the periods of
the Gentiles shall be accomplished. And there will be signs in the sun,
and moon, and stars ; and on the earth, nations in complicated cala
mities ; the sea and flood roaring ; men expiring through fear and fore
taste of the judgments that await the land ; for the powers of the heavens
will be shaken. And they will then see the Son of Man coming in a
cloud with power and great glory. And when these things begin to
transpire, look upwards, and lift up your heads ; for your deliverance
approaches. And he communicated a parable to them ; Survey the fig-tree, and all
the trees ; when they now germinate, you know, from personal observa
tion, that summer is even near. Thus also, when you witness the ac
complishment of these things, know, that the dominion of God is near.
Indeed, I declare to you, that this generation will not pass away, till all
be fulfilled. The heaven and the earth may vanish ; but my words shall

LUKE'S HISTORY. 151
never fail. Therefore, cautiously attend to yourselves, lest at any time
your hearts be overburdened by gluttony, and intemperance, and secular
cares ; and that day should come unexpectedly upon you. For it will
come, as a snare, on all those who occupy the surface of this whole land.
Constantly watch, therefore, and pray, that you may be regarded worthy
to escape all these things which shall occur, and to be acquitted before
the Son of Man.
Thus, every day he taught in the temple ; but at night he retired, and
lodged at what is called the mount of Olives. And every morning, all
the people early resorted to him in the temple, to hear him.
Now the feast of unleavened bread, which was called the passover,
drew near. And the chief priests and scribes were contriving how they
might destroy Jesus ; but they feared the people. The adversary then
entered Judas, who was also called Iscariot, being of the number ofthe
twelve. And departing, he consulted with the chief priests and com
manding officers, in what manner he might deliver Jesus into their hands.
And they rejoiced, and offered to give him a certain sum ; and he ac
ceded, and watched an opportunity to surrender him to them, without
commotion. Moreover, the day of unleavened bread came, on which the passover
was to be sacrificed. And he sent Peter and John, saying, Go and pre
pare for us the passover, that we may eat it. But they asked him,
Where dost thou wish us to prepare it 7 And he answered them, Be
hold, as you are entering the city, a man will meet you, carrying a
pitcher of water ; follow him to the house where he enters ; and say to
the master of the family, The teacher inquires of you, Where is the
guest-chamber, in which I may eat the passover with my disciples 7
And he will show you a large upper room furnished ; there make pre
paration. And they went and found every thing as he had informed
them ; and they prepared the passover.
And when the hour arrived, he placed himself at table with his twelve
apostles. And he said to- them, I have most earnestly desired to eat this
passover with you, before I suffer death : for I declare to you, that I will
never partake of another, till it be accomplished in the kingdom of God.
And having received a cup, he gave thanks, and said, Take this, and
dispense it among you : for I assure you, that I will not again drink of
the product of the vine, till the reign of God shall commence. And
having taken a loaf, and offered thanks, he broke it, and gave it to them,
saying, This is my body which is given for you ; do this in commemora
tion of me. And in a similar manner, he imparted the cup after supper,
saying, This cup is the new covenant, poured out for you with my blood.
Recollect, however, that the hand of him who betrays me, is on the
table with mine. And the Son of Man is indeed departing, as it was
defined ; but alas for that man by whom he is betrayed ! And they be
gan to inquire among themselves, which of them it could be, that would
do this.

152 APOSTOLIC PRODUCTIONS.
And there was a contention among them, which of them should be
considered the greatest. But he observed to them, The kings of the na
tions exercise dominion over them ; and they who oppress them are
styled benefactors. But with you it must be otherwise : indeed, let him,
who is the senior among you, become as the younger ; and let him who
rules, be like him that obeys. For which is greater, he who is attended
at table, or he who attends 7 Is it not he who is attended ? Yet I am
among you as the servant. You are they who have continued with me
in my trials. And I assign to you a kingdom, as my Father has assign
ed to me ; that you may eat and drink at my table in my kingdom, and
sit on thrones, as judges ofthe twelve tribes of Israel.
Then the Lord said, Simon, Simon, behold, the adversary has assidu
ously sought you all, that he might sift you like wheat ; but I have
prayed for thee, that thy faith may not entirely fail ; and when you are
restored, estabhsh these your brethren. And Peter declared to him,
Master, I am prepared to accompany thee, even to prison, and to death.
But Jesus said, I aver to you, Peter, that a watch-trumpet will not sound
this day, till you have thrice denied that you know me.
Then he said to them, When I sent you without purse, or bag, or
shoes, were you deficient in any thing 7 And they replied, In nothing.
He then said to them, Now, however, he who has a purse, let him take
it, and likewise his bag ; and let him who has no sword, sell his mantle,
and purchase one. For I announce to you, that this scripture, He was
ranked among malefactors, must now be accomplished in me : for the
things relating to me, are soon to be fulfilled. And they said, Master,
behold, here are two swords. And he replied to them, it is sufficient.
He then went out, and repaired as he was accustomed, to the mount of
Olives ; and his disciples also followed him.
Moreover, having arrived at the place, he said to them, pray that you
may not yield to temptation. And he retired from them about a stone's
throw, and kneeling down he prayed, saying, Father, O that thou
wouldst take away this cup from me ; yet, not my will, but thine be
done. And there appeared to him a messenger from heaven, fortifying
him. And being in agony, he prayed more intensely ; and his sweat
resembled great drops of blood falling on the ground. And rising from
prayer, he came to the disciples, and found them sleeping through sor
row, and said to them, Why do you sleep 7 Arise and pray, lest the
trial overpower you.
And while he* was yet speaking, behold, a multitude, and he who was
called Judas, one ofthe twelve, preceded them, and approached Jesus
to kiss him. And Jesus said to him, Judas, do you betray the Son of
Man with a kiss 7 And when they who were about him, perceived what
would ensue, they said to him, Master, shall we strike with the sword.
And one of them struck a servant of the high priest, and cut off his right
ear. And Jesus said in return, Desist now ! And he touched his ear,
and healed him. Jesus then observed to the chief priests, and officers

LUKE'S HISTORY. 153
of the temple-guard, and elders, who were proceeding to assault him,
Do you advance with swords and clubs, as in pursuit of a robber 7
When I was with you every day in the temple, you offered me no vio
lence : but this is your hour, and the power of darkness.
They then arrested him, and led him away, and brought him to the
house ofthe high priest. And Peter followed at a distance. And when
they had kindled a fire in the midst of the hall, and were seated together,
Peter sat down among them. But a certain maid-servant perceived him
sitting at the fire, and attentively beholding him, declared, This man
was also with him. He, however, denied him, saying, Woman, I do not
know him. And a little after, another saw him and said, You are also
one of them. But Peter alleged, Man, I am not. And subsequently,
in about the period of an hour, another confidently affirmed, saying, In
fact, this person was likewise with him ; for he also is a Galilean. And
Peter said, Man, I know nothing of your assertion. And immediately,
while he was yet speaking, a watch-trumpet sounded. And the Lord
turned, and looked upon Peter. And Peter recollected the declaration
of the Lord, how he said to him, Before a watch-trumpet shall sound,
you will thrice deny me. And he went out, and wept bitterly.
And the men, who had Jesus in custody, insulted and scourged him.
And having covered his eyes, they beat him in the face, and asked him,
saying, Divine who it is that struck thee 7 And much other abusive lan
guage they uttered against him.
And when it was day, the elders of the people, with the chief priests,
and scribes, were assembled, who, having caused him to be conducted to
their sanhedrin, said to him, If thou art the Messiah, inform us. But
he said to them, if I inform you, you will not believe : and if I also in
terrogate, you will neither respond to me, nor discharge me. From
this very time, the Son of Man will sit on the right hand of the power
of God. And they all said, Thou art then the Son of God 7 And he
observed to them, I am, in reply to your inquiry. Then they said, what
additional testimony do we require ? since we ourselves have heard this
from his own mouth.
And the whole multitude of them arose, and led Jesus away to Pilate.
And they began to accuse him, alleging, We found this person seditious
ly inciting this nation, and forbidding them to pay tribute to Cesar, as
serting that he himself is Messiah the King. Then Pilate questioned
him, saying, Thou art the King of the Jews ? And he said in answer,
You correctly aver. Pilate then said to the chief priests-gjid the people,
I discover no criminality in this man. But they were the more violent,
declaring, He excites sedition among the people, by the doctrine which
he spreads through all Judea, from Galilee where he began, to this place.
Now Pilate, hearing of Galilee, inquired if the man was a Galilean.
And ascertaining that he belonged to Herod's jurisdiction, he sent him
to Herod, who was also then at Jerusalem.
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154 APOSTOLIC PRODUCTIONS.
And when Herod beheld Jesus, he was exceedingly rejoiced ; indeed,
he had for a long time been desirous to see him, because he had heard
much concerning him ; and he hoped to witness his performance of
some miracle. And he examined him in many particulars, but Jesus
made him no reply. Now the chief priests and scribes, who were pre
sent, eagerly accused him. Then Herod with his soldiers infamously
treated him, and having in derision arrayed him in a resplendent robe,
remanded him to Pilate. And on the same day Pilate and Herod be
came mutual friends ; for they had previously been hostile to each other.
Then Pilate, having summoned the chief priests, and the magistrates,
and the people, said to them, You have brought this man before me, as
one who excites the people 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. Nor indeed has Herod ; for I referred you to him.
Be assured, then, that he has done nothing to deserve death. I will
therefore chastise, and acquit him. (For it was necessary that he should
release to them one prisoner at the festival). Then they all exclaimed,
with one accord, Take this man away, and release to us Barabbas :
(who, for an insurrection made in the city, and for murder, had been
thrown into prison.) Upon this Pilate, disposed to release Jesus, again
addressed them. But they thus vociferated, Crucify, crucify him. And
he said to them, the third time, Why, what evil has this man done 7 I
have not found him chargeable with any capital crime. Having there
fore scourged, I will discharge him. But they were urgent with loud
voices, requiring that he might be crucified. And their clamors, and
those of the chief priests prevailed. And Pilate adjudged, that it should
be as they demanded. And he released the one whom they desired,
who for sedition and murder had been imprisoned ; but he surrendered
Jesus to their will.
And as they led him away, they seized one Simon, a Cyrenian, com
ing from the country, and they laid the cross on him, that he might car
ry it after Jesus. Now a great multitude followed him, among whom
were many women, who bewailed and lamented him. But Jesus, turn
ing to them, said, Daughters of Jerusalem, weep not for me, but weep
for yourselves, and for your children. For, behold, the days are com
ing, in which they shall declare, Happy are the sterile, even they who
never had offspring, and those who never imparted nourishment. They
shall then begin to say to the mountains, Fall on us, and to the hills,
Cover us. For if these things are done, while the tree is green ; what
will be done when it is dry 7 Now two others, who were criminals, were
also led with him, to be executed.
Moreover, when they came to the place which is called Calvary, they
there nailed him to the cross, and the malefactors also, one at his right
hand, and the other at his left. Then Jesus said, Father forgive them ;
for they know not what they do. And they parted his garments by lot.

LUKE'S HISTORY. 155
And while the people were gazing, even their rulers joined them in treat
ing him with the utmost contempt, affirming, He save others ! let him save
himself, if he is the Messiah, the chosen of God. And the soldiers also
derided him, coming to him, and offering him vinegar, and saying, If
thou art the King ofthe Jews, save thyself. And further, there was an
inscription over his head, in Greek, and Roman, and Hebrew letters,
This is the King of the Jews.
Now, one of the malefactors, who suffered with him, reviled him, say
ing, If thou art the Messiah, preserve thyself and us. But the other in
reply reproved him, observing, Do you not fear God, when you"" are in
the same condemnation 7 And we, indeed, justly ; for we receive what
is due for the crimes we have committed ; but this man has done nothing
amiss. And he said to Jesus, Remember me, Lord, when thou comest
into thy kingdom ! And Jesus declared to him, I assure you, that this
day you shall be with me in paradise.
And it was about the sixth hour, and there was darkness over the
whole land, till the ninth hour. And the sun was obscured, and the veil
of the temple was rent in the midst. And Jesus, exclaiming with a loud
voice, said, Father, to thy hands I commit my soul ; and having thus
spoken, he expired. Now when the centurion saw what was done, he
praised God, asserting, This was, assuredly, a righteous man. And all
the people, who were assembled at this spectacle, perceiving what was
done, returned, beating their breasts. And all his acquaintance, and
the women who had followed him from Galilee, stood at a distance, wit
nessing these things.
And further, there was a member of the sanhedrin, named Joseph,
from Arimathea, a city of the Jews, a good and just man, who did not
concur in the counsel and conduct of the rest, but was even personally
awaiting the reign of God. This man went to Pilate, and solicited the
body of Jesus. And having taken it down, he wrapped it in fine linen,
and placed it in a tomb excavated from a rock, in which no one was
ever previously laid. And it was the day of preparation, and the sabbath
was lighting up. And moreover, the women who accompanied him from
Galilee, followed, and viewed the sepulchre, and in what mode his body
was deposited. And they returned, and provided spices and balms ; and
then rested on the sabbath, according to the commandment.
But, on the first day of the week, very early in the morning, they went
with some others to the tomb, carrying the aromatics, which they had
prepared. Now they perceived, that the stone was removed from the
sepulchre. And having entered, they found not the body of the Lord
Jesus. And it occurred, as they were in great anxiety respecting this,
behold, two men stood near them, in splendid vestments. And while
the women were in consternation, and inclining their faces to the earth,
the men said to them, Why do you seek him who lives among the dead 7
He is not here, but is risen ; remember how he addressed you, when he
was yet in Galilee, saying, The Son of Man must be surrendered to the

156 APOSTOLIC PRODUCTIONS.
hands of sinners, and be erucified, and the third day be restored to life.
And they recollected his words.
And having returned from the tomb, they communicated all these
things to the eleven, and to all the rest. Now it was Mary Magdalene,
and Joanna, and Mary the mother of James, and other women with
them, who announced these things to the apostles. But their represen
tations appeared to them like fictions, and they discredited them. Pe
ter, however, arose, and ran to the sepulchre ; and stooping down, saw
nothing there but the linen clothes. And he departed, with an inward
surprise at the occurrence.
And, behold, two of his disciples were travelling, on that very day, to a
village called Emmaus, which was sixty furlongs from Jerusalem. And
they discoursed together concerning all these things which had happen
ed. And it occurred, as they conversed and debated, Jesus himself ap
proached and accompanied them. But their eyes were so restrained,
that they did not recognise him. Then he said to them, What discus
sions are these that occupy you, as you walk 7 and why are you deject
ed 7 And one of them, whose name was Cleopas, said to him in answer,
Art thou the only stranger in Jerusalem, who is unacquainted with the
recent events at that place 7 And Jesus said to them, What events 7
And they replied to him, Those repecting Jesus the Nazarean, a man
who was a prophet, powerful in action and eloquence, before God and
all the people ; and how the chief priests and our rulers surrendered him
to be condemned to death, and have crucified him. But we hoped, that
he would be the person, who was to have redeemed Israel. And aside
from all this, to-day being the third day since these things happened,
some women of our society have astonished us ; for having gone early
to the sepulchre, and not finding his body, they came, stating, that they
had actually witnessed a vision of angels, who affirmed that he was
alive. Therefore, some of those who were with us, went to the sepul
chre, and found it even as the women had alleged ; but they did not
see him.
He then declared to them, O inconsiderate, and reluctant of heart to
believe things, all of which have been predicted by the prophets ! Was
it not essential that the Messiah should thus suffer, and enter his glory 7
Then commencing with Moses and proceeding through all the prophets,
he interpreted to them all the passages relative to himself. And as they
approached the village, to which they were travelling, he indicated as
though he intended to go further. But they urged him, saying, Remain
with us ; for it is near evening, and the day declines. So he went in, to
continue with them. And it happened, as he was seated with them at
the table, that he took the loaf, and having blessed God, broke it, and
distributed to them. And their eyes were opened, and they knew him ;
and he disappeared. And they said to each other, did not our hearts
burn within us, when he conversed with us on the road, and while he
unfolded to us the scriptures ?

LUKE'S HISTORY. 157
And arising at the same hour, they returned to Jerusalem, and found
the eleven, and the rest of their company assembled, who said, The Lord
is assuredly risen, and has appeared to Simon. The two disciples also
recounted what had happened on the road, and how Jesus was discover
ed to them in breaking the loaf.
Now, as they were disclosing these things, Jesus stood in the midst of
them, and said to them, Peace be to you ! But they were dismayed and
terrified, suspecting that they saw a spirit. And he said to them, Why
are you alarmed ? and why do suspicions arise in your hearts 7 View
my hands and my feet ; it is I myself; handle me, and ascertain, for a
spirit has not flesh and bones, as you perceive me to have. And having
said this, he showed them his hands and his feet. And when some of
them, through joy, yet disbelieved, and were astonished, he said to them,
have you any food here ? Then they gave him part of a broiled fish, and
of a honey-comb, which he received and did eat in their presence. And
he said to them, These are the very words which I communicated to you,
while I was yet among you, that all things which are written in the law
of Moses, and in the prophets, particularly in the psalms, respecting me,
should be accomplished. At the same time, he fully opened their minds
to comprehend the scriptures ; and he said to them, Thus it is written,
and agreeably to this, it was necessary that the Messiah should suffer,
and rise from the dead on the third day ; and in his name, reformation
and the forgiveness of sins must be proclaimed to all nations, commenc
ing at Jerusalem. And do you bear testimony to these things. And, be
hold, I send to you that which my Father has promised ; but remain ye
in the city, till you are invested with power from above.
Then he conducted them as far as Bethany, and raising his hands, he
blessed them. And it occurred, as he was blessing them, that he was
separated from them, and transferred to heaven. And they worshipped
him, and returned to Jerusalem with great joy ; and were constantly in
the temple, praising and blessing God.

THE HISTORY BY JOHN.
In the beginning existed the Word, and the Word was with God, and
the Word was God. This was in the commencement with God. All
things were formed by it, and without it not even one thing was made,
which has existed. In it was hfe, and the life was the hght of men.
And the light shone in darkness, and the darkness did not overpower it.
A man named John was sent from God. This man appeared as a
witness, to certify concerning the light, that by his means all might
believe. He was not himself the light, but came to testify respecting
the light. The true light was he who, entering the world, illuminates
every man.
He was in the world, and the world was made by him ; yet the world
did not acknowledge him. He came to his own territories ; but his own
people did not receive him. To as many, however, as received him,
and confided in his name, he imparted the privilege of being the chil
dren of God ; who proceeded not from ancestry, nor from the human
constitution, nor from the will of man, but from God.
And the Word was constituted man, and resided among us, (and we
contemplated his glory, such a glory as became the only produced by
the Father), replete with grace and truth. (It was respecting him that
John testified, when he exclaimed, This is he of whom I affirmed, He
who succeeds me is preferred to me ; for he was before me). And from
his abundance all of us have received, even more abundant grace ; since
the law was given by Moses, but the grace and the truth came through
Jesus Christ. No man ever saw God ; it is the only produced Son, that
is in the bosom of the Father, who has revealed him.
Now this is the testimony of John. When the Jews sent priests and
Levites from Jerusalem to inquire of him, Who art thou 7 he admitted,
and did not deny ; but openly acknowledged, I am not the Messiah.
And they asked him, Who then 7 Art thou Elijah ? And he declared, I
am not. Art thou the Prophet 7 And he replied, No. They therefore
said to him, Who art thou 7 that we may return an answer to those
who sent us. What dost thou say concerning thyself ? He said, I am
he whose voice proclaims in the wilderness, Make straight the way of
the Lord, as Isaiah the prophet announced. Now the messengers were
of the pharisees. And they interrogated him, and said to him, Why
then dost thou baptize, since thou art neither the Messiah, nor Elijah,
nor the Prophet 7 John answered them, saying, I baptize with water ;
but there dwells one among you, whom you know not ; this is he, who
succeeds me, and was before me, the string of whose shoe I am not
worthy to unloose. These things occurred at Bethany, on the Jordan,
where John was baptizing.

JOHN'S HISTORY. 159
The next day John perceives Jesus approaching him, and declares,
Behold the Lamb of God, who takes away the sin of the world ! This
is he of whom I said, After me comes a man who is preferred to me ;
for he was before me. And I did not know him ; yet for this purpose,
that he may be discovered to Israel, I am come baptizing with water.
And John thus testified, I saw the Spirit descending as a clove from
heaven, and it remained on him. And I did not know him ; but he,
who sent me to baptize with water, said to me, On whom thou shalt see
the Spirit descending and remaining on him, this is he who baptizes
with the Holy Spirit. And I saw, and have testified, that this is the
Son of God.
Moreover, on the subsequent day, John, being with two of his disci
ples, attentively observed Jesus as he passed, and said, Behold the
Lamb of God ! And when the two disciples heard him speak, they fol
lowed Jesus. And Jesus having turned, and seen them following, says
to them, What do you seek 7 They said to him, Rabbi, (which signifies
teacher), where dost thou abide 7 He replies to them, Come and see.
They went and saw where he dwelt, and continued with him that day.
It was about the tenth hour. One of the two who had heard the testi
mony given by John, and had followed Jesus, was Andrew, Simon
Peter's brother. He previously met his own brother Simon, and in
formed him, We have found the Messiah, (a name equivalent to Christ).
And he conducted him to Jesus. Then Jesus, steadfastly surveying him,
declared, Thou art Simon, the son of Jonas ; thou shalt be denominated
Cephas, which denotes the same as Peter.
On the following day, Jesus determined to depart thence to Galilee,
and meeting Philip, said to him, Follow me. Now Philip was from
Bethsaida, the city of Andrew and Peter. Philip meets Nathaniel, and
observes to him, We have found the person described by Moses in the
law, and by the prophets, — Jesus, the son of Joseph, from Nazareth.
And Nathaniel said to him, Can any good thing proceed from Naza
reth 7 Philip replies to him, Come and see. Jesus saw Nathaniel
coming towards him, and thus characterized him, Behold a genuine
Israelite, in whom there is no disguise ! Nathaniel says to him, How
dost thou know me 7 Jesus replied and said to him, Before Philip called
you, as you was under the fig-tree, I saw you. Nathaniel, in return,
then declared to him, Teacher, thou art the Son of God ; thou art the
King of Israel. Jesus said to him in reply, You believe, because I
affirmed to you, that I beheld you under the fig-tree : you shall see
greater things than this. And he further said to him, In absolute truth,
I aver to you, that from this period, you shall see heaven opened, and
the messengers of God ascending from the Son of Man, and descending
to him.
And three days after, there was a marriage in Cana of Galilee ; and
the mother of Jesus was there. And moreover, Jesus and his disciples
also were invited to the marriage. And there being a deficiency of

160 APOSTOLIC PRODUCTIONS.
wine, the mother of Jesus said to him, They have no wine. Jesus said
to her, O woman, what hast thou to do with me 7 My time is not yet
arrived. His mother said to the servants, Do whatever he commands
you. Further, six water-jars of stone were there arranged, in conformity
to the Jewish custom of purification, each containing two or three mea
sures. Jesus says to them, Fill the jars with water. And they entirely
filled them. And he says to them, Draw now, and convey to the director
of the festival. And they carried some. And when the director of the
feast had tasted this water, that had been made wine, and did not know
whence it came, (though the servants who drew the water knew), he
observed, addressing the bridegroom, Every man at first offers good
wine to his guests ; and when their thirst is allayed, that which is in
ferior ; but you have reserved the good wine till now. This commence
ment of miracles Jesus performed in Cana of Galilee, and displayed his
glory ; and his disciples believed in him.
After this, he, and his mother, and his brothers, and his disciples,
went down to Capernaum ; but they did not remain there many days.
And the passover of the Jews was near, and Jesus went up to Jeru
salem. And he found the bankers stationed in the temple, and people
who sold oxen, and sheep, and doves. And having made a scourge of
rushes, he drove them all from the temple, with the sheep, and the cat
tle, and dispersed the money of the bankers, and subverted the tables ;
and said to those who sold doves, Remove these things from here ; and
make not my Father's sanctuary a house of traffic. And his disciples
recollected these words of scripture, My zeal for thy house con
sumes me.
And the Jews then said to him in return, By what miracle dost thou
show us thy title to do these things 7 Jesus answered and said to them,
Demolish this temple, and in three days I will rebuild it. The Jews
then stated, The erection of this temple occupied forty-six years, and
wilt thou erect it in three days ? He referred, however, to his body as
the temple. When therefore he was risen from the dead, his disciples
remembered that he had said this ; and they comprehended the scrip
ture, and the word which Jesus had spoken.
Now while he was in Jerusalem, during the period of the passover,
many believed in his name, when they saw the miracles which he per
formed. But Jesus did not trust himself to them, because he knew them
all ; and required not that others should testify respecting man ; for he
was aware what was in man.
Moreover, there was a pharisee, whose name was Nicodemus, a sena
tor of the Jews. He came to Jesus by night, and said to him, Teacher,
we know that thou art an instructer emanated from God ; for no one can
achieve these miracles which thou performest, unless God be with him.
Jesus answered and said to him, Indeed, I assure you, that except a
man be reproduced, he cannot realize the reign of God. Nicodemus
says to him, How can a man be produced when he is mature 7 Can he

JOHN'S HTSTORY. Uil
again pass into a state of embryo, and be produced ? Jesus replied, I
most assuredly declare to you, that unless a man be produced of water
and of the Spirit, he cannot enter the kingdom of God. That which is
produced from the body, is natural life, and that which is produced
from the Spirit, is spiritual life. Be not surprised that I announced to
thee, ye must be reproduced. The wind blows where it will, and thou
hearest the sound of it, but canst not ascertain whence it comes, or
where it goes ; thus it is with every one who is produced by the Spirit.
And Nicodemus said to him in answer, How can these things be ? Jesus
replied and said, Art thou the teacher of Israel, and knowest not these
things 7 In truth, I solemnly allege to thee, We announce what we
know, and testify that which wc have seen, and yet ye receive not our
testimony. If I have apprised you of terrestrial things, and yc do not
comprehend, how will ye understand, when I inform you of celestial
things 7 Now no one ascends to heaven, but he who descended from
heaven, the Son of Man, whose abode is heaven. And as Moses ele
vated the serpent in the wilderness, so must the Son of Man be ele
vated ; that whoever relies upon him, may not perish, but obtain eter
nal life : for God has so loved the world, as to give his only produced
Son, that whoever trusts in him may not perish, but obtain everlasting-
life. For God has sent his Son into the world, not to condemn the
world, but that the world may be saved by him. He who believes in
him will not be condemned ; but he who believes not, is already con
demned, because he has not confided in the name of the only produced
Son of God. Now this is the ground of condemnation, that light has
entered the world, and men have preferred the darkness to the light,
because their deeds were evil. For every one who does evil, hates the
light, and shuns it, lest his deeds should be detected. But he who main
tains integrity, comes to the light, that it may be manifested that his
actions are agreeable to God.
After this, Jesus and his disciples proceeded to the country of Judea ;
and he continued there with them baptizing. And John also was bap
tizing at Enon, near Salem, as much water was there ; and many per
sons came and were baptized. For John was not yet thrown into
prison. A dispute then occurred, between some of the disciples of John and
a certain Jew, about purification. And they went to John, and said to
him, Teacher, he who was with thee near the Jordan, of whom thou
o-avest so great a character, he also baptizes, and the people resort to
him. John replied and said, A man can have no power, but what he
derives from heaven. You are personally witnesses for me, that I alleg
ed, I am not the Messiah ; but am sent before him. He who possesses
the bride is the bridegroom ; but the friend of the bridegroom, who
assists him, greatly rejoices to hear the bridegroom's voice : this my joy
is therefore consummated. He must increase, while I diminish. He,
who comes from above, is superior to all. He who is from the earth is
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162 APOSTOLIC PRODUCTIONS.
earthly, and speaks as being from the earth. He who proceeds from
heaven transcends all. And he testifies to that which he has seen and
heard ; yet his testimony is not received. He, who has received his
testimony, has confirmed, as it were, by his seal, that God is true. For
he whom God has commissioned, relates the words of God ; for to him
God imparts not the Spirit by limitation. The Father loves the Son,
and has entrusted all things in his hand. He, who believes on the Son,
has eternal life ; whereas, he who disobeys the Son, will not see life ;
but the displeasure of God continues towards him.
As soon as Jesus knew, that the pharisees were informed, that he had
made more disciples, and baptized more disciples than John, (though it
was not Jesus himself, who was accustomed to baptize, but his disciples),
he left Judea, and departed again to Galilee.
And it was necessary for him to pass through Samaria. He therefore
came to a Samaritan city called Sychar, near the heritage, which Jacob
gave to his son Joseph. Now Jacob's well was there. And Jesus, be
ing wearied with the journey, accordingly sat down by the well, it being
about the sixth hour. A woman of Samaria came to draw water. Jesus
says to her, Permit me to drink. (For his disciples were gone to the
city to buy food). The Samaritan woman then observes to him, How
dost thou, being a Jew, request drink of me, who am a Samaritan 7 (for
the Jews have no friendly intercourse with the Samaritans). Jesus re
marked to her in reply, If you had known the bounty of God, and who
it is that says to you, Permit me to drink, you would certainly have re
quested him, and he would have given you living water. The woman
says to him, Sir, thou hast no bucket, and the well is deep ; whence
hast thou then this living water 7 Art thou greater than our father
Jacob who gave us this well, and drank of it himself, with his children,
and his cattle 7 Jesus answered and said to her, Whoever drinks of
this water, he will thirst again ; but he, who drinks ofthe water that I
shall give him, will never thirst more ; but the water, that I shall give
him, will become within him a fountain, flowing out to everlasting life.
The woman says to him, Sir, give me this water, that I may never be
thirsty, nor come here to draw. Jesus says to her, Go, call your hus
band, and return. The woman affirmed in answer, I have no husband.
Jesus declares to her, you have correctly asserted, I have no husband.
For you have had five husbands ; and he whom you now claim, is not
your husband ; in this you have spoken the truth. The woman observes
to him, Sir, I perceive that thou art a prophet. Our fathers worshipped
on this mountain ; but do ye say that in Jerusalem is the place where
men ought to worship 7 Jesus says to her, Woman, believe me, the
hour is coming, when ye will neither worship the Father on this moun
tain, nor at Jerusalem. Ye are not aware what you worship ; we know
what we worship : for salvation is from the Jews. But the hour ap
proaches, and is now present, when the real worshippers shall adore the
Father in spirit and in truth ; for the Father seeks such to adore him.

JOHN'S HISTORY. 163
God is a Spirit ; and they who worship him, ought to worship in spirit
and in truth. The woman says to him, I know that the Messiah, (that
is, the Christ), is coming : and when he is come, he will teach us all
things. Jesus says to her, I who address you am he.
And at this time his disciples came, and were surprised that he con
versed with the woman ; yet none said, what dost thou seek ? or, why
dost thou converse with her ? The woman then left her pitcher, and
having returned to the city, said to the people, Come, see a man who
has told me all that ever I did ; is this the Messiah ? They then de
parted from the city, and were coming to him.
And in the mean time, his disciples entreated him, saying, Master,
eat. But he said to them, I have food to eat, of which you are not ap
prised. His disciples, therefore, said to each other, Has any one brought
him food to eat. Jesus says to them, My food is to do the will of him
who sent me, and to finish his work. Do you not say, that there are
yet four months to precede harvest. Behold, I say to you, Lift up your
eyes, and survey the fields ; for they are sufficiently white for harvest.
The reaper receives compensation, and gathers fruit to eternal life ; that
he who sows, and he who reaps, may unitedly rejoice. For in this is
that proverb verified, One is the sower, and another is the reaper. I
sent you away, that you might reap that on which you bestowed no la
bor : others toiled, and you have participated in the harvest.
Now many of the Samaritans from that city believed in him, on the
testimony of the woman, who declared, He told me all that ever I
did. When therefore the Samaritans came to him, they implored him
to continue with them ; and he remained there two days. And many
more believed, on account of his own discourse ; and said to the woman,
We now believe, not in consequence of your declaration ; for we our
selves have heard him, and know that this is really the Messiah, the
Saviour of the world.
Moreover, after those two days he departed thence, and went into
Galilee, [but not to Nazareth] ; for Jesus himself had declared, that a
prophet is not regarded in his own country. When therefore he had
arrived in Galilee, he was well received by the Galileans, who had seen
all that he did at Jerusalem during the festival ; for they hkewise attend
ed the festival.
Then Jesus returned to Cana of Galilee, where he had changed the
water into wine. And there was a certain officer of the court, whose
son was sick at Capernaum ; who, having heard that Jesus had come
from Judea to Galilee, went to him, and entreated him that he would go
down and heal his son ; for he was at the point of death. Jesus then
observed to him, Unless ye witness signs and prodigies, ye will not by
any means believe. The officer says to him, Sir, come down before my
child expires. Jesus says to him, Retire, your son is recovered. And
the man confided in the declaration which Jesus had made to him, and
withdrew. Now as he was returning, his servants met him, and thus

i64 APOSTOLIC PRODUCTIONS.
informed him, Your son is well. He then inquired of them the hour
when he was restored. And they said to him, Yesterday, at the seventh
hour, the fever left him. The father therefore knew that this was the
very time, when Jesus said to him, Your son is recovered ; and he and
all his family believed. This second miracle Jesus performed, after
returning from Judea to Galilee.
After this, there was a Jewish festival ; and Jesus went up to Jeru
salem. Now there is at Jerusalem, near the sheep-gate, a bath, which
is called, in the Hebrew language, Bethesda, having five covered walks.
In these were placed a great number of sick persons ; blind, lame,
withered ; awaiting the commotion of the water. For at a certain
period, a messenger descended into the bath, and agitated the water :
the first, therefore, who entered after the agitation of the water, was
healed of whatever disease he had.
Now a man was there, who had been infirm for thirty-eight years.
Jesus seeing him extended, and knowing that he had thus remained for
a long time, says to him, Do you desire to be healed 7 The disabled
man replied to him, Sir, I have no man, when the water is moved, to
put me into the bath ; but while I am coming, another descends before
me. Jesus says to him, Arise, take up your couch, and walk. And
the man was immediately restored, and took up his couch, and walked.
Now that day was the sabbath. The Jews, therefore, said to him
who was healed, This is the sabbath ; it is not lawful for you to carry
the couch. He answered them, The person who restored me, even he
said to me, Take up your couch, and walk. They then asked him, Who
is the man that directed you to take up your couch and walk ? But he
that had been healed, did not know who it was ; for Jesus had with
drawn himself, there being a crowd in the place.
Jesus afterwards met him in the temple, and said to him, Behold, you
are recovered ; sin no more, lest something worse befall you. The man
departed, and informed the Jews that it was Jesus, who had restored him
to health. And the Jews persecuted Jesus on this account, and en
deavored to destroy him, because he used to do these things on the
sabbath. But Jesus remarked to them, as my Father works till now, I also
work. For this reason the Jews sought the more to kill him, because
he had not only violated the sabbath, but also alleged that God was his
own Father, making himself equal with God. Jesus then rephed and
said to them, In truth, I assure you, The Son can do nothing of himself,
except what he sees the Father doing : but those things which he per
forms, even these likewise does the Son perform. For the Father loves
the Son, and shows him all that he himself does : indeed, he will exhibit
to him greater operations than these, even such as will astonish you.
For as the Father raises the dead, and reanimates them ; even thus the
Son reanimates whom he pleases. For the Father judges no one, but
has committed all judgment to the Son ; that all might honour the Son,

JOHN'S HISTORY. 165
even as they honor the Father. He, who reverences not the Son, does
not reverence the Father who sent him. In absolute certainty, I an
nounce to you, He who hears my doctrine, and believes him who sent
me, has everlasting life, and shall not incur condemnation, having pass
ed from death to life. I most solemnly aver to you, that the period
arrives, and is now present, when the dead will near the voice of the
Son of God ; and they who listen, will live. For, as the Father has life
in himself, so he has also endowed the Son, that he should have life in
himself; and he has given him authority also to execute judgment, be
cause he is a Son of Man. Be not astonished at this ; for the time is
coming, when all, who are in the graves, will hear his voice ; and will
come forth ; they who have done good, to the renewed existence of life ;
but they who have done evil, to the future state of judgment. I cannot
of myself do any thing ; as I hear, I judge ; and my judgment is just ;
because I do not seek my own purpose, but the purpose of the Father,
who sent me.
If I testify relative to myself, my testimony is not regarded. There
is another, who testifies respecting me ; and I know that the testimony,
which he gives concerning me, is conclusive. You sent to John, and
he testified to the truth. But I have no necessity for human testimony ;
I only urge this for your salvation. He was the lighted and resplendent
lamp ; and you were dispos id, for a period, greatly to rejoice in his
light. I have, moreover, a testimony greater than that of John ; for the
works which the Father has assigned me to accomplish, even these
works which I perform, testify for me, that the Father has sent me.
Indeed, the Father, who sent me, has testified concerning me ; (though
you have not, at any time, either heard his voice, or seen his form) ;
but you have forgotten his declaration, since you do not believe him,
whom he has commissioned.
You assiduously search the scriptures, because you think to attain, by
their means, eternal life ; now these also bear testimony respecting me ;
and yet, you will not come to me, that you may obtain life. I desire
not honor from men. But I know you, that you are strangers to the
love of God. I have come in the name of my Father, but you do not
receive me ; if another should come in his own name, you would receive
him. How can you believe, while you are receiving applause from each
other, regardless of that praise, which proceeds only from God 7 Do not
suppose, that I [only] am he, who will accuse you to the Father. Mo
ses, in whom you trust, is your accuser. For if you had believed Moses,
you would have believed me ; because he wrote concerning me. But if
you do not confide in his writings, how will you confide in my words 7
At a subsequent period, Jesus passed over the sea of Galilee, or of
Tiberias. And many people followed him, because they had seen his
miracles, which he performed on those, who were diseased. And Jesus

166 APOSTOLIC PRODUCTIONS.
ascended a mountain, and there sat down with his disciples. Now the
Jewish festival ofthe passover was near.
Jesus then lifted up his eyes, and perceiving that a great multitude was
approaching him, he says to Philip, Where may we purchase bread, to
feed these people 7 (He said this, however, to try him, for he knew himself
what he was to do). Philip replied to him, Bread, to the value of two
hundred denarii, is not sufficient for them, even to afford every one a
little. One of his disciples, Andrew, the brother of Simon Peter, says
to him, there is a lad here, who has five barley loaves, and two small
fishes ; but what are these among so many 7 Jesus, however, said,
Cause the men to be seated. (Now there was much grass in the place).
The men accordingly sat down, about five thousand in number. Then
Jesus took the loaves, and having offered thanks, he distributed to the
disciples, and the disciples to those who had reclined ; and he gave them
likewise of the fishes as much as they wished. Now, when they were
satisfied, he says to his disciples, Gather the fragments which remain, that
nothing be lost. They, therefore, collected them, and with the frag
ments, which the people who were fed had left, of the five barley loaves,
they filled twelve baskets. When those men, therefore, had seen the
miracle, which Jesus had wrought, they declared, This is certainly the
Prophet, who was to come into the world. Then Jesus, knowing that
they intended to come and seize him, that they might constitute him a
king, again withdrew, entirely alone, to a mountain.
And when evening arrived, his disciples went down to the sea, and
having entered a vessel, they passed along the coast towards Caper
naum. And it was now dark, and Jesus had not yet come to them.
And the sea arose, in consequence of a tempestuous wind. So when
they had driven about twenty-five or thirty furlongs, they perceived Jesus
walking on the sea, and approaching the boat, and they were afraid.
But he says to them, It is I ; be not afraid. They then received him
joyfully into the bark ; and the bark was immediately at the place, to
which they were going.
On the subsequent day, the people who were by the side of the lake,
as they saw that there was no other vessel there, except that, in which
his disciples embarked, and that Jesus did not enter the vessel with his
disciples, but that his disciples departed alone ; (though indeed, other
vessels came from Tiberias to the vicinity of the place where they had
eaten bread, after the Lord had given thanks) ; and further, when the
people perceived that Jesus was not there, nor his disciples, they enter
ed their boats, and came to Capernaum, searching for Jesus.
And finding him across the lake, they said to him, Teacher, when
didst thou arrive here 7 Jesus answered them and said, Most confident
ly, I declare to you, that you do not seek me, because you witnessed
miracles, but because you participated of the loaves, and were satisfied.
Labor not to procure the food which perishes, but that food which en-

JOHN'S HISTORY. ]67
dures through eternal life, which the Son of Man will give you : for to
him, the Father, that is, God, has given his attestation. They accord
ingly asked him, What are the works which God requires us to do 7
Jesus replied and said to them, This is the work, which God requires,
that you believe in him, whom he has commissioned. They then said
to him, What miracle, therefore, dost thou exhibit, that seeing it, we
may believe thee 7 what dost thou perform 7 Our fathers did eat manna
in the wilderness ; as it is written, He gave them bread of heaven to
eat. Jesus then said to them, In truth, I assure you, that Moses did not
give you the bread from heaven ; but my Father gives you the true bread
from heaven : for that is the bread of God, which descends from heaven,
and imparts hfe to the world. They therefore said to him, Master, per
petually give us this bread. And Jesus remarked to them, I am the
bread of life. He, who comes to me, will never hunger ; and he, who
believes in me, will never thirst.
But as I reminded you, though you have seen me, yet you do not be
lieve. Whatever the Father gives me, that will come to me ; and him,
who comes to me, I will not reject : because I descended from heaven
not to do my own will, but the will of him, who sent me. And this is
the purpose of him, who sent me, that I should lose nothing of what he
has given me, but should reanimate the whole at the last day. And this
is the design of him, who sent me, that every one, who recognises the
Son, and confides in him, should have everlasting life ; and that I should
reanimate him at the last day.
Then the Jews, who were about him, murmured, because he said, I
am the bread which descended from heaven. And they observed, Is
not this Jesus, the son of Joseph, whose father and mother we know 7
How then does he allege, I came down from heaven 7 Jesus replied
and said to them, Do not murmur among yourselves : no one can
come to me, unless the Father, who has sent me, draw him ; and I will
restore him to life at the last day. It is written in the prophets, They
will all be instructed by God. Every one, who has heard, and learned
from the Father, comes to me. Not that any one has seen the Father,
except he who is from God. He, truly, has seen the Father. Indeed, I
solemnly announce to you, that he, who believes in me, has eternal life.
I am the bread of that life. Your fathers did eat the manna in the
desert, and died. This is the bread, which descends from heaven, that
any one may eat of it, and not die. I, who descended from heaven, am
the living bread. If any one partake of this bread, he will live forever ;
and the bread that I will give is this body of mine, which I will impart
for the life of the world.
The Jews, therefore, contended with each other, saying, How can
this man give us his body to eat 7 Jesus then observed to them, I state
to you, in absolute certainty, Unless you eat the body of the Son of Man,
and drink his blood, you have no life in you. He, that eats my body
and drinks my blood, possesses eternal life, and I will restore him to life

168 APOSTOLIC PRODUCTIONS.
at the last day : for my body denotes the true food, and my blood de
notes the true drink. He, who eats my body and drinks my blood,
abides in me, and I abide in him. As the living Father has sent me,
and I live through the Father, so he, who participates of me, even he
shall live through me. This is the bread which descended from heaven.
It is not like the manna, which your fathers did eat, for they died : he,
who eats this bread, shall eternally live. He communicated these things,
as he was teaching in the synagogue, at Capernaum.
Many, therefore, of his disciples, having listened, declared, This is a
difficult doctrine ; who can comprehend it ? Jesus, however, secretly
conscious that his disciples murmured at it, said to them, Do you revolt
at this 7 but what if you should see the Son of Man ascending to his
former place 7 It is the spirit that gives life ; the body is unavailing :
the words, which I have spoken to you, are spirit, 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). And he added, I, therefore, apprised you, that no man
can come to me, unless he is permitted by my Father.
From this period, many of his disciples withdrew, and accompanied
him no longer. Jesus, therefore, said to the twelve, Do you also desire
to go away 7 Simon Peter then answered him, Master, to whom should
we go 7 Thou hast the words of eternal life : and we believe, and have
ascertained, that thou art The Consecrated of God. Jesus still address
ed them, Have I not constituted you the twelve, and yet one of you is a
traitor. Now he referred to Judas Iscariot, son of Simon ; for it was
he, though one ofthe twelve, who was about to betray him.
And after this, Jesus travelled about in Galilee ; for he would not
travel in Judea, because the Jews sought to kill him.
Now the Jewish feast of tabernacles was near. His brothers, there
fore, said to him, remove hence, and repair to Judea, that thy disciples
may also see the works which thou performest. For no one does any
thing in obscurity, while he himself wishes to be in celebrity. If thou
dost these things, display thyself to the world. (For not even his broth
ers believed in him). Jesus then says to them, My time is not yet ar
rived ; but your time is always at disposal. The world cannot hate
you ; but it hates me, because I testify in relation to it, that its works
are evil. Go ye up to this festival. I am not at present going to it ;
because it is not yet my time. Having made these observations to them,
he remained in Galilee.
But when his brothers were gone, then he also went up to the feast,
not publicly, but rather, in a private manner. Moreover, the Jews in
quired for him at the festival, and said, Where is he ? And there was
a great conflict among the people respecting him. Some indeed affirm
ed, Assuredly, he is a good man ; others declared, No ; for he seduces
the populace. However, no one spoke with freedom concerning him,
through fear of the Jews.

JOHN'S HISTORY. ]C9
And now, about the midst of the period of the festival, Jesus went to
the temple, and taught. And the Jews were astonished, saying, How
does this person possess learning, having never been instructed. Jesus
answered them and said, the doctrine is not mine, but his, who sent me.
If any one be determined to perform his will, he shall know relative to
the doctrine, whether it be from God, or whether it proceed from
myself. He, who teaches what proceeds from himself, seeks to pro
mote his own glory ; but he, who seeks to promote the glory of him
who sent him, deserves credit, and is a stranger to deceit. Has not
Moses given you the law 7 but not one of you obeys the law. Why do
you desire to kill me ? The people answered and said, thou art a de
moniac : who desires to kill thee 7 Jesus remarked to them in reply, I
have performed one work, and you are all, therefore, astonished.
Moses instituted circumcision among you, (not that it is from Moses,
but from the patriarchs) ; and you circumcise a child on the sabbath.
If, on the sabbath, a child receive circumcision, to prevent a violation of
the law of Moses, are you incensed against me, because I have entirely
restored a man on the sabbath 7 Judge not according to appearance,
but dispense righteous judgment.
Some of the inhabitants of Jerusalem then said, Is not this he, whom
they wish to destroy 7 But, behold, he speaks boldly, and they say
nothing to him. Do the rulers indeed acknowledge, that this is the
Messiah ? However, we know from whence this man is ; but when the
Messiah shall come, no one will know whence he proceeds. Jesus then
exclaimed in the temple, as he taught, saying, Do you even know me,
and know whence I am ? Indeed, I came not of myself ; but he, who
sent me, is worthy of belief, whom you know not. I know him ; be
cause I came from him, and he has commissioned me. They then
sought to apprehend him ; but no one laid hands on him, because his
hour was not yet come. Many of the multitude, however, believed in
him, and said, When the Messiah shall come, will he perform greater
miracles than this person has performed ?
The pharisees heard, that the people thus debated respecting him ;
and the pharisees and the chief priests dispatched officers to arrest him.
Upon this, Jesus observed, But little longer shall I remain with you, and
then I shall go to him, who sent me. You will seek me, but will not
find me ; and where I shall be, there you cannot come. The Jews then
said among themselves, Where will he go, that we shall not find him 7
Will he go to the dispersed among the Greeks, and instruct the Gre
cians 7 What declaration is this which he made, You will seek me, but
will not find me ; and where I shall be, there you cannot come 7
And on the last, the greatest day of the festival, Jesus stood and thus
proclaimed, If any man thirst, let him come to me, and drink. He, who
believes in me, as the Scripture has alleged, shall be a fountain, from
which rivers of living water will flow. (He affirmed this, however,
relative to the Spirit, which they, who believe in him, were to receive ;
22

170 APOSTOLIC PRODUCTIONS.
for the Spirit was not yet imparted, because Jesus was not yet glorified).
Many ofthe people, therefore, when they heard this observation, declar
ed, This is assuredly the Prophet. Others said, This is the Messiah.
But some said, Shall the Messiah then proceed from Galilee ? Has not
the Scripture announced, that the Messiah is derived from the posterity
of David, and from Bethlehem, the village where David was born 7
There was thus a dissension among the people concerning him. And
some of them wished to seize him ; but no one laid hands on him.
The officers then returned to the chief priests and pharisees, who
asked them, Why did you not bring him 7 The officers replied, No
man ever spoke like this man. The pharisees then answered them,
Are you also deceived ? Have any of the rulers or of the pharisees
believed in him ? But this populace, who do not know the law, are
detestable. Nicodemus, one of their number, (he, who came to Jesus
by night), said to them, Does our law permit us to condemn any man
without previously hearing him, and ascertaining his conduct 7 They
answered and said to him, Are you also a Galilean 7 Investigate, and
you will find, that no prophet is to arise from Galilee.
Moreover, Jesus again resumed his discourse to them ; I am the light
of the world ; he who follows me will not walk in darkness, but will
possess the light of life. Upon this the pharisees said to him, Thou tes-
tifiest respecting thyself ; thy testimony is not to be regarded. Jesus
remarked to them in reply, Though I testify respecting myself, yet my
testimony ought to be regarded, because I know whence I came, and
where I shall go ; but you neither know whence I come, nor where I
am going. You judge from human appearance ; I judge no one. And
yet, if I judge, my sentence is correct ; for I am not single, but concur
with the Father, who sent me. It is even a maxim in your law, that
the testimony of two men is valid. I am a witness concerning myself;
and the Father, who sent me, testifies concerning me. They then said
to him, Where is thy Father 7 Jesus replied, You neither know me,
nor my Father : if you knew me, you would also know my Father.
Jesus uttered these words in the treasury, as he was instructing in the
temple ; but no one arrested him ; for his hour had not yet arrived.
Then Jesus again said to them, I am going away, and you will seek
me, but will die in your sins ; where I go, you cannot come. The Jews
then said, Will he destroy himself ? for he declares, Where I go, you
cannot come. And he alleged to them, You are from below ; I am
from above. You are of this world ; I am not of this world. I there
fore affirmed to you, that you will die in your sins ; for, if you believe
not that I am from above, you will perish in your transgressions. They
then said to him, Who art thou ? And Jesus observed, Precisely what I
have already communicated to you. I have numerous particulars to
disclose, and to condemn, in relation to you : but he who sent me is
worthy of belief ; and I announce to the world those things which I
have received from him. They did not comprehend, that he revealed to

JOHN'S HISTORY. 171
them the Father. Jesus then reminded them, When you shall have
lifted up the Son of Man, you will then know that I am from above, and
that I do nothing of myself; but represent these things, as my Father
has instructed me. And he, who sent me, is with me. The Father has
not left me alone ; because I always perform what is acceptable to him.
As he was making these observations, many believed in him. Jesus
then remarked to those Jews, who believed him, If you continue in this
doctrine of mine, you are assuredly, my disciples ; and you will know
the truth, and the truth will emancipate you.
Some replied to him, We are Abraham's posterity, and have never
been enslaved to any man. How dost thou affirm, You shall be eman
cipated ? Jesus answered them, In truth, I assure you, that every one
who commits sin, is a slave to sin. Now the servant does not con
tinually abide in the family ; but the Son perpetually remains there.
If therefore, the Son shall liberate you, you will indeed be free. I know
that you are Abraham's posterity ; but you endeavor to destroy me,
because this my doctrine exists not in you. I pronounce that which I
have witnessed with my Father ; but you perform that which you have
learnt from your father. They answered and said to him, Abraham is
our father. Jesus says to them, If you were the children of Abraham,
you would do the works of Abraham. But now you are seeking, what
Abraham would not have done, to kill me ; a man who has spoken to
you the truth, which I have heard from God. You accomplish the
objects of your father. They then said to him, We are not of con
taminated descent. We have one Father, even God. Jesus stated to
them, If God were your Father, you would love me ; since I proceeded,
and have come from God ; for indeed, I have not arrived of myself, but
he has sent me. Why do you not comprehend my mode of illustration.
It is because you cannot endure my doctrine. You are from your father
the calumniator, and the violent passions of your father you will indulge.
He was a murderer from the beginning ; and continued not in the truth,
because there is no veracity in him. When he utters a falsehood, it
proceeds from his own disposition ; for he is false, and the father of
falsehood. Now I speak the truth, but you do not believe me. Which
of you can convict me of sin ? And if I speak the truth, why do you
not believe me? He who is from God, regards the words of God.
You disregard them, because you are not from God.
The Jews answered, and said to him, Have we not reason to affirm,
that thou art a Samaritan, and hast a demon ? Jesus replied, I have
not a demon ; but I honor my Father, and you dishonor me. I seek
not, however, to promote my own glory ; another seeks it, who judges.
Indeed, I aver to you, If any one keep my word, he will never see
death. The Jews then said to him, Now we are certain that thou art a
demoniac : Abraham died, and the prophets ; yet thou sayest, If any
one keep my word, he will never taste death. Art thou greater than
our father Abraham, who is dead 7 The prophets are also deceased ;

172 APOSTOLIC PRODUCTIONS.
whom dost thou think thyself to be 7 Jesus replied, If I commend
myself, my commendation is nothing : it is my Father who commends
me ; of whom you assert, He is our God. Yet you do not know him ;
but I know him : and if I should affirm, that I know him not, I should
speak falsely like yffu : but I know him, and keep his word. Your
father Abraham earnestly desired to see my day ; and he saw it, and
rejoiced. The Jews then said to him, Thou art not yet fifty years old,
and hast thou seen Abraham ? Jesus observed to them, In truth, I
assure you, that before Abraham was born, I existed^ They then took
up stones to throw at him ; but Jesus concealed himself, and departed
from the temple.
And as he was passing along, he saw a man who had been blind from
his birth. And his disciples asked him, saying, Master, who sinned,
this man, or his parents, that he was born blind ? Jesus answered, It
is neither for his own sin, nor that of his parents ; but that the opera
tions of God might be displayed in him. I must perform the work of
him who sent me, while it is day ; night approaches, when no one can
work. While I am in the world, I am the hght of the world. Having
made these remarks, he spat on the ground, and made clay with the
moisture, and anointed the eyes of the blind man with the clay, and
said to him, Go, wash your eyes at the bath of Siloam, (which signifies,
Sent). He accordingly went and washed them, and returned seeing.
Now the neighbors, and they who had previously seen him, when he
was a beggar, said, Is not this he who sat, and solicited alms 7 Some
affirmed, This is he ; others alleged, He resembles him ; but he declared,
I am the man. They then said to him, How were your eyes opened 7
He replied and said, A man called Jesus, made clay, and applied it to
my eyes, and said to me, Go to the bath of Siloam and wash your eyes.
I therefore went, and washed them, and received sight. They then
said to him, Where is he ? He answered, I do not know.
They brought him, who had formerly been blind, to the pharisees.
Now it was on the sabbath, when Jesus made the clay, and opened his
eyes. Moreover, the pharisees also renewed the inquiry, how he had
received his sight. And he observed to them, He put clay on my eyes,
and I washed them, and now see. Some of the pharisees then remark
ed, This man is not from God, because he does not keep the sabbath.
Others suggested, How can a man, who is a sinner, achieve such mira
cles 7 And there was a dissension among them. They again addressed
the man who had been blind, What do you say concerning him, since
he has opened your eyes 7 His answer was, He is a prophet.
The Jews, however, did not believe respecting him, that he had been
blind and was restored to sight, till they had called the parents of him
who had received his sight. And they thus interrogated them, Do you
say that this is your son, and that he was born blind ? How then does
he now see 7 His parents replied to them, and said, We know that
this is our son, and that he was born blind ; but by what means he now

JOHN'S HISTORY. 173
sees we are ignorant, or who has opened his eyes we know not. He is
of mature age, ask him ; he will answer for himself. His parents thus
spoke, because they were afraid of the Jews ; for the Jews had already
determined, that if any one should acknowledge him to be the Messiah,
he should be expelled from the synagogue. His parents therefore said,
He is of mature years, question him.
They therefore called a second time for the man who had been blind,
and said to him, Give praise to God ; we know that this man is a sin
ner. He then answered and said, Whether he is a sinner I am not
aware : of one thing I am conscious, that I was blind, but now see. And
they again said to him, What did he do for you ? How did he open
your eyes ? He replied to them, I have already informed you ; and
did you not hear 7 Why do you wish to hear it repeated ? Will you
also become his disciples ? They reviled him and alleged, You are his
disciple ; but we are the disciples of Moses. We know that God spoke
to Moses ; but as for this person, we know not whence he is. The man
stated to them in return, This is indeed surprising, that you know
not whence he is, though he has given me sight. Now we know that
God does not hear sinners ; but if any man worships God, and performs
his will, that man he hears. Never was it heard, from the earliest age,
that any man imparted sight to one who was born blind. If this man
were not from God, he could do nothing. And they declared to him in
reply, You was entirely born in sins, and do you teach us ? And they
expelled him.
Jesus heard that they had expelled him ; and meeting him, he said to
him, Do you believe in the Son of God ? And he observed in answer,
Who is he, Sir, that I may believe in him 7 And Jesus reminded him,
You have even seen him, and it is he who converses with you. And he
said, Master, I believe ; and threw himself prostrate before him. And
Jesus declared, For judgment I came into this world, that they who do
not see, might be restored to sight ; and that those who see, may become
blind. And some of the pharisees, who were with him, heard these
things, and said to him, Are we also blind 7 Jesus remarked to them,
If you were blind, you would not have sin ; but now you affirm, We
assuredly see ; therefore your sin remains.
In truth, I assure you, that whoever enters not the sheepfold by the
door, but invades it at some other place, he is a thief and a robber.
The shepherd always enters through the door. The door-keeper opens
to him ; and the sheep hear his voice ; and he calls his own sheep by
name, and leads them out. And when he puts forth his sheep, he walks
before them, and they follow him, for they know his voice. They will
not, however, follow a stranger, but will fly from him, because they
know not the voice of strangers. Jesus communicated to them this
comparison, but they did not understand what he said to them. Then
Jesus again addressed them, Indeed, I aver to you, that I am the door
of the fold. All who have entered in another manner are thieves and

174 APOSTOLIC PRODUCTIONS.
robbers ; but the sheep did not obey them. I am the door ; every one
who enters by me, shall be safe ; and shall go in and out, and find pas
ture. The thief comes only to steal, and to kill, and to devour. I am
come that they may have life, and more than life.
I am the good shepherd. The good shepherd surrenders his life for
the sheep. But the hireling, who is neither the shepherd, nor the owner
of the sheep, perceives the wolf approaching, and he abandons the
sheep, and flies ; and the wolf tears some, and disperses the flock.
Now the hireling flies, because he is a hireling, and is regardless of the
sheep. I am the good shepherd, and know my own, and am known by
them ; (even as the Father knows me, and I know the Father) ; and
I resign my life for the sheep. I have also other sheep, which are
not of this fold. I must likewise bring them, and they will hear my
voice ; and there shall be one flock, one shepherd. For this the Father
loves me, because I give up my life, to be afterwards resumed. No one
divests me of it ; but I personally resign it. I have authority to surren
der it, and I have authority to resume it. I have received this commis
sion from my Father.
Then there was another division among the Jews, in consequence of
these observations. And many of them said, He has a demon, and is
insane, why do you listen to him 7 Others alleged, These are not the
words of a demoniac. Can a demon give sight to the blind.
Now it was the festival of renovation at Jerusalem, and the weather
was stormy. And Jesus was walking about in the temple, in Solomon's
portico. The Jews then surrounded him, and said to him, How long
wilt thou afflict us with suspense 7 If thou art the Messiah, plainly dis
close to us. Jesus answered them, I have informed you, yet you do not
believe me ; the works which I do in my Father's name, testify con
cerning me. But you do not believe, because you are not of my flock.
My sheep, as I told you, hear my voice, and I recognise them, and they
follow me. And I impart to them eternal life, and they shall never be
destroyed, nor shall any one wrest them from my hand. My Father,
who gave them to me, is superior to all ; and no one is able to wrest
them from my Father's hand. I and the Father are one.
Then the Jews again took up stones to throw at him. Jesus said to
them, I have manifested to you many good works from my Father ; for
which of those works do you stone me 7 The Jews replying, declared
to him, We do not stone thee for a good work ; but for impious lan
guage ; namely, because that thou, being a man, representest thyself to
be God. Jesus replied to them, Is it not written in your law, I said, ye
are gods. If he styled gods, those judges to whom the divine adjudica
tion was committed, and, if the language of scripture is unexceptionable,
do you pronounce respecting him, whom the Father has consecrated as
his apostle to the world, Thou speakest impiously, because I alleged
that I am his Son 7 If I do not perform the works of my Father, be
lieve me not. But if I do, though you do not trust in me, accredit the

JOHN'S HISTORY. 175
works ; that you may know and believe, that the Father is in me, and I
am in him.
Therefore, they again endeavored to arrest him ; but he escaped
from their hands, and again retired towards the Jordan, to the place
where John originally baptized ; and there he resided. And many
resorted to him, who declared, John indeed performed no miracle ; but
all that John said concerning this man, is true. And many there
believed in him.
Moreover, a certain man was sick, named Lazarus, of Bethany, the
village of Mary and her sister Martha. (It was that Mary, who had
anointed the Lord with perfumes, and wiped his feet with her hair,
whose brother Lazarus was sick). The sisters, therefore, sent to him,
announcing, Master, behold he whom thou lovest is sick. And Jesus
hearing it, observed, This sickness will prove fatal, only to 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. But after being informed that
he was sick, Jesus still continued two days in the place where he was.
However, he subsequently said to the disciples, let us again repair to
Judea. The disciples said to him, Teacher, the Jews recently sought
to stone thee; and dost thou return there? Jesus replied, Are there
not twelve hours in the day ? If any man walks in the day, he does not
stumble, because he sees the light ofthis world. But if any man walks
in the night, he stumbles, because there is no fight. He made these
remarks ; and after this, he declared to them, Lazarus, the friend of
ours, is fallen asleep ; but I am going, that I may awaken him. His
disciples then affirmed, Master, if he sleep, he will recover.
Moreover, Jesus adverted to his death ; but they thought that he alluded
to the natural rest in sleep. But Jesus then explicitly stated to them,
Lazarus is dead. And I rejoice, in reference to you, that I was not
there, that you may believe ; but let us go to him. Thomas, who is
called Didymus, then said to his fellow-disciples, let us also go, that we
may die with him.
When Jesus came, he found that Lazarus had already lain in the
tomb four days. (Now Bethany was near Jerusalem, within about fif
teen furlongs) ; and many of the Jews came to Martha and Mary, to con
sole them relative to their brother. Martha, therefore, when she heard
that Jesus was coming, went to meet him; but Mary remained in the
house. Martha then said to Jesus, Master, if thou hadst been here, my
brother would not have died. But I know, even now, that God will
grant to thee, whatever thou shalt request of him. Jesus declares to
her, Your brother will be restored to life. Martha replied to him, I am
assured that he will be restored to life, in the renewed existence, at the
final day. Jesus observed to her, I am the renewed existence, and the
life. He who believes in me, even though he die, shall live; and no
hving person, who believes in me, will ultimately die. Do you believe

176 APOSTOLIC PRODUCTIONS.
this 7 She says to him, Yes, Master, I believe that thou art the Mes
siah, the Son of God, he who comes into the world. And after she had
spoken these words, she departed, and privately called her sister Mary,
saying, The Teacher is come, and calls for you. As soon as Mary
heard this, she instantly arose, and went to him. Now Jesus had not
yet reached the village, but was in the place where Martha met him.
The Jews then, who were with Mary in the house, to comfort her, per
ceiving that she suddenly arose and withdrew, followed her, saying,
She is going to the tomb to weep there. But, as soon as Mary came
where Jesus was, and saw him, she fell at his feet, declaring to
him, Master, if thou hadst beeir here, my brother would not have
died. Jesus, therefore, when he saw her weeping, and the Jews weep
ing who accompanied her, deeply mourned and was afflicted ; and
said, Where have you laid him ? They answered him, Master, come
and see. Jesus wept. The Jews then observed, Behold, how he loved
him ! But some of them suggested, Could not he, who opened the
eyes of the blind, have even prevented this man's death 7 Jesus, there
fore, again severely lamenting, approached the sepulchre. It was a
cave, and a stone was placed on it. Jesus said, Remove the stone.
Martha, the sister of the deceased, replied to him, Sir, it is already
offensive ; for this is the fourth day. Jesus said to her, Did I not de
clare to you, that if you would believe, you should witness the glory of
God ? They then removed the stone. And Jesus lifted up his eyes, and
said, Father, I thank thee that thou hast heard me ; and I know that
thou always hearest me ; but I speak on account of the people who sur
round me, that they may believe, that thou hast sent me. And having
pronounced these words, he exclaimed with an audible voice, Lazarus,
come forth ! He who was dead came forth, swathed with bands ; and
his face was wrapped in a handkerchief. Jesus says to them, Unbind
him, and give him liberty. Many, therefore, of the Jews, who visited
Mary, and beheld what Jesus performed, believed in him. But some
of them went to the pharisees, and informed them what Jesus had
accomplished. The chief priests and the pharisees then convened the sanhedrin, and
said, What are we doing ? this man certainly performs many miracles.
If we thus tolerate him, all will believe in him ; and the Romans will
come and subvert even this our place and nation. And one of them,
named Caiaphas, who was high priest that year, said to them, You are
utterly at a loss, and do not reflect, that it is better for us, that one man
should die for the people, than that the whole nation should be ruined.
And he did not communicate this, of his own suggestion ; but being high
priest that year, he predicted, that Jesus would die for that nation ; and
not exclusively for that nation, but that he should also assemble, in one
body, the widely dispersed children of God. From that day, therefore,
they concerted, how they might destroy him. For this reason, Jesus

JOHN'S HISTORY. 177
no longer appeared publicly among the Jews ; but retired to the region
near the wilderness, to a city called Ephraim, and there continued with
his disciples.
Now the Jewish passover was approaching. And many went up to
Jerusalem from the country, before the passover, to purify themselves.
They then sought Jesus, and thus conferred together, while standing in
the temple, What do you think, will he not come to the festival 7 More
over, the chief priests and the pharisees had issued a positive injunction,
that if any one knew where he was, he should disclose it, that they
might apprehend him.
Moreover, six days before the passover, Jesus went to Bethany, where
Lazarus was, who had deceased, and whom he had raised from the
dead. They accordingly made a supper for him there ; and Martha
served : but Lazarus was one of those, who were at table with him.
Then Mary, taking a pound of exceedingly valuable, unadulterated
balsam of nard, anointed the feet of Jesus, and wiped his feet with the
tresses of her hair ; and the house was pervaded by the fragrance of the
aromatic. But, one of his disciples, Judas Iscariot, son of Simon, who
was about to betray him, said, Why was not this ointment sold for three
hundred denarii, and the money given to the poor 7 He said this,
however, not because he regarded the poor, but because he was a thief,
and kept the purse, and carried what was therein deposited. Jesus then
observed, Let her alone, she has reserved this, to embalm me, against
the day of my interment. For you will constantly have the poor among
you ; but me you will not always have.
Now a great number of the Jews, knew that he was there ; and they
came, not only on account of Jesus, but also that they might see Laza
rus, whom he had raised from the dead. The chief priests, therefore,
determined likewise to destroy Lazarus ; since, in consequence of him,
many of the Jews abandoned them, and confided in Jesus.
On the next day, many of the people, who had come to the festival,
having heard that Jesus was approaching Jerusalem, took branches of
palm-trees, and proceeded to meet him ; and exclaimed, Hosanna !
blessed be the King of Israel, who comes in the name of the Lord !
And Jesus, having obtained a young ass, rode thereon ; agreeably to
what is written, Fear not, daughter of Zion, behold, your King arrives,
sitting on the colt of an ass. Now his disciples did not originally com
prehend these things ; but when Jesus was glorified, they then recol
lected that these particulars were written in relation to him, and that
they had done these things to him. Now the multitude, who were with
him, attested, that he summoned Lazarus from the tomb, and raised
him from the dead. And for this reason the people met him, because
they heard that he had performed this miracle. The pharisees then
said to each other, do you not perceive that you gain no advantage ?
behold, the world is gone after him !
23

178 APOSTOLIC PRODUCTIONS.
And among those, who went up to worship at the festival, there were
some Greeks. These applied to Philip of Bethsaida in Galilee, and
thus addressed him. Sir, we desire to see Jesus. Philip proceeds and
informs Andrew ; and then, Andrew and Philip inform Jesus.
Further, Jesus thus replied to them, The hour has arrived, when the
Son of Man must be glorified. In absolute truth, I announce to you,
that when a grain of wheat is thrown into the ground, unless it die, it
remains there a solitary grain ; but if it die, it becomes very productive.
He who loves his life, will lose it ; but he who hates his life in this
world, will preserve it eternally in the next. If any one would serve
me, let him follow me ; and where I am, there also let my servant be.
And if any one serve me, my Father will reward him.
My soul is now afflicted ; but why should I say, Father, preserve me
from this hour 7 since, I came, with an express purpose, to this very
hour. O Father, glorify thy name. A voice then proceeded from
heaven, I have even glorified, and will again glorify it. Now, when
the people who were there heard it, some affirmed, that it thundered ;
others alleged, An angel spoke to him. Jesus replied and said, This
voice came not for my sake, but for yours. Now will this world pass
sentence. Now will the prince of this world be expelled. And after I
have been lifted up from the ground, I will draw all men to myself.
He said this, implying by what death he should depart. The people
answered him, We have learnt from the law, that the Messiah will live
forever. Why dost thou assert then, that the Son of Man must be lifted
up ? Who is this ? The Son of Man ! Jesus then declared to them,
But little longer will the light be with you. Walk while you have the
light, that darkness may not overtake you : for he, who walks in dark
ness, knows not where he goes. Trust in the light, while you enjoy it,
that you may become sons of light. Jesus made these remarks, and,
withdrawing, concealed himself from them.
But, though he had performed so many miracles in their presence,
yet they did not believe in him : thus the word of Isaiah the prophet
was fulfilled, which he uttered, Lord, who has believed our report 7 and
to whom is the arm of the Lord discovered 7 And concerning their
own reluctance to believe, Isaiah in another passage affirmed, He has
left their eyes to be blinded, and their understanding to be blunted ; so
that they see not with their eyes, nor comprehend with their under
standing, and retrace, that I might reclaim them. Isaiah said these
things, when he saw his glory, and spoke concerning him. Yet, there
were many even of the magistrates, who believed in him ; but, for fear
of the pharisees, did not avow it, lest they should be removed from the
synagogue : for they preferred the applause of men to the approbation
of God.
Then Jesus exclaimed and said, He who believes in me, does not
trust in me only, but in him who sent me. And he who sees me, per-

JOHN'S HISTORY. 179
ceives him who sent me. I have come as a light into the world, that
no one, who confides in me, should remain in darkness. And if any
one listens to these my words, and does not regard them ; is it not I,
who judge him ; for I came, not to judge the world, but to save the
world. He, who despises me, and rejects my instructions, has what
condemns him. The doctrine, which I have taught, will judge him at
the last day. For I have said nothing from myself; but the Father,
who sent me, he has given me a commission, what I should command,
and what I should teach. And I know that his commission is eternal
life. Whatever I announce, therefore, I communicate as the Father
has enjoined me.
Moreover, Jesus having known before the festival of the passover,
that the hour of his departure from this world to the Father had arrived ;
and, having loved his own who were in the world, he loved them to the
last. And while supper was preparing, (the enemy having already put
it into the heart of Judas Iscariot, the son of Simon, to betray him) ;
Jesus, though he was aware, that the Father had committed all things
to his hands, and that he proceeded from God, and was returning to
God ; arose from the table, and laid aside his mantle, and taking a
towel, girded himself. He then poured water into a basin, and began
to wash the feet of the disciples, and to wipe them with the towel by
which he was girded.
When he came to Simon Peter, Simon said to him, Master, wouldst
thou wash my feet 7 Jesus observed to him in reply, At present you do
not comprehend what I am doing ; but you will know hereafter. Peter
declared to him, Thou must never wash my feet. Jesus answered him,
Unless I wash you, you can have no part with me. Simon Peter said
to him, Master, not only my feet, but also the hands and the head.
Jesus remarked to him, He who has bathed, requires only to wash his
feet, and he is entirely clean ; and you are purified, but not all of you :
for he knew who would betray him ; he therefore alleged, You are not
all pure.
When, however, he had washed their feet, and resumed his vestment,
and was again seated, he said to them, Consider what I have done to
you ? You entitle me the Teacher and the Master ; and you speak cor
rectly ; for so I am. If I, therefore, the Master and the Teacher, have
washed your feet ; you ought likewise to wash each other's feet. For I
have given you an example, that you may also imitate what I have done
to you. In truth, I assure you, that a servant is not superior to his mas
ter ; nor an apostle greater than he, who sent him. Happy are you,
who know these things, provided you practise them.
I do not speak of you all. I know whom I have selected ; but thus
the scripture is fulfilled. He who eats at my table, has raised his heel
against me. I now apprise you, previous to its occurrence, that when
it happens, you may believe that I am the person. Indeed, I aver to

180 APOSTOLIC PRODUCTIONS.
you, that he, who entertains any of my messengers, entertains me ; and
he, who receives me, receives him, who sent me.
When Jesus had thus spoken, he was troubled in spirit, and thus ear
nestly affirmed, In truth, I assure you, that one of you will treacherously
surrender me. The disciples then surveyed each other, in suspense of
whom he spoke. Now one of his disciples, whom Jesus loved, was re
clining on the bosom of Jesus. Simon Peter, therefore, intimated to
him, that he should inquire, who it might be, to whom he alluded. He
then, resting on the breast of Jesus, said to him, Master, who is it ? Jesus
replied, It is he, to whom I shall give this food, when I have dipped it.
And having dipped the food, he gave it to Judas Iscariot, son of Simon.
And after receiving the food, the adversary entered him. Jesus then
observed to him, What you perform, execute immediately. Now no one
at the table knew for what purpose he said this to him. But some
thought, because Judas kept the purse, that Jesus had said to him, Pur
chase what we require for the festival ; or, that he should impart some
thing to the poor. He, therefore, having received the food, instantly
withdrew : and it was night.
When he had departed, Jesus declared, The Son of Man has already
been glorified, and God is glorified by him. Because God is glorified
by him, God will also glorify him with himself, and that, without delay.
Beloved children, but little longer shall I be with you. You will seek
me ; and as I alleged to the Jews, Where I am going, there you cannot
come ; thus, I now affirm to you, I communicate to you a new com
mandment, that you love one another ; even as I have loved you, that
you also love one another. By this all men shall know that you are my
disciples, if you have this love for each other.
Simon Peter said to him, Master, where dost thou go ? Jesus replied
to him, Thou canst not now follow me, where I am going ; but thou shalt
afterwards follow me. Peter observed to him, Master, why am I unable
to follow thee ? I will lay down my life for thee. Jesus answered him,
Wilt thou lay down thy life for me ? I declare to thee, in absolute
certainty, that a watch-trumpet will not sound, till thou hast thrice re
nounced me.
Let not your heart be perplexed ; trust in God ; confide also in me.
There are numerous apartments in my Father's temple ; if not, I would
have informed you. I am departing to prepare a place for you. And
when I shall have gone and furnished a place for you, I will return, and
receive you to myself; that where I am, you may also be. And you are
conscious where I am going ; and you know the way. Thomas said to
him, Master, where thou goest we are not aware ; and how can we as
certain the way 7 Jesus remarked to him, I am the way, and the truth,
and the life ; no one comes to the Father, but through me. If you had
known me, you would also have known my Father ; and from this time
you know him, and have seen him.

JOHN'S HISTORY. 181
Philip observed to him, Master, show us the Father, and we shall be
satisfied. Jesus replied to him, Have I been, for so long a period, with
you, and have you not known me, Philip 7 He, who has seen me, has
seen the Father : and why do you say, Show us the Father 7 Do you
not believe that I am in the Father, and the Father in me 7 The words
which I announce to you, proceed not from myself: as to the works, it
is the Father, remaining in me, who performs them. Believe me, that I
am in the Father, and that the Father is in me ; but if not, believe me in
consequence of those works. With the most entire assurance, I apprise
you, that he, who confides in me, the same shall even do the works
which I perform ; and he shall achieve greater operations than these,
because I repair to my Father, and will perform any thing you shall ask
in my name. That the Father may be glorified through the Son, what
ever you shall request in my name, I will accomplish it.
If you love me, keep my commandments. And I will implore the
Father, and he will give you another Admonisher, that he may per
petually remain with you ; even the Spirit of Truth ; whom the world
cannot receive, because it does not see him, nor know him ; but you shall
know him : for he will abide with you, and be in you. I will not leave
you orphans ; I will return to you. Yet a little time, and the world
shall behold me no more ; but you shall see me : because I shall live,
you also shall live. On that day, you shall know that I am in my
Father, and you are in me, and I am in you. He who has my com
mandments, and keeps them, he it is, who loves me ; and he, who loves
me, will be loved by my Father ; and I will love him, and will reveal
myself to him. Judas, (not Iscariot), said to him, Master, how can it
occur, that thou wilt discover thyself to us, and not to the world 7 Jesus
answered and said to him, If any one love me, he will regard my doc
trine, and my Father will love him, and we will come to him, and dwell
with him. He who does not love me, disregards my injunctions ; yet
the instruction, which you hear, is not mine, but the Father's, who
sent me.
I have spoken these things to you, while remaining with you. But
the Admonisher, the Holy Spirit, whom the Father will send in my
name, he will teach you all things, and remind you of all, that I have
told you. Peace I leave to you ; I impart my peace to you ; I do not
give to you, as the world gives. Let not your heart be afflicted, nor let
it recoil. You have heard, that I declared to you ; I depart, and will
return to you. If you loved me, you would rejoice, because I alleged, I
go to the Father ; for the Father is superior to me. And I have now
informed you before it occurs, that, when it happens, you may believe.
I shall not hereafter converse much with you ; for the prince of the
world is coming, though he will find nothing in me. This must, how
ever, transpire, that the world may know, that I love the Father ; and
that I perform, even as the Father has commanded me. Arise, let us
retire from this place.

182 APOSTOLIC PRODUCTIONS.
I am the true vine ; and my Father is the vine-dresser. Every branch
in me which bears no fruit, he removes ; and every one, which produces
fruit, he prunes, that it may produce more fruit. You are already
pruned, through that instruction, which I have communicated to you.
Continue in me, and I will remain in you. As the branch cannot inde
pendently bear fruit, unless it adhere to the vine ; so neither can you,
unless you adhere to me. I am the vine ; you are the branches. He,
who remains in me, and in whom I abide, produces much fruit : for,
separated from me, you can do nothing. If any one does not adhere to
me, he is cast forth like a branch, which is withered ; and such are col
lected, and thrown into a fire to be burned. If you continue in me, and
my words remain in you, you may request what you please, and it shall
be granted you.
By this is my Father honored, when you produce abundant fruit ;
thus you will be my disciples. As the Father has loved me, so I have
loved you : continue in my love. If you keep my commandments, you
shall abide in my love ; even as I have kept my Father's command
ments, and abide in his love. I have given you these admonitions, that
I may continue to have joy in you, and that your joy may be complete.
This is my injunction, That you love each other, even as I have loved you.
No one has greater love than this, to lay down his life for his friends.
You are my friends, if you do whatever I direct you. I do not any
longer call you servants ; for the servant is not aware what his master
will do ; but I have styled you friends : since all things, which I have
learnt from my Father, I have related to you. You have not chosen
me, but I have selected you, and appointed you, that you should pro
ceed, and produce fruit, which will prove permanent ; that the Father
may give you whatever you shall ask in my name.
I enjoin this upon you, that you love one another. If the world hate
you, consider, that it hated me before it hated you. If you were of the
world, the world would love its own. However, because you are not of
the world, but I have chosen you from the world, therefore the world
hates you. Recollect the declaration which I made to you, The servant
is not superior to his Master. If they have regarded my instruction,
they will also regard yours ; if they have persecuted me, they will also
persecute you. But, all this treatment they will inflict upon you, in
consequence of my name, because they know not him who sent me. If
I had not come and spoken to them, they would not have had so much
sin ; but now, they have no excuse for their sin. He who despises me,
even contemns my Father. If I had not done among them such works,
as no other person has performed, they would not have had so much
sin ; but now they have seen them, and yet, hated both me and my
Father. Even thus, the passage is verified, which is written in their
law, They have unreasonably detested me. But when the Admonisher
is come, whom I will send to you from the Father, even the Spirit of
Truth who proceeds from the Father, he will testify relative to me.

JOHN'S HISTORY. 183
And you will also bear testimony, because you have been with me from
the beginning.
I communicate these things to you, that you may not be seduced.
They will drive you from the synagogue ; indeed, the time approaches,
when any one, who destroys you, will think that he offers service to
God. And they will thus conduct towards you, because they know nei
ther the Father, nor me. I warn you of these things, that when the time
shall arrive, you may remember that I mentioned them to you. I did
not indeed announce them to you at the commencement, because I was
personally with you. And now, that I am going to him who sent me,
not even one of you asks me, Where dost thou go 7 But because I have
disclosed these things to you, sorrow has pervaded your heart.
However, I represent to you the truth ; it is advantageous for you
that I depart ; for if I do not depart, the Admonisher will not come to
you ; but if I go away, I will send him to you. And when he is come,
he will convince the world concerning sin, and respecting righteousness,
and in relation to judgment : concerning sin indeed, because they do
not believe in me ; and respecting righteousness, because I go to my
Father, and you see me no longer ; and in relation to judgment, because
the prince of this world is judged.
I have still many things to say to you, but you cannot now sustain
them. Yet, when he comes, even the Spirit of Truth, he will lead you
into all the truth : for his words will not proceed from himself ; but he
will declare what he shall have heard ; and he will proclaim to you
future things. He will glorify me ; for he will receive from me, and
announce it to you. All things which the Father possesses are mine ; I
have therefore said, that he receives from me, and will announce it to
you. Moreover, in a little time, you shall not see me ; and afterwards in a
short period, you shall see me ; because I go to the Father. Some of
his disciples then observed to each other, What is this which he says to
us, In a httle time, you shall not see me ; and afterwards in a short
period, you shall see me ; because I go to the Father ? They said
therefore, What is this little time of which he speaks 7 we do not com
prehend his remark. Jesus, perceiving that they were desirous to ask
him, said to them, Do you inquire of each other in respect to what I
said, In a little time, you shall not see me ; and afterwards in a short
period, you shall see me 7 Indeed, I solemnly assert to you, that you
will weep and lament, but the world will rejoice ; and you will be sor
rowful, but your sorrow shall be changed to joy. When a woman is in
parturition, she has distress, because her crisis has arrived ; but after it
has passed, she forgets the affliction, through joy that a human being
has entered the world. And thus, you are at present really in grief ;
but I will again visit you, and your hearts shall rejoice, and no one shall
divest you of your joy. And at that day, you will make no inquiry of
me. I inform you, as an undeniable truth, that whatever you shall ask

184 APOSTOLIC PRODUCTIONS.
the Father in my name, he will give you. You have, antecedently, re
quested nothing in my name ; ask, and you shall receive, that your joy
may be consummated.
I have suggested these things to you in figurative language ; but the
time approaches, when I will no longer address you in comparisons, but
will clearly explain to you what relates to the Father. On that day,
you will ask in my name ; and I do not apprise you, that I will suppli
cate the Father concerning you : for the Father himself loves you,
because you love me, and believe that I emanated from God. I pro
ceeded from the Father, and have entered the world : moreover, I leave
the world, and return to the Father. His disciples said to him, Now
indeed, thou speakest plainly, and without a figure. We are now assur
ed, that thou knowest all things, and dost not require that any one
should interrogate thee : on this account we believe that thou didst pro
ceed from God. Jesus replied to them, Do you now believe 7 Attend,
the hour approaches, or rather, is already arrived, when you will dis
perse, every one to his own home, and will leave me alone ; and yet, I
am not alone, because the Father is with me. I have spoken these
things to you, that in me you may have peace. In the world you will
have adversity ; but do not despair ; I have vanquished the world.
And Jesus, having concluded this discourse, raised his eyes to heaven,
and said, Father the hour is come ; glorify thy Son, that thy Son may
also glorify thee ; that being endowed by thee with authority over the
whole human race, he may impart eternal life to all whom thou hast
given him. And this is the eternal life, that they may know thee, the
only true God, and Jesus, the Messiah, whom thou hast commissioned.
I have glorified thee on the earth ; I have finished the work, which thou
gavest me to perform. And now, Father, do thou glorify me in thine
own presence, with that glory which I enjoyed with thee, before the
world existed.
I have made known thy name to the men whom thou hast given me
from the world : they were thine, and thou gavest them to me ; and
they have kept thy word. Whatever thou hast given me, they already
know to have originated from thee ; and that thou hast imparted to me
the instruction, which I have imparted to them ; and they have thus
received it, and have assuredly ascertained, that I came forth from thee ;
and they have believed, that thou hast commissioned me. I intercede
for them. I do not [now] supplicate for the world, but for those whom
thou hast given me, because they are thine. And all things, that are
mine, are thine ; and all things that are thine, are mine ; and I am glo
rified by them. And I remain no longer in the world, but these continue
in the world, and I am coming to thee. Holy Father, preserve them,
through thy name which thou hast given me, that they may be one, even
as we are. While I was with them in the world, I sustained them in
thy name ; those whom thou hast given me, I have preserved ; and none
of them has perished, except the son of mischief, as the scripture pre-

JOHN'S HISTORY. 185
dieted. But now, that I am coming to thee, I announce these things in
the world, that their joy in me may be consummated. I have dispensed
to them thy instruction ; but the world hates them, because they are not
of the world, even as I am not of the world. I do not implore thee to
remove them from the world, but to preserve them from evil. They are
not of the world, even as I am not of the world. Consecrate them by
thy truth ; thy word is the truth. Even as thou hast made me thy apos
tle to the world, so I have also made them my apostles to the wortefo"
And I sacredly devote myself in their behalf, that they may also be
consecrated by the truth.
I do not, however, exclusively pray for these, but likewise for those
who shall confide in me through their instruction ; that all may be one ;
that as thou Father art in me, and I in thee, they may also be one in
us, that the world may believe that thou hast sent me ; and that thou
didst impart to me the glory, which' I have imparted to them ; that they
may be one, even as Ave are one ; I in them, and thou in me, that their
union may be perfected ; and that the world may know that thou hast
sent me, and that thou lovest them, even as thou lovest me. Father, I
desire that where I shall be, those whom thou hast given me, may also
be with me ; that they may behold my glory, which thou gavest me,
because thou didst love me before the formation of the world. Right
eous Father, though the world does not acknowledge thee, yet I ac
knowledge thee ; and these have recognised, that I have thy commis
sion. And I have declared thy name to them, and will announce it ;
that I being in them, they may participate in the affection, with which
thou lovest me.
Jesus, having spoken these words, passed with his disciples over the
brook of Kedron, where there was a garden, which he and his disciples
entered. And moreover, Judas, who delivered him up, knew the place ;
for Jesus frequently resorted there with his disciples. Then Judas,
having obtained the cohort and officers from the chief priests and phar
isees, proceeded there with torches, and lamps, and arms. But Jesus,
knowing all things that would befall him, advanced, and said to them,
Whom do you seek ? They replied to him, Jesus the Nazarean. Jesus
says to them, I am he. Now Judas, who surrendered him, stood also
with them. He had no sooner alleged to them, I am he, than they went
back, and fell to the ground. He then questioned them again, For
whom do you search? And they said, Jesus the Nazarean. Jesus
answered, I have informed you that I am the person. If, therefore, you
seek me, let these depart. Thus the declaration which he uttered was
accomplished, I have lost none of those, whom thou hast given me.
Then Simon Peter, having a sword, drew it, and struck the high priest's
servant, whose name was Malchus, and cut of his right ear. Jesus then
said to Peter, return the sword to the scabbard. Shall I not drink the
very cup, which the Father has given me ?
24

186 APOSTOLIC PRODUCTIONS.
Then the cohort, with the tribune, and the Jewish officers, seized
Jesus, and bound him ; and they originally conducted him to Annas ;
for he was father-in-law to Caiaphas, who was the high priest that year.
(Annas had sent him bound to Caiaphas the high priest). Now it was
Caiaphas, who had counselled the Jews, that it was appropriate, that
one man should die for the people.
Moreover, Simon Peter and another disciple followed Jesus ; and
that disciple, being known to the high priest, entered his court-yard with
Jesus. But Peter stood without, at the door. Therefore, the other dis
ciple who was known to the high priest, went out and spoke to the por
tress, and brought in Peter. The maid who kept the door, then says to
Peter, Are not you also one of this man's disciples ? He affirms, I am
not. Now the servants and the officers, having made a fire of coals,
stood there, and were warming themselves ; for it was cold. And Peter
stood with them, and warmed himself.
The high priest then examined Jesus relative to his disciples, and in
reference to his doctrine. Jesus answered him, I openly communicated
to the world ; I frequently instructed in the synagogue, and in the tem
ple, where all the Jews resort ; and I have uttered nothing in secret.
Why do you question me 7 Inquire of those who heard me, what I
have taught them. They, indeed, know what I announced. And when
Jesus had said this, one of the officers who attended, gave him a blow,
saying, Dost thou thus reply to the high priest 7 Jesus answered him,
If I have spoken amiss, show in what respect it is amiss ; but if well,
why do you strike me 7
And as Simon Peter was standing and warming himself, they said to
him, Are not you also one of his disciples? He denied it, and declared,
I am not. One of the servants of the high priest, being a relative of
him, whose ear Peter had cut off, said, Did I not see you in the garden
with him ? Then Peter again denied it ; and immediately a watch-
trumpet sounded.
They then led Jesus from the house of Caiaphas to the procurator's
palace ; it was now morning ; but the Jews did not enter the pretorium,
lest they should be contaminated, and prevented from eating the pass-
over. Pilate, therefore, went out to them and said, What accusation do
you bring against this man 7 They remarked to him in reply, If he
were not a criminal, we would not have delivered him to you. Pilate
then observed to them, Take him yourselves, and judge him in conform
ity to your law. But the Jews alleged to him, We are not legally
authorized to execute any man : and thus was accomphshed the declar
ation, which Jesus had made, intimating by what death he should suffer.
Then Pilate returned to the hall of audience, and summoned Jesus ;
and said to him, Thou art the king of the Jews 7 Jesus replied to him,
Do you personally say this 7 or have others suggested it to you concern
ing me ? Pilate answered, Am I a Jew ? Thine own nation, even the

JOHN'S HISTORY. 187
chief priests have surrendered thee to me. What hast thou done 7
Jesus replied, My dominion is not of this world. If my dominion were
of this world, my adherents would have contended, that 1 might not be
dehvered to the Jews ; but indeed, my dominion is not here. Pilate
accordingly said to him, Thou art then a king 7 Jesus answered, I am
a king, as you intimate. For this purpose I was born ; and I have en
tered the world for this object, that I might give testimony to the truth.
Every one who is of the truth, hears my voice. Pilate says to him,
What is truth 7 And having said this, he again went out to the Jews,
and declared to them, I find no criminality in him. But, since it is cus
tomary with you, that I should release some one to you at the passover,
do you wish me to release to you the king of the Jews 7 Then they all
thus exclaimed, Not this man, but Barabbas. Now Barabbas was a
robber. Moreover, Pilate then took Jesus, and caused him to be scourged.
And the soldiers wreathed a crown of acanthus, and placed it on his
head ; and having invested him with a purple robe, they proclaimed,
Hail, King of the Jews ! and they struck him with their hands. Pilate,
therefore, went out again, and remarked to them, Behold, I conduct
him to you, that you may know, that I discover no criminality in him.
Jesus then came forth, wearing the acanthine crown, and the purple
vestment ; and Pilate says to them, Survey the man ! But when the
chief priests and the officers saw him, they thus exclaimed, Crucify,
crucify him. Pilate said to them, Take him, yourselves, and crucify
him ; as for me, I perceive nothing criminal in him. The Jews replied
to him, We have a law, and by our law, he ought to die, because he
assumed the title of Son of God.
When Pilate, therefore, heard this expression, he was more intimidat
ed ; and he again returned to the pretorium, and said to Jesus, Whence
art thou 7 But Jesus gave him no answer. Pilate then says to him,
Wilt thou not speak to me 7 Art thou not apprised, that I have power
to crucify thee, and have authority to discharge thee 7 Jesus replied,
You could not exercise the least control over me, unless it were permit
ted you from above ; consequently, he who delivered me to you, is the
more iniquitous. From this time, Pilate earnestly endeavored to release
him ; but the Jews thus exclaimed, If you liberate this man, you are not
a friend of Cesar. Every one, who represents himself as a king, opposes
Cesar. Pilate, therefore, having heard these remarks, ordered Jesus to be
brought forth, and sat down on the tribunal, in a place which is called,
in Greek, Lithostroton, the Pavement, but in Hebrew, Gabbatha, the
Elevation. (Now it was the preparation of the paschal sabbath, and
about the third hour). And he announced to the Jews, Behold your
king ! But they vociferated, Destroy, destroy, crucify him. Pilate says
to him, Shall I crucify your King 7 The chief priests answered, We

188 APOSTOLIC PRODUCTIONS.
have no king but Cesar. Accordingly, Pilate then delivered him to
them, that he might be crucified.
And they took Jesus, and led him away. And he proceeded, sup
porting his cross, to what was called a place of skulls, which is termed in
Hebrew, Golgotha ; where they crucified him, and two others with him,
one on each side, and Jesus in the centre. And moreover, Pilate wrote
a title, and placed it on the cross. Now the words were, Jesus the
Nazarean, the King of the Jew6. And many of the Jews read this in
scription ; (because the place where Jesus was crucified, was near the
city) ; and it was written in Hebrew, Greek, and Latin. The chief
priests ofthe Jews then said to Pilate, Do not write, The King of the
Jews ; but that he alleged, I am King of the Jews. Pilate replied, I
will not alter what I have written.
Then the soldiers, when they had fastened Jesus to the cross, took his
mantle, and made four divisions, one to each soldier : they likewise
took the cassock : now this robe was woven, without seam, through
the entire length. They accordingly proposed to each other, Let us
not tear it, but determine by lot whose it shall be. The scripture was
thus verified, which declares, They shared my mantle among them,
and cast lots for my vesture. The soldiers, indeed, proceeded in this
manner. Now there stood near the cross of Jesus, his mother, and his mother's
sister, Mary the wife of Cleopas, and Mary Magdalene. Then Jesus,
perceiving his mother, and the disciple whom he loved, standing near,
says to his mother, Woman, behold your son ! He then says to the
disciple, Behold your mother ! And from that hour, that disciple took
her to his own home.
After this, Jesus, knowing that all was now accomplished, in the ful
filment of scripture, affirms, I .thirst. Now a vessel full of sour wine
was there placed ; and they filled a sponge with the sour wine, and at
taching it to a stalk of hyssop, raised it to his mouth. When Jesus,
therefore, had received the vinegar, he said, It is finished ; and reclining
his head, he yielded up the spirit.
Then the Jews, because it was the preparation, and lest the bodies
should remain upon the cross on the sabbath, (for that sabbath was a
great day), entreated Pilate, that their bones might be broken, and that
they might be removed. The soldiers therefore came, and broke the
legs of the first, and of the other, that had been crucified with him : but
coming to Jesus, they did not break his legs, as they saw that he was
already dead. One of the soldiers, however, pierced his side with a
spear, and blood and water instantly issued. And he who saw, has tes
tified, and his testimony is true ; indeed, he knows that he asserts the
truth ; that you may believe. For these things occurred, so that the
scripture was fulfilled, None of his bones will be broken. And again,
another scripture says, They will look on him whom they have pierced.

JOHN'S HISTORY. 189
And subsequently, Joseph the Arimathean, (being a disciple of Jesus,
though a concealed one, through fear of the Jews), earnestly requested
Pilate, that he might remove the body of Jesus ; and Pilate permitted
him. He therefore proceeded, and received the body of Jesus. And
Nicodemus, who had formerly repaired to Jesus by night, also arrived,
and brought a composition of myrrh and aloes, weighing about a hun
dred pounds. They then took the body of Jesus, and swathed it in linen
bands with the aromatics, in conformity to the Jewish mode of inter
ment. Moreover, there was a garden near the place where he was cru
cified, and in the garden a new sepulchre, in which no one had ever yet
been entombed. There they accordingly deposited Jesus, in conse
quence ofthe Jewish preparation ; since the sepulchre was near.
And on the first day of the week, early in the morning, while it was yet
dark, Mary Magdalene went to the sepulchre, and saw that the stone
had been removed from the entrance. She therefore hastens, and pro
ceeds to Simon Peter, and to that other disciple whom Jesus loved, and
says to them, They have taken the Master from the sepulchre, and we
know not where they have laid him. Peter then departed, and the
other disciple ; and they repaired to the sepulchre. And they both ran
together ; but the other disciple outran Peter, and arrived first at the
sepulchre. And stooping down, he saw the linen shrouds remaining ;
however, he did not enter. Simon Peter then came, following him, and
went into the tomb, and calmly surveyed the linen bands placed there,
and the handkerchief which had been wrapped about his head, not lying
with the linen bands, but folded up in a separate place. Then the
other disciple also entered, who first reached the sepulchre ; and he
saw, and accredited the report. For hitherto, they did not comprehend
the scripture, that he must rise from the dead. The disciples then
returned to their friends.
But Mary stood without, near the sepulchre, weeping ; and as she
wept, she stooped down to look into the sepulchre, and saw two angels
in white, seated, one at the head, and the other at the feet, where the
body of Jesus had been laid. And they said to her, Woman, why do
you weep 7 She says to them, Because they have taken away my Mas
ter, and I know not where they have laid him. Having said this, she
turned about, and saw Jesus standing ; but did not know that it was
Jesus. Jesus said to her, Woman, why do you weep 7 Whom do you
seek 7 She, supposing that it was the gardener, said to him, Sir, if you
have carried him away, tell me where you have placed him, and I will
remove him. Jesus says to her, Mary ! She turned, and says to him in
Hebrew, Rabboni ! which implies, Teacher. Jesus observes to her,
Embrace me not ; for I do not yet ascend to my Father ; but go to my
brethren, and Say to them, I shall ascend to my Father, and your Father ;
and to my God, and your God. Mary Magdalene came and announced
to the disciples, that she had seen the Lord, and that he had thus spoken
to her.

190 APOSTOLIC PRODUCTIONS.
Now in the evening of that day, being the first day of the week, (the
doors where the disciples were convened having been closed, through
fear of the Jews), Jesus came and stood in the midst, and says to them,
Peace attend you. And having said this, he showed them his hands and
his side. The disciples, therefore, rejoiced, when they saw that it was
their Lord. Jesus then repeated to them, Peace attend you. As my
Father has sent me, so also I send you. And after these words, he
breathed on them, and says to them, Receive the Holy Spirit. If you
remit the sins of any, they are remitted to them ; if you retain them,
they are retained.
But Thomas, that is, Didymus, one of the twelve, was not with them
when Jesus came. The other disciples, therefore, informed him, We
have seen our Master. But he declared to them, Unless I see in his
hands the mark ofthe nails, and put my finger on the mark ofthe nails,
and put my hand on his side, I will not believe. And within eight
days, his disciples were again convened, and Thomas with them ; and
Jesus came, the doors having been shut, and stood in the midst, and
said, Peace be to you. He then says to Thomas, reach here your
finger, and examine my hands ; and extend your hand, and place it on
my side ; and be not incredulous, but believe. Thomas answered and
said to him, My Lord, and my God. Jesus says to him, Because you
see me, you believe ; happy they who, though having never seen, yet
shall believe.
And Jesus also performed numerous other miracles, in the presence
ofhis disciples, which are not related in this book. But these are re
corded, that you may believe that Jesus is the Messiah, the Son of God ;
and that, through this faith, you may have life in his name.
Afterwards, Jesus again presented himself to the disciples, at the
lake of Tiberias ; and in this manner he appeared. Simon Peter, and
Thomas, that is, Didymus, and Nathaniel of Cana in Galilee, and the
sons of Zebedee, and two other disciples of Jesus, were in company.
Simon Peter says to them, I am going to fish. They say to him, We
will indeed accompany you. They departed, and immediately entered
a bark ; but on that night they caught nothing. Now in the morning,
Jesus stood on the shore. The disciples, however, were not aware that
it was Jesus. Jesus then says to them, Dear children, have you any
food 7 They replied to him, No. And he said to them, throw the net
on the right side of the vessel, and you will find some. They did so,
but were now unable to draw it, in consequence of the multitude of
fishes. Then that disciple whom Jesus loved, says to Peter, It is our
Master. Peter, therefore, hearing that it was their Master, girded on
his outward garment, (which he had laid aside), and threw himself into
the sea. But the other disciples came with the boat, drawing the net
of fishes ; for they were not far from the land, only about two hundred
cubits. As soon then as they came ashore, they saw a fire of coals pre
pared, and fish laid on it ; and bread. Jesus says to them, Bring some

JOHN'S HISTORY. 191
of the fish 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
though there were so many, yet the net was not broken.
Jesus said to them, Come and eat. In the mean time, none of the
disciples presumed to ask him, Who art thou 7 conscious that it was the
Lord. Jesus comes, and takes bread, and gives to them, and likewise
fish. This is the third time that Jesus appeared to his disciples, after
he had risen from the dead.
When, therefore, they had taken their repast, Jesus said to Simon
Peter, Simon, son of Jonas, do you, more than these, affectionately love
me ? He answered him, Yes, Lord, thou knowest that I love thee.
Jesus rejoins to him, Feed my lambs. He then addressed him the
second time, Simon, son of Jonas, do you affectionately love me ? He
replies to him, Indeed, Lord, thou knowest that I love thee. Jesus said
to him, Tend my sheep. He says to him the third time, Simon, son of
Jonas, do you love me ? Peter was grieved that he said to him the
third time, Do you love me 7 And he observed to him, Lord, thou
knowest all things ; thou knowest that I love thee. Jesus says to him,
Feed my sheep. Most assuredly, I remind you, When you was young,
you girded yourself, and walked where you desired ; but when you shall
become old, you must extend your hands, and another will gird you,
and convey you where you do not desire. He suggested this, intimating
by what death Peter would praise God. And having thus spoken, he
says to him, Follow me.
And Peter, having turned about, saw the disciple following, whom
Jesus loved ; the same who leaned on his breast at supper, and said,
Lord, which is he who betrays thee ? Peter perceiving him, says to
Jesus, And what, Lord, will become ofthis man ? Jesus says to him,
If I wish him to remain till I return, what is that to you, follow thou
me. The report therefore circulated among the brethren, that this
disciple would not die : yet Jesus did not say to him, that he would not
die ; but, If I wish him to remain till I return, what is that to you.
It is this disciple who attests these things, and wrote this account ; and
we know that his testimony deserves credit. And there are also many
other things that Jesus performed, which, were they universally record
ed, I fancy, that the world itself could not even contain the volumes that
would be written.

HISTORY BY LUKE,

APOSTOLIC AND ECCLESIASTICAL TRANSACTIONS.

Now I composed the former history, O Theophilus, relative to all
things which Jesus proceeded both to teach and to accomplish, even
to the day in which he was taken up, after having given, by the Holy
Spirit, injunctions to the apostles, whom he had chosen : to whom he
also presented himself alive, after his suffering, by numerous, unques
tionable testimonies ; being seen by them for forty days, and commu
nicating the things, which had reference to the kingdom of God. And
having convened them, he charged them not to depart from Jerusalem,
but to wait for the fulfilment of that promise of the Father, which you
heard from me, when I alleged, John, indeed, baptized with water ; but
in a short period, you will be baptized with the Holy Spirit.
When, therefore, they were assembled, they thus interrogated him,
Lord, Wilt thou at this time restore the Kingdom to Israel 7 And he
remarked to them, You are not permitted to ascertain the years or
seasons, which the Father has reserved at his own disposal. But you
will receive power from the Holy Spirit pervading you ; and you will
be witnesses to me, both in Jerusalem, and in all Judea and Samaria,
and even to the most distant part of the earth. And having said these
things, as they were beholding, he was lifted up ; and a cloud received
him from their sight.
And while they intensely looked towards heaven, as he ascended,
" behold, two men in white apparel, stood near them, and said, Men of
Galilee, why do you stand looking to heaven 7 This Jesus who is taken
up from you to heaven, will return, in the same manner, as you have
seen him advancing to heaven.
They then returned to Jerusalem from what is called the mount of
Olives, which is near Jerusalem, being a sabbath-day's journey. And
when they arrived, they repaired to an upper room, where both Peter
and James, and John and Andrew, Philip and Thomas, Bartholomew
and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas
the brother of James, resided. These all unanimously persevered in

APOSTOLIC TRANSACTIONS. 193
prayer, with the women, and with Mary the mother of Jesus, and with
his brothers.
And in these days, Peter, standing in the midst of the brethren, (now
the number of persons assembled was about a hundred and twenty),
observed, Brethren, it was necessary that this scripture should be fulfill
ed, which the Holy Spirit antecedently announced, by the mouth of
David, in regard to Judas, who was guide to those who forcibly arrested
Jesus. For he was associated with us, and had attained the office of
this ministry. (Moreover, this man, indeed, caused a field to be pur
chased with the recompense of his iniquity ; and falling prostrate, a
violent, internal spasm ensued, and all his viscera were emitted. And
this was known to all who dwelt at Jerusalem, so that the same field is
denominated in their own language, Aceldama, that is, The field of
blood). For it is written in the book of Psalms, Let his mansion be
desolate, and let no one occupy it : and let another take his superintend
ency. It is necessary therefore, that from the men who attended us,
during all the period in which the Lord Jesus was connected with us,
from the time when he was baptized by John, even to the day when he
was taken up from us, one of these should be constituted a witness with
us of his resurrection. So they designated two, Joseph, called Barsa-
bas, whose surname was Justus ; and also Matthias. And they prayed,
saying, Wilt thou, Lord, who searchest the hearts of all, manifest which
of these two thou hast selected ; that he may receive the allotment of
this ministry and apostleship, to repair to his appropriate station, from
which Judas is fallen by his transgression. And they gave in their lots ;
and the lot fell upon Matthias ; and he was numbered with the eleven
apostles. And when the day of Pentecost arrived, the apostles were with one
accord in the same place. And a sound suddenly came from heaven,
like a rapid, violent wind, and it pervaded the whole house where they
were seated. And divided tongues appeared to them, like fire, and one
rested on each of them. And they were all replete with the Holy Spirit,
and began to speak in other languages, as the Spirit gave them utter
ance. Now pious men were sojourning at Jerusalem, who were Jews,
from every nation under heaven. And when this report was circulated,
the multitude assembled, and were perplexed, because every one heard
them speaking in his own language. And they were all confounded
with astonishment, saying to each other, Behold, are not all these, who
speak, Galileans 7 And how do we every one hear in his own native
language ? We Parthians, and Medes, and Elamites, and those who
sojourn in Mesopotamia, and in Judea and Cappadocia, in Pontus and
Asia, in Phrygia and Pamphylia, in Egypt and in the parts of Africa
adjacent to Cyrene, and the strangers from Rome both Jews and pro
selytes, Cretans and Arabians ; we all hear them proclaiming, in our
own languages, the wonderful works of God- And they were all aston-
25

194 APOSTOLIC PRODUCTIONS.
ished and perplexed, saying one to another, What can this mean 7 But
others declared in derision, They are filled with sweet wine.
But Peter, standing with the eleven, raised his voice, and addressed
them, Men of Judea, and all who reside at Jerusalem, let this be known
to you, and listen to my words ; since these men are not inebriated, as
you suppose ; considering that it is only the third hour of the day : but
this is what was proclaimed by the prophet Joel ; And it shall occur in
the last days, says God, I will pour out of my Spirit upon all the human
race ; and your sons and your daughters will prophesy, and your young
men will witness visions, and your old men will have dreams : and in
deed, in those days, I will pour out some of my Spirit on my men-ser
vants, and on my maid-servants, and they will become prophets ; and I
will display prodigies in heaven above, and signs on the earth beneath ;
blood, and fire, and a cloud of smoke. The sun will be turned into
darkness, and the moon into blood, before that great and illustrious day
of the Lord shall arrive. And it shall happen, that every one who in-
vocates the name of the Lord, will be preserved. Men of Israel, hear
these words : Jesus the Nazarean, a man from God, celebrated among
you by miracles, and wonders, and signs, which God wrought by him in
the midst of you, as you yourselves even know ; him, being surrendered,
in the definitive counsel and previous recognition of God, you have
seized, and by the hands of the lawless, have fastened to the cross and
slain ; whom God has reanimated, having dissolved the chains of death;
because it was impossible that he should be held by it. For David al
leges concerning him, I have regarded the Lord as always before me ;
indeed, he is at my right hand, that I might not be moved ; my heart
therefore rejoiced, and my soul exulted ; and moreover, my body also
will repose in hope, that thou wilt not leave my soul in hades ; nor per
mit thy Consecrated One to realize decay. Thou hast caused me to
know the ways of life ; thou wilt replenish me with the joy of thy coun
tenance. Brethren, I may speak to you, with freedom, respecting the
patriarch David, that he both died and was buried, and his sepulchre is
among us to this day. Being therefore a prophet, and knowing that
God had promised him with an oath, to establish his posterity on his
throne ; and foreseeing this, he spoke of the resurrection of Christ, that
he was not left in hades, nor did his body experience dissolution. God
has raised up this Jesus, of which we all are witnesses. Being therefore
exalted to the right hand of God, and having received the promise of
the Holy Spirit from the Father, he has poured out this, which you see
and hear. For David is not ascended to heaven : but he himself de
clares, The Lord said to my Lord, Sit thou at my right hand, till I make
thine enemies thy footstool. Therefore, let all the house of Israel as
suredly know, that God has constituted this Jesus, whom you crucified,
both Lord and Messiah.
And hearing this, they were pierced to the heart, and said to Peter
and to the rest of the apostles, Men and brethren, what shall we do ?

APOSTOLIC TRANSACTIONS. 195
And Peter said to them, Reform, and let each of you be baptized in the
name of Jesus Christ, with reference to the remission of sins ; and you
will receive the gift of the Holy Spirit. For the promise is to you, and
to your children, and to all who are far distant, as many as the Lord
our God shall invite. And with many other words he testified and ex
horted, saying, Be preserved from this perverse generation. Then they,
who joyfully received his instruction, were baptized : and on that day,
there was an accession to the disciples of about three thousand persons.
Now they steadfastly continued in the doctrine of the apostles, and
in Christian intercourse, and in breaking of bread, and in prayers. And
fear assailed every soul ; and numerous miracles and signs were per
formed by the apostles. And all the believers were in unity, and held
all things collectively ; and sold their goods and estates, and distributed
them to all, according to the necessity of each.
And daily remaining with one consent in the temple, and breaking
bread at home, they partook of food with joyfulness and ingenuousness
of heart ; praising God, and having favor with all the people. And the
Lord daily added Christian converts to the church.
Moreover, at that time, Peter and John went up to the temple at the
hour of prayer, being the ninth hour. And a certain man, who had been
lame from his birth, was carried ; whom they daily placed at the gate
of the temple which is called Beautiful, to request alms from those that
entered the temple ; who, as he saw Peter and John going towards the
temple, solicited alms. And Peter, with John, earnestly surveying him,
said, Look on us. And he attended to them, expecting to receive some
thing from them. Peter then said, I have no silver and gold ; but I
give you what I have : in the name of Jesus Christ of Nazareth, arise
and walk. And taking the man by the right hand, he raised him up ;
and immediately, his feet and ankle-bones were strengthened ; and leap
ing up, he stood erect, and walked about, and entered with them into
the temple, walking about, and leaping, and praising God. And all the
people saw him thus walking, and praising God ; and they recollected
that it was he, who used to sit for charity, at the beautiful gate of the
temple : and they were filled with astonishment and ecstasy, at that
which had occurred to him. Now as he held Peter and John, all the
people ran together to them, in the portico which is called Solomon's,
greatly astonished.
And when Peter saw this, he said to the people, Men of Israel, why
are you surprised at this ? or why do you attentively fasten your eyes
on us, as though by our own power or piety, we had caused this man to
walk 7 The God of Abraham, and of Isaac, and of Jacob, the God of
our fathers, has glorified his son Jesus ; whom you delivered up, and
renounced in the presence of Pilate, when he determined to release him.
But you renounced the Holy and Righteous One, and desired a murder
er to be granted to you ; and killed the Prince of Life, whom God has
raised from the dead ; of which we are witnesses. And through faith

196 APOSTOLIC PRODUCTIONS.
in his name he has strengthened this man, whom you see and know :
indeed, the name of Christ, and the faith which is towards him, have
imparted to the man this perfect soundness before you all. And now,
brethren, I know that you, as well as your rulers, did it through ignor
ance. But God has thus fulfilled those things, which he predicted by
the mouth of all his prophets, that the Messiah should suffer. Retrace,
therefore, and be reclaimed, that your sins may be obliterated, and that
periods of refreshment may arrive from the presence of the Lord ; and
that he may send to you Jesus Christ, who was before designated ;
whom, indeed, heaven must receive, till the eras of the accomplishment
of all things, respecting which God has spoken by the mouth of his holy
prophets, from the beginning of time. Moses truly announced to the
fathers, The Lord your God will raise up to you from your brethren a
prophet resembling me ; you shall hear him in all things which he shall
communicate to you. And it shall happen, that every soul, who will
not listen to that prophet, shall be destroyed from among the people.
And indeed, all the prophets, from Samuel and those who succeeded,
as many as have spoken, have announced these days. You are the
sons of the prophets, and of the covenant which God established with our
fathers, declaring to Abraham, And in thy posterity all the families of
the earth will be blessed. God, having raised up his Son, has first sent
him to you, to bless every one of you, who shall turn from his iniquities.
Now while Peter and John were speaking to the people, the priests,
and the officer of the temple-guard, and the sadducees, came suddenly
upon them ; being entirely wearied that they taught the people, and an
nounced through Jesus, the resurrection from the dead. And they laid
hands on them, and committed them to prison till the next day ; for it
was now evening. Yet, many of those, who had heard the discourse,
believed ; and the number of the men was about five thousand.
And it occurred, on the next day, that their rulers, and elders, and
scribes, assembled at Jerusalem ; and Annas the high priest, and Caia
phas, and John, and Alexander, and as many as were ofthe race ofthe
high priests. And having placed the two apostles in the midst, they in
quired, By what power, or in what name, have you done this 7
Then Peter, pervaded by the Holy Spirit, said to them, Rulers of the
people, and senators of Israel, If we are this day examined concerning
the benefit bestowed on the infirm man, by what means he is healed ;
be it known to you all, and to all the people of Israel, that in the name
of Jesus Christ of Nazareth, whom you crucified, whom God has raised
from the dead, by him indeed, this man stands here before you restored.
This is the stone which was spurned by you builders, but which is be
come the head stone of the corner. And there is no salvation in any
other ; nor is there any other name under heaven, given among men, in
which we can be saved.
Now when they witnessed the intrepidity of Peter and John, and per
ceived that they were unlearned and obscure men, they were astonished ;

APOSTOLIC TRANSACTIONS. 197
and they recognised them, that they had been with Jesus. And behold
ing the man, who had been healed, standing with them, they had nothing
to controvert. But having ordered the apostles to withdraw from the
sanhedrin, they thus conferred among themselves, What shall we do
with these men 7 for that indeed, a signal miracle has been wrought by
them, is manifest to all the inhabitants of Jerusalem ; and we cannot
deny it. Yet, that it may not any further spread among the people, let
us threaten them severely, that they speak no more to any man in this
name. And having summoned them, they charged them that they should
not speak any more, or teach in the name of Jesus. But Peter and
John, answering them, said, Judge, whether it be righteous in the sight
of God, to obey you, rather than God ; for we cannot forbear to proclaim
the things, which we have seen and heard. And having again threatened
the apostles, they discharged them, finding nothing for which they might
punish them, in consequence of the people ; since all praised God for
what had been done : for the man was more than forty years old, on
whom this miracle of healing had been performed.
Then the apostles, being thus released, went away to their own
friends, and related all that the chief priests and the elders had said to
them. And the company, having heard it, lifted up their voice to God
with one consent, and said, Thou, God, art the sovereign Lord, who
hast created heaven, and earth, and the sea, and all that is in them ;
who, by the mouth of thy servant David, hast said, Why did the heathen
rage, and the people imagine vanities ? The kings of the earth arrayed
themselves, and the rulers combined against the Lord, and against his
Anointed. For in truth, against thy holy child Jesus, whom thou hast
anointed, (to do whatever thy hand and thy counsel permitted before to be
done), both Herod and Pontius Pilate, with the Gentiles, and the peo
ple of Israel, were gathered together in this very city. And now, Lord,
consider their threatenings, and grant to thy servants, that they may
announce thy word with all freedom, while thou art extending thy hand
to heal ; and accomplishing signs and wonders through the name of thy
holy servant Jesus.
And when they had prayed, the place was shaken where they were
assembled ; and they were all filled with the Holy Spirit, and with
fearlessness, they dispensed the word of God.
And the multitude of those who believed, were of one heart, and of
one soul ; and no one alleged, that any of the things which he possessed
was his own ; but they had all things in common. And with great
power the apostles offered testimony to the resurrection of the Lord
Jesus ; and a divine gracefulness characterized them all. Nor was
there any one indigent person among them : for as many as were pos
sessors of lands, or houses, were constantly selling them, and bringing
the value of what was sold, and laying it at the feet of the apostles ; so
that a distribution was made to every one, according to his necessity.

198 APOSTOLIC PRODUCTIONS.
Now Joses, who by the apostles was surnamed Barnabas, (which
means a son of consolation), a Levite, and a native of Cyprus, having
land, sold it ; and brought the money, and laid it at the feet of the
apostles. But, a certain man named Ananias, with Sapphira his wife, sold an
estate, and secreted part of the price, his wife also being conscious of it,
and bringing a certain part, he laid it down at the feet of the apostles.
Then Peter said, Ananias, why has the adversary instigated your heart
to deceive the Holy Spirit, and to conceal part of the price of the
land ? While it remained, was it not your own 7 and when it was sold,
was it not in your own power 7 Why have you admitted this thing into
your heart ? You have not been so false to men, as to God. And
Ananias, hearing these words, fell down and expired : and great fear
came on all those who heard these things. Then the younger disciples
arose, bound him up, and carrying him out, buried him.
And after an interval of about three hours, his wife also came in, not
knowing what had occurred. And Peter said to her, Inform me whe
ther you sold the land for so much. And she replied, Yes, for so much.
Peter then said to her, Why is it that you have conspired together to
try the Spirit of the Lord ? Behold, the feet of those who have been
burying your husband are at the door, and they will carry you out.
And immediately, she fell down at his feet, and expired : and the young
men coming in, found her dead, and having carried her out, buried her
by her husband. And great fear came on all the church, and on all
who heard these things.
Moreover, of the rest, no one presumed to unite himself to them ; but
the people applauded them : and multitudes both of men and women,
believing, were the more willingly added to the Lord. And they were
all with one accord in Solomon's portico. And by the hands of the
apostles, many signs and wonders were accomplished among the peo
ple; so that they brought out the sick along the streets, and placed them
on beds and couches, that at least the shadow of Peter passing by, might
overspread some of them. And a multitude also convened at Jerusalem
from the neighboring cities, bringing sick persons, and those who were
annoyed by impure spirits ; all of whom were healed.
Then the high-priest arose, and all those who were with him, com
prising the sect of the sadducees, and being filled with intemperate zeal,
laid their hands on the apostles, and put them in the common prison.
But an angel of the Lord, in the night, opened the doors of the prison,
and bringing them out, said, Go, and presenting yourselves in the tem
ple, proclaim to the people all this doctrine of [eternal] life. And hear
ing this, they went into the temple early in the morning, and taught.
But when the high-priest and his associates had come, and called to
gether the sanhedrin, even the whole senate of the children of Israel,
they sent to the prison for the apostles to be brought. So the officers

APOSTOLIC TRANSACTIONS. 199
came, but did not find them in the prison : and returning, they thus
reported ; We indeed found the prison closed in all safety, and the
guards stationed before the doors, but having opened it, we found no
one within. Now when the high-priest, and the commander of the
temple-guard, and the chief priests, heard these declarations, they were
perplexed concerning them, as to the consequences. But one came and
informed them, Behold, the men whom you committed to prison, are
standing in the temple, and teaching the people. The commander then
went with the officers, and brought them, not by violence ; for they
feared the people, lest they should have been stoned. And having con
ducted them, they placed them before the council. And the high-priest
thus questioned them, Did we not repeatedly command you not to teach
in this name ? and behold, you have filled Jerusalem with your doctrine,
and wish to bring this man's blood upon us.
But Peter and the other apostles answered and said, It is necessary
to obey God, rather than men. The God of our fathers has raised up
Jesus, whom you destroyed, having suspended him on a cross.- Him
has God exalted at his right hand, to be a Prince and a Saviour, to im
part reformation to Israel, and remission of sins. And we are his wit
nesses of these transactions, and so is also the Holy Spirit, whom God
has imparted to those who submit to him.
Now, when they heard this, they were greatly enraged, and deter
mined to kill them. But a certain pharisee in the sanhedrin, whose
name was Gamaliel, a teacher of the law, in great estimation among all
the people, arose, and commanded that the apostles should be taken out
for a short time ; and he observed to the council, Men of Israel, take
care as to what you intend to do against these men. For some time
since, Theudas arose, affecting to be a great personage, to whom a
number of men, about four hundred, adhered : but he was slain ; and
all who listened to him, were dispersed, and annihilated. After him,
Judas of Galilee arose, in the period of the enrolment, and lured to him
self a great multitude : he also perished ; and all who were attached to
him, were dispersed. And now I advise you, Retire from these men,
and tolerate them ; for if this counsel or this work be of men, it will be
overthrown ; but if it be of God, you cannot overthrow it. [And be
ware], lest by any means, you should be found even to contend against
God. And with him they coincided : and when they had summoned the
apostles and scourged them, they enjoined that they should not speak in
the name of Jesus, and discharged them.
But they departed rejoicing, from the presence of the sanhedrin, be
cause they were deemed worthy to be dishonored on account of the
name. And every day, in the temple and at home, they ceased not to
teach and to proclaim that Jesus is the Messiah.
Now, in those days, the number of the disciples being multiplied, a
complaint against the Hebrews originated among the Grecian Jews,
because their widows were neglected in the daily distribution of alms.

200 APOSTOLIC PRODUCTIONS.
The twelve then called all the disciples together, and said, It is not pro
per, that we should leave the word of God, and attend upon the tables.
Therefore, brethren, select from your number seven men, of good repu
tation, full of the Holy Spirit and of wisdom, whom we may institute to
this office. We, however, will constantly devote ourselves to prayer,
and to the ministry of the word.
And this proposition pleased the whole multitude ; and they selected
Stephen, a man full of faith and of the Holy Spirit ; and Philip, and
Procorus, and Nicanor, and Timon, and Parmenas, and Nicolas, a pro
selyte of Antioch ; whom they placed before the apostles ; who, after
they had prayed, put their hands on them. And the word of God
advanced ; and the number of disciples in Jerusalem was greatly aug
mented ; and a great assemblage of the [Jewish] priests became obe
dient to the faith.
Now Stephen, being replete with grace and power, performed mira
cles and great signs among the people. And there arose some of the
synagogue, which is called that of the Libertines, and some of the Cy-
renians and Alexandrians, and of those from Cilicia and Asia, disputing
with Stephen. But they were not able to resist the wisdom and the
spirit with which he spoke. Then they suborned men to say, We have
heard him use reproachful language against Moses, and against God.
And they excited the people, and the elders, and the scribes ; and beset-
ing, seized him, and dragged him to the council ; and introduced false
witnesses, who alleged, This man incessantly utters expressions against
the holy place and the law : For we have heard him declare, that this
Jesus of Nazareth will destroy this place, and will change the customs
which Moses delivered to us. And all, who were seated in the sanhe
drin, beheld his countenance, like the countenance of an angel.
The high-priest then said, Are these things indeed true ? And Ste
phen remarked ; Brethren, and fathers hearken. The God of glory
appeared to our father Abraham, while he was in Mesopotamia, before
he resided in Haran, and said to him, Depart from your country, and
from your relatives, and come to a land, which I will show you. Then
departing from the land of the Chaldeans, he dwelt in Haran : and
thence, when his father was dead, God removed him to this very land,
in which you now dwell. But he gave him no inheritance in it, not even
the dimension of his foot : yet, he promised to give it to him for a pos
session, even to his offspring after him, though he had no child. And
God spoke to him thus, that his posterity should sojourn in a foreign
land ; and that they should be brought into servitude, and afflicted, four
hundred years : but the nation to which they will be enslaved, I will
judge, said God ; and subsequently, they shall come forth, and worship
me in this place.
(And God gave him a covenant of circumcision : and accordingly,
Abraham had Isaac, and circumcised him the eighth day ; and Isaac
had Jacob ; and Jacob had the twelve patriarchs. And the patriarchs,

APOSTOLIC TRANSACTIONS. 201
incited by an envious malignity, sold Joseph into Egypt : but God was
with him, and delivered him from all his afflictions, and gave him elo
quence and wisdom in the sight of Pharaoh king of Egypt; who consti
tuted him ruler over Egypt, and over all his household. Now a famine
came upon all the land of Egypt and Canaan, and great distress ; so
that our fathers could find no sustenance. But Jacob, hearing that
there was corn in Egypt, first sent our fathers. And at the second time,
Joseph was made known to his brethren ; and the family of Joseph was
disclosed to Pharaoh. And Joseph sent and invited his father Jacob to
him, and all his relatives, being seventy-five persons. So Jacob and our
fathers went down to Egypt, and died there ; and were carried to She
chem, and deposited in the sepulchre which Jacob purchased for a sum
of money from the sons of Hamor, the father of Shechem).
Now, when the time of the promise approached, which God had solemn
ly made to Abraham, the people flourished and multiplied in Egypt ; till
at last another king arose, who did not acknowledge Joseph. He form
ed crafty designs against our relatives, and afflicted our fathers, by
causing their infants to be exposed, that their race might perish. At
which period Moses was born, and was divinely beautiful ; who was
nourished in his father's house three months. And being exposed, the
daughter of Pharaoh took him up, and cherished him as her own son.
Thus Moses was educated in all the wisdom of the Egyptians ; and he
was powerful in eloquence and in action. Now, at the age of forty
years, he determined to visit his brethren, the children of Israel. And
while witnessing an injury done to one of them, he defended him, and
striking the Egyptian, he avenged him who was oppressed. Moreover,
he presumed that his brethren comprehended, that by his hand, God
purposed to grant them deliverance : but they did not perceive it. Ac
cordingly, on the next day, he presented himself to some of them, as
they were contending, and was disposed to reconcile them, saying, Men,
you are brothers ; why do you injure each other ? But he who injured
his neighbor, thrust him away, affirming, Who made you a ruler and a
judge over us ? Do you mean to kill me, as you killed the Egyptian,
yesterday 7 And Moses fled at this report, and became a sojourner in
the land of Midian, where he had two sons. And at the expiration of
forty years, there appeared to him in the desert of Mount Sinai, an
angel of the Lord in a flame of fire in a bush. And when he saw it he
admired the spectacle : and as he approached attentively to contemplate
it, a voice ofthe Lord came to him, I am the God of your fathers, the
God of Abraham, and the God of Isaac, and the God of Jacob. Moses
trembled, and durst not consider it. The Lord then proclaimed to him,
Take the shoes from your feet ; for the place on which you stand is holy
ground. I have assuredly witnessed the calamity of my people who are
in Egypt, and I have heard their groaning, and have descended to
emancipate them. And now come, I will send you to Egypt. This
Moses, whom they renounced, saying, Who made you a ruler and a
26

202 APOSTOLIC PRODUCTIONS.
judge 7 the same God commissioned to be a ruler and a deliverer, by
the hand of the angel, who appeared to him in the bush. This man led
forth the people, and performed wonders and signs in the land of Egypt,
and in the Red Sea, and in the wilderness, forty years.
This is that Moses, who declared to the sons of Israel, The Lord God
will raise up a prophet to you from your brethren, resembling me : you
shall hear him. This is he who was amid the church in the desert, with
the angel who spoke to him on Mount Sinai, and with our fathers ; who
received the words of life to impart to us ; to whom our fathers would
not be obedient ; but thrust him from them, and in their hearts returned
to Egypt ; saying to Aaron, make us gods, who may march before us;
for with respect to this Moses, who conducted us from the land of Egypt,
we know not what is become of him. And they constructed a calf in
those days, and offered sacrifice to the idol, and rejoiced in the works of
their own hands. But God turned, and gave them up to worship the
host of heaven ; as it is written in the book of the prophets, O house of
Israel, have you offered victims and sacrifices to me, these forty years in
the wilderness ? But you have taken up the tabernacle of Moloch, and
the star of your god Rephan ; images, which you made to worship
them : so I will transport you beyond Babylon.
Our fathers had the tabernacle of the testimony in the wilderness, as
God had appointed, when he directed Moses, to make it according to
the model which he had seen : which our fathers received, and transmit
ted with Joshua into the dominions of the heathen, whom God drove out
from the face of our fathers to the days of David ; who found favor be
fore God, and desired to provide a tabernacle for the God of Jacob.
But Solomon erected to him a. sanctuary. However, the Most High
dwells not in temples made with hands : as the prophet announces,
Heaven is my throne, and earth is my footstool ; what house will you
build for me, says the Lord 7 or what is the place of my rest ? Has not
my hand created all these things ?
Oh perversely obstinate, and uncircumcised in heart and ears ! you
always resist the Holy Spirit ; as your fathers did, so you do. Which
of the prophets did not your fathers persecute 7 indeed, they destroyed
those who predicted the coming of that Righteous One, of whom you
have now been betrayers and murderers 7 Ye, who have received the
law through an array of angels, but have not regarded it !
Now, while hearing these things, they were exceedingly enraged in
their hearts, and gnashed their teeth upon him. But he, being full of
the Holy Spirit, earnestly looked towards heaven, and saw the glory of
God, and Jesus standing at the right hand of God ; and he declared,
Behold, I see the heavens opened, and the Son of Man standing on the
right hand of God. And loudly vociferating, they stopped their ears,
and rushed upon him with one accord, and drove him from the city
to stone him : and the witnesses laid down their garments at the feet of
a young man named Saul. And they stoned Stephen, invocating and

APOSTOLIC TRANSACTIONS. 203
saying, Lord Jesus, receive my Spirit. And kneeling down, he cried
with a loud voice, Lord, lay not this sin to their charge. And having
said this, he expired. Now Saul was a joyful accomplice in his death.
And at that period, there was a great persecution against the church
which was at Jerusalem ; and the disciples were all dispersed through
the regions of Judea and Samaria, except the apostles. Now religious
men carried Stephen to his interment, and made great lamentation for
him. But Saul ravaged the church, entering houses, and violently
arresting men and women, whom he committed to prison.
They, however, who were dispersed, went about preaching the doc
trine of the gospel. Now Philip, descending to the city of Samaria,
proclaimed to them the Messiah. And the people with one mind attend
ed to the instructions of Philip, as they heard his doctrine, and saw the
miracles which he performed. For, polluted spirits, crying with a loud
voice, departed from many who had them ; and many who were paralytic
and lame, were healed. And there was great joy in that city.
Now, there was a certain man named Simon, who had previously, in
that city, displayed magic, and astonished the people of Samaria, pre
tending that he was some extraordinary person ; whom they all regard
ed, from the least to the greatest, alleging, This man is the great power
of God. And they paid deference to him, because that he had, for a
long time, astonished them by his magic. But, when they accredited
Philip, preaching the things relative to the kingdom of God, and the
name of Jesus Christ, they were baptized, both men and women. And
Simon himself also believed ; and being baptized, he remained with
Philip, beholding with astonishment the great and powerful miracles,
which were performed.
Now when the apostles, who were at Jerusalem, heard that Samaria
had received the word of God, they sent to the Samaritans Peter and
John, who went down and prayed for them, that they might receive the
Holy Spirit : for he was not yet fallen on any of them ; but they had
only been baptized in the name of the Lord Jesus. The apostles then
laid their hands on them, and they received the Holy Spirit.
When Simon, therefore, saw that the Holy Spirit was imparted by
the imposition of the apostles' hands, he offered them money, saying,
Give me also this power, that on whom I place my hands, he may re
ceive the Holy Spirit. But Peter said to him, Let your money perish
with you, since you have supposed that the gift of God might be pur
chased with money. You have no part or allotment in this subject ; for
you have not integrity of heart, in the sight of God. Reform, therefore,
from this your depravity, and entreat God, if indeed, the purpose of
your heart may be forgiven you. For I perceive that you are in the
gall of bitterness, and in the bond of iniquity. And Simon said in re
ply, Make your supphcations to the Lord in my behalf, that none of
these things which you have suggested, may befall me.

201 APOSTOLIC PRODUCTIONS.
When, therefore, they had testified, and preached the word of the
Lord, they returned to Jerusalem, and published the Gospel in numerous
villages ofthe Samaritans.
Now an angel of the Lord addressed Philip, saying, Arise, and go
towards the south, by the way that leads down from Jerusalem to Gaza,
which is through the desert. And having arisen, he departed : when
behold, an Ethiopian officer, a prefect of Candace the queen of the
Ethiopians, who superintended all her treasure, and who had come to
worship at Jerusalem, was returning ; and seated in his chariot, perused
the prophet Isaiah. And the Spirit said to Philip, approach, and unite
yourself to this chariot. And Philip, hastily advancing, heard him
reading the prophet Isaiah, and observed, Do you understand what you
are reading 7 And he answered, How can I, unless some one should
guide me. And he requested Philip, that he would come up and sit
with him. Now the section of Scripture, which he was perusing was
this, He was brought as a sheep to the slaughter ; and like a lamb silent
before its shearer, thus he opened not his mouth. In his humiliation his
condemnation was extorted ; and who will testify to his conduct 7 for
his life is taken from the earth. Then the officer addressed Philip and
said, I beseech you, of whom does the prophet pronounce this, of him
self, or some other person ? Philip then opened his mouth, and began
from this Scripture, to preach to him Jesus. Now, as they proceeded
along the road, they came to some water : and the officer said, Behold,
here is water ; what prevents me from being baptized 7 Upon which, he
ordered the chariot to stop ; and they both descended to the water, even
Philip and the officer ; and Philip baptized him. And when they as
cended from the water, the Spirit of the Lord took away Philip, and the
officer saw him no more, but pursued his journey rejoicing. Philip,
however, was found at Azotus ; and passing through, he preached the
gospel in all the cities, till he came to Cesarea.
Now Saul, still breathing out menaces and slaughter against the dis
ciples of the Lord, proceeded to the high priest, and solicited from him
letters to the synagogues at Damascus, that if he should find any of
this religion, whether men or women, he might bring them bound to
Jerusalem. And as he pursued his journey, and approached Damascus,
a light from heaven suddenly shone around him ; and he fell to the
ground, and heard a voice saying to him, Saul, Saul, why dost thou
persecute me 7 And he said, who art thou, Sir 7 And the Lord said, I
am Jesus whom thou persecutest. Arise, and go to the city ; and it
shall be told you what you must do. And the men who travelled
with him were speechless, hearing indeed the sound, but seeing no
one. And Saul arose from the earth ; and though his eyes were
open, he saw nothing ; but they led him by the hand, and brought him
to Damascus. And he was three days without sight, and did neither
eat nor drink.

APOSTOLIC TRANSACTIONS. 205
Moreover, there was a certain disciple at Damascus, named Ananias ;
and the Lord said to him in a vision, Ananias ! And he replied to him,
Behold, I am here, Lord ! And the Lord observed to him, Arise, and
go to the street which is called Straight, and inquire in the house of
Judas, for a man of Tarsus, whose name is Saul ; for behold, while he
was praying, he saw in a vision, a man named Ananias, entering, and
laying his hand upon him, that he might recover his sight. And Ana
nias replied, Lord, I have heard from many concerning this man, how
much evil he has done to thy saints at Jerusalem ; and here, he has
authority from the chief priests to bind all who invoke thy name. The
Lord, however, said to him, Depart, for he is to me a select instrument,
to bear my name before nations, and kings, and sons of Israel ; for I
will show him how much he must suffer in consequence of my name.
So Ananias departed, and entered the house, and placing his hands 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 recover your sight,
and be filled with the Holy Spirit. And immediately something like
scales fell from his eyes ; and he received sight, and arose, and was
baptized. And having received food, he was strengthened.
And he was for several days with the disciples at Damascus. And
without delay, he preached Jesus in the synagogues, that he is the Son
of God. But all who heard him were astonished, and said, Is not this
he who in Jerusalem spread desolation among those who called on this
name, and came here for that purpose, that he might convey them
bound, to the chief priests 7 But Saul was the more strengthened, and
he confounded the Jews who resided at Damascus, evincing, that This
is the Messiah.
Now when many days had elapsed, the Jews conspired to kill him ;
and they watched the gates day and night for this purpose. But their
confederacy was made known to Saul. Then the disciples taking him
at night, let him down by the wall in a basket.
And when he arrived at Jerusalem, he endeavored to associate with
the disciples ; but they all feared him, not believing that he was a dis
ciple. Then Barnabas taking him, conducted him to the apostles, and
related to them how he had seen the Lord in the way, who had spoken
to him, and how he had publicly preached at Damascus, in the name of
Jesus. And he mingled in all their intercourse at Jerusalem ; and pro
claimed with confidence in the name of the Lord Jesus : and he con
versed and contended with the Hellenistic Jews ; they however, at
tempted to destroy him. But the brethren being apprised of it, con
ducted him to Cesarea, and sent him away to Tarsus.
The church then enjoyed prosperity, through all Judea, and Galilee,
and Samaria ; and being improved, and walking in the fear of the Lord,
and in the admonition of the Holy Spirit, was multiplied.
Now it occurred, that Peter, as he was passing through all the
churches, came also to the saints who dwelt at Lydda. And he there

206 APOSTOLIC PRODUCTIONS.
found 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
Messiah, restores you : arise, and make your bed. And he instantly
arose. And all who inhabited Lydda and Saron beheld him, and turn
ed to the Lord.
Moreover, there was at Joppa, a certain female disciple, named Tab-
itha, otherwise called Dorcas : this woman abounded in good works,
and in charities, which she performed. And it happened, at this time,
that she was sick and died. And having washed, they placed her in an
upper chamber. Now, as Lydda was near Joppa, the disciples hearing
that Peter was there, sent two men to him, entreating that he would not
defer to come to them. And Peter arose and accompanied them. And
having arrived, they conducted him to the upper room ; and all the wid
ows stood by him weeping, and showing the various vestments which
Dorcas made, while she was with them. Then Peter, sending them all
out, kneeled down and prayed ; and having turned towards the body,
he said, Tabitha, arise ! And she opened her eyes ; and perceiving
Peter, she sat up. Then he gave her his hand, and raised her ; and
having called the saints and widows, he presented her alive. Now this
was known through all Joppa ; and many believed in the Lord. And it
occurred, that he remained several days at Joppa, with one Simon, a
tanner. Further, there was a certain man in Cesarea, named Cornelius, a
centurion of that which is called the Italian cohort ; a man of piety,
and one who feared God, with all his family, imparting also abundant
alms to the people, and habitually praying to God. He clearly saw in
a vision, about the ninth hour of the day, an angel of God coming in to
him, and thus addressing him, Cornelius ! And having fixed his eyes
on him, he was afraid, and said, What is it, Sir ! And he said to him,
Your prayers and your alms have ascended as a memorial before God.
Now, therefore, send men to Joppa, and conduct here one Simon, whose
surname is Peter : he lodges with one Simon a tanner, whose house is
by the sea. And when the angel who addressed Cornelius had depart
ed, he called two of his domestics, and a religious soldier of those who
attended him ; and having communicated to them all these things, he
sent them to Joppa.
And on the next day, as they prosecuted their journey, and approached
the city, Peter ascended the house to pray, about the sixth hour. And
he became very hungry, and would have refreshed himself ; but while
they prepared, he fell into an ecstasy, and saw heaven opened, and a
certain receptacle descending in the form of a great sheet gathered at
the four corners, and let down to the earth : in which were all descrip
tions of wild and domestic quadrupeds of the earth, and reptiles, and
birds of the air. And a voice came to him, Rise, Peter, kill and eat.
But Peter said, By no means, Lord ; for I have never eaten any thing
which is ordinary or impure. And the voice said to him again the sec-

APOSTOLIC TRANSACTIONS. 207
ond time, That, which God has purified, esteem not thou impure. And
this was done three times ; and the sheet was again conveyed to heaven.
And while Peter was personally in suspense, what this vision which
he had witnessed might import, behold, the men who were sent from
Cornelius, having inquired for the house of Simon, stood at the gate ;
and calling, they asked, If Simon, whose surname was Peter, lodged
there 7 And as Peter was reflecting on the vision, the Spirit said to him,
Behold, three men are inquiring for you. Arise, therefore, and go down,
and depart with them, without any hesitation ; for I have sent them.
Peter then went down to the men, and said, Behold, I am the person
of whom you are in search ; what is the cause for which you are come 7
And they observed, Cornelius, the centurion, a righteous man, and a
proselyte, and of good reputation among all the Jewish people, has
been admonished by a holy angel, to send for you to his house, and to
receive your instructions. Having therefore invited them in, he enter
tained them.
And on the next day he arose, and departed with them ; and some of
the brethren from Joppa accompanied him. And on the following day
they entered Cesarea. And Cornelius was expecting them, having as
sembled his relatives and intimate friends.
Now, as Peter was entering, Cornelius met him, and falling at his
feet, worshipped him. But Peter raised him up, saying, Arise, for
I myself am but a man. And conversing with him, he went in, and
found many who were collected. And he said to them, You know, that
it is unlawful for a Jew, to unite or approach to one of another nation :
God, has, however, directed me that I am to call no man ordinary or
impure. Therefore, when I was sent for, I came without debate ; I ask
therefore, on what account you have sent for me 7 And Cornelius said,
Four days ago I was fasting till this hour ; and at the ninth hour, I was
praying in my house, and behold, a man stood before me in shining
raiment, and declared, Cornehus, your prayer is heard, and your alms
are remembered before God. Send therefore to Joppa, and call hither
Simon, whose surname is Peter ; he lodges in the house of one Simon
a tanner, near the sea ; who, when he is come, will speak to you. So I
sent to you immediately ; and it is well that you are come. Now,
therefore, we all are present before God, to hear all things which God
has commanded you.
Then Peter, resuming his discourse, alleged, I perceive in truth, that
God is no respecter of persons, but in every nation, he who fears him,
and works righteousness, is acceptable to him. As to that doctrine,
which he sent to the sons of Israel, proclaiming the joyful intelligence
of peace, through Jesus Christ, who is Lord of all, you are apprised
of the message, which was circulated through all Judea, having com
menced from Gahlee, after the baptism, which John preached ; relative .
to Jesus of Nazareth, how God anointed him with the Holy Spirit, and
with great power ; who went about doing good, and healing all who

208 APOSTOLIC PRODUCTIONS.
were tyrannically oppressed by the enemy ; for God was with him. And
we are witnesses of all things which he accomplished, both in the region
of the Jews, and in Jerusalem ; whom they destroyed, having suspended
him to a cross. God raised this very person, on the third day, and
openly manifested him, not to all the people, but to witnesses previously
chosen by God, even to us, who did eat and drink with him, after he
rose from the dead. And he has enjoined us to proclaim to the people,
and to testify, that it is he whom God has appointed as the judge of the
living and the dead. All the prophets bear testimony to him, that every
one who trusts in him, shall receive, through his name, the pardon of
sins. While Peter was continuing his remarks, the Holy Spirit fell on all
those who were listening to the word. And those of the circumcision
who believed, as many as attended Peter, were astonished, that the gift
of the Holy Spirit was even poured out upon the Gentiles : since they
heard them speaking in different languages, and praising God. Peter
then remarked, Can any one prohibit water, that these, who, as well as
we, have received the Holy Spirit, should not be baptized 7 And he
commanded them to be baptized in the name of the Lord. And they
requested him to remain with them for some time.
Now the apostles and the brethren, who were in Judea, heard that
the Gentiles had also received the word of God. And when Peter went
up to Jerusalem, they who were of the circumcision contended with
him, affirming, You associated with men uncircumcised, and did eat
with them.
But Peter related the transaction from the beginning, and thus regu
larly explained it ; I was praying in the city of Joppa ; and during a
trance I saw a vision, a certain receptacle in the form of a great sheet
descending from heaven, let down by the four angles, and it nearly ap
proached me : and attentively surveying it, I observed and saw quadru
peds 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 ordinary or impure has ever en
tered my mouth. And the voice again responded to me from heaven,
That, which God has purified, esteem not thou impure. And this was
done three times ; and all the things were again transported to heaven.
And behold, three men, sent to me from Cesarea, had arrived at the
house where I was. And the Spirit commanded me to go with them
without any hesitation. Moreover, these six brethren accompanied me,
and we entered the man's house ; who informed us, that he had seen an
angel in his house, who had said to him, Send to Joppa, and bring
Simon, whose surname is Peter ; who shall disclose to you doctrines,
by which you and all your family may be saved. And as I began to
speak, the Holy Spirit fell on them, even as on us at the beginning.
Then I recollected the word of the Lord, how he said, John indeed
baptized with water ; but you will be baptized with the Holy Spirit.

APOSTOLIC TRANSACTIONS. 20l>
Since then, God imparted to them the same gift, which he did even to
us, who had believed in the Lord Jesus Christ ; what was I, that I
should be able to obstruct God 7
And when they heard these things, they were satisfied, and praised
God, saying, Then God has also imparted to the Gentiles a life-giving
reformation. Now, therefore, they who were dispersed by the persecution, which
originated relative to Stephen, travelled as far as Phcnicia, and Cyprus,
and Antioch, declaring the word, exclusively, to the Jews. But some
of them were Cyprians and Cyreneans, who, having entered Antioch,
addressed the Greeks, proclaiming the gospel of the Lord Jesus. And
the hand of the Lord was with them ; and a great number believed, and
turned to the Lord.
When the report of these things had come to the knowledge of the
church which was at Jerusalem, they sent forth Barnabas to go as far
as Antioch ; who, when he arrived there and saw the gracious dispen
sation of God, rejoiced, and exhorted all of them to adhere resolutely
to the Lord. For he was a good man, and full of the Holy Spirit, and
of faith. And numerous persons were added to the Lord. Barnabas
then departed to Tarsus, to seek Saul ; and having found him, he
brought him to Antioch. And it occurred, that during an entire year
they assembled in the church, and taught many people ; and that the
disciples, by divine direction, were originally denominated Christians at
Antioch. Besides, in those days, prophets came from Jerusalem to Antioch.
And one of them, whose name was Agabus, stood up, and signified by
the Spirit, that a great famine would soon pervade the whole empire ;
which happened in the reign of Claudius. Then every one of the dis
ciples, according to his ability, determined to send relief to their breth
ren who dwelt in Judea : and they did this ; transmitting it to the pres
byters, by the hands of Barnabas and Saul.
Moreover, about that time, Herod the king laid hands on some of the
church, to afflict them. And he destroyed James, the brother of John,
with the sword. And perceiving that this was acceptable to the Jews,
he proceeded also to arrest Peter. Now it was in the days of unleaven
ed bread. Accordingly, he apprehended Peter, and put him in prison,
having committed him to the custody of sixteen soldiers ; and being de
termined, after the passover, to surrender him to the people. In the
mean time therefore, Peter was kept in prison : but earnest and con
tinued prayer was made to God on his account, by the church.
Now, when Herod was ready to have brought him out, even that very
night, Peter was sleeping between two soldiers, bound with two chains ;
and the sentinels before the door, were guarding the prison. And be
hold, an angel of the Lord presented himself, and a light shone in the
building ; and striking Peter on the side, he awoke him, saying, Arise
instantly. And his chains fell from his hands. Then the angel said to
27

210 APOSTOLIC PRODUCTIONS.
him, Gird yourself, and tie on your sandals ; and he did so. And he
says to him, throw your mantle around you, and follow me. And going
out, he followed him : and knew not that what had been done by the
angel was a real fact ; but supposed that he beheld a vision. And hav
ing passed the first and second guard ; they came to the iron gate that
leads to the city, which voluntarily opened to them : and proceeding,
they passed through one street ; and immediately, the angel departed
from him.
Upon this, Peter became self-possessed, and declared, I am now as
suredly conscious, that the Lord has sent his angel, and has delivered
me from the hand of Herod, and from all the ultimate intention of the
Jewish people. And on reflection, he repaired to the house of Mary,
the mother of John, who was surnamed Mark ; where many were as
sembled, and were praying. And as Peter knocked at the entrance of
the outward gate, a maid, whose name was Rose, went to inquire who
was there. Now, recognising Peter's voice, and being transported with
joy, she did not open the gate ; but running, she informed them that
Peter was standing at the gate. And they said to her, you are distract
ed. But she confidently affirmed that it was true. They then alleged,
that it was his angel. But Peter continued knocking ; and when they
had opened the door, they saw him, and were astonished. But he
waved his hand for them to be silent ; and related to them how the Lord
had conducted him from the prison : and he said, communicate these
things to James, and to the brethren. And departing, he went to
another place.
And when it was day, no small commotion existed among the soldiers,
relative to what had become of Peter. And Herod having searched
for him, and not finding him, examined the keepers, and commanded
that they should be led away to execution. And Peter passed from
Judea to Cesarea, and there resided.
Moreover, Herod was greatly exasperated against the Tyrians and
Sidonians : but they unanimously came before him ; and having attached
to their interest Blastus the king's chamberlain, they importuned for
peace, because their country was nourished by that ofthe king. And on
a public day, Herod, arrayed in regal robes, and seated on the throne,
made an oration to them. And the people shouted, It is the voice of a
God, and not of a man. And immediately an angel of the Lord smote
him, because he did not render the praise to God : and being devoured
by vermin, he expired.
Now the word of God flourished and advanced. And Barnabas and
Saul, having accomplished their distribution, returned from Jerusalem,
bringing with them John, whose surname was Mark.
Moreover, in the assembly of believers, which was at Antioch, there
were certain prophets and teachers ; particularly Barnabas, and Simeon,
who was called The Black ; and Lucius, the Cyrenean ; and Manaen,
who was educated with Herod the tetrarch ; and Saul. Now, while

APOSTOLIC TRANSACTIONS. 211
they were ministering to the Lord, and fasting, the Holy Spirit declared,
Consecrate to me Barnabas and Saul, for the work to which I have des
ignated them. And having fasted and prayed, and laid their hands on
them, they dismissed them. They therefore, being sent out by the
Holy Spirit, departed to Seleucia, and thence they sailed to Cyprus.
And having reached Salamis, they dispensed the word of God in the
synagogues of the Jews ; and they also had John as their attendant.
And having traversed the whole island of Cyprus as far as Paphos,
they met a certain Jew, a magician and false prophet, denominated the
son of Joshua ; who attended the pro-consul, Sergius Paulus, an intelli
gent man : the latter having called for Barnabas and Saul, earnestly
requested to hear the word of God. But the magician otherwise called
Elymas, opposed them, and endeavored to avert the pro-consul from the
faith. Then Saul, who is named Paul also, replete with the Holy Spirit,
and intently looking at him, affirmed, O full of all deceit, and of all im
posture ! son of the adversary, enemy of all integrity, will you not cease
to pervert the right ways of the Lord ? And behold, the hand of the
Lord is now upon you, and you will be blind, and not see the sun for a
time. And immediately, a thick mist and a darkness enveloped him ;
and walking about, he sought some one to lead him by the hand. Then
the pro-consul, perceiving what was done, believed ; being powerfully
impressed with the doctrine of the Lord.
Now, sailing from Paphos, Paul and his associates proceeded to Perga
in Pamphylia. But John having withdrawn from them, returned to
Jerusalem. Proceeding, however, from Perga, they came to Antioch
in Pisidia, and entered the synagogue on the sabbath, and sat down.
And after the reading of the law and the prophets, the rulers of the
synagogue sent to them, saying, Brethren, if you have any subject of
admonition for the people, impart it.
Then Paul standing up, and waving his hand, observed, Israelites,
and you who fear God, attend. The God of this people chose our
fathers, and exalted the people during their temporary residence in the
land of Egypt, and conducted them from it with a powerful arm. And
for a period of about forty years, he nourished them in the wilderness.
And having cast out seven nations in the land of Canaan, he distributed
their country to them for an inheritance. And after these transactions,
which occupied about four hundred and fifty years, he gave them judges
to the time of Samuel the prophet. And from that era they solicited a
king : and God appointed to them Saul the son of Kish, a man from
the tribe of Benjamin, for the term of forty years. And having remov
ed him, he raised up to them David for a king ; to whom he also gave a
favorable testimony, and announced, I have found David, the son of
Jesse, a man in accordance with my own heart, who will perform all
my will. From this man's posterity, according to the promise, God
has brought to Israel Jesus, the Saviour ; John having previously preach
ed, as a preliminary to his advent, the baptism of reformation to all the

21« APOSTOLIC PRODUCTIONS.
people of Israel. And while John was accomplishing his ministry, he
said, Whom do you think me to be ? I am not the Messiah. But, be
hold, one succeeds me, the shoes of whose feet I am not worthy to
unloose. Brethren, sons of the family of Abraham, and those among
you who are proselytes, to you the doctrine of this salvation is sent.
For the inhabitants of Jerusalem, and their rulers, neither knowing him,
nor the declarations of the prophets, which are read on every sabbath,
have fulfilled them in condemning him. And though they found no
cause why he should be sentenced to death, yet they requested Pilate
that he might be executed. And when they had accomplished all things
which were written concerning him, they permitted him to be taken
down from the cross, and placed in a tomb. But God raised him from
the dead. And he appeared for several days to those who came up with
him from Galilee to Jerusalem ; who are his witnesses to the people.
And we proclaim to you the joyful intelligence, that the promise which
was made to the fathers, God has accomplished to us their children, in
reanimating Jesus; as it is also written in the first Psalm, Thou art my
Son ; I have this day produced thee. And because he has reanimated
him from the dead, no more to return to the grave, he has thus declared,
I will impart to you the unfailing mercies of David. Therefore, he
also affirms in another place, Thou wilt not permit thy Sanctified to see
decay. For David indeed, having subserved his own contemporaries,
according to the counsel of God, fell asleep, and was laid with his
fathers, and saw decay : but he whom God raised, saw no decay. Be it
therefore known to you, brethren, that through him is proclaimed to
you the forgiveness of sins. And by him, every one who believes, is
pardoned from all things, from which you could not be pardoned by the
law of Moses. Beware, therefore, lest that befall you, which is spoken
by the prophets, Behold, ye transgressors, and wonder, and disappear ;
for I perform a work in your days, which you will not believe, though
it be evidently declared to you.
And as they were departing, on the dismission of the assembly, some
of them entreated, that these words might be spoken to them in the
course of the week. And many of the Jews and religious proselytes
followed Paul and Barnabas ; who, speaking to them, persuaded them
to continue in the gracious dispensation of God.
Further, on the subsequent sabbath, almost the whole city assembled
to hear the word of God. But the Jews, beholding the crowds, were
filled with intemperate zeal, and opposed those things which were
spoken by Paul, contradicting, and reviling. Then Paul and Barnabas,
with great freedom of speech, alleged, It was indispensable that the
word of God should be originally addressed to you ; but since you repel
it, and adjudge yourselves undeserving of eternal life, behold, we turn
to the Gentiles : for the Lord has thus directed us, saying, I have
placed thee as a light of the Gentiles, that thou shouldst become salva
tion to the extremity of thc earth. And the Gentiles, being reminded

APOSTOLIC TRANSACTIONS. 213
of this, rejoiced, and extolled thc word of the Lord. And as many as
were favorably inclined, in reference to eternal life, believed. And the
word of the Lord was published through all that region. But the Jews
excited some devout women of considerable rank, and the magistrates
of the city, and raised a persecution against Paul and Barnabas, and
expelled them from their country. And they shook off thc dust of their
feet against them, and went to Iconium. And the disciples were per
vaded with joy, and with the Holy Spirit.
And it occurred at Iconium, that they entered, at the same time, the
synagogue ofthe Jews, and spoke in such a manner, that a great multi
tude both of the Jews and of the Greeks, believed. But the incredulous
Jews excited the minds of the heathen, and exasperated them against
the brethren. For a considerable time, therefore, they continued, fear
lessly speaking in the cause ofthe Lord, who testified to the word ofhis
grace, granting signs and wonders to be performed by their hands.
But the multitude of the city was divided ; and some were with the
Jews, and others with the apostles. And as a lawless plan was project
ed, both by the Gentiles and by the Jews, with their rulers, igno-
miniously to disgrace them, and to stone them, they were apprised of it,
and fled to Lystra and Derbe, cities of Lycaonia, and to the adjacent
country ; and there they proclaimed the gospel.
And there was a certain man at Lystra, disabled in his feet, who had
been so lame from his birth, that he had never walked. He heard Paul
as he was speaking; who, having attentively beheld him, and perceiving
that he had faith to be healed, proclaimed with a loud voice, Stand erect
on your feet. And he leaped up, and walked about.
Now, when the people witnessed what Paul had effected, they elevat
ed their voices, exclaiming, in the Lycaonian language, The gods, re
sembling men, have descended to us ! And they indeed styled Barna
bas, Jupiter, and Paul, Mercury, because he was the principal orator.
Then the priest of Jupiter, whose statue was before the city, brought
oxen and garlands to the gates, and would, with the multitude, have
offered sacrifice to them. But the apostles, Barnabas and Paul, having
heard of it, rent their garments, and rushed among the people, exclaim
ing, and saying, Citizens, why will you do these things ? We are also
men, similarly constituted with yourselves, and are declaring to you a
joyful message, that you may turn from these lifeless idols to the living
God, who made the heaven, and the earth, and all things which are in
them ; who, in preceding periods permitted all the Gentiles to walk in
their own ways : though he did not leave himself without testimony,
doing good, and giving you showers of rain from heaven, and fruitful
seasons ; and filling our hearts with food and joy. Even with these
remarks, they with difficulty restrained the people from sacrificing to
them. Then certain Jews came there from Antioch and Iconium, who insti
gated the multitude ; and having stoned Paul, they dragged him from

214 APOSTOLIC PRODUCTIONS.
the city, supposing him to be dead. However, as his disciples were
standing about him, he arose and entered the city : and on the next day
he departed with Barnabas to Derbe.
And having preached the gospel in that city, and made a considerable
number of disciples, they returned to Lystra, and Iconium, and Antioch,
fortifying the minds of the disciples, and exhorting them to remain in
the faith ; and alleging, that through multiplied adversities, we must
enter the kingdom of God. And when they had appointed presbyters
over them in every church, and had prayed and fasted, they commend
ed them to the Lord, in whom they had believed. And having pass
ed through Pisidia, they came to Pamphylia. And when they had
proclaimed the word in Perga, they came down to Attalia. And from
that place they sailed to Antioch ; from which they had been recom
mended to the favor of God, for that work which they had accom
plished. Now, having arrived there, and assembled the church, they related
what God had done through them ; and that he had opened the door of
faith to the Gentiles. And they resided a considerable time with the
disciples. Moreover, some who came down from Judea thus taught the brethren,
Unless you are circumcised, in conformity to the institute of Moses, you
cannot be saved. There being consequently a contention, and no incon
siderable debate with them, on the part of Barnabas and Paul, it was
determined that Paul and Barnabas, with some others of their number,
should go up to the apostles and presbyters at Jerusalem relative to this
question. And therefore having been advanced on their journey by the
church, they passed through Phenicia and Samaria, announcing the
reformation of the Gentiles ; and they imparted great joy to all the
brethren. And having arrived at Jerusalem, they were received with
approbation by the church, and by the apostles and presbyters ; and
they related all things which God had performed through them. But,
[as they alleged], there had risen up some ofthe sect of the pharisees,
who were Christian converts, and declared, that it was requisite to cir
cumcise the Gentiles, and to enjoin, that they should keep the law of
Moses. Accordingly, the apostles and presbyters convened to attend to this
subject : and, after much discussion, Peter stood, and said to them,
Brethren, you know that at a former period, God, among us, chose that
the Gentiles by my mouth should hear the word of the Gospel, and
should believe. And God, who searches the hearts, approved of them,
imparting to them the Holy Spirit, even as to us ; and instituted no dis
tinction between us and them, having purified their hearts by faith.
Now therefore, why do you try God, by imposing on the neck of the
disciples a yoke, which neither our fathers nor we could sustain 7 But
we trust that we are saved, by the grace of the Lord Jesus, in the same
manner as they.

APOSTOLIC TRANSACTIONS. 215
Then the whole multitude kept silence, and listened to Barnabas and
Paul, while they related what wonderful miracles God had effected
among the Gentiles through them.
Now after they had concluded, James, in continuation, observed,
Brethren, give audience to me : Simon has proclaimed how God first
regarded the Gentiles, to take from them a people for his name. And
the words of the prophets harmonize with this ; as it is written, After
this, I will return, and will again erect the tabernacle of David, which
is dilapidated ; and I will rebuild its ruins, and will re-establish it : that
the residue of men may diligently seek the Lord, and all the Gentiles,
by whom my name is invoked among them, says the Lord, who does all
these things ; which were known from the beginning. Therefore, it is
my adjudication, that we do not disquiet those, who, from among the
Gentiles, turn to God ; but write to them, that they abstain from the
polluted offerings to idols, and from incontinence, and from that which
is strangled, and from blood. For Moses, from ancient generations,
has, in every city, those who proclaim him ; being read in the syna
gogues on every sabbath.
It then appeared appropriate to the apostles and the presbyters and
the whole church, to send selected men of their own association, to An
tioch, with Paul and Barnabas ; namely, Judas surnamed Barsabas,
and Silas, distinguished individuals among the brethren : transmitting,
through them, this communication : The apostles, and the presbyters,
and the brethren, send friendly salutation to the brethren who are of the
Gentiles in Antioch, and Syria, and Cilicia. Whereas, we have heard,
that some who proceeded from us, have disturbed you with precepts,
unsettling your minds, commanding you to be circumcised, and keep
the law ; to whom we gave no such authority ; we have thought proper,
being unanimously assembled, to send to you chosen men, with our
beloved Barnabas and Paul, men, who have hazarded their lives, for the
name of our Lord Jesus Christ. We have therefore sent Judas and
Silas, who will also verbally communicate to you the same things. For
it was deemed expedient by the Holy Spirit, and by us, not to impose
on you any greater burden than these necessary things ; that you abstain
from things immolated to idols, and from blood, and from any thing
strangled, and from sensuality : from which, you will do well, entirely
to restrain yourselves. Farewell.
Now, as soon as they were dismissed, they proceeded to Antioch ;
and having assembled all the brethren, they delivered the letter, which,
when the Gentile converts had read, they rejoiced for the comfortable
intelligence. And Judas and Silas, being, personally also, teachers, in
a long discourse, exhorted and strengthened the brethren. And having
remained for some time, they were suffered to depart in peace from the
brethren to those who sent them. But Paul and Barnabas continued at
Antioch, teaching and proclaiming, even with many others, the word of
the Lord.

216 APOSTOLIC PRODUCTIONS.
Further, after several days, Paul said to Barnabas, Let us return and
visit the brethren in every city, where we have preached the word ofthe
Lord, and ascertain their situation. And Barnabas determined to take
with them also John, who was surnamed Mark. But Paul deemed it
improper to take with them the person, who had deserted them in Pam-
phylia, and did not accompany them to the work. And an excitement
consequently ensued, so that they separated from each other : and Bar
nabas, taking with him Mark, sailed to Cyprus.
But Paul preferred Silas, and departed, being commended by the
brethren to the favor of God. And he passed through Syria and
Cilicia, establishing the churches.
And he came to Derbe and Lystra. And behold, a certain disciple
was there, named Timothy, (the son of a woman who was a Jewess,
and a Christian convert, but of a Grecian father), who was honorably
characterized by the brethren at Lystra and Iconium. Paul wished this
man to attend him ; and took and circumcised him, on account of the
Jews who were in those parts ; for they all knew, that his father was a
Greek. And as they passed through the cities, they delivered to their
custody the adjudications, which were made by the apostles and presby
ters, who were at Jerusalem. The churches, therefore, were established
in the faith, and daily increased in number.
Now they went through Phrygia and the country of Galatia, and
being forbidden by the Holy Spirit to dispense the word in Asia ; when
they came to Mysia, they attempted to go to Bythinia ; but the spirit of
Jesus did not permit them. And passing Mysia, they went down to
Troas. And a vision appeared to Paul in the night. A certain Mace
donian stood, entreating him, and saying, Come over to Macedonia,
and assist us. And when he had witnessed the vision, we immediately
endeavored to depart for Macedonia, assuredly inferring, that the Lord
had summoned us to preach the gospel to them.
And sailing from Troas, we proceeded in a direct course to Samothra-
cia, and the next day to Neapolis ; and from thence to Philippi, which
is the metropolis of that section of Macedonia, and a colony. And we
remained several days in that city. And on the sabbath, we withdrew
from the city to a river, where it was said, prayer was usually made ;
and sitting down, we spoke to the women who were assembled. And a
certain woman, named Lydia, a vender of purple, of the city of Thya
tira, and a Jewish proselyte, heard us ; and the Lord opened her heart,
so that she attended to what was spoken by Paul. And when she was
baptized, with her family, she thus entreated us, If you have judged me
to be faithful to the Lord, enter my house, and continue there. And
she compelled us.
And it happened, as we were repairing to the place of prayer, that a
certain maid-servant, having a spirit of Python, met us, who brought
her masters much gain by divination. Having followed Paul and us,
she exclaimed, saying, These men are the servants of the Most High

APOSTOLIC TRANSACTIONS. 217
God, who announce to us the way of salvation. And she did this for
several days. But Paul, being afflicted, turned and said to thc spirit, I
command you in the name of Jesus Christ to depart from her : and it
departed at that very time.
But when her masters saw that this hope of their gain was gone, they
seized Paul and Silas, and dragged them to the magistrates, at the
market-place ; and having brought them to the commanders of the
army, they alleged, These men being Jews, disturb our city, and incul
cate religious requisitions, which it is not legal for us, as we are Ro
mans, to receive, or to obey. And the populace rose together against
them ; and the officers, tearing off their garments, commanded that
they should be beaten with rods. And having severely scourged the
apostles, they cast them into prison, and charged the gaoler safely to
keep them : who, having received such an injunction, thrust them into
the inner prison, and secured their feet in the stocks.
Now, at midnight, Paul and Silas prayed, and sang praises to God :
and the prisoners heard them. And there was suddenly a great earth
quake, so that the foundations of the prison were shaken ; and immedi
ately, all the doors were opened, and the chains of all the prisoners fell
off. Then the gaoler, awakened from sleep, and perceiving the doors
of the prison opened, drew a sword, and intended to kill himself, sup
posing that the prisoners had escaped. But Paul cried with a loud
voice, saying, Do yourself no injury ; for we are all here. Then the
gaoler, having called for lights, rushed in, greatly agitated, and fell pros
trate before Paul and Silas. And conducting them out, he said, Friends,
what must I do, that I may be saved 7 And they said, Believe in the
Lord Jesus Christ, and you will be saved, and your family. And they
declared to him the word of the Lord, and to all that were in his house.
And taking them at that hour of the night, he bathed their stripes ; and
he and all his were immediately baptized. And introducing the apos
tles into his house, he placed food before them, and he and all his
household were transported with joy, on believing in God.
And when it was day, the magistrates sent the officers, saying, Dis
charge those men. The gaoler then informed Paul of this order, The
magistrates have sent, to discharge you ; now therefore depart, and
pursue your journey in peace. But Paul observed to them, They have,
without adjudication, publicly scourged us, who are Roman citizens,
and have thrown us into prison ; and do they now privately thrust us
away ? no, indeed ; let them rather come personally, and liberate us.
And the officers reported these declarations to the magistrates ; and
they were alarmed, when they heard that the apostles were Roman citi
zens. So- they came and consoled them, and conducting them out,
requested that they would depart from the city. Upon this, having
withdrawn from the prison, they entered the house of Lydia ; and when
they had seen the brethren, they exhorted them, and departed.
28

218 APOSTOLIC PRODUCTIONS.
After Paul and Silas had travelled through Amphipolis and Apollonia,
they arrived at Thessalonica, where was the synagogue of the Jews.
And Paul, as he was accustomed, entered among them, and on three
sabbaths, discoursed to them from the scriptures, elucidating them, and
proving by references, that the Messiah must necessarily have suffered,
and been restored from the dead ; and that this Jesus, whom, said he,
I announce to you, is the Messiah. And some of them were convinced,
and adhered to Paul and Silas ; and also a considerable number of the
devout Greeks, and not a few of the principal women.
But the Jews attached to themselves certain iniquitous men of the
forensic class, and having assembled the populace, excited a commotion
in the city, and assailing the house of one Jason, sought for Paul and
Silas, that they might bring them out to the people. But not finding
them, they dragged Jason and some of the brethren to the rulers of the
city, vociferating, These men who have subverted the world, have even
arrived here; whom Jason has privately entertained: and they all
oppose the institutes of Cesar, alleging that there is another king, one
Jesus. And the people and the magistrates of the city were greatly
disturbed, when they heard these things : and having taken security
from Jason and the others, they discharged them.
But the brethren immediately sent away Paul and Silas by night to
Berea ; who having reached there, entered the synagogue of the Jews.
These, however, were more ingenuously disposed than those at Thessa
lonica, for they received the word with all alacrity of mind, daily exam
ining the scriptures, whether these things were true. Many of them
therefore believed ; and also of the Grecian women of rank, and of
men, not a few. Moreover, as some of the Jews of Thessalonica under
stood, that the word of God was preached by Paul at Berea, they also
came there, exciting the people. And then the brethren immediately
sent away Paul, to go apparently towards the sea ; but Silas and Timo
thy still remained there. And those who conducted Paul, brought him
to Athens ; and having received an injunction to Silas and Timothy,
that they would expeditiously come to him, they departed.
Now, while Paul was awaiting their arrival at Athens, his mind was
powerfully incited within him, when he surveyed the city full of idols.
Moreover, he was constantly reasoning with the Jews, and with the
Gentile proselytes in the synagogue, and daily in the market-place with
such as presented themselves. But some of the Epicurean and Stoical
philosophers encountered him. And some observed, What will this
declaimer say? and others, He appears to be a herald of foreign
deities ; because he published to them the joyful intelligence of Jesus,
and the future life. And they took him, and conducted him to the court
of Areopagus, saying, We cannot comprehend this new doctrine, of which
you speak. For you bring certain strange things to our ears : we wish,
therefore, to know what these things can mean. (Now all the Atheni-

APOSTOLIC TRANSACTIONS. 219
ans, and the resident foreigners, gave themselves to nothing else, but
either to tell or to hear some news).
Paul then stood in the centre of the court of Areopagus, and remark
ed ; Men of Athens, I perceive that you are greatly devoted to the wor
ship of invisible powers. For as I passed by, and beheld the objects of
your devotion, I found an altar with this inscription, To an unknown
God. Him therefore, whom you ignorantly worship, I proclaim to you.
The God, who created the world, and all things that are in it, he, being
Lord of heaven and earth, dwells not in temples made with hands ; nor
is he served by the hands of men, as if he wanted any thing ; since he
himself imparts to all, hfe, and breath, and all things : and he has made
from one race, every community of men, to dwell on the entire surface
of the earth ; and has designated their appointed periods, and the lim
its of their residence ; that they might seek God, as even, by groping in
darkness, they would find him ; since he is not far from every one of
us : for through him we live, and move, and exist ; as some of the poets
among you have also declared, For we are indeed his offspring. There
fore, being the offspring of God, we should never imagine that the Dei
ty resembles gold, or silver, or stone, the result of human design and
operation. God, however, overlooked the periods of such ignorance ;
but he now commands all men, in every place, to reform : because he
has established a day, in which he will judge the world in righteousness,
by a man, whom he has appointed ; giving proof of this to all, in hav
ing raised him from the dead.
Now, when they heard of the future existence of the dead, some de
rided ; and others alleged, we will hear you again on this subject. And
thus, Paul departed from the midst of them. However, some men ad
hered to him, and believed ; among whom were Dionysius the Areopa-
gite, and a woman whose name was Damaris, and others besides them.
And Paul, at a subsequent period, departing from Athens, proceeded
to Corinth ; and finding there a certain Jew, named Aquila, a native of
Pontus, recently arrived from Italy, with Priscilla his wife ; (because
Claudius had commanded all the Jews to depart from Rome), he went
to them. And as he was of the same trade, he remained with them,
and labored : for by their occupation, they were tent-makers. And he
discoursed in the synagogue on every sabbath, and endeavored to per
suade Jews and Greeks. But when Silas and Timothy came from
Macedonia, Paul ardently co-operated with them in the word, and tes
tified to the Jews, that Jesus was the Messiah. And as they were ar
rayed in hostility, and were reviling, he shook his raiment, and said to
them, Let your blood rest on your own head ; I am innocent : from this
time I will go to the Gentiles. And passing thence, he entered the
house of a certain man named Justus, a Jewish proselyte, whose house
was very near the synagogue. Now Crispus, the ruler of the syn
agogue, believed in the Lord with all his family ; and many of the Co
rinthians hearing, believed, and were baptized. The Lord then said to

220 APOSTOLIC PRODUCTIONS.
Paul by a vision in the night, Fear not, but speak, and be not silent :
for I am with you, and no man shall assail you to your injury ; for I
have numerous people in this city. And he remained there a year and
six months, teaching the word of God among them.
But, while Gallio was pro-consul of Achaia, the Jews unitedly assail
ed Paul, and brought him before the tribunal ; alleging, This individual
persuades men to worship God contrary to the law. And when Paul
was preparing to speak, Gallio said to the Jews, If it were an act of
injustice, or destructive mischief, O ye Jews, it would be but reasonablej
that I should patiently hear you ; but if it be a question concerning
doctrine, and names, and the law which is among you, attend to it your
selves ; for I will not adjudicate on such subjects. And he authorita
tively dismissed them from the tribunal. Then all the Jews seized Sos
thenes, the chief ruler of the synagogue, and beat him before the tri
bunal : but Gallio did not interfere in any of these transactions.
And Paul still remained there for a considerable time ; and then tak
ing leave of the brethren, he sailed from thence to Syria, in company
with Priscilla and Aquila ; having shorn his head at Cenchrea ; for he
had made a vow. And he arrived at Ephesus, and there he left them :
but he himself entered the synagogue, and discoursed to the Jews. And
though they requested him to remain with them for a longer time, he
did not comply ; but bid them adieu, saying, It is necessary for me, by
all means, to celebrate the approaching festival at Jerusalem ; but I
will return to you, by permission of God. And he sailed from Ephesus.
And landing at Cesarea, he ascended, and having saluted the church, he
descended to Antioch. And when he had passed some time there, he
departed, and traversed all the country of Galatia and Phrygia, in
order ; establishing all the disciples.
Besides, a certain Jew, whose name was Apollos, a native of Alexan
dria, a hterary man, and powerful in the scriptures, came to Ephesus.
This person was initiated in the doctrine of the Lord ; and being ex
ceedingly zealous, he spoke and taught accurately, the things of the
Lord, though he knew only the baptism of John. And he began to
speak with freedom in the synagogue : but after Aquila and Priscilla
had heard him, they took him to their house, and more perfectly ex
plained to him the doctrine of God. And as he intended to pass into
Achaia, the brethren wrote, exhorting the disciples kindly to receive
him : and having arrived, he greatly assisted those believers, by his
gift : for he most strenuously confuted the Jews, in public, proving by
the scriptures, thatJesus is the Messiah.
And it occurred, that, while Apollos was at Corinth, Paul, having
passed through the upper parts of the country, came to Ephesus ; and
finding certain disciples, he said to them, Have you received the Holy
Spirit, since you believed ? And they replied to him, No ; we have not
even heard whether the Holy Spirit is yet imparted. And he said to
them, With what then were you baptized ? And they answered, We

APOSTOLIC TRANSACTIONS. 221
received John's baptism. Paul then observed, John administered thc
baptism of reformation, declaring to the people, that they should believe
in him who would succeed him, that is, in Jesus. And having heard
this, they were baptized in the name of the Lord Jesus. And as Paul
placed his hands on them, the Holy Spirit came upon them ; and they
spoke in different languages, and taught. And the entire number of the
men was twelve.
Now Paul entered the synagogue, and spoke freely ; discoursing for
a period of three months, and endeavoring to persuade them of the
things which relate to the kingdom of God. But when many were
hardened, and disbelieved, and spoke contemptuously of that religion
before the multitude, he departed from them, and withdrew the disci
ples, daily discussing in the school of one Tyrannus. And this was
done for two years ; so that all those who inhabited Asia, both Jews
and Gentiles, heard the word of the Lord. And God performed extra
ordinary miracles by the hands of Paul : so that sashes or girdles were
conveyed from his person, to those who were sick ; and the diseases
left them, and the evil spirits departed.
Then some of the vagrant Jews, who practised exorcisms, undertook
to invocate the name of the Lord Jesus in favor of those who had evil
spirits, saying, We adjure you by Jesus, whom Paul preaches. Now the
seven sons of Skeva, a chief priest of the Jews, were among those who
did this. Then the evil spirit said in reply, I acknowledge Jesus ; and
am acquainted with Paul : but who are you 7 And the man, in whom
the evil spirit was, rushed on them, and gaining the superiority over
them, subdued them, so that they fled from that house, unclad and
wounded. Now, this was known to all the Jews and Greeks dwelling
at Ephesus ; and fear fell on them all, and the name of the Lord Jesus
was extolled. And many of those who believed, came, confessing and
renouncing their practices. And many of those who had practised
magical arts, collected the Ephesian characters, and burned them be
fore all : and they computed the value of them, and ascertained it to be
fifty thousand pieces of silver. The word of the Lord thus powerfully
advanced and prevailed.
Moreover, after these things were accomplished, Paul resolved in
mind, having passed through Macedonia and Achaia, to go to Jerusa
lem, observing, After I have been there, I must also visit Rome. And
having sent two of his ministers, Timothy and Erastus, to Macedonia ;
he himself remained for a time in Asia.
Further, at that period, there was a great excitement relative to this
religion. For a certain man, whose name was Demetrius, a silversmith,
making silver models of Diana's temple, produced no inconsiderable
gain to the artists ; whom he assembled, with the workmen, in similar
fabrics, and said, Men, you are apprised, that from this manufacture, we
derive our subsistence. And you see and hear, that this Paul has per
suaded, and turned aside numerous people, not only of Ephesus, but

222 APOSTOLIC PRODUCTIONS.
almost of all Asia, declaring, that those are not deities, who are made
with hands : and there is danger, not only that this occupation of ours
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 whole world reverence.
And having heard this, they were full of rage, and thus exclaim
ed, Great is Diana of the Ephesians ! And the whole city was filled
with confusion ; and they concurrently rushed to the theatre, drag
ging thither Caius and Aristarchus, both of Macedonia, the fellow-trav
ellers of Paul. Then Paul was disposed to enter among the people,
but the disciples restrained him. And some of the governors of Asia,
who were his friends, sent to him, advising him not to hazard himself
at the theatre. Now some of the populace were clamorously uttering
one thing, and some another : for the assembly was confused ; and the
greater part did not know for what purpose they were convened. And
the multitude encouraged Alexander, the Jews also urging him forward.
Then Alexander, having waved the hand, would have made a defence
to the people. But being apprised that he was a Jew, all with one
voice, for about two hours, vociferated, Great is Diana ofthe Ephesians.
Now, the principal officer of the city, having repressed the people, de
clared, Men of Ephesus, where then is the man, who does not know,
that the city of the Ephesians is devoted to the great Diana, and to the
image which fell down from Jupiter 7 Since therefore, these things
cannot be denied, you ought to be quiet, and to do nothing rashly. For
you have brought here these men, who are neither plunderers of sacred
places, nor revilers of your goddess. If therefore Demetrius, and the
artificers who are with him, have a charge against any one, courts are
held, and there are pro-consuls ; let them legally contend with each
other : but if you institute any inquiry relative to other subjects, it shall
be determined in the appropriate assembly. For we are even in danger
of being publicly accused for this day's sedition ; as we can assign no
reason to justify this tumultuous concourse. And having said this, he
dismissed the assemblage.
Now, after the disturbance ceased, Paul, having called the disciples
to him, and embraced them, departed to go to Macedonia. And pass
ing through those parts, and extensively exhorting them, he proceeded
to Greece. And having remained three months, an insidious plot being
laid for him by the Jews, as he was about to sail to Syria, he determin
ed to return through Macedonia. Now Sopater a Berean, and son of
Pyrrhus, accompanied him as far as to Asia ; but Aristarchus and Se
cundus of the Thessalonians ; and Caius of Derbe, and Timothy ; and
Tychicus and Trophimus of the Asiatics, preceded, and awaited us at
Troas. And we sailed out from Philippi, after the days of unleavened
bread, and came to them at Troas in five days ; where we continued
seven days.

APOSTOLIC TRANSACTIONS. 223
And on the first day of the week, when we convened to break bread,
Paul, intending to depart on the next day, discoursed to them, and pro
tracted his discussion to midnight : for there were numerous lamps in
the upper room where we were assembled. Now a certain young man,
named Eutychus, sitting in an open window, sunk into a profound
sleep ; and as Paul still continued his discourse, he was so overpowered
with sleep, that he fell from the third story, and was taken up dead.
Then Paul descended, and extending himself by him, embraced him,
and said, be not disturbed ; for his life is in him. And having ascended,
and broken bread, and eaten, and familiarly conversed for a long time,
even to the dawn of day, he then departed. And they brought away
the youth alive, and were in no small degree consoled.
But, having preceded to the ship, we sailed to Assos, where we were
again to receive Paul, for he had thus arranged, personally preferring to
proceed by land. And when he met us at Assos, we received him, and
came to Mitylene. And sailing thence, we arrived on the next day
opposite to Chios ; and on the next day we touched at Samos ; and hav
ing remained at Trogyllium, on the succeeding day we reached Miletus.
For Paul had determined to sail by Ephesus, that he might not lose
time in that part of Asia ; since he was hastening, if it were possible
for him, to be at Jerusalem on the day of Pentecost.
Now, from Miletus, Paul sent to Ephesus, and called to him the pres
byters of the church. And when they were with him, he stated to
them, You know, from the first day on which I entered Asia, how I
have demeaned, in reference to you, during the whole period, serving
the Lord with all humility of mind, and with tears and trials, which
befell me through the treacheries of the Jews : and that I have sup
pressed nothing that was advantageous ; neglecting not to proclaim to
you, and to instruct you publicly, and at your houses ; solemnly an
nouncing, both to Jews and to Greeks, reformation towards God, and
faith towards our Lord Jesus Christ. And now, behold, I feel myself
forced in my mind to go to Jerusalem, not knowing the things which
will there befall me ; except that the Holy Spirit testifies in every city,
alleging, that bonds and afflictions await me. But I make no consid
eration of any such thing ; nor do I regard my Hfe as valuable to my
self, if I may but complete my course with joy, even the ministry which
I have received from the Lord Jesus, earnestly to declare the joyful
message of the favor of God. And behold, moreover, I am aware, that
none of you, among whom I have been associated, proclaiming the
kingdom of God, will see my face any more. Therefore, I solemnly
assure you this day, that I am clear from the blood of all ; for I have
not refrained to declare to you the entire counsel of God. Attend
therefore to yourselves, and to the whole flock, over which the Holy
Spirit has constituted you inspectors, to nourish the church ofthe Lord,
which he has purchased with his own blood. Fori am conscious of
this, that after my departure, mischievous wolves will enter among you,

224 APOSTOLIC PRODUCTIONS.
having no mercy on the flock. Indeed, from among yourselves men
will arise, uttering perverse things, to decoy disciples after them.
Watch therefore, remembering that for three years, by night and by
day, I did not cease to admonish every one with tears. And now,
brethren, I commend you to God, and to the word of his grace, which
is able to build you up, and to give you an inheritance among all those
who are purified. I have coveted no man's silver, or gold, or attire.
You personally know that these hands have been subservient to my
necessities, and to those who were with me. I have shown you in all
particulars, that by thus laboring, you ought to assist the weak, and to
recollect the words of the Lord Jesus, that he alleged, It is more happy
to give than to receive.
And having thus spoken, he kneeled, and prayed with them all. And
they all wept much ; and fell on Paul's neck, and tenderly kissed him ;
principally afflicted at the declaration which he made, That they would
behold his face no more. And they attended him to the ship.
Now it occurred, after we had departed from them, and had sailed,
that we proceeded in a direct course to Coos ; and on the following day
to Rhodes, and thence to Patara : and having found a ship passing over
to Phenicia, we embarked, and sailed. And arriving in view of Cyprus,
and leaving it on the left hand, we sailed to Syria, and landed at Tyre ;
for there the vessel was to leave the freight. And we continued there
seven days, finding disciples, who told Paul through the Spirit, not to
ascend to Jerusalem. And it happened, when we had passed those
days, that we departed, and prosecuted our journey ; and they all
accompanied us beyond the city, with their wives and children : and
kneeling on the sea-shore, we prayed. And when we had taken affec
tionate leave of one another, we entered the ship, and they returned to
their abodes. And we came from Tyre to Ptolemais, having completed
our voyage ; and embracing the brethren, we remained with them one
day : and on the next day we departed, and arrived at Cesarea ; and
we entered the house of Philip the Evangelist, who was one of the
seven, and resided with him. Now he had four virgin daughters who
instructed. And as we continued there many days, a certain prophet whose name
was Agabus, arrived from Judea. And when he came to us, he took
Paul's girdle, and having bound his own hands and feet, he declared,
Thus says the Holy Spirit, The Jews at Jerusalem will thus bind the
man who owns this girdle, and will surrender him to the hands of the
Gentiles. And when we heard these things, both we, and those of that
place, entreated Paul not to go up to Jerusalem. But Paul replied,
What is your object, in weeping, and afflicting my heart 7 for I am
ready not only to be bound, but also to die, at Jerusalem, for the name
of the Lord Jesus. And as he would not be influenced, we desisted,
saying, Let the will of the Lord be done.

APOSTOLIC TRANSACTIONS. 005
Further, after these days, we, being prepared for the journey, went
up to Jerusalem. And some of the disciples from Cesarea also accom
panied us, and introduced us to one Mnason, a Cyprian, an old disciple,
with whom we were to lodge.
And when we had arrived at Jerusalem, the brethren received us with
pleasure. And on the next day Paul repaired with us to James ; and
all the presbyters were present. And having saluted them, he minutely
related what God had accomplished among the Gentiles through his
ministry. Now, when they heard it, they praised God, and remarked
to Paul, You perceive, brother, how many myriads of believing Jews
there are, all zealous for the law. Moreover, they have been informed
respecting you, that you instruct all the Jews, who are among the Gen
tile nations, to apostatize from Moses, alleging, that they ought not to
circumcise their children, nor to pursue the customs. What therefore
should be done 7 A multitude will undoubtedly assemble ; for they will
hear that you have come. Do therefore this, which we propose to you.
We have four men, who have a vow on them ; take them, and purify
yourself with them, at a mutual expense, that they may shave their
heads ; and that all may know there is nothing in what they have been
told respecting you ; but that you yourself also demean regularly, keep
ing the law. In reference, however, to the Gentiles who are believers,
we have written and determined that they shall observe no such thing ;
but that they shall only keep themselves from what is offered to idols, and
from blood, and from that which is strangled, and from incontinence.
Then Paul took the men, and on the next day being purified with
them, entered the temple, announcing the completion of the days of
purification, till an offering should be made for every one of them.
Moreover, as the seven days were about to be terminated, the Jews
who were from Asia, beholding him in the temple, excited the whole
populace, and laid hands on him, exclaiming, Men of Israel, assist !
This is the man who every where teaches all men contrary to the people,
and the law, and to this place : and further, has even brought Greeks
into the temple ; and has contaminated this sacred place. (For they
had previously seen with him in the city Trophimus the Ephesian, whom
they imagined that Paul had brought into the temple). And the whole
city was disturbed, and there was a sudden assemblage of the people ;
and having seized Paul, they dragged him from the temple ; and the
gates were instantly closed. And as they were endeavoring to kill him,
intelligence reached the tribune of the cohort, that all Jerusalem was in
confusion; who immediately detached soldiers and centurions, and
rushed down upon them : and when they saw the tribune and the sol
diers, they desisted from beating Paul. The tribune then approached,
and seized him, and ordered him to be bound with two chains ; and
inquired who he was, and what he had done. But as some among the
multitude vociferated one thing, and some another : and as he could
not ascertain the truth, in consequence of the tumult, he commanded
29

226 APOSTOLIC PRODUCTIONS.
that Paul should be conveyed to the castle. But when he came to the
steps, it occurred, that he was borne away by the soldiers, on account
of the violence of the crowd. For the multitude of the people pursued,
exclaiming, Destroy him ! And while they were conducting him into
the castle, he said to the tribune, May I be permitted to address you 7
And he replied, Do you understand Greek ? Are you not that Egyp
tian, who, at a former period, excited a sedition, and led four thousand
assassins to the wilderness ? But Paul said, I am indeed a Jew of
Tarsus, in Cilicia ; a freeman of no contemptible city : and, I entreat
you, permit me to speak to the people. And having obtained permis
sion, Paul, standing on the steps, waved the hand to the people. And
when perfect silence prevailed, he thus spoke to them in the Hebrew
language. . . .
Brethren, and fathers, hear now my vindication before you. (And
when they perceived that he addressed them in the Hebrew language,
they were the more silent ; and he remarked, I am assuredly a Jew,
born at Tarsus, in Cilicia, but educated in this city ; being instructed at
the feet of Gamaliel, according to the exactness of the patriarchal law ;
and being zealous for God, as you all are this day. And I persecuted
the followers of this religion even to death, binding both men and
women, and committing them to prisons ; as, moreover, the high priest
is my witness, and the whole body of the elders ; from whom having
also received letters to the brethren, I proceeded to Damascus, that I
might bring those who were there, also, bound to Jerusalem to be pun
ished. And it occurred, as I pursued my journey, and approached
Damascus, about noon, that a great light from heaven suddenly shone
around me. And I fell to the ground, and heard a voice saying to me,
Saul, Saul, why do you persecute me ? And I replied, Who art thou,
Sir ? And he said to me, I am Jesus the Nazarean, whom you perse
cute. Now those who were with me saw indeed the light, and were
terrified ; but they understood not the voice of him who spoke to me.
And I said, What must I do, Lord ? And the Lord said to me, Arise,
and go to Damascus ; and you will there be informed of all things that
are appointed for you to do. And as I could not see from the intense
splendor of that light, I was led by the hands of my companions to
Damascus. Now one Ananias, a devout man according to the law, who
possessed an honorable reputation among all the Jews who resided there,
came to me, and standing near, said to me, Brother Saul, receive your
sight. And at that very time, I looked up to him. And he declared,
The God of our fathers has previously designated you to know his will,
and to see that Righteous Personage, and to hear a voice from his
mouth ; for you will be his witness to all men, of what you have seen
and heard. And now why do you delay 7 Arise, and be baptized, and
wash away your sins, invoking his name.
And it happened, when I returned to Jerusalem, and while I was
praying in the temple, that I was in an ecstasy ; and I beheld Jesus,

APOSTOLIC TRANSACTIONS. 227
announcing to me, Hasten, instantly depart from Jerusalem ; for they
will not receive your testimony respecting me. And I observed, Lord
they are aware, that I imprisoned, and scourged in the synagogues,
those who confided in thee. And when the blood of Stephen, thy mar
tyr, was shed, I also stood by, and cheerfully consented to his death,
keeping the vestments of those who destroyed him. But he said to me,
Depart ; for I will send you far distant to the Gentiles. . . .
Now they attended to him, till he uttered this expression ; and they
then raised their voice, saying, Destroy such a man from the earth ; for
it is not proper that he should exist. And as they were exclaiming,
and were rending their garments, and throwing dust into the air, the
tribune commanded that he should be taken into the castle, and exam
ined by scourging ; that he might ascertain for what reason they thus
exclaimed against him.
And as they were binding him with cords, Paul said to the centurion
who was present, Is it lawful for you to scourge a man who is a Roman
citizen, and uncondemned 7 Now, when the centurion was thus apprised
he went and informed the tribune, saying, What are you about to do 7
for this man is a Roman citizen. The tribune then came, and said to
him, Inform me, are you a Roman citizen ? And he said, Yes. Then
the tribune answered, I attained this freedom at a great expense. And
Paul rejoined, But I was even born free. Upon this, those who were
going to examine him, immediately left him : and moreover, the tribune
was alarmed, that he had bound Paul, when he ascertained that he was
a Roman citizen.
And on the next day, desiring certainly to know of what he was ac
cused by the Jews, he loosed him, and enjoined the chief priests and all
the council to assemble ; and having brought Paul down, he placed him
before them.
Then Paul, attentively surveying the sanhedrin, declared, Brethren,
I have always lived with a good conscience, before God. But An
anias the high priest commanded those who stood near him, to smite
him on the mouth. Paul then said to him, God will smite you, whitened
wall : for do you sit to judge me in conformity to the law, and yet com
mand, that I should be smitten, in violation of the law ? And those who
were standing by, said, Do you revile the high priest of God ? Paul
then alleged, I was not aware, brethren, that he is the high priest ; for
it is written, Thou shalt not speak evil of the ruler of thy people.
Paul, however, perceiving one part to be sadducees, and the other
pharisees, exclaimed in the council, Brethren, I am a Pharisee, a son
of a Pharisee : concerning the hope of the resurrection of the dead, I
am arraigned. And as he announced this, a contention ensued between
the pharisees and the sadducees ; and the multitude was divided. For
the sadducees actually assert, that there is no resurrection, nor angel,
nor spirit ; but the pharisees admit both. And there was a great clamor :
and the scribes on the part ofthe pharisees rose up, and violently strove,

228 APOSTOLIC PRODUCTIONS.
affirming, We find nothing amiss in this man ; and if a spirit or an
angel have spoken to him, let us not contend against God. And as
there was a great dissension, the tribune fearing lest Paul would be torn
in pieces by them, ordered the soldiers to go down, and forcibly take
him from the midst of them, and bring him into the castle.
Now, on the following night, the Lord stood by him, and said, Take
courage ; for as you have particularly testified concerning me at Jeru
salem, so you must also bear testimony at Rome.
And when it was day, some ofthe Jews lawlessly combined, and bound
themselves by an oath, declaring, that they would neither eat nor drink,
till they had killed Paul. Indeed, there were more than forty, who had
engaged in this conspiracy. And they came to the chief priests and the
elders, and said, We have bound ourselves by a solemn anathema, not
to taste any thing, till we have slain Paul. Now therefore, do you, with
the council, intimate to the tribune, that he bring him down to you to
morrow, as if you would more accurately determine respecting him ;
and we, before he approaches you, will be prepared to destroy him.
But the son of Paul's sister, hearing of the treachery, came up, and
entering the castle, informed Paul. Then Paul, calling one of the cen
turions to him, said, Conduct this young man to the tribune ; for he has
something to tell him. He therefore took and led him to the tribune,
and said, Paul the prisoner calling me to him, desired that I would bring
this young man to you, who has something to tell you. And the tribune,
taking him by the hand, and leading him to a retired place, asked him,
What is it, that you have to tell me ? And he said, The Jews have re
solved to request you, to bring down Paul to-morrow to the sanhedrin,
as though they would institute a more particular inquiry concerning
him. But do not confide in them ; for more than forty of them are in
sidiously watehing him, who have subjected themselves to an oath of
imprecation, that they will neither eat nor drink till they have destroyed
him : and they are now ready, expecting an assurance from you.
Moreover, the tribune then dismissed the young man, with the injunc
tion, Inform no one what you have told me.
And having summoned to him two select centurions, he directed,
Detaeh two hundred infantry to advance to Cesarea, and seventy horse
men, and two hundred spearmen, at the third hour of the night ; and
furnish animals on which to place Paul, that they may convey him safely
to Felix the governor. And he wrote a letter comprised in this form ;
Claudius Lysias to the most excellent governor Felix, with salutation.
As this man was seized by the Jews, and was about to be destroyed by
them, I encountered them with an armed force, and rescued him, having
understood that he was a Roman citizen. And wishing to know the crime
of which they accused him, I brought him down to their sanhedrin. And
I found that he was accused only upon some questions of their law ; but
that nothing was alleged against him deserving death or imprisonment.
But when it was disclosed to me, that an ambuscade was projected

APOSTOLIC TRANSACTIONS. 229
against him by the Jews, I immediately sent to you, having also com
manded the accusers to lay before you the allegations against him.
Farewell. The soldiers, therefore, as they were ordered, took Paul, and convey
ed him by night to Antipatris. And on the next day, they returned to
the castle, having left the horsemen to proceed with him ; who, after
their arrival at Cesarea, delivered the letter to the governor, and pre
sented Paul before him. Now, when he had read it, he inquired of
what province Paul was. And having been informed that he was from
Cilicia, he observed, I will fully hear you, when your accusers also have
arrived. And he commanded him to be kept in Herod's pretorium.
Now, after five days, Ananias the high priest descended with the el
ders, and a certain orator named Tertullus ; who appeared before the
governor against Paul. And when he was summoned, Tertullus began
thus to accuse him ; Whereas, we enjoy great peace through your
agency, and illustrious benefactions are rendered to this nation by your
wise policy, we recognise it ever, and in all places, most excellent Felix,
with entire gratitude. That I may not, however, continue to detain
you, I implore you, in your igenuousness, briefly to hear us. For we
have found this man a perfect pestilence, and an instigator of commo
tions against the Jews through the world, and a chieftain of the sect of
the Nazareans ; who has attempted even to profane the temple ; whom
we arrested, and would have judged conformably to our law ; but Lysias
the tribune, besetting us with an armed force, wrested him from our
hands, having commanded his accusers to repair to you ; by which
means you may yourself, on examination, take cognizance relative to
all those particulars, of which we accuse him. And the Jews also,
jointly opposing him, supported these declarations.
Moreover, as the governor made a signal to him to speak, Paul
replied ; Apprised, that you have been for several years a ruler to this
nation, I offer my defence with the greater alacrity ; for you can ascer
tain, that only twelve days have transpired, since I arrived to worship
at Jerusalem : and they neither found me disputing with any man in
the temple, nor exciting an insurrection among the multitude, either in
the synagogues, or against the city ; nor can they substantiate the accu
sations, which they now prefer against me. But this I confess to you,
that according to the mode which they style a sect, I thus worship the
patriarchal God, believing all things which are written in the law and
in the prophets ; having hope in reference to God, of what they them
selves even expect, that there will be a future existence, both of the
righteous and unrighteous. And in this I exercise myself, ever to have
an inoffensive conscience towards God and men. Now, after several
years, I came to bring alms to my nation, and offerings. And at
that time, some Asiatic Jews found me purified in the temple, but not
with a multitude, nor with tumult ; who ought to have presented them-

230 APOSTOLIC PRODUCTIONS.
selves before you, and accused me, if they had any thing against me.
Or, let these individuals allege, what crime they found in me, while I was
arraigned before the sanhedrin, unless it be for this single declaration,
which I announced standing among them, In relation to the resurrection
of the dead, I am judged by you this day.
And Felix, having heard these things, deferred them, remarking,
When I shall have attained more accurate information concerning this
religion ; and when Lysias the tribune shall come down, I will fully
investigate your case. And he commanded the centurion to keep Paul,
and to give him liberty, and that he should forbid none of his friends to
relieve, or visit him.
And after some days, Felix coming with Drusilla his wife, who was a
Jewess, sent for Paul, and heard him relative to the faith in Christ.
And as he discoursed concerning justice, self-government, and the future
retribution, Felix, being terrified, answered, Depart for the present,
and I will embrace an opportunity, and send for you. He also hoped,
at the same time, that money would have been given him by Paul, that
he might liberate him ; and therefore, he more frequently sent for him,
and conversed with him.
But, at the expiration of two years, Portius Festus succeeded Felix
in his government ; and Felix, wishing to ingratiate himself with the
Jews, left Paul a prisoner.
Accordingly, Festus arrived in the province, and after three days went
up from Cesarea to Jerusalem. Then the high-priest, and the princi
pal men among the Jews, appeared before him against Paul, and were
entreating him to favor them by remanding Paul to Jerusalem ; intend
ing treacherously to destroy him on the road. But Festus replied, That
Paul should be retained at Cesarea, and that he would soon personally
repair to that place. And he added, Let such of you, therefore, as can
give the best information, go down with me, and accuse this man, if
there be any thing amiss in him.
And having remained among them not more than eight or ten days,
he went down to Cesarea ; and the next day, seated on the tribunal, he
commanded Paul to be brought. And when he appeared, the Jews who
descended from Jerusalem stood around, and brought numerous and
heavy charges against Paul, which they were unable to prove ; while he
vindicated himself, alleging, Neither against the law of the Jews, nor
against the temple, nor against Cesar, have I, in any respect, offended.
But Festus, desiring to please the Jews, answered Paul, and said, Do
you wish to go up to Jerusalem, and there be tried for these things
before me ? Paul then declared, I am standing at the tribunal of Cesar,
where I ought to be judged. I have done no wrong to the Jews, as you
are also completely aware. For assuredly, if I have offended, and com
mitted any act deserving death, I refuse not to die : but if the accusa
tions, which these make against me, be groundless, no man shall gratu-

APOSTOLIC TRANSACTIONS. 231
itously surrender me to them. I appeal to Cesar. Then Festus, having
conferred with the council, replied, You have appealed to Cesar ; to
Cesar you shall go.
And after some days, king Agrippa and Bernice came to Cesarea to
pay their respects to Festus. And when they had remained there many
days, Festus explained Paul's case to the king, remarking, There is a
certain man left a prisoner by Felix ; respecting whom, when I was at
Jerusalem, the chief priests and the elders of the Jews made a repre
sentation, soliciting sentence of death against him : to whom I answer
ed, that it is not the usage of the Romans thus to doom any man, till
he who is accused have the accusers face to face, and enjoy the privi
lege of defence, relative to the accusation. When, therefore, they
arrived here, without making any delay, I occupied the tribunal the day
after, and commanded the man to be brought : against whom, when the
accusers appeared, they made no allegation of such things as I expected ;
but had some inquisitions against him concerning their own religion,
and in relation to one Jesus, who had died, but whom Paul affirmed to
be alive. And as I hesitated about the inquisition respecting him, I
inquired of him, whether he wished to go to Jerusalem, and there to be
judged on these subjects. But when Paul had appealed to be reserved
to the adjudication of the emperor, I commanded him to be kept, till I
could send him to Cesar. Then Agrippa said to Festus, I myself also de
sire to hear this man. And he replied, To-morrow, you shall hear him.
On the next day, therefore, when Agrippa and Bernice arrived, in
great splendor, and entered the hall of audience, with the tribunes, and
distinguished men of the city ; at the command of Festus, Paul was
brought. And Festus said, King Agrippa, and all men who are here
present with us, you perceive this man, respecting whom the whole mul
titude of the Jews have urged me, exclaiming, that he ought not to live
any longer. But when I discerned, that he had perpetrated nothing
which deserved death, and moreover, he himself having appealed to the
emperor, I determined to send him : respecting whom I have nothing
definite to communicate to the sovereign. I have therefore brought him
before you, and especially before yourself, king Agrippa, that on exam
ination, I may have something to write. For it appears to me unrea
sonable to send a prisoner, and not to state also the offences alleged
against him.
Agrippa accordingly suggested to Paul, you are permitted to speak
for yourself. Paul then extended the hand, and made his defence. I
deem myself fortunate, king Agrippa, that I can this day vindicate my
self before you, relative to all things of which I am accused by the
Jews : particularly, as you are conversant with all the usages and
inquiries, which prevail among the Jews. I therefore implore you,
patiently to hear me.
From my youth, indeed, all the Jews know my former life, which was
passed, from the commencement, among my own nation at Jerusalem ;

232 APOSTOLIC PRODUCTIONS.
and these were originally acquainted with me, who, if they would, might
testify, that in accordance with the most rigid sect of our religion, I
lived a pharisee. And now I stand in judgment, for the hope of that
promise made by God to our fathers ; to which, our twelve tribes, per
petually worshipping night and day, expect to attain ; concerning which
expectation, king Agrippa, I am accused by the Jews. What ! is it
regarded by you as incredible, that God should raise the dead ?
I certainly thought with myself, that I ought to do many things con
trary to the name of Jesus the Nazarean ; which I even did in Jeru
salem ; and having received authority from the chief priests, I shut up
many of the saints in prisons, and when they were destroyed, I gave my
suffrage against them : and frequently punishing them in all the syna
gogues, I compelled them to speak impiously ; and being excessively
furious towards them, I persecuted them even to foreign cities.
And at that period, as I was proceeding to Damascus, with authority
and commission from the chief priests, at mid-day, O king, I saw in the
way a light from heaven, surpassing the effulgence of the sun, gleaming
around me, and those who travelled with me. And when we were all
prostrated to the earth, I heard a voice speaking to me, and saying, in
the Hebrew language, Saul, Saul, why do you persecute me ? It is pre
sumptuous in you, to kick against the goads. And I said, Who art thou,
Sir 7 and he declared, I am Jesus, whom you persecute. Therefore
arise, and stand on your feet ; since I have appeared to you for this pur
pose, to appoint you a minister and a witness both of the things which
you have seen, and of those in which I will appear to you ; delivering
you from the Jewish people, and from the Gentiles, to whom I now send
you, to open their eyes, to bring them, by the faith that is in me, from
darkness to light, and from the power of the adversary to God ; that
they may receive forgiveness of sins, and an inheritance among those
who are purified.
Accordingly, king Agrippa, I was not faithless to the celestial vision ;
but proclaimed first to those in Damascus, and at Jerusalem, and through
all the country of Judea, and then to the Gentiles, that they should re
form and turn to God, performing deeds worthy of amendment. For
these causes the Jews seized me in the temple, and attempted with vio
lent hands to kill me. Having, however, obtained assistance from God,
I remain to this day, testifying both to small and great, announcing
nothing but what both the prophets and Moses affirmed as about to
transpire ; that the Messiah having suffered, and being the first who rose
from the dead, should communicate light to the people [of the Jews],
and to the Gentiles. . . .
Now, as he thus made his defence, Festus declared with a loud voice,
Paul, you are insane ! Multiplied research drives you to distraction.
And he replied, I am not distracted, most excellent Felix, but pronounce
the words of truth and sanity. For the king is versed in these subjects ;
I therefore address him with confidence : since I am assured, that none

APOSTOLIC TRANSACTIONS. 233
of these things are concealed from him ; for this was not transacted in a
corner. King Agrippa, do you believe the prophets 7 I know that you
believe them ! Agrippa then alleged to Paul, You almost persuade me
to become a Christian. And Paul averred, I would to God, that not
only yourself, but likewise all who hear me this day, were almost, and
even entirely, such as I am, except these chains !
And while he was thus speaking, the king arose, and the governor,
and those who sat with them ; and when they had retired, they convers
ed with each other, saying, This man has committed nothing deserving
death or imprisonment. Then Agrippa said to Festus, This man might
have been discharged, if he had not appealed to Cesar.
Moreover, when it was decided that we should sail to Italy, they de
livered Paul and some other prisoners to a centurion of the Augustan
cohort, whose name was Julius. And embarking in an Adramittian ship,
we put to sea, intending to sail by the coasts of Asia ; Aristarchus, a
Macedonian of Thessalonica, attending us. And the next day we reach
ed Sidon. And Julius treated Paul with much kindness, and permitted
him to go to his friends, and to receive their assiduous attentions. And
bearing away thence, we sailed under Cyprus, in consequence of ad
verse winds. And having passed across the sea of Cilicia and Pam-
phylia, we touched at Myra, a city of Lycia.
And there the centurion, finding an Alexandrian ship bound to Italy,
put us aboard. Now, having slowly moved for several days, and hard
ly making Cnidus, the wind opposing us, we sailed under Crete, by Sal-
mone ; and having passed it with difficulty, we came to a certain place,
called Fair Havens, near which was a city named Lasea. And as much
time had been spent, and navigation was already hazardous, because
even the Jewish fast had now terminated, Paul cautioned them, with
this remark, Men, I perceive that this voyage will result in injury, and
great calamity, not only in reference to the ship and freight, but also to
our persons. However, the centurion paid more regard to the pilot,
and the master of the vessel, than to the declarations of Paul.
Now, this harbor being unfit to winter in, the most of them advised to
bear away thence also, that if practicable, they might reach Phoenix, to
winter there ; a haven of Crete, looking towards the southwest and
northwest. Accordingly, upon the springing up of a gentle south wind,
supposing that they might attain their object, they weighed anchor, and
closely laid their course by Crete. But, not long after, a tempestuous
wind, called Euroclydon, beat against the ship. And as she was forced
away, and unable to bear up against the wind, we surrendered, and
were driven. Now, as we ran under a little island, called Claude, we
were scarcely able to become masters of the boat ; but at last they took
her, and employed all in assisting to undergird the vessel ; and, being
afraid of falling among shoals, furled sail, and then were borne away.
And as we were violently tossed by the storm, we began the next day to
throw overboard ; and on the third day, cast out with our own hands,
30

234 APOSTOLIC PRODUCTIONS.
the lading of the vessel. Then, as neither sun nor stars had appeared
for several days/and no small tempest pressed on us, all remaining ex
pectation that we should be preserved, was taken away.
But, after long abstinence, Paul, standing in the midst of them, de
clared, Men, you should have attended to me, and not have loosed from
Crete, and incurred this harm and damage. Now, however, I exhort
you to take courage ; for there will be no loss of life among you, but of
the ship only. For an angel of that God, to whom I belong, and whom
I worship, appeared to me this very night, and said, Fear not Paul ;
you will be arraigned before Cesar : and behold, God has graciously
granted you the lives of all those who sail with you. Therefore, take
courage, Men ; for I trust in God, that it will so happen, as it has been
disclosed to me. Moreover, we must be cast on a certain island.
And when the fourteenth night arrived, as we were driven up and
down in the Adriatic, about midnight, the seamen began to suspect, that
they were drawing near to some land ; and upon sounding, found twen
ty fathoms ; and sounding again soon after, found fifteen fathoms.
Fearing, therefore, lest we should fall upon rocks, they cast four anch
ors astern, and were wishing for the day. Now as the sailors were
attempting to fly from the ship, and had lowered the boat to the sea,
with a pretext, that they were about to throw out anchors from the bow ;
Pau] said to the centurion and to the soldiers, Unless these mariners
remain in the ship, you cannot be preserved. The soldiers then cut
off the ropes of the boat, and let her drift away. Moreover, when the
day was about to dawn, Paul urged them all to partake of food, saying,
It is the fourteenth day of the storm, that you are remaining in suspense
without food. Therefore, I advise you to take some nourishment, for
this concerns your safety ; and not a hair will fall from the head of any
of you. And having thus spoken, he took bread, and gave thanks to
God in the presence of all ; and having broken it, he began to eat.
Then they were all encouraged ; and they also received food. More
over, the entire number of us in the ship, was two hundred and seventy-
six persons. And being satisfied with food, they lightened the ship, and
threw the grain into the sea. And when day arrived, they did not know
the land ; but they perceived a certain bay with a receding shore, into
which they concluded, if possible, to thrust the ship. And having tak
en up the anchors, they committed it to the sea ; and having, at the
same time, loosed the bands of the rudders, and hoisted the staysail to
the wind, they made towards the beach. But, falling on a place where
two currents met, they ran the vessel aground ; and the bow sticking
fast, remained immovable, while the stern was falling in pieces with
the violence of the waves.
Now, it was the advice of the soldiers to destroy the prisoners, lest
any one should swim out, and escape. But the centurion, wishing to
preserve Paul, restrained them from their purpose ; and commanded
that those who could swim should first plunge in, and get to shore ; and

APOSTOLIC TRANSACTIONS. 235
that the rest should do it, some on planks, and some on appurtenances
of the ship : and it thus occurred, that they all safely reached the land.
And after they had thus escaped, they ascertained that the island was
called Melita. And the Barbarians displayed towards us no ordinary
philanthropy ; for having kindled a fire, they conducted us all to it, in
consequence of the existing rain, and also, of the cold.
And as Paul was collecting a bundle of sticks, and placing them on
the fire, a viper proceeded from the heat, and fastened on his hand.
Now, when the Barbarians saw the serpent suspended from his hand,
they said to each other, this man is unquestionably a murderer, whom,
though he has escaped the sea, yet vengeance does not permit to live.
Then indeed, he shook off the creature into the fire, and suffered no
injury. However, they expected that he would swell, or instantly fall
down dead ; but having waited a long time, and perceiving that he
sustained no injury, they altered their opinion, and alleged that he was
a God. And in the vicinity of that place, was the estate of the governor of
the island, whose name was Publius ; who received us, and benevolently
entertained us for three days. Now it happened, that the father of Pub
lius was confined with a fever, and a hemorrhage ; into whose house
Paul entered, and having prayed, put his hands on him, and healed him.
This, therefore, having been done, even the rest in the island, who had
diseases, came, and were restored. They indeed, bestowed on us many
presents ; and when we departed, they put on board such things as were
requisite. Now, after three months, we went to sea in an Alexandrian ship,
which had wintered at the island, whose figure-heads were the Sons of
Jupiter. So we landed at Syracuse, and remained three days : whence,
coasting round, we came to Rhegium ; and, a day after, a south wind
sprang up; and on the second day we reached Puteoli ; where we found
some brethren, and were solicited to continue with them seven days :
and then we proceeded towards Rome : Whence the brethren, ap
prised of our circumstances, came out to meet us, some, as far as Appii
Forum, and others, to the Three Taverns : at the sight of whom Paul
thanked God, and took courage.
And when we came to Rome, the centurion delivered the prisoners to
the commander of the emperor's guards ; but Paul was permitted to
reside by himself, with a soldier, who guarded him.
Further, it occurred, after three days, that Paul called together the
principal men among the Jews. And when they were convened, he
said to them, Brethren, though I have done nothing against our people,
or our paternal customs, yet I was dehvered a prisoner from Jerusalem
into the hands of the Romans ; who, having examined me, were dis
posed to liberate me, since it was found, that I had not committed any
offence that deserved death. But when the Jews opposed this, I was
compelled to appeal to Cesar ; not as having any thing of which to ac-

236 APOSTOLIC PRODUCTIONS.
cuse my own nation. For this reason, therefore, I have desired to see,
and converse with you ; since, on account of the hope of Israel, I am
bound with this chain. Then they said to him, we have neither receiv
ed letters from Judea respecting you, nor has any one of the brethren
that arrived, proclaimed or intimated any thing to your injury. But we
wish to learn from you what you think, for indeed, as to this sect, we
know that it is every where reproached.
Accordingly, on a day which they had mutually appointed, many
came to him at his lodgings ; to whom he elucidated and testified the
kingdom of God, endeavoring to persuade them, from the dawn of day
till evening, of the things that relate to Jesus, both from the law of
Moses, and from the prophets. And some were convinced by his words
but others had no confidence. Thus, disagreeing among themselves,
they departed, after Paul had made one remark, Justly did the Holy
Spirit thus announce to our fathers by the prophet Isaiah, Go to this
people, and declare, What you plainly hear, you will not comprehend ;
and what you clearly see, you will negligently overlook : for the heart
of this people is become gross, and they hear heavily with their ears,
and they have closed their eyes ; so as not to see with their eyes, nor
hear with their ears, and understand with their heart, and retrace their
steps, that I may restore them. Be it therefore known to you, that this
salvation of God is sent to the Gentiles, and that they will attend to it.
And when he had pronounced these words, the Jews departed, having
much discussion among themselves.
Now Paul continued two whole years in a mansion rented by him
self, and received all who came to him, proclaiming the dominion of
God, and teaching those things which relate to the Lord Jesus Christ,
with entire freedom of speech, and without interruption.

THE LETTER OF PAUL TO THE ROMANS.
Paul, a servant of Jesus Christ, constituted an apostle, signally as
signed to announce the gospel of God, (which he had previously pro
claimed by his prophets in the sacred scriptures), relative to his Son,
(who was derived from the posterity of David, with respect to his natu
ral descent ; but incontestably exhibited as the Son of God, with energy,
in reference to the Spirit of holiness, by his resurrection from the dead) ;
Jesus Christ our Lord, through whom we have received divine favor
and apostolic authority, to promote obedience to the faith among all
nations, on account of his name ; among whom are you also, the invited
of Jesus Christ ; to all who are at Rome, beloved of God, called and
consecrated ; grace be to you, and prosperity from God our Father, and
the Lord Jesus Christ.
Now, in the first place, I thank my God, as a Christian, in behalf of
all of you, because your faith is universally celebrated. For God is my
witness, whom I serve with my whole heart, in dispensing the gospel of
his Son, how incessantly I speak concerning you ; always supplicating
in my prayers, that I may visit you ; if by any means, through the per
mission of God, I may, ultimately, have a favorable interview. For I
ardently wish to see you, that I may impart to you some spiritual gift,
for your establishment ; and further, that I may be consoled among
you, by our reciprocal faith. However, brethren, I desire to inform
you, that I have frequently intended to visit you, (but have, to this
period, been prevented), that I might also have some fruit among you,
even as among the other nations. My duty extends both to the Greeks
and the Barbarians-, to the enlightened as well as the unenlightened.
Therefore, to the extent of my ability, I am also cordially prepared to
announce the joyful intelligence even to you who are at Rome. Indeed,
I am not ashamed of the gospel ; because it has a power that is divine
and saving to every believer ; first to the Jew, and then to the Greek.
For therein, God's plan of pardoning by faith those who believe, is re
vealed ; according to which the scripture declares, The pardoned shall
live by faith.
Moreover, the displeasure of God is disclosed from heaven, against all
impiety, and injustice of men, who, having access to the truth, live in
sin. Besides, the knowledge of God is manifest among them ; since
God has communicated it to them. For, from the creation of the world,
his invisible attributes, attentively considered, even his eternal power
and divine agency, are clearly perceived in the things that are made ;
so that they are inexcusable. Further, when they knew God, they did
not praise him as God, nor were grateful ; but they became delusive in
their reasonings, and their inconsiderate heart was darkened. Pretend-

238 % APOSTOLIC PRODUCTIONS.
ing to be wise, they became foolish ; and substituted, for the glory of
the imperishable God, an image representing perishable man, and birds,
and quadrupeds, and reptiles. And therefore, God surrendered them,
through the desires of their own hearts, after impurity, voluntarily to
dishonor their persons among each other ; to those, I refer, who had
changed the true God for a false one, and had worshipped and served
the creature rather than the Creator, who is eternally praised. Amen !
In consequence of this, God even left them to the most infamous pas
sions ; for even their women, reversing the appropriate association, de
scended to unnatural profligacy ; and in like manner, the men also,
leaving the natural intercourse, became mutually licentious, and familiar
in that which is debased ; and they received among themselves the just
retribution of their misconduct.
As then, they did not search to retain God in their knowledge, God
abandoned them, according to their regardless mind, to do things most
reprehensible ; even those, who were filled with all injustice, inconti
nence, oppression, avarice, malignity ; who were full of envy, murder,
contention, deception, vicious habits ; who were secret detractors, open
slanderers, contemners of God, violent, proud, arrogant, projectors of
mischief, disobedient to parents, reckless, perfidious, without natural
affection, implacable, devoid of compassion ; who, apprised of God's
rule of judgment, that they who commit such things, are punished with
death, not only practise them, but even bestow commendation on those
that perpetrate them.
You are, therefore,,, ¦yyithout apology, O man, whoever you are that
judge ; for in what you censure another, you condemn yourself; be
cause you who pass judgment, are chargeable with the same things.. We
know, however, that the sentence of God is right, against those svho
commit such things. And do you even imagine, O man, the reprover
of those who practise such things, while you are personally guilty of the
same, that you will escape the divine determination 7 or do you mis
apprehend his abundant kindness, and forbearance, and patience ; not
reflecting that the kindness of God invites you to reformation ? In
compliance then, with your perverseness and impenitence of heart, you
treasure to yourself punishment, in the day of vengeance, and manifes
tation of the righteous decision of God, who will render to every one
according to his works ; (to those indeed, who by perseverance in good
conduct, seek for glory, and honor, and immortality, — eternal life ; but
to those who are refractory, and disobedient to the truth, while they are
obedient to iniquity, — displeasure and anger, affliction and distress ;
even upon every individual who does evil, first to the Jew, and then to
the Greek ; but glory, and honor, and peace, to every one who does
good, first to the Jew, and then to the Greek : since there is no par
tiality with God.
Moreover, as many as have sinned without revelation, will also perish
without being judged by revelation ; and as many as have sinned under

PAUL'S LETTER TO THE ROMANS, y 239
revelation, will be tried by it ; for it is not they that have the law who
will be acquitted by God, but those who obey it will be acquitted. If
the Gentiles, therefore, who have no revelation, perform, in a state of
nature, the requisitions of revelation, these persons, though they are
without revelation, have a rule within themselves. They plainly show
that the duty, which revelation demands, is engraven on their hearts ;
their conscience bearing concurrent testimony, and their mutual reason
ings alternately appearing in accusation, or in defence : [I say, every
one will thus be requited], at the period when, in conformity to the gos
pel which I proclaim, God will judge the internal dispositions of men,
through Jesus Christ.
If now, you are styled a Jew, and repose in the law, and exult in
God, and know his will, and comprehend the discriminations, being in
structed from the scriptures ; and are confident that you are personally
a guide to the blind, a light to those who are in darkness, an instructer
of the ignorant, a teacher of babes ; having a delineation of the true
knowledge comprised in the scriptures ; — you, then, who teach another,
do you not instruct yourself? you who announce, that a man should not
steal, do you steal ? you who prohibit adultery, do you commit the of
fence 7 you who abhor idols, do you perpetrate sacrilege 7 you who
glory in the law, do you, through infringement of the law, dishonor
God 7 (Indeed, the name of God is by your means reviled among the
Gentiles, as the scripture testifies).
Now circumcillon assuredly avails thee, if thou dost obey the law ;
but if you are a violator of the law, your circumcision has become un-
circui»|ision. If therefore, the uncircumcision submit to the righteous
instates of the law, will not his uncircumcision be regarded as circum-
cisijtn 7 In truth, the uncircumcision, who, in a state of nature, obeys
the law, condemns thee, who art circumcised and hast a revelation,
when thou transgressest the law. Certainly, he is not a Jew, who is
externally one^*nor is circumcision merely external : but he is a Jew
who is one internally : and circumcision relates to the heart ; it is
spiritual, not literal ; not that which is praised by men, but approved
by God.
What then is the pre-eminence of the Jew, or what the benefit of the
circumcision ? Important, in various respects ; but principally, indeed,
because the Jews were entrusted with the oracles of God. Moreover,
what if some have not believed them ? Will not their unbelief invali
date the fidelity of God 7 By no means. Rather, let God be deemed
faithful, though every one of them should prove faithless : even as the
scripture declares, That thou mightst be vindicated when thou speakest,
and prevail when thou passest sentence. But if our want of integrity
enhance the integrity of God, what shall we say ? Is not God unequi
table, if he inflict punishment 7 (I use the language of others). Far
from it. Otherwise, how will God judge the world 7 But, if the faith
fulness of God, in my unfaithfulness, has been enhanced to his own

240 APOSTOLIC PRODUCTIONS.
praise, why am I also still summoned to judgment as a sinner 7 And
why not affirm, (as we are traduced, and as some who justly deserve
judgment, allege that we maintain), Let us absolutely do evil, that good
may come 7
What then 7 have we then any precedence 7 No, indeed ; for we
have amply evinced, both as to Jews and Gentiles, that all of them are
sinners : as the scripture asserts, There is none righteous, not even one ;
there is none that understands ; there is none that seeks God. They
have all deviated ; they are jointly become useless ; there is none that
does good, not so much as one. Their throat is an open sepulchre ;
they have practised deceit with their tongues ; the venom of asps is
under their lips ; their mouth is filled with cursing and bitterness ; their
feet are swift to shed blood ; ruin and wretchedness attend their steps ;
and they have not known the way of happiness : there is no reverence
for God before their eyes !
Now we know, that what revelation announces, it declares to those
who are under revelation ; so that every mouth is silenced, and the
whole world becomes amenable to God. Therefore, by obedience to
the law, no human being will be accepted before him ; for by the law
we come to the knowledge that we are sinners.
But now, God's mode of acceptance without legal obedience, is re
vealed, being attested by the law and the prophets ; even God's plan of
remission by faith in Jesus Christ, published to all, and conferred on
all, who believe ; for there is no distinction, since all have sinned, and
deprived themselves of that approbation which God bestows. All must
then be forgiven freely by his grace, through the redemptio#*which
Jesus Christ has wrought, whom God has publicly constituted as the
means of conciliation, (by faith in his blood), to exhibit the righteousness
he requires, for the forgiveness, through the divine lenity, of sins formerly
committed; and to display the righteousness required by him, at this
present time ; so that he might exercise his clemency, and pardon him,
who believes in Jesus.
Where then is boasting 7 It is excluded. By what law 7 That which
demands perfect obedience 7 No, but by the law which requires faith ;
for we have come to the conclusion, that man is pardoned through faith,
f and not by legal obedience. Does God bestow favor on the Jews only,
and not likewise on the Gentiles 7 Assuredly, on the Gentiles also :
since it is the same God, who will acquit through faith those who are
circumcised, and through faith those who are uncircumcised. Do we
then annul the scripture by the doctrine of forgiveness through faith 7
Not at all : but, we establish the law.
What advantage then has Abraham our natural ancestor 7 [Great].
Certainly, if Abraham were pardoned by works, he had a ground of
exultation. But it is not so in the view of God. For what says the
scripture 7 Abraham believed in God, and it was ascribed to him for
pardon. Now to him who performs what the law requires, the reward

PAUL'S LETTER TO THE ROMANS. 241
is not regarded as a favor, but as an obligation ; yet, to him who does
not perform it, but confides in him that forgives the sinner, his faith is
estimated for his acquittal.
In the very same manner David describes the felicity of the man, to
whom God attributes forgiveness without the works which the law
requires. Happy, says he, are they whose transgressions are forgiven,
and whose sins are covered. Happy is the man to whom the Lord does
not ascribe iniquity.
Is this happiness then, applicable only to the circumcised, or also to
the uncircumcised 7 since we affirm that faith was considered to Abra
ham in reference to his acceptance.
How was it thus considered 7 when he was in circumcision, or in
uncircumcision 7 Not after, but before circumcision ; for he received
the symbol of circumcision, as a proof of the forgiveness through faith,
which he obtained in an uncircumcised condition ; so that he might
become the father of all those who believe, though in a state of uncir
cumcision, and that pardon might also be extended to them ; and more
over, that he might be the father of those who are circumcised, (I do not
speak of mere external circumcision, but of those), who walk in the
footsteps of our father Abraham, who believed while in an uncircumcised
state. Now the promise was not made, on account of legal obedience, to
Abraham and to his offspring, that he should possess the land, but in
consequence of acceptance through faith. For if those only who obey
the law, are proprietors, faith is rendered useless, and the promise abro
gated ; because the law inflicts punishment; for where no law exists,
there is no transgression. Therefore, the promise was made through
faith, gratuitously, that it might be sure to all the posterity ; not to those
only who obey the law, [not to the Jews only], but also to those who
imitate the faith of Abraham, who is the father of us all, (answering
to the scripture, I have truly constituted thee a father of numerous
nations) ; in the presence of that God, in whom he believed, who gives
life to the dead, and who speaks of those things, which do not exist, as
if they actually existed.
Abraham, apparently devoid of hope, confidently trusted, that he
should be the father of many nations, agreeably to the assurance, Thus
shall be thy posterity. Further, being strong in the faith, he did not
advert to his own body already imbecile, (as he was about a hundred
years old), nor to the sterility of Sarah ; nor did he at all discredit the
promise of God through distrust, but was fortified by faith, presenting
praise to God ; indeed, he was fully convinced, that what he had pro
mised, he was able certainly to perform. And his faith was therefore
ascribed to him for pardon.
This was not however recorded, that with regard exclusively to him
self, faith was thus ascribed to him ; but in relation to us, to whom it
31

242 APOSTOLIC PRODUCTIONS.
will also be ascribed, if we confide in him that raised our Lord Jesus
from the dead ; who was surrendered on account of our offences, and
was raised to life for our forgiveness.
Being therefore pardoned by faith, we have peace with God, through
our Lord Jesus Christ ; and by trusting in him, have been introduced to
the state of favor in which we stand, and exult in the prospect of that
happiness which God bestows.
And not only so, but we also triumph in afflictions ; knowing that
affliction, produces patience ; and patience, approval ; and approval,
hope ; and hope will not disappoint us, because the love of God is
diffused in our hearts by the Holy Spirit, which is imparted to us. For
when we were yet weak, Christ, at an appropriate period, died for the
iniquitous. Now scarcely would any one die for a strictly just man ;
though, for an eminently beneficent man, some one, perhaps, might
venture to die. But God has displayed his love towards us, in that,
while we were in a state of sin, Christ died for us. How much more
then, being pardoned by his blood, shall we be saved through him from
punishment. For if, when we were in a state of enmity, we were recon
ciled to God by the death of his Son, how much more, after that we are
reconciled, shall we be saved by his life ?
And not only [do we rejoice in afflictions], but we also glory in God,
through our Lord Jesus Christ, by whom we have now been reconciled.
Moreover, as by one man sin entered the world, and death by sin ;
and as death came upon all men, since all have sinned : [so by the obe
dience of one, all may be pardoned]. For till the Mosaic law was
given, sin was in the world ; (though sin is not ascribed, where there is
no law). Indeed, death reigned from Adam to Moses, even over those
who had not sinned after the manner in which Adam transgressed ; who
possess a resemblance to him that was to come. Still, this is not such,
as that the offence of the one can be compared with the beneficence of
the other ; for if through the offence of one, many were subject to death,
how much more shall the grace of God, and the gift, through the favor
of one man, Jesus Christ, abound to the many. I say, again, that the
one who sinned, cannot, in respect to the offence, be compared with him
who exercised his beneficence ; for the sentence of condemnation had
respect to one offence ; but beneficence procured pardon for many
offences. For if, by the transgression of one man, death reigned through
one offence, much more will those, who receive abundant grace and
gratuitous forgiveness, reign in life through the one, even Jesus Christ.
To proceed then ; as by the offence of one, all men incurred condem
nation ; so by the righteousness of one, all men attained to a life-giving
remission. For if by the disobedience of one man, many became sin
ners, so by the obedience of one, many will become righteous.
Now the Mosaic law interposed, so that offences abounded ; however,
where sin abounded, grace superabounded ; so that as sin reigned by

PAUL'S LETTER TO THE ROMANS. J>43
death, in like manner, grace, through Jesus Christ our Lord, must reign
by pardon, to eternal life.
What, therefore, shall we infer 7 Shall we continue in sin, that divine
favor may abound 7 Let it not be; for how shall we, who are dead to
sin, live any longer in it 7 Do you not know, that whoever of us have
been baptized into Jesus Christ, have been baptized into his death ?
Therefore, we have been buried with him through baptism into his
death ; so that, as Christ was raised from the dead by the power of the
Father, in like manner we also must lead a new life. For if we have
been intimately united in the likeness of his death, we ought also to be,
in that of his restoration to life. We cannot but acknowledge, that our
old man is crucified with him, that this sinful body may be deprived of
its power : so that we may no longer be enslaved to sin. For he who is
dead [to sin], is emancipated from sin. Now, if we have died with
Christ, we believe that we shall also live with him : For we know that
Christ, being risen from the dead, dies no more ; death has no further
power over him; because, so far as respects his death, he died for sin
once for all ; but so far as respects his life, he lives to God. Thus also,
you should regard yourselves dead indeed to sin, but alive to God, with
Jesus Christ our Lord.
Let not sin reign, then, in your mortal body, so as to obey its inor
dinate desires ; nor proffer your members to sin, as instruments of
iniquity; but present yourselves to God, as alive from the dead, and
devote your members to God, as instruments of righteousness. For sin
must not rule over you, though you are not under the law, but under
grace. I ask again ; Shall we then sin, because we are not under the law,
but under grace ? By no means. Do you not know, that to whom you
give up yourselves as obedient servants, the servants of him you are
whom you obey ; whether you are the servants of sin to your own
destruction, or the servants of righteousness to your preservation 7 But
praise be to God, that though you were once the servants of sin, yet you
have heartily conformed to the outline of doctrine in which you have
been instructed. Having been freed also from sin, you have become
the servants of righteousness. I speak in the common language of men,
on account of your weakness : and I add, that as you formerly devoted
your members to impurity and iniquity, as their servants for committing
iniquity ; so you must now devote your members to righteousness as its
servants, to perform that which is holy. For when you were the ser
vants of sin, you werenot obedient to righteousness. What fruit then,
did you derive from those things of which you are now ashamed 7
Surely, the result of those things is death. But now, having been libe
rated from sin, you have become servants to God, — you have your fruit
in respect to holiness, which, in the end, will indeed result in eternal life.
For, the retribution of sin is death ; but the free gift of God is eternal
life, through Jesus Christ our Lord.

244 APOSTOLIC PRODUCTIONS.
Do you not know, brethren, (for I speak to those who have the know
ledge of the law), that the law controls a man only so long as he lives.
For example, the married woman is bound by the law to her husband
while he is alive ; but if the husband die, she is released from her con
jugal obligations. It follows then, that if she be married to another
man, while her husband is living, she must be regarded as an adulteress :
but if her husband be dead, she is liberated from her obligation to
him ; so that she will not be an adulteress by marrying another hus
band. In like manner, you, my brethren, having become dead to the law
through the death of Christ, are united to another, that is, to him who
was raised from the dead, in order that we may produce fruits to the
praise of God. For, when we were in the animal state, our sinful pas
sions, which were defined by the law, powerfully operated, in our phy
sical constitutions, to produce fruits terminating in death. But now,
since we have died [to sin], we have become free from the law by which
we were bound ; so that we must perform our services to God, in a
new, spiritual manner, and not in the old, literal one.
What then shall we affirm 7 that the law produces sin ? By no
means. Yet, I should not have been acquainted with sin, except
through the law : for I should not have even known violent passion to
be sinful, if the law had not announced, Thou shalt not cherish it.
Then sin, taking opportunity under this commandment, effectually
wrought in me every irregular desire : because, aside from the law, sin
was powerless. For once, when without a knowledge ofthe law, I was
alive ; but, when I was apprised ofthe commandment, sin became pow
erful, and I died. Thus, the same commandment, which was given to
acquire life, was found by me to end in death. For sin, taking advan
tage on account of the commandment, deceived me, and through it
brought me into condemnation. Still, the law is assuredly holy; and
the commandment holy, and just, and good.
Was then that which was good rendered fatal to me ? Not at all :
but sin, that its true nature might appear, through that which in itself
was good, destroyed me ; so that by the commandment, the exceeding
malignity of sin became apparent. Moreover, we know that the law is
spiritual, but I am sensual, a slave to sin. For I effectually perform
that which I do not approve ; and practise not what I prefer. Indeed,
even the very things which I hate, I commit. If, however, I do that
which I disapprove, I concede that the law is good. Yet now, it is no
longer I who practise this, but sin which dwells in me. I know truly
that in me, that is, in my animal nature, no good resides. To will that
which is excellent is certainly easy for me, but to achieve it I find diffi
cult. For I do not perform the good which I desire ; but I pursue the
evil which I disapprove. If now, I do that which I disapprove, it is no
longer I who accomplish it, but sin that dwells in me. I discover then
this tendency, that when I am inclined to do good, evil is presented to

PAUL'S LETTER TO THE ROMANS. 245
me. For, as to the conscience, I entirely concur with the law of God ;
but I perceive another propensity in my system, violently contending
against my intellectual principle, and reducing me as a captive to the
agency of sin, which is in my constitution. Wretched man that I am !
Who shall preserve me from the deadly influence of this body 7 I thank
God, who preserves me, through Jesus Christ our Lord. It follows
then, that my internal man yields subjection to the law of God ; but my
external man, to the dominion of sin.
But now, there is no condemnation to those who are in Christ Jesus ;
since, the law of spiritual life through Jesus Christ, has emancipated us
from the authority ^>f sin and of death. For what the law could not
accomplish, (since our animal desires rendered it inefficacious), God,
sending his own Ssioif in the likeness of that flesh whereby we had sinned,
accomplished ; and on account of sin, he destroyed the power of sin in
our flesh ; so that the obedience, which the law requires, might be ren
dered by us, who walk not according to the desires of the flesh, but of
the Spirit. Now, those who live in compliance with the flesh, relish the
things of the flesh ; but those who live in conformity to the Spirit, the
things of the Spirit. For the desires of the flesh lead to death ; but the
desires of the Spirit to life and happiness : because the desires of the
flesh are at enmity with God ; and are not subjected to his law, nor in
deed can they be. Therefore, they who live in a sensual state, cannot
please God. However, you live not in a sensual, but in a spiritual
state, because the Spirit of God dwells in you. But if any one possess
not the Spirit of Christ, he is none ofhis. Now, if Christ dwell in you,
the body is indeed dead as to sin ; but the Spirit is alive as to righte
ousness. But if the Spirit of him, who raised Jesus from the dead,
dwell in you, he, who raised Christ from the dead, will also impart life
to your bodies, which are dead, [on account of sin], by his Spirit which
dwells in you.
Therefore, brethren, we are no longer constrained by our sensual
part, to live according to the flesh : for if you live according to the flesh,
you must die ; but if, through the spiritual part, you put to death your
sensual inclinations to do evil, you shall live. Now, as many of us, as
are conducted by the Spirit of God, are the sons of God. For you have
not received a servile spirit, that you should again be in fear ; but you
have received the Spirit of a filial relation, by which we address God
with the title of Father ! The same Spirit gives concurrent evidence to
our minds, that we are children of God. But if children, then we are
heirs ; indeed, inheritors of God, and joint inheritors with Christ ; pro
vided, we so endure suffering with him, that we may be advanced to
glory with him.
Moreover, I regard the sufferings of our present state, as unworthy
of comparison with the happiness, which is hereafter to be revealed to
us. All mankind appear, indeed, to be anxiously anticipating a dis
closure of [the glory] that awaits the children of God. (For men were

246 APOSTOLIC PRODUCTIONS.
subject, not of their own choice, to a frail, dying state, but by him to
whom all things are subjected ; yet still, with the hope, that they who
are thus made subject, may be liberated from the bondage of their pre
sent condition, so as to obtain the happy freedom of the children of
God). We know truly, that all men have groaned under sorrow till
the present time ; and not only so, but even we ourselves, who enjoy
the invaluable gifts ofthe Spirit, we too groan within ourselves, waiting
for the fruit of our filial relation, that is, redemption from our bodily
state. It is by this hope then, that we are now sustained ; since a hope,
which is realized, is no longer hope ; for what a.man enjoys, how does
he any longer hope for it ? But if we hope for that which we do not
yet possess, we wait for it with patience.
In like manner, also, the Spirit supports us against our infirmities ;
for when we are in doubt as to what we should pray for, this Spirit
strongly intercedes for us with aspirations, that cannot be expressed.
But he, who explores the hearts, knows what is the desire ofthis Spirit,
when it thus intercedes with God, in behalf of the saints.
We are also conscious, that all things co-operate for the good of those
who love God, who are invited according to his benevolent purpose.
For those, whom he formerly acknowledged, he also before designed to
be conformed to the representation of his Son, that he might be the
first-born among many brethren ; and those, whom he previously in
tended, he has also invited ; and those, whom he has invited, he has
also pardoned ; and those, whom he has pardoned, he has also advanced
to glory.
What shall we say, then, concerning these things ? Since God is for
us, who can be against us 7 He who did not spare his own Son, but
freely gave him up for all of us, why will he not, with the gift of him,
even liberally bestow upon us all things 7 Who will allege any thing
against those whom God has chosen 7 It is God who pardons ; who
will condemn 7 It is Christ who died [for us] ; I should rather say,
rose from the dead : it is he who sits at the right hand of God ; it is he
who intercedes also for us 7 Who will withdraw us from the love of
Christ ? Will affliction, or difficulty, or oppression, or famine, or nak
edness, or danger, or destruction 7 (The scripture applies ; For thy
sake we are continually exposed to death ; we are regarded as sheep
for the slaughter). Indeed, over all these things we more than conquer,
through him who has loved us. For, I am persuaded, that neither death
nor life, neither angels nor principalities, neither things present nor
future, nor powers, neither height nor depth, nor any other created
object, will be able to separate us from the love of God, which is be
stowed on us, through Christ Jesus our Lord.
Christ is my witness, that I speak the truth ; the Holy Spirit is my
witness, and also my own conscience, that I do not utter falsehood,
when I say, that I have great sorrow and incessant anguish of heart,
(since I also wished myself separated from Christ), for my brethren,

PAUL'S LETTER TO THE ROMANS. 247
my relatives according to the flesh ; who are Israelites ; to whom be
longs the title of sons, and the divine glory, and the covenants, and the
rites of service, and the promises, and the giving ofthe law ; whose are
the patriarchs ; and from whom, Christ [proceeded] in reference to the
flesh, who is over all, God perpetually praised. Amen.
Now it is impossible, that the promise of God [respecting the poster
ity of Abraham] should be rendered void. For not all, who are lineal
descendants of Israel, are true Israelites ; neither are all the posterity
of Abraham children of the promise ; for it is written, From Isaac shall
thy posterity descend ; that is, not the children, by natural descent, are
the offspring of God : but the children of the promise are regarded as
the descendants. For this was the tenor ofthe promise, At such a time
I will return, and Sarah shall have a son.
And not only the case of Sarah, but that of Rebecca also, proves the
same thing, who had children by one, and the same person, namely, our
father Isaac. For before the children were born, and when they had
done neither good nor evil, that the purpose of God might be accom
plished, and this gratuitously, not as a claim, but by his choice, it was
announced to her, that the superior shall be subject to the inferior ;
which accords with another passage, I have preferred Jacob to Esau.
What shall we say then 7 not, that there is injustice with God ! Far
from it. Moreover, he declares to Moses, On whom I please I will
bestow mercy ; and to whom I am disposed I will show compassion.
Consequently, preference depends not on the will, or eager desires of
men, but on the mercy of God. Further, the scripture says to Pharaoh,
For this particular cause I have preserved you, that I may display my
power by you, and that my name may be promulgated through all the
earth. It follows then, that he does show mercy on whom he inclines ;
and whom he pleases he leaves to be hardened.
You will, however, say to me, Why does he still find fault 7 For
who has resisted his will 7 Rather, let me ask, Who are you, O man,
that conflict with God ? Shall the thing made, say to the maker, why
hast thou thus formed me 7 Has not the potter power over the clay, to
make, from the same mass, one vessel for an extraordinary use, and
another for an ordinary one 7 And if God, designing to exhibit his in
dignation against sin, and to make known his great power, has yet en
dured with much forbearance the vessels of displeasure tending to de
struction ; and if he makes known his abundant glory which he bestows
on the vessels of mercy, who were previously prepared for glory ; [who
can reply against him.]
Such he has chosen us to be, who belong not only to the Jews, but
also to the Gentiles. Even as it is said in Hosea, I will call those my
people, who were not my people ; and her beloved, who was not be
loved : and it shall occcur, that in the place where it was declared to
them, You are not my people, there, they shall be denominated sons of
the living God.

248 APOSTOLIC PRODUCTIONS.
Isaiah also exclaims respecting Israel, If the number of the children
of Israel were as the sand of the sea, a residue only shall be preserved.
For he will speedily accomplish the object, with integrity ; indeed, the
Lord will make a brief work in the land. And, as Isaiah has previously
said, Unless the Lord of Hosts had left us a lineage, we should have be
come like Sodom, and been assimilated to Gomorrah.
What shall we then infer ? it is this, — That the Gentiles, who sought
not after that pardon which is through faith, have obtained that pardon
which is through faith : but that Israel, who sought pardon by the law,
have not attained to it. Why 7 because they sought it not through faith,
but by the works of the law : for they have struck against that stone of
offence, according to the words of scripture ; Behold, I lay in Zion a
stone of stumbling, and a rock of offence ; and yet, none of those who
confide in him, shall be confounded.
Assuredly, Brethren, the disinterested desire of my heart, and my
supplication before God, are in behalf of them, that they may be saved.
For I testify to them, that they have a zeal for religion, though not an
enlightened one : since, they are ignorant of God's plan of forgiveness,
and are endeavoring to establish their own ; and thus, have not submitted
to the plan of forgiveness instituted by God ; though Christ answered
the end of the law, for remission to every believer.
Moses thus delineates the acceptance, which is by the law, That the
man who performs these things, shall live by them. But the language
of acceptance through faith is this, Say not in thy heart, who will ascend
to heaven ? that is, to bring down Christ ; nor, who will descend to the
world beneath 7 that is, to bring up Christ from the dead. But what
does it affirm 7 The duty is near thee, (even in thy mouth, and in thy
heart), the very obligation of faith, whieh we announce ; namely, that
if with thy mouth thou wilt profess Jesus as the Lord, and in thy heart
believe that God has raised him from the dead, thou shalt be saved :
since, with the heart faith exists to acceptance, and with the mouth pro
fession is made to salvation. Thus the scripture asserts, None who trust
in him will be disappointed.
I may add, that there is no distinction between the Jew and the Greek ;
for all have the same Lord abounding in mercy towards all who call upon
him. For, whoever invokes the name of the Lord, he will be saved.
But, how can they call on him, in whom they have not believed 7 and
how can they believe in him, of whom they have not heard ? and how
can they hear, unless some one proclaim the pleasant message 7 and
how can men proclaim it, unless they are sent 7
Such are thus described ; How beautiful are the feet of the heralds of
peace, who proclaim the joyful intelligence of good things ! But I re
ply, All the hearers of the message have not obeyed ; for Isaiah says,
Lord, who has believed our proclamation ?
You admit then, that report is requisite to belief 7 and that report
must be made by a proclamation of the word of God ? But granting

PAUL'S LETTER TO THE ROMANS. 249
this, I answer, Has not report been made ? Yes, indeed, Their voice
has gone out to all the earth, and their words to the bounds ofthe habit
able world.
I say still further, does not Israel know this [abundant mercy of God] ?
First, Moses declares, I will incite your jealousy by those who are a
despised people ; and by a nation void of understanding I will exaspe
rate you. But Isaiah exhibits great confidence, and affirms, I was found
by those, who did not seek me ; I was discovered by those, who did not
inquire for me. Whereas, he remarks, respecting Israel, I have all the
day extended my hands to a faithless and rebellious people.
I ask then, has God rejected his own people ? By no means. For I
myself am an Israelite ; of the race of Abraham, ofthe tribe of Benja
min. God has not discarded his people, whom he so long acknowledg
ed. Do you not know what the scripture declares, in the history of
Elijah 7 how he thus pleads with God against Israel, Lord, they have
destroyed thy prophets, and demolished thy altars ; and I am left soli
tary, and they seek my life. But what does the divine answer disclose
to him 7 I have reserved to myself seven thousand men, who have not
bent a knee to Baal. And likewise, even at the present period, a part
is left, according to a favorable designation. But if by favour, then not
from works ; else, this were no longer a favour.
What follows then 7 That Israel have not obtained that which they
earnestly desired. The chosen, however, have obtained it, but the rest
are blinded. It is thus written, God has left to them a spirit of deep
slumber, — eyes, so that they do not see, and ears, so that they do not
hear, even to this very day. And David has said, Their table will be
come a snare and a trap, and an offence, and a recompense to them.
Their eyes will be darkened, so as not to see ; and their backs will be
perpetually bowed down.
I ask then, have they stumbled to their ruin ? certainly not. But,
salvation to the Gentiles has attended their defection, to excite them to
emulation. Now, if their fall has reference to the great advantage of
the world, and their decay, to the great accession of the Gentiles ; how
much more, their fullness 7 Further, I address this to you the Gentiles ;
(for as I am truly an apostle of the Gentiles, I respect my office) ; so
that, if possible, I may awaken my countrymen to emulation, and may
save some of them.
If, now, the rejection of them be the reconciliation of the world, what
will the restoration of them be, but life from the dead ? If the first-
fruits, moreover, were consecrated, so will the mass be ; and if the root
was consecrated, so will be the branches.
If, also, some of the branches were broken off, and you, being a wild
olive, were grafted into their place, and rendered a joint partaker of
the root and richness of the olive, make not your boast against the
branches ; for, though you should boast, you do not sustain the root,
32

250 APOSTOLIC PRODUCTIONS.
but the root sustains you. Will you then declare, The branches were
broken off, that I might be grafted in ? Admitted; — yet, in conse
quence of unbelief, they were broken off ; and you stand by faith ; be
not elated then, but cautious. For if God did not spare the natural
branches, neither will he, perhaps, spare you.
Behold, then, the kindness and the severity of God ; in respect to
those, indeed, who have fallen, severity ; but with regard to you, kind
ness, if you persevere under his benignity : otherwise, you will also be
discarded. And they, moreover, unless they persist in their unbelief,
shall be grafted in ; since God is able again to graft them in. For, if
you were cut off from the olive, which is naturally wild, and have been
grafted into a good olive, contrary to your nature ; how much more
shall they, the natural branches, be grafted into their own olive 7
Moreover, I wish you, brethren, to understand this secret (lest you
should indulge in self-conceit), namely, that blindness has fallen upon a
part of Israel, till the multitude of the Gentiles shall accede. For then,
all Israel will be saved ; even as it is written, A deliverer will proceed
from Zion, and will avert iniquity from Jacob. And this is my covenant
with them, when I shall remove their sins. As to the gospel then, they
are alienated in reference to you ; but as to the divine choice, they are
beloved, in consideration of the fathers : because, the free gifts and the
invitation of God are not to be revoked.
For as you were formerly unbelievers in respect to divine things, yet
have now attained mercy during their unbelief; so also they are at pre
sent unbelievers, and in connexion with the mercy manifested to you,
even they will obtain mercy. For God has collectively included all of
them in unbelief, that he might compassionate all.
O profound and abundant wisdom and knowledge of God ! How un
searchable are his proceedings, and his ways not to be explored ! For
who has known the mind of the Lord 7 or who has given him counsel 7
or, who has first imparted to him, so as to receive only an equivalent in
return ? For of him, and by him, and for him, are all things ; to him
be glory forever. Amen !
I entreat you, therefore, brethren, by the tender compassibns of God,
that you offer yourselves a living sacrifice, unblemished, delightful to
God, which is your rational service. And be not conformed to this
world ; but be transformed by the renovation of your minds, that you
may studiously follow that which is good, and acceptable, and perfect,
according to the will of God.
Moreover, by virtue of the office assigned me, I charge every one
among you, not to estimate himself more highly than he ought ; but to
think humbly, according to the degree of faith, which God has dispens
ed to each. For, as we have many members in one hody, but all the
members have not the same agency ; so we, being many, are one body
in Christ, and individually, members of the others.

PAUL'S LETTER TO THE ROMANS. 251
Having, then, free gifts, different according to thc favors imparted to
us, if interpretation, let it be according to the proportion of faith ; or
spiritual service, let us attend to our ministration ; or him who teaches,
to instruction ; or him who exhorts, to admonition. Let him who
bestows, do it with disinterestedness ; him who presides, with assiduity ;
him who performs offices of mercy with alacrity. Let benevolence be
sincere. Abhor that which is evil ; adhere to that which is good.
With fraternal kindness be tenderly affectionate to each other ; as
to honor, prefer one another. Be not negligent in duty ; be fervent in
spirit ; serve the Lord ; rejoice in hope ; be patient in affliction ; perse
vere in prayer ; contribute to the necessities of Christians ; be devoted to
hospitality. Bless those who persecute you ; bless, and curse not. Re
joice with those who rejoice, and weep with those who weep. Be united
among yourselves. Regard not exalted objects, but accommodate your
selves to those that are lowly. Be not wise in your own opinion.
Render to no one evil for evil. Diligently pursue what is laudable in
the sight of all men. If it be possible, to the extent of your power,
have peace with all men. Beloved, never avenge yourselves, but rather
give place to displeasure ; since it is written, Retribution belongs to me ;
I will make it, says the Lord. If therefore, thine enemy hunger, feed
him ; if he thirst, give him drink ; for in so doing, you will heap coals
of fire on his head. Be not overcome by evil ; but overcome evil with
good. Let every individual be subject to the superior authorities ; for, there
is no authority except by divine permission ; and those which exist, are
instituted under God. So he that resists the magistracy, opposes the
institution of God ; and those who resist, will receive punishment for
themselves. For rulers are not a terror to good works, but to evil ones ;
and wilt thou not stand in awe of the magistracy ? Do good, and you
will have praise for it ; since [the magistrate] is a servant of God for your
benefit. But if you do evil, fear ; for he bears the sword not in vain ;
since he is a servant of God, inflicting punishment upon him that does
evil. Therefore, we ought to yield subjection, not because of punish
ment, but also from regard to conscience.
Moreover, in consequence of this, you should also pay taxes ; for they
are servants of God, continually attending to this very object. Render,
therefore, to all their dues ; taxes, to whom taxes are due ; tribute to
whom tribute ; reverence, to whom reverence ; respect, to whom respect.
Owe nothing to any person, but mutual love ; for he who loves another
fulfils the law. For, the precepts, Thou shalt not commit adultery, thou
shalt do no murder, thou shalt not steal, thoushalt not covet, and every
other command, are briefly comprehended in this injunction, namely,
Thou shalt love thy neighbor as thyself. Love works no evil to our
neighbor ; love, then, is the accomplishment of the law.
And particularly, [be thus induced], contemplating the time, that the
hour is already come when we should awake from sleep ; for our salva-

252 APOSTOLIC PRODUCTIONS.
tion is at present nearer, than when we first believed. The night is far
advanced, the day approaches ; let us therefore divest ourselves of the
works of darkness, and be invested with the armor of light. Let us
walk in a becoming manner as by day ; not in revellings and inebriated
festivals, not in unchaste and immodest gratifications, not in contention
and zealous altercation. But put ye on the Lord Jesus Christ, and
make no provision for the flesh, in reference to its excessive desires.
Receive with kindness him that is weak in faith, not so as to increase
his scrupulous surmisings. One, indeed, believes that he may eat every
thing ; but he who is weak, eats herbs. Let not him who eats, despise
him who eats not ; nor him who eats not, judge him who eats ; for God
has accepted him. Who are you, that judge the servant of another 7 to
his own master he stands or falls. Indeed, he will be sustained ; for
God is able to sustain him.
One man considers one day as superior to another : while another
esteems every day alike. Let each one be fully convinced in his own
mind. He who regards the day, regards it in reference to the Lord ;
and he who regards not the day, in reference to the Lord he does not
regard it. He that eats, eats in reference to the Lord, for he gives
thanks to God ; and he that eats not, in reference to the Lord he does
not eat, nor give thanks to God. For no one of us lives to himself; and
no one of us dies to himself; since, if we live, we live to the Lord ; and
if we die, we die to the Lord : so that whether we live, or die, we are
the Lord's. For Christ both died and revived for this very purpose, that
he might have dominion over the dead and the living.
But, why do you judge your brother 7 or why do you despise your
brother 7 since we must all appear before the tribunal of Christ. For
it is written, As I live, says the Lord, every knee shall bend to me, and
every tongue shall confess to God. Every one of us, therefore, must
render an account of himself to God.
Let us, then, no longer judge one another ; but rather, thus deter
mine, that no one place an obstacle, or an occasion of offence before a
brother. I know, and have been convinced by the Lord Jesus, that
nothing is in itself impure ; but if any man deem any thing to be im
pure, to him it is so. But if, on account of food, your brother be dis
quieted, you cease to walk according to love. Do not, by your food,
destroy him for whom Christ died. Let not your good be reproached ;
for, the influence of God does not concern meat and drink, but its
fruits are righteousness, and peace, and holy, spiritual joy.
Now, he who serves Christ, as to these things, is acceptable to God,
and approved by men. Consequently, let us pursue those things which
promote peace, and those, which tend to mutual improvement. Do not,
for any kind of food, destroy the work of God. All kinds are indeed
pure ; but it is evil in that man, who eats so as to cause offence. Be
nevolence demands, that you should never eat food, nor drink wine, nor
do any thing else, by which your brother may stumble, or be allured to

PAUL'S LETTER TO THE ROMANS. 253
sin, or become unhappy. You have conscious rectitude : maintain it
with respect to yourself, in the presence of God. Happy is he who
does not condemn himself, in that which he permits. But he who
wants integrity of purpose, is condemned if he eats, because he is not
confident that it is right ; for whatever proceeds not from such con
fidence, is sinful.
Now to him who is able to establish you, according to the good news
which I proclaim, and the annunciation of Jesus Christ, agreeably to
the revelation of the secret, concealed in ancient times, but now man
ifested, and by means of the prophetic scriptures, in conformity to the
commandment of the eternal God, communicated to all the Gentiles,
for the promotion of obedience to the faith ; — to the only wise God,
through Jesus Christ, to whom be glory forever. Amen !
Moreover, we who are strong, ought to bear the infirmities of the
weak, and not to please ourselves. Let each one of us please his neigh
bor, in respect to that which is favorable to improvement. For Christ
did not seek his own pleasure ; but according to that which is written,
The censures of those who reproached thee have fallen upon me. [So
it was with him]. Now whatever things were written in ancient times,
were written for our instruction ; that, through patience and the ad
monition of the scriptures, we might obtain hope.
Now, may the God who gives patience and admonition, give you
mutual unity of sentiment, according to Christ Jesus ; that with one
mind, and with one voice, you may praise God, even the Father of our
Lord Jesus Christ !
Therefore, deal kindly with each other, even as Christ has dealt kind
ly with us to the praise of God.
Further, I affirm, that Jesus Christ became a minister of the circum
cision, on account of the truth of God, in order to confirm the promises
made to the fathers ; also that the Gentiles shall praise God for his
mercy ; even as it is written, Therefore will I celebrate thy praise
among the Gentiles, and to thy name will I sing. And it is further an
nounced, Rejoice, ye Gentiles, with his people ; and again, Praise the
Lord, all ye Gentiles ; and repeat his praise, all ye people. And more
over, Isaiah declares, There shall be a root of Jesse, and one shall arise
to be a guide of the Gentiles ; upon him shall the Gentiles place their
hopes. Now may the God of hope fill you with all joy and peace in believing ;
that you may abound in hope through the influence of the Holy Spirit.
Moreover, 1 myself am well persuaded concerning you, my brethren,
that you are full of kindness, abounding in all knowledge, and able to
admonish one another. I have also written to you the more boldly,
brethren, when reminding you concerning some things, because of the
grace which God has imparted to me, that I should be a servant of Jesus
Christ to the Gentiles, dispensing as a priest the gospel of God, that
the oblation of the Gentiles might be acceptable, being purified by the

254 APOSTOLIC PRODUCTIONS.
Holy Spirit. I have, then, a subject of exultation in Christ Jesus, rel
ative to the things of God ; for I will not presume to misrepresent what
Christ has effected by me, to bring the Gentiles to obedience, by word
and by deed, through the energy of signs and wonders, by the power
of the Holy Spirit. So that from Jerusalem and around it, to Ulyri-
cum, I have fully proclaimed the gospel of Christ ; and so also, that I
was strongly desirous to preach the gospel, not where Christ was nam
ed, lest I should build on another man's foundation, but in accordance
with what is written, They shall see, to whom no declaration was made
respecting him ; and they who have not heard, shall understand.
On this account, I have been greatly hindered from coming to you.
But now, having nothing more to accomplish in these regions, and hav
ing had a great desire for many years to visit you ; whenever I may go
to Spain, I hope, as I pass on, to see you, and to be sent by you on my
way there, having first, in some degree, enjoyed your society. But at
present I am going to Jerusalem, to supply the wants of the Christians.
For it has pleased those of Macedonia and Achaia, to make some con
tribution for the poor among the Christians who are at Jerusalem. [I
say] it has pleased them ; for indeed, they are their debtors ; because if
the Gentiles have shared in their spiritual things, they ought surely to
assist them in temporal things. Now when this duty shall have been
performed, and this fruit secured to them, 1 shall pass through the midst
of you into Spain. And I know that when I come to you, I shall come
with abundant blessings of the gospel of Christ.
Further, I beseech you, brethren, by our Lord Jesus Christ, and by the
love of the Spirit, that you strive jointly for me in your prayers to God
in my behalf, that I may be delivered from the unbelievers in Judea ; and
that my service for Jerusalem may be acceptable to the Christians ; also,
that I may come to you with joy, (if God permit) and may be refreshed
among you. Now may the God of peace be with you all. Amen !
Moreover, I recommend to you Phebe our sister, who is a servant of
the church at Cenchrea ; that you may receive her as being in the Lord,
in a manner worthy of Christians, and give her assistance in any thing
where she may need it of you ; for she has been a patroness of many,
and particularly of me.
Salute Priscilla and Aquila, my co-operators in Christ Jesus ; (who
exposed themselves to great danger in my behalf ; to whom not only I
myself am grateful, but even all the churches ofthe Gentiles;) and
salute the assembly of believers at their house. Salute Epenetus, my
beloved friend, who is the first-fruit of Asia in Christ. Salute Mary,
who labored much for us. Salute Andronicus and Junias my relatives,
and fellow-prisoners, who are highly esteemed among the apostles, and
who acknowledged Christ before me. Salute Amplias, my beloved friend
in the Lord. Salute Urbanus, our fellow-laborer in Christ, and Sta-
chys, my beloved friend. Salute Apelles, the approved in Christ. Sal
ute the family of Aristobulus. Salute Herodian, my relative. Salute

PAUL'S LETTER TO THE ROMANS. 255
those of the family of Narcissus, who are in the Lord. Salute Tryph-
ena and Tryphosa, who labor in the Lord. Salute Percis the beloved,
who labored much in the Lord. Salute Rufus, the chosen in the Lord,
and his mother and mine. Salute Asyncritus, Phlegon, Hermas, Pa-
trobas, Hermes, and the brethren with them. Salute Philologus and
Julias, Nereus and his sister, and Olympas, and all the Christians with
them. Salute each other with a sacred kiss. All the churches of Christ
salute you.
Moreover, I beseech you, brethren, to beware of those who cause di
visions and pernicious examples, contrary to the doctrine which you
have learned ; and avoid them. For such serve not our Lord Jesus
Christ, but their own appetite ; and by fair expressions and flattering
addresses, beguile the minds of the simple. For your obedience is
known to all. I rejoice therefore on your account : but I wish you to
be wise with respect to that which is good, and simple in reference to
evil. Now the God of peace will soon bruise the adversary under your
feet. The grace of our Lord Jesus Christ be with you. Amen !
Timothy, my co-operator, and Lucius, and Jason, and Sosipater, my
relatives, salute you. (I Tertius, the amanuensis of this letter, salute
you in the Lord). Caius salutes you, who is my host, and that of the
whole church. Erastus, the treasurer of the city, salutes you ; and
Quartus, a brother, salutes you. The favor of our Lord Jesus Christ be
with you all. Amen !

THE FIRST LETTER OF PAUL TO THE
CORINTHIANS.
Paul, constituted an apostle of Jesus Christ, by the will of God, and
Sosthenes the brother, to the church of God, which is at Corinth, to
those who have been purified in Christ Jesus, invited to be Christians,
with all that in every place invoke the name of our Lord Jesus Christ,
even their and our Lord ; grace be to you, and peace, from God our
Father, and from the Lord Jesus Christ.
I give thanks to my God always concerning you, for the favor of God
which is imparted to you, through Jesus Christ ; that in every thing you
are enriched by him in all doctrine, and all knowledge : even as the tes
timony of Christ was confirmed among you : so that you are subordin
ate in no gift : awaiting the appearance of our Lord Jesus Christ, who
will also establish you irreproachable to the end, even in the day of our
Lord Jesus Christ. God is faithful, by whom you were summoned to a
participation of his Son Jesus Christ our Lord.
Moreover, I solicit you, brethren, through the name of our Lord
Jesus Christ, that you all speak the same thing, and that there be no
divisions among you ; but that you be perfectly united in the same mind,
and in the same sentiment. For it has been declared to me concerning
you, my brethren, by those who are of the family of Chloe, that there
are contentions among you. And I mention this, — that each one of you
affirms, I, indeed, am for Paul ; and I, for Apollos ; and I, for Peter ;
and I, for Christ. Is Christ divided 7 was Paul crucified for you 7 or
were you baptized into the name of Paul 7 I give thanks to God, that
I baptized none of you, except Crispus and Caius ; so that no one can
assert, that I have baptized into my own name. However, I also bap
tized the family of Stephanas : besides, I am not aware, that I baptized
any other. For Christ sent me not so much to baptize, as to preach the
gospel ; not in the wisdom of doctrine, lest the cross of Christ should
be rendered ineffectual. For the instruction of the cross is to those who
perish, foolishness ; but to those of us who are saved, it is the power of
God. For it is written, I will destroy the sagacity of the wise, and will
subvert the knowledge of the learned. Where is the wise ? where is
the learned 7 where is the subtile disputer of this world 7 has not God
declared their wisdom to be foolishness 7 For since, in the wisdom re
specting God, the world by its wisdom knew not God, it pleased God,
by the folly of preaching, to save those who believe. For the Jews re
quire signs, and the Greeks search for wisdom : but we proclaim Christ
crucified ; to the Jews, indeed, an offence, and to the Gentiles foolish
ness ; but to those who are invited, both Jews and Greeks, Christ, the

PAUL'S FIRST LETTER TO THE CORINTHIANS. 257
power of God, and the wisdom of God. Because, the [supposed] folly
of God is wiser than men; and the [supposed] weakness of God is
stronger than men.
Behold, therefore, your invitation, brethren, that not many wise men
according to the flesh, not many powerful, not many illustrious, invite
you : but God has selected the foolish of the world, that he may shame
the wise ; and God has chosen the feeble of the world, that he may
shame the powerful ; and the degraded of the world, and those who
are despised, has God designated, and those who are dead, that he may
bring to nothing those who are alive ; so that no individual can glory
before God. And by him are you in Christ Jesus, who is become to us
wisdom from God, and pardon, and purification, and redemption : so
that, as it is written, Let him who exults, exult in^he Lord.
Now I, brethren, when I arrived among you, came not with loftiness
of speech, or of wisdom, declaring to you the testimony of God. For
I determined to proclaim nothing among you, but Jesus Christ, even
that crucified person. And I was with you in weakness, and in fear,
and in much trembling. And my doctrine, and my preaching, were not
with persuasive words of human wisdom, but in manifestation of the
Spirit, and of power : that your faith might not rest in the wisdom of
men, but in the power of God.
However, we announce wisdom among those who are perfect ; yet,
not the wisdom of this world, nor of the rulers of this world, who are
reduced to nothing : but we proclaim the wisdom of God in a new
doctrine, the concealed wisdom, which God previously designed, prior
to the ages, for our glory; which none of the rulers ofthis world knew;
for had they known it, they would not have crucified the Lord of Glory.
For, we announce, as it is written, Things which eye has not seen, nor
ear heard, nor the heart of man comprehended, God has prepared for
those, who love him. But God has revealed them to us by his Spirit;
for the Spirit explores all things, even the depths of God. For who
knows the things of a man, except the spirit of a man that is in him 1
Thus also, no one knows the things of God, but the Spirit of God. Now
we have not received the spirit of the world, but the Spirit which is from
God ; that we may know the things which are freely given to us by God :
which we also communicate, not in words taught by human wisdom,
but in those dictated by the Holy Spirit ; explaining spiritual things to
spiritual persons. Now, the animal man does not receive the things of
the Spirit of God : for they are foolishness to him ; nor can he know
them, because they are spiritually examined. But the spiritual man
examines, indeed, all things ; yet he is examined by no one. For who
has known the mind of the Lord, that he should teach it 7 But we
have the mind of Christ.
Moreover, brethren, I could not speak to you as to spiritual, but as to
sensual persons, as to babes in Christ. I fed you with milk, not with
meat : for you were not then able, nor indeed, are you even now able
33

258 APOSTOLIC PRODUCTIONS.
to receive it ; since you are still sensual : for whereas, envy, strife, and
dissensions, exist among you, are you not sensual, and do you not con
duct in a sensual manner 7 For when one says, I indeed, am for Paul,
and another, I am for Apollos, are you not sensual ?
Who then is Paul, and who is Apollos 7 Ministers, by whose means
you believed, even as the Lord has imparted to each ? I planted, Apol
los watered ; but God produces the growth : so that neither is he who
plants any thing, nor he who waters ; but God who causes the product.
However, he that plants, and he that waters, are one ; and each will
receive his proper reward, according to his respective labor. There
fore, we are co-operators with God : you are God's field, God's edifice.
According to the grace of God, which was given to me, as a skilful
architect, I have laid the foundation, and another builds on it. But let
every one take care how he superstructs : for no one can lay any other
foundation, except what is laid, which is Jesus Christ. Now, if any
one erect on this basis — gold, silver, and valuable stones ; or wood,
grass, and stubble ; the work of each will be exhibited : for the crisis
will proclaim it, because it will be disclosed by fire ; and thus, the fire
will prove every one's work, of what description it is. If the super
structure of any one remain, he will receive a reward. If any one's
work be burned, he will sustain a loss : yet, he will personally be pre
served ; but even, as through fire. Do you not know, that you are the
temple of God, and that the Spirit of God dwells among you 7 If any
one destroy the temple of God, God will destroy him : for the temple
of God is consecrated ; and you are this temple. Let no one deceive
himself. If any one among you affect to be wise in this age, let him
become simple, that he may be wise. For, the wisdom of this world is
folly with God : as the scripture declares, He detects the wise in their
own fallacy. And further, The Lord knows the reasonings ofthe wise,
that they are vain. Let no one therefore boast in men : since, all things
are yours ; whether Paul, or Apollos, or Peter, whether the world, or
life, or death, or present, or future objects ; all are yours : and you are
of Christ ; and Christ is of God. Accordingly, let a man regard us, as
servants only of Christ, and dispensers of the secret purposes of God.
And moreover, it is required in stewards, that every one be found faith
ful. Therefore, with me it is the most subordinate consideration, that
I should be condemned by you, or by human inquisition ; because, I do
not even condemn myself; for I am not personally conscious of guilt ;
however, I am not by this exculpated ; but he that condemns me is the
Lord. Consequently, pass no premature judgment, till the Lord come,
who will actually bring to light the hidden things of darkness, and un
veil the intentions of the hearts ; and then, every one will have praise
from God.
Now, these things, brethren, I have figuratively appropriated to myself
and Apollos, on your account ; that by us you may learn, not to esti
mate any teacher above what is written ; that no person may be inflated

PAUL'S FIRST LETTER TO THE CORINTHIANS. 259
in behalf of one against another. Besides, who makes thee distinguish
ed 7 For what hast thou, which thou didst not receive 7 and further, if
thou hast received it, why dost thou boast, as not receiving it ? You
are already satiated, you are already enriched, you have reigned with
out us : and I wish, indeed, you had reigned properly, that we might
also reign with you. For I think that God has exhibited us, the apos
tles, ultimately, as devoted to death ; that we are made a spectacle to
the world, even to angels, and to men. We are simple in behalf of
Christ, but you are wise in Christ ; we are feeble, but you are powerful ;
you are honorable, but we are disgraced. Even to this present hour,
we both hunger and thirst, and are naked, and are beaten, and have no
definite abode ; and labor, working with our own hands. When reviled,
we bless ; when persecuted, we endure it ; when calumniated, we expos
tulate : we are represented as the vilest of the world, as the refuse of all
things, to this day.
I do not write these things to shame you ; but, as my beloved chil
dren, I instruct you. For though, you have myriads of conductors in
Christ, yet, you have not many fathers ; since, I produced you in Christ
Jesus, through the gospel. I therefore exhort you, that you become
imitators of me. For this reason, I have sent to you Timothy, who is
my dear and faithful son in the Lord, who will remind you of my ways,
which are in Christ, even as I universally teach in every church. How
ever, some are inflated, as if I would not come to you. But I will
quickly come to you, if the Lord permit ; and I will know, not the
speech of those who are inflated, but the power. For the dominion of
God is not in word, but in power. What do you wish ? that I should
come to you in chastisement ? or in love, and in the spirit of meekness?
Impurity is certainly heard of among you, and such impurity as is
not even among the pagans, that one should have his father's wife.
And are you elated ! but should you not rather have lamented 7 so that
he who has committed this offence, might be removed from the midst of
you. Therefore, I indeed, as absent in body, but present in spirit, have
already judged, as if present, him who has thus conducted ; that you,
being assembled in the name of our Lord Jesus Christ, and of my
Spirit, shall, with the power of our Lord Jesus Christ, deliver such an
one to the adversary, for the destruction of the flesh, that the Spirit may
be saved in the day ofthe Lord Jesus.
Your exultation is improper. Do you not know, that a httle leaven
ferments the whole mass 7 Remove entirely the old leaven, that you
may become a new mass, when you are unleavened : for even our pass-
over, Christ, was slain for us. Let us then keep the festival, not with
the old leaven, nor with the leaven of malignity and mischief; but with
the unleavened qualities of sincerity and truth.
I have written to you in this letter, not to associate with incontinent
persons : however, not universally with the incontinent of this world, or
with the avaricious, or rapacious, or idolatrous ; since then, you must

260 APOSTOLIC PRODUCTIONS.
absolutely depart from the world. But now, I write to you, not to associate
with any one, who is called a brother, if he be an impure, or a covetous
person, or an idolater, or a reviler, or a drunkard, or an oppressor ;
indeed, not even to eat with such an one. Does it belong to me to judge
those that are without 7 By no means. Should not you sentence those
that are within 7 But on those who are without, God will pass sen
tence. Therefore, put away the evil person from the midst of you.
Does any one of you presume, having a controversy with another, to
be judged by the pagans, and not by the Christians ? Are you not
aware, that the Christians judge the world ? and if the world is judged
by you, are you unworthy of the least judicial stations 7 Do you not
know, that we judge angels 7 why not then, things which relate to this
life 7 When, therefore, you have, indeed, secular seats of adjudication,
do you place those to determine, who are unauthorized by the church 7
I speak to your disgrace. Is it thus, that there is not one enlightened
man among you 7 not even one, who can decide the cause of his breth
ren 7 but brother litigates with brother, and that, before unbelievers !
Certainly, however, it is an entire defect among you, that you go to law
with each other. Why do you not rather endure injury 7 why would
you not rather be defrauded 7 But you injure and defraud, even your
brethren. AVhat, do you not know, that the injurious will not inherit
the kingdom of God 7 Be not deceived ; neither fornicators, nor idola
ters, nor adulterers, nor impure abusers of themselves and of others,
nor thieves, nor misers, nor drunkards, nor revilers, nor extortioners,
will inherit the kingdom of God. And such were some of you : but you
are washed, but you are purified, but you are pardoned, in the name of
the Lord Jesus, and by the Spirit of our God.
All things are lawful for me, but all are not proper ; all things are
lawful for me, but I will not be brought under the dominion of any.
Aliments are for the appetite, and the appetite is for aliments ; yet God
will destroy both it and them. Now the body was not made for sensu
ality, but for the Lord ; and the Lord for the body. And as God raised
up the Lord, so he will raise up us by his own power. Are you not
conscious, that your bodies are the members of Christ 7 Shall I then
take the members of Christ, and make them the members of a courte
san ? By no means. What, do you not know, that he, who is allied to
a courtesan, is one body 7 (for the scriptures declare, They two shall be
one person). But he, who is united to the Lord, is one spirit. Avoid
incontinence. Most sins, which a man commits, are extraneous to the
body ; but he who commits impurity, sins against his own body. What,
are you not apprised, that your body is the temple of the Holy Spirit,
who is in you, whom you receive from God ? Besides, you are not your
own. For you are purchased with a price : therefore, with your body,
praise God.
Now, concerning those things of which you have written to me, — It
is inexpedient for a man to marry. — However, in consequence of impu-

PAUL'S FIRST LETTER TO THE CORINTHIANS. 261
rities, let every man have his exclusive wife, and let every woman have
her exclusive husband. Let the husband fulfil to the wife the conjugal
obligation ; and in like manner also, the wife to the husband. The wife
has not control over her own person, but the husband ; and even the
husband, likewise has not control over his own person, but the wife.
Retire not from each other ; unless perhaps, by mutual consent for a
time, that you may devote yourselves to prayer, and may re-unite ; lest
the adversary seduce you through your incontinence. But I communi
cate this as advice, and not as an injunction, that I wish all men were
even as myself. However, every one has his appropriate gift from God ;
one, indeed, ofthis description, and another of that. Now I say to the
widowers and to the widows, It is good for them if they continue even
as I do. But if they cannot forbear, let them marry ; for it is better to
marry, than to be discontented. And those who have married I com
mand, yet not I, but the Lord, that a wife must not separate from her
husband : but even if she be separated, let her remain unmarried, or
become reconciled to her husband ; and that a husband must not discard
his wife. But the rest I command, not the Lord, If any brother have a
wife who is an unbeliever, and she consent to live with him, let him not
dismiss her. And if any woman have a husband who is an unbeliever,
and he choose to dwell with her, let her not abandon him. For the
unbelieving husband is consecrated to the believing wife, and the unbe
lieving wife is consecrated to the husband : otherwise, your children
would indeed be unhallowed, whereas, they are assuredly sacred. But
if the unbelieving person will depart, let such depart. The brother or
the sister is not enslaved in such cases ; since, God has called us to
peace. For how do you know, O wife, but you will save your husband ?
or how do you know, O husband, but you will save your wife ? How
ever, according as the Lord has distributed to every one, according as
God has called every one, so let such conduct ; and thus I enjoin in all
the churches. Has any circumcised one been called ? let him not be
uncircumcised. Has any one been called in uncircumcision ? let him
not be circumcised. Circumcision is nothing, and uncircumcision is
nothing ; but [the whole consists in] obedience to the commandments of
God. Let each one remain in that state, in which he was called.
Were you invited, being a slave 7 do not regard it : yet, if you can
indeed be made free, prefer it. For he that is called by the Lord, being
a slave, is the emancipated of the Lord ; and he also who is called,
being a free-man, is the servant of Christ. You were bought with a
price ; do not become slaves of men. Brethren, let every man remain
with God, in that situation, in which he was called.
Moreover, concerning single persons, I have no commandment of the
Lord : but I give my judgment, as having obtained mercy from the
Lord, that I might be faithful. I apprehend this, therefore, to be ex
pedient in the present exigency, that it is desirable for a man to continue
as he is. Are you bound to a wife 7 seek not to be loosed. Are you

262 APOSTOLIC PRODUCTIONS.
loosed from a wife ? seek not another wife. But even, if you marry,
you have not sinned ; and if a virgin marry, she has not sinned. Yet,
such will have affliction in the flesh ; but I spare you. However, this I
say, brethren, the time being short, it remains that even those who have
wives, be as if they had none ; and those who weep, as not weeping ;
and those who rejoice, as not rejoicing ; and those who purchase, as not
possessing ; and those who use this world, as disusing it ; for the scene
of this world is successively changing. Besides, I wish that you may
not be anxious. The unmarried man anxiously cares for the things of
the Lord, how he shall please the Lord ; but he who has married,
anxiously cares for the things of the world, how he shall please his wife.
The wife and the virgin are divided in the same manner. The unmar
ried woman anxiously cares for the things of the Lord, that she may be
holy both in body and in spirit ; whereas she who has married, anxiously
cares for the things of the world, how she may please her husband.
Now this I announce for your own advantage ; not that I may enslave
you ; but for decency, and a proper attendance on the Lord, without
distraction. However, if any man think that he conducts improperly
in remaining single, and has passed the bloom of life, and it thus be
comes requisite, let him follow his inclination, he sins not ; let him
marry. But he who stands firm in his heart, having no necessity, but
has power over his own will, and has thus determined in his heart, to
maintain his celibacy, conducts correctly. So that, even he who marries
does well ; but he who marries not, does better.
A wife is bound as long as her husband lives ; but if her husband be
dead, she is at liberty to be married to whom she pleases ; only, as a
Christian. But she is happier, if she continue as she is, according to
my judgment ; and I am also confident, that I have the Spirit of God.
Further, respecting things offered to idols, we know, (for we all have
knowledge : knowledge inflates, but love edifies. For if any one thinks
that he knows any thing, he has yet known nothing as he ought to
know it. But if any one loves God, the same is acknowledged by him.
Therefore, concerning the eating of things sacrificed to idols, we know),
that an idol is nothing in the world, and that there is no other God but
one. For certainly, though there are such as are called gods, whether
in heaven or on earth, (even as there are numerous gods, and numerous
lords), yet to us there is but one God the Father, from whom are all
things, and we to him ; and one Lord Jesus Christ, by whom are all
things, and we through him. However, all have not this knowledge :
but some, with a consciousness ofthe idol, to this period eat food as a
thing offered to an idol ; and their conscience, being weak, is polluted.
But food does not recommend us to God : for neither do we abound,
if we eat ; nor are we deficient, if we eat not. But beware, lest by any
means this right, which you claim, become a pernicious example to the
weak. For if any one behold you, who have knowledge, placed at table
in an idol's temple, will not the conscience of him that is weak, be encour-

PAUL'S FIRST LETTER TO THE CORINTHIANS. 263
aged to eat things offered to idols 7 And shall the weak brother, for
whom Christ died, perish through your knowledge ? But when you
thus transgress against the brethren, and wound their scrupulous con
science, you sin against Christ. Therefore, if food ensnare my brother,
I will never eat flesh, lest I should cause my brother to sin.
Am I not free 7 am I not an apostle ? have I not seen Jesus Ohrist
our Lord 7 are you not my work in the Lord 7 If I am not an apostle
to others, yet doubtless, I am to you : for you are the seal of my apos
tleship in the Lord. My defence, to those who condemn me, is this ;
Have we not a right to eat and to drink 7 Have we not a right to take
about with us a Christian wife, as well as the other apostles, and the
brethren of the Lord, and Peter 7 Or have I only, and Barnabas, no
right to forbear labor 7 Who ever serves in war at his own expense 7
who plants a vineyard, and does not eat of its fruit 7 or who feeds a
flock, and does not partake of the milk of the flock ? Do I assert these
things only on human authority ? or does not the law, also, declare the
same. For it is written in the law of Moses, Thou shalt not muzzle the
mouth of the ox, while treacling out the grain. Does God take care for
the oxen alone 7 Or does he, in its full purpose, declare it on our
account 7 Undoubtedly, it was written on our account ; for he who
ploughs, and he who thrashes, ought to do so in the hope of sharing the
grain. If we have sown in you spiritual things, is it a great acquisition,
if we reap your secular things 7 If others partake of this right over
you, ought not we rather 7 However, we have not availed ourselves of
this right; but we endure all things, lest we should occasion any im
pediment to the gospel of Christ. Do you not know, that those who
are employed in sacred offices, subsist from the temple ? And that
those who attend at the altar, are partakers with the altar. Thus
also, the Lord has appointed to those who preach the gospel, that they
should live by the gospel. But I have used none of these things ; nor
have I thus written, that it should be so done to me ; since it were better
for me to die, than that any one should invalidate my triumph. For
when I preach the gospel, I have no cause of exultation ; because
necessity is laid on me ; and indeed, alas for me, if I preach not the
gospel ! Further, if I do this voluntarily, I have a reward ; but if re
luctantly, a dispensation is still consigned to me. What then is my
reward ? That when I preach the gospel of Christ, I may make the
Christian ministry without charge, so as not to avail myself of my right
in the gospel.
Therefore, though I am free with respect to all men, yet I have en
slaved myself to all, that I might gain the more. Thus, to the Jews I
became as a Jew, that I might gain the Jews ; to those who were under
the law, as under the law, (not being myself under the law,) that I might
gain those who are under the law ; to those who are without the law,
as without the law, (yet not being without the law to God, but under the
law to Christ), that I might gain those who are without the law. To

264 APOSTOLIC PRODUCTIONS.
the weak I became as weak, that I might gain the weak. I became all
things to all men, that I might save all. Now, I do this with a view to
the reward, that I may participate in it with you.
Are you not apprised, that all of those who run in a race, are indeed
engaged, but one only receives the prize 7 Thus run, that you may at
tain. And every one who severely contends, is self-governed in all re
spects. Now they indeed do it, that they may obtain a perishable, but
we, an imperishable crown. I therefore so run, as under inspection ; I
so contend, not as striking the air : but I repress my body, and subdue
it ; lest by any means, having been a herald to others, I myself should
be rejected.
Moreover, brethren, I wish you to know, that all our fathers were
under the cloud, and all passed through the sea ; and were all baptized
into Moses, in the cloud, and in the sea ; and all shared the same spir
itual food ; and all used the same spiritual drink ; (for they drank from
that spiritual rock which attended them ; and that rock was the Mes
siah). Yet, with most of them God was displeased ; for they were de
stroyed in the desert.
Now, all these things occurred as admonitions to us ; that we should
not cherish sinful desires, even as they did. Nor let us become idol
aters, as some of them were ; as it is written, The people sat down
to eat and to drink, and rose up to dance. Nor let us practise impurity,
as some of them committed it, and fell in one day twenty-three thou
sand. Nor let us grievously tempt Christ, as even some of them tempt
ed him, and perished by serpents. Nor let us murmur, as even some
of them murmured, and perished by the destroyer. But these things
happened to them as examples ; and they are written for our admoni
tion, on whom the ends of the ages are come. Therefore, let him who
trusts that he stands, beware lest he fall. No temptation has assail
ed you, except such as belongs to humanity. God, however, is faith
ful, who will not permit you to be tempted above your ability ; but
with the trial, will also effect a deliverance, that you may be able to
bear it.
Therefore, my dearly beloved, fly from idolatry. I speak as to wise
men ; judge what I say. The cup of blessing, for which we give thanks,
is it not a participation of the blood of Christ 7 The loaf which we
break, is it not a participation of the body of Christ 7 Because there
is one loaf, we, who are many, are one body ; for we all partake of the
one loaf. Behold Israel according to the flesh : are not those who eat
the sacrifices, partakers with the altar 7 What then do I affirm 7 that
an idol is any thing 7 or that what is offered to idols is any thing 7 No ;
but that what the pagans offer, they offer to demons, and not to God'
Now, I would not that you should become partakers with demons. You
cannot drink the cup of the Lord, and the cup of demons : you cannot
partake of the Lord's table, and the table of demons. Do we provoke
the Lord to jealousy 7 are we more powerful than he ?

PAUL'S FIRST LETTER TO THE CORINTHIANS. 265
All things are lawful, but all are not expedient ; all things are law
ful for me, but all do not improve. Let no one seek his own good only,
but that of another also. Whatever is sold in the shambles, eat, mak
ing no inquiry on account of conscience. For, the earth is the Lord's,
and all that is in it. And if any of those who disbelieve, invite you,
and you are disposed to go ; eat whatever is placed before you, asking
no question, through conscience. But if any one say to you, This is a
thing sacrificed to an idol, do not eat, as well from regard to him who
informed you, as to conscience. However, I do not intend your own
conscience, but that of the other. Yet, why is my liberty determined
by the conscience of another 7 Besides, if I partake, with thanksgiv
ing, why am I reproached on account of that for which I give thanks 7
Therefore, whether you eat, or whether you drink, or whatever you do,
do all to the praise of God. Give no cause of offence, either to the
Jews, or to the Greeks, or to the church of God : even as I also please
all men in all things ; not seeking my own interest only, but that of the
many, that they may be saved. Be imitators of me, even as I also am
of Christ.
Now I commend you, brethren, because you remember me in all
things, and obey the directions, even as I committed them to you. But
I wish you to know, that the head of every man is Christ ; and that the
head of the woman is the man ; and that the head of Christ is God.
Every man, praying or instructing, having his head covered, dishonors
his head. And every woman who prays or instructs, with her head un
covered, dishonors her head : for it is precisely the same with being
shorn. Therefore, if a woman be unveiled, she might as well be shorn :
but since it is disgraceful, that a woman should be shorn, or shaven, let
her be veiled. Now a man, indeed, ought not to cover his head, since
he is the representation and glory of God : but the woman is the glory
of the man. Besides, the man does not proceed from the woman ; but
the woman from the man : and moreover, the man was not created for
the woman ; but the woman for the man. (On this account, the woman
is subject to authority, and should be veiled, in consequence of the mes
sengers.) Yet, the man is not independent of the woman, nor the wo
man independent of the man, in the Lord. Further, as the woman is
from the man, so also, is the man by the woman ; but all things are
from God. Judge among yourselves, is it becoming, that a woman
should pray to God, unveiled 7 Does not even nature herself teach you,
that if a man indeed has long hair, it is a disgrace to him 7 But, if a
woman has long hair, it is a praise to her ; for her hair was given her,
instead of a veil. However, if any one resolves to be contentious, we
have no such custom, nor the churches of Christ.
Moreover, I do not praise you when I declare this ; that you assemble,
not for the better, but for the worse. For indeed, in the first place, when
you convene in the church, I hear that there are divisions among you ;
34

266 APOSTOLIC PRODUCTIONS.
and I partly believe it : since, there must even be factions among you ;
that those who are approved, may be manifested among you. When
therefore, you convene in one place, it is not to eat the Lord's supper.
For every one who eats, previously takes his own supper, and one, in
deed, is hungry, and another is satisfied. What, have you not houses
in which to eat and to drink 7 or do you-pervert the church of God, and
disparage those who are poor 7 What shall I say to you 7 shall I praise
you for this 7 I do not praise you.
For I received from the Lord, what I also communicated to you, that
the Lord Jesus, on the night in which he was surrendered, took bread ;
and having given thanks, he broke it, and said, Take, eat ; this is my
body, which is broken for you ; do this in commemoration of me. In
a similar manner, he took the cup also, when he had supped, saying,
This cuji is the new covenant in my blood ; do this, as often as you
drink it, in commemoration of me. Therefore, as frequently as you
eat this bread, and drink this cup, you symbolize the Lord's death, till
he come. Thus then, whoever shall eat the bread, and drink the cup of
the Lord, unworthily, profanes the body and blood of the Lord. But
let a man scrutinize himself, and then, let him eat of that bread, and
drink of that cup. For he who eats and drinks, in an unworthy man
ner, eats and drinks correction to himself, not distinguishing the Lord's
body. For this cause, many among you are sick and infirm, and a con
siderable number have died. But, if we would search ourselves, we
should not be disapproved. However, when we are tried by the Lord,
we are corrected, that we may not be condemned with the world.
Therefore, my brethren, when you assemble to eat, cordially receive
each other. If any one hunger, let him eat at home ; that you may not
assemble to be chastened. Now what remains, I will regulate when I
arrive. Moreover, concerning spiritual persons, brethren, I would not have
you ignorant. You know that you were pagans, hurried away after
dumb idols, even as you happened to be led. I therefore apprise you,
that no one, speaking by the Spirit of God, pronounces Jesus execrated ;
and that no one can affirm, that Jesus is the Lord, except by the Holy
Spirit. Now, there are diversities of gracious endowments, but the same
Spirit. And there are diversities of ministrations, but the same Lord.
And there are diversities of operations, but the same God who works
all things among all. But the manifestation of the Spirit is imparted to
every one for the general benefit. Further, to one, indeed, through the
Spirit, is given the doctrine of wisdom ; and to another, the doctrine of
knowledge, according to the same Spirit ; and to another, faith by the
same Spirit ; and to another, the gifts of healing by the same Spirit ;
and to another, miraculous powers ; and to another, prophecy ; and to
another, the discrimination of spirits ; and to another, various foreign

PAUL'S FIRST LETTER TO THE CORINTHIANS. 267
languages ; and to another, the interpretation of foreign languages.
Yet, this one and the same Spirit effects all these things, dividing to
every man respectively, as he pleases.
Besides, as the body is one, and has many members, though all the
members of that one body, numerous as they are, constitute one body ;
so also is Christ. For, indeed, in one Spirit we all of us have been
baptized into one body, whether Jews or Greeks, whether slaves or free
men ; and all have been made to drink of one Spirit. Since, therefore,
the body is not one member, but many, if the foot should say, because I
am not the hand, I do not belong to the body; yet, does it not belong to
the body? and if the ear should say, because I am not the eye, I do not
belong to the body ; yet, does it not belong to the body 7 If the whole
body were an eye, where would be the hearing 7 if the whole were
hearing, where would be the smelling ? But now, God has arranged
every one of the members in the body, as it has pleased him. Further,
if all were one member, where would be the body ? But as it is, there
are indeed many members, yet only one body. The eye cannot say to
the hand, I have no need of thee : nor again, the head to the feet, I
have no necessity for you. In truth, those members of the body, which
appear to be the more feeble, are much more necessary : and those
which we think to be the less honorable parts of the body, we invest
with more abundant honor ; and consequently our ungraceful parts have
more abundant gracefulness. But, our graceful parts have no necessity.
However, God has jointly tempered the body, having imparted more
abundant honor to the destitute portion ; that there may be no division
in the body, but that the members may have the very same sedulous
care for each other. And thus, if one member suffer, all the members
jointly suffer ; or if one member be honored, all the members jointly
rejoice. Moreover, you are the body of Christ, and members in part.
Therefore, these indeed God has placed in the church; first, apostles ;
secondly, prophets ; thirdly, teachers ; subsequently, miracles ; then,
gifts of healing ; assistants ; directors ; diversities of foreign languages.
Are all apostles 7 are all prophets ? are all teachers ? have all miracu
lous powers 7 do all possess the gifts of healing 7 do all speak in differ
ent languages 7 do all interpret 7
Now you zealously desire the best gifts ; and yet, I show you by far
the more excellent way.
Though I could speak in the languages of men and of angels, but
have not love, I become like sounding brass, or a noisy cymbal. And if
I have the gift of prophecy, and comprehend all secrets and all know
ledge ; and if I have all faith, so as to remove mountains, but have not
love, I am nothing. And if I distribute all my goods to feed the poor,
and if I surrender my body to be burned, but have not love, it profits
me nothing. Love greatly forbears, and is kind ; love does not envy ;
love is not inconstant, is not inflated, does not conduct indecorously, is
not selfish, is not exasperated, devises no evil ; does not rejoice in false-

268 APOSTOLIC PRODUCTIONS.
hood, but unitedly rejoices in the truth ; is always contented, invariably
confiding, ever full of hope, and at all times patient. This love never
fails : but, if there be prophecies, they will be annulled ; or if, foreign
languages, they will cease ; or if, knowledge, it will be superseded.
Besides, we know only in part, and we prophecy in part : but when that
which is perfect comes, then, that which is imperfect, will be removed.
When I was a child, I talked like a child, I had the disposition of a
child, I reasoned as a child : but when I became a man, I discarded
childish traits. For, we now look into an uncertain mirror ; but then,
face will answer to face : now I know imperfectly ; but then, I shall
amply know, even as I also am completely known. Thus, therefore,
these three remain, — faith, hope, love; — but the greatest of these is
love. Assiduously follow love.
Moreover, earnestly desire spiritual gifts ; but particularly, that you
may instruct. For he who speaks in an unknown language, does not
speak to men, but to God ; since no one understands him ; however, by
the Spirit he announces secrets. But he who teaches, addresses men for
improvement, and exhortation, and admonition. He who speaks in a
strange language, improves himself; but he who teaches, improves the
church. I wish, indeed, that you all spoke in foreign languages, but
rather, that you instructed : for he who instructs, is greater than he who
speaks in various languages ; unless some one interpret, that the church
may receive improvement. And now, brethren, if I should come to you
speaking in different languages, what shall I profit you, except I shall
speak to you intelligibly, by revelation, or with knowledge, or with
instruction, or in doctrine 7 In like manner, if inanimate objects, which
impart sound, whether pipe or harp, do not distinguish in the notes,
how shall it be known what is piped or harped ? Further, if the trum
pet give an unknown sound, who will prepare for battle 7 Even thus,
unless you pronounce with the tongue words well comprehended, how
shall that which is spoken be known ? Indeed, you would talk to the
wind. There are, for example, a certain number of languages in the
world, and not one of them is unmeaning. Yet, if I know not the im
port of the language, I shall be a foreigner to him who speaks, and he
who speaks will be a foreigner to me. Therefore, since you are ardent
ly desirous of spiritual gifts, you also seek them, that you may abound
for the improvement of the church. On this account, let him who
speaks in an unknown language, so pray, that some one may interpret.
For if I pray in an unknown language, my spirit prays, but my meaning
is unprofitable. What then is the conclusion ? I will pray with the
spirit, but I will also pray with perspicuity : I will sing with the spirit,
but I will also sing with perspicuity. Otherwise, should you give thanks
with the spirit, how will the unlearned hearer respond to your offering
of gratitude, since he knows not what you express 7 For you, indeed,
appropriately give thanks, but the other is not improved. I praise God,
speaking in different languages, more than all of you : but in a church,

PAUL'S FIRST LETTER TO THE CORINTHIANS. 269
I would rather pronounce five sentences with clearness, that I might
also instruct others, than a myriad of sentences in a foreign language.
Brethren, be not as httle children in understanding ; however, be as
infants in iniquity ; but in understanding, be mature. It is written in
the law, Assuredly, in other languages, and with other lips, I will speak
to this people ; but then, they will not even hear me, says the Lord.
Therefore, different languages constitute a sign, not to those who con
fide, but to the faithless ; whereas, instruction is not a sign to the dis
believing, but those who believe. If then, the whole church be conven
ed in one place, and all speak in foreign languages, and the illiterate, or
unbelieving enter, will they not assert, that you are insane 7 But if all
teach, and an unbeliever, or an uninstructed person enter, he is reprov
ed by all, he is searched by all ; the secrets of his heart are displayed ;
and he will consequently prostrate himself, and worship God, proclaim
ing, that God is actually among you.
What then is to be done, brethren 7 When you assemble, each of
you has a psalm, has a discourse, has a strange language, has a revela
tion, has an interpretation. Let all things be done for improvement.
And if any one speak in an unknown language, let it be by two, or at
most three sentences, and separately ; and let one interpret. But if
there be no interpreter, let him be silent in the church ; yet, let him
speak to himself, and to God. Now, let two or three teachers speak,
and let the others investigate. But if any thing be revealed to another
that sits by, let the first have ceased to speak. For you can all teach
one by one, that all may learn, and all may be admonished. For the
spiritual gifts of the teachers are subjected to the teachers. Besides,
God is not the author of disturbance, but of peace.
As in all the assemblies of the saints, let your women keep silence in
the churches : for they are not permitted to speak ; but [are command
ed] to obey, as the law also declares. And if they desire to learn any
thing, let them interrogate their husbands at home ; since it is indecor
ous, that women should speak in the congregation. What ! did the
word of God proceed from you 7 or has it only extended to you 7
If any one pretends to be an instructer, or a spiritual person, let him
acknowledge, that what I write to you are the commandments of the
Lord ; but let him be unknown as such, who does not acknowledge this.
Therefore, brethren, zealously desire to instruct ; and forbid not to
speak in foreign languages. But let all things be done decently, and in
order. Now I make known to you, brethren, the gospel which I preached to
you, which you likewise received, and in which you stand ; by which
you are also saved, if you retain that doctrine which I proclaimed to
you ; unless indeed, you have inconsiderately beheved. For I commu
nicated to you, among the principal things, what I also received first,
that Christ died for our sins according to the scriptures ; . and that he
was buried, and that he was raised to life on the third day, in confor-

270 APOSTOLIC PRODUCTIONS.
mity to the scriptures ; and that he was seen by Peter, and then by the
twelve. Afterwards, he was seen by more than five hundred brethren
at once ; of whom the greater part remain to this time, but some have
deceased. Subsequently, he was seen by James ; and then, by all the
apostles. And ultimately, he was also seen" by me, as by one unseason
ably produced. For I am the least of the apostles, who am not worthy
to be called an apostle, because I persecuted the church of God. But
by the favor of God I am what I am ; and his favor which was imparted
to me, was not in vain ; for I have labored more abundantly than all of
them ; yet not I, but the favor of God which is with me. Therefore,
whether I or they preach, we thus preach, and you have thus believed.
Since then, the resurrection of Christ from the dead, is thus proclaim
ed, how can some among you assert, that there is no future state of the
dead. For, if there is no future existence of the dead, Christ has not
been raised : and if Christ has not been raised, our preaching is ab
solutely false, and your faith is also false. Moreover, we are even false
witnesses concerning God ; because we have testified in relation to God,
that he raised Christ ; whom he raised not, if, in fact, the dead are not
raised. And if the dead are not raised, Christ has not been raised.
Further, if Christ has not been raised, your belief is useless ; you are
still in your sins. Certainly also, those who are fallen asleep for Christ,
are lost : and we, if our hope in Christ, must be limited to this life, are
of all men the most miserable.
But indeed, Christ is raised from the dead, the first-fruit of those who
have fallen asleep. For, since through a man came death, through a
man comes also the future life ofthe dead. Therefore, as by Adam all
die, even so by Christ all will be made alive. But every one in his
appropriate class ; Christ the first-fruit ; afterwards, those who are
Christ's at his coming. (The end will then arrive, when Christ will
surrender the kingdom to God, even the Father ; after God will have
abolished all dominion, and all authority, and power : since Christ will
reign, till God has put all the enemies under his feet. The last enemy,
even death, will be destroyed : for God has put all things under his feet.
But it is evident, when the scripture declares, All things are subjected,
that it is with the exception of God, who has subjected all things to
Christ. Now, even the Son himself, when all things shall be subdued
to him, will also submit to God, who subjected all things to him, that
God may universally rule.)
Otherwise, what advantage will they derive, who receive a deadly
baptism, if the dead are not raised at all ? Why indeed are they thus
fatally baptized 7 And why are we exposed to danger every hour 7
Shall I deprecate our triumphant confidence, which I share in Christ
Jesus our Lord, and through which I daily die 7 If, to speak according
to the practice of men, I have fought with wild beasts at Ephesus, what
does it avail me 7 If the dead rise not, let us eat and drink ; for to
morrow we die. Be not deceived : vicious intercourse contaminates

PAUL'S FIRST LETTER TO THE CORINTHIANS. 271
good morals. Awake, as you ought to do, and sin not ; for some of
you are ignorant of God ; I allege this to your disgrace.
But, some one will say, How can the dead be raised 7 and with what
kind of body do they come 7 Inconsiderate man, that which you sow
is not brought to life, unless it die ! And as to what you sow, the body,
which it will assume, is not sown, but a single grain ; perhaps of wheat,
or of some of the other kinds. But God gives it a body, as it has pleas
ed him, and to each of the seeds its peculiar body. All flesh is not the
same flesh : but the flesh of men, and of beasts, of birds, and of fishes,
actually differ from each other. There are also celestial bodies, and
terrestrial bodies : but the glory of the celestial, and that of the terres
trial, are indeed different. There is one splendor of the sun, and ano
ther splendor of the moon, and another splendor of the stars ; moreover,
star transcends star in effulgence. Therefore, even the future existence
of the dead is probable. The body is buried in decay, it is raised un-
decaying ; it is buried in humiliation, it is raised in glory ; it is buried
in weakness, it is raised in power ; it is buried a physical body, it is
raised a spiritual body. There is an animal body, and there is a spirit
ual body. And thus it is written, The first man, Adam, became a living
body ; but the last Adam is a reanimating spirit. The spiritual, how
ever, was not first, but the natural ; and then the spiritual. The first
man, from the earth, was terrestrial ; the second man, from heaven, is
celestial. As is the earthly, such will they also be, that are earthly ;
and as is the heavenly, such will they also be, that are heavenly. And
as we have sustained the representation of the earthly body, we shall
also sustain the representation of the heavenly one.
Besides, this I declare, brethren, that flesh and blood cannot inherit
the kingdom of God ; nor can decay become, by inheritance, undecay-
ing. Behold, I announce to you a secret ; all of us will not indeed
die, but all of us will be changed, in a moment, in the glance of an eye,
at the last trumpet ; for it will sound, and then the dead will be raised
imperishable, and we shall be changed. For this perishable must be
rendered imperishable, and this mortal be clothed with immortality.
Now when this perishable shall have become imperishable, and this
mortal shall have been invested with immortality, then the declaration of
scripture will be accomplished, Death is overwhelmed forever. Where
is thy sting, O death ! where, thy victory, O hades ! For the sting of
death is sin ; and the dominion of sin is the law. Now, thanks be to
God, who gives us the victory, through our Lord Jesus Christ.
Therefore, my beloved brethren, be steadfast, unmoved, always abound
ing in the work of the Lord ; knowing that your labor in the Lord is
not vain.
Moreover, concerning the contribution for the Christians, as I have
directed the churches of Galatia, even thus do you proceed. On the
first day of every week, let each of you lay something aside, depositing
as he has been prospered, that when I come, there may be then no col-

272 APOSTOLIC PRODUCTIONS.
lections. And when I arrive, those whom you shall approve, I will send,
with letters, to convey your liberality to Jerusalem. Or, if it be proper
that even I should go, they shall accompany me. Further, I will come
to you, when I have passed through Macedonia ; (for I am to pass
through it) ; and perhaps, I shall remain, indeed, and winter with you,
that you may conduct me on the way where I shall go. For I wish to
see you at this time, not merely in passing ; but I hope to remain with
you for some time, if the Lord permit. However, I shall continue at
Ephesus till Pentecost. For a great door of employment is opened to
me ; yet, there are many opposers.
Now, if Timothy has arrived, see that he abide among you without
fear ; for he performs even as I do, the work of the Lord. Let no one,
therefore, despise him ; but conduct him on his journey in peace, that
he may come to me : for I expect him with the brethren. And in rela
tion to our brother Apollos, I earnestly requested him, that he would
repair to you with the brethren : but he was by no means disposed to go
now ; yet, he will go, when he shall have a convenient opportunity.
Be vigilant, stand firmly in the faith, acquit yourselves like men, be
energetic. Let all things be done by you in love.
Now I entreat you, brethren, as you know that the family of Stepha
nas is the first-fruit of Achaia, and that they have devoted themselves to
the service of the saints, that you also kindly demean yourselves towards
them, and to every one who co-operates and labors. I rejoice at the
coming of Stephanas, and Fortunatus, and Achaicus ; for that which
was wanted on your part they have supplied, and have refreshed my
spirit and yours : therefore, acknowledge those that are such.
The churches of Asia salute you. Aquila and Priscilla affectionately
salute you in the Lord, with the Christian congregation in their house.
All the brethren salute you. Salute each other with a holy kiss. This
is the salutation of Paul, with my own hand. If any one love not the
Lord Jesus Christ, he shall be separated ; our Lord comes. May the
grace of the Lord Jesus Christ be with you ! My love be with you all
in Christ Jesus !

THE SECOND LETTER OF PAUL TO THE
CORINTHIANS.
Paul, an apostle of Jesus Christ, by the will of God, and Timothy
the brother, to the church of God which is at Corinth, with all the
Christians who are in all Achaia ; grace be to you, and peace, from
God our Father, and from the Lord Jesus Christ !
Praised be the God and Father of our Lord Jesus Christ, the father
of tender mercies, and the God of all consolation ; who comforts us in
all our affliction, that we may be able to comfort those who are in any
affliction, by the consolation with which we ourselves are comforted of
God. For as the sufferings of Christ abound with respect to us, so also
our consolation abounds through Christ. For, if we are afflicted, it is
for your encouragement and salvation ; and if we are comforted, it is
likewise for your encouragement, which exerted itself by enduring the
same sufferings, which we also endure. And our hope concerning you
is steadfast ; aware, that as you are partakers of these sufferings, so
you will also be of this encouragement. Therefore, we wish you to
know, brethren, respecting our affliction which befell us in Asia ; that
we were exceedingly pressed above our strength, so that we despaired
even of life. However, we received the sentence of death in ourselves,
that we might not trust in ourselves, but in God, who raises the dead;
who rescued us from so great a death, and does rescue us ; in whom we
trust that he will even yet rescue us ; you also co-operating in prayer
for us, that the benefit imparted to us through many persons, may be
gratefully acknowledged by many, on our account.
For our triumph is this, the testimony of our conscience, that with
integrity and sincerity towards God, not with secular wisdom, but by
the favor of God, we have conducted ourselves in the world, and more
particularly among you. For we write no other things to you, than
what you read, and also acknowledge ; and I hope that even to the end
you will acknowledge ; considering, indeed, you have acknowledged us
in part, that we are your triumph, as you will likewise be ours, in the
day of the Lord Jesus.
And in this persuasion, I previously wished to come to you, that you
might have a second privilege ; and to pass on from you into Macedo
nia, and to return to you from that country, and to be sent forward by
you into Judea. When therefore, I intended this, did I really show any
inconstancy 7 or are my purposes according to a vicious disposition,
that my declarations should be deemed faithless 7 Indeed, as certainly
as God is faithful, our doctrine among you was not with duplicity : since
Jesus Christ, the Son of God, who was proclaimed to you by us, even
35

274 APOSTOLIC PRODUCTIONS.
by me, and Sylvanus, and Timothy, was not a contradiction ; but in
him all was consistent. For all the promises of God, announced through
us, were confirmed in him, and verified in him, to the glory of God.
Now he who establishes us with you in Christ, and has consecrated us,
is God ; who has also sealed us, and given us the pledge of the Spirit
in our hearts.
Moreover, I invoke God as a witness to my soul, that to spare you, I
have not hitherto proceeded to Corinth. (Not because we domineer
over you through the faith, but we are mutual promoters of your joy ;
for by the faith you stand).
Besides, I determined this with myself, that I would not come again
to you in sorrow. For if I should grieve you, who indeed could make
me rejoice, but he that is grieved by me. And I have thus written to
you on this subject, lest when I came, I should have sorrow for those,
on whose account I ought to rejoice ; having confidence in you all, that
my joy is the joy of you all. For, from much affliction and extreme
anguish of heart, I wrote to you, with many tears ; not that you might
be grieved, but that you might know the very abundant love which I
have for you.
Now, if any individual has caused grief, yet some of you have not
grieved me ; that I may not accuse you all. Sufficient to such a person
is that reprehension, which was inflicted by the majority. So that, on
the contrary, you ought more willingly to forgive and to comfort him ;
lest such an one should be overwhelmed by excessive sorrow. I there
fore entreat you publicly to confirm your love towards him. Further,
I have written for this purpose, that I might completely prove you,
whether you are obedient in all things. Now, to whom you forgive any
thing, I also forgive. And even, if I have forgiven any thing to any one,
on your behalf I forgave it, in the person of Christ ; that we may not
be deceived by the adversary ; for we are not ignorant of his devices.
Moreover, when I came to Troas in order to preach the gospel of
Christ, and a door was opened to me by the Lord, I had no rest in my
mind, because I did not find Titus my brother : therefore, I bid them
farewell, and departed to Macedonia.
Now thanks be rendered to God, who at all times causes us to triumph
with Christ, and who diffuses by us, the fragrance of the knowledge of
him, in every place. For we are through God a sweet odor of Christ,
among those that are saved, and among those that are lost. To these
indeed, we are the destructive odor of death ; but to the others, the
restorative odor of life : and for these things who is qualified ? How
ever, we are not like many who contaminate the word of God : but
really from sincerity, and in truth from God, in the presence of God,
we speak concerning Christ.
Must we again proceed to recommend ourselves ? or do we require,
like some others, recommendatory letters to you, or recommendations
from you 7 You are our letter, written on our hearts, known and read

PAUL'S SECOND LETTER TO THE CORINTHIANS. 275
by all men : since you are plainly declared to be the letter of Christ
communicated by us ; not written with ink, but by the Spirit of the
living God ; not on tables of stone, but on the fleshly tables of the heart.
Moreover, through Christ, we have such confidence towards God.
Not that we are qualified by ourselves, to investigate any thing as from
ourselves ; but our qualification is from God ; who has even rendered
us appropriate dispensers of a new covenant ; not of the letter, but of
the spirit. Now the letter kills, but the spirit gives life. Besides, if
the dispensation of death, engraven in letters on stones, was illustrious,
so that the children of Israel could not steadfastly behold the face of
Moses, through the splendor of his countenance ; which dispensation
was to be abolished ; how much more shall the dispensation of the
Spirit be illustrious 7 And, if the ministry of condemnation be honor,
how much more does the ministry of pardon surpass in honor. And
therefore, that which was glorified, was not highly distinguished in this
respect ; by reason of the glory which exceeds it. Further, if the one
is annulled by glory, how much more must the other remain in glory.
Having therefore such a persuasion, we use great freedom of address ;
and are not like Moses, who put a veil over his face, that the children
of Israel might not directly look to the end of that which was to be
abolished. Now their minds were blinded ; for to this day the same
veil remains in the reading of the old covenant ; it not being discovered,
that it is removed through Christ. Moreover, when Moses is read, the
veil is over their heart, even to this period. Yet, when their heart shall
turn to the Lord, the veil will be taken away. Indeed, the Lord is the
Spirit ; and where the Spirit of the Lord is, there, is freedom. For we
all, with an unveiled face, reflecting, as a mirror, the glory of the Lord,
are transformed into the same representation, from glory to glory, as
from the Lord ofthe Spirit.
Therefore, having this ministry, even as we have received mercy, we
do not falter. We have also banished the secret, disgraceful practices,
not walking in subtilty, or perverting the word of God ; but, by the ex
hibition of the truth, recommending ourselves to every man's conscience,
in the sight of God. If therefore, even our gospel be veiled, it is veiled
to those who ruin themselves ; by whom the god ofthis world has blind
ed the minds of the unbelievers, so that the lustre of the glorious gospel
of Christ, who is the representation of God, does not enlighten them.
Now we proclaim not ourselves, but Christ Jesus as Lord; and ourselves
as your servants, on account of Jesus. For God, who commanded the
hght to shine from darkness, has shone into our hearts, to impart to you
the radiance ofhis glorious knowledge, in the face of Jesus Christ.
But we possess this treasure in earthen vessels, that the excellence of
the power might be ascribed to God, and not to us. We are greatly
pressed, but not with insuperable difficulty ; confounded, but not with
entire suspense ; pursued, but not outstripped ; thrown down, but not
destroyed ; always carrying about in the body, the dying of Jesus, that

276 APOSTOLIC PRODUCTIONS.
the life of Jesus may also be manifested in our body. For we, who are
alive, are continually exposed to death in the cause of Jesus ; that the
life of Jesus may also be displayed in our mortal nature.
Thus then, death operates strongly in us, but life in you. Yet, having
the same spirit of faith, according to what is written, I believed, and
therefore I have spoken ; we also believe, and therefore speak ; knowing
that he who raised the Lord Jesus, will raise us also through Jesus, who
will present us jointly with you. For all our sufferings are on your ac
count, that the accumulated benefit might overflow, by the thanksgiving
of many, to the glory of God.
For which reason, we faint not ; but, even though our external man
is wasted, yet, the internal man is renewed day by day. Besides, this
momentary lightness of our affliction is working for us a vastly exceed
ing, everlasting weight of glory ; while we aim not at the things which
are visible, but at those which are invisible ; for the things which are
visible are temporal ; but those which are invisible are eternal. Since
we know, that when this tent of our earthly residence is destroyed, we
have a structure from God, an edifice not made by hands, eternal in the
heavens. But yet, in this tent we groan, ardently desiring permanently
to occupy our heavenly habitation. And surely, if we occupy it, we
shall not be found destitute. As I intimated, we that are in the tent
groan, being burdened ; not because we wish to be dispossessed, but to
be put into perpetual possession, that what is mortal may be absorbed in
life. Now he, who has powerfully incited us to this very wish, is God ;
who has also given us the pledge of the Spirit. Consequently, we are
always courageous, because aware, that while we sojourn in the body,
we are exiled from the Lord ; (for we walk by faith, not by sight) ; we
are indeed undaunted, and are complacently disposed rather to be absent
from the body, and to be present with the Lord. And therefore, we are
exceedingly ambitious, that, whether present or absent, we may be
highly acceptable to him. For we must all appear before the tribunal
of Christ ; that every one may receive according to what he has done
in the body, whether it be good or evil.
Realizing therefore the fear of the Lord, we persuade men ; and we
are manifested to God ; and I trust that we are also manifested even to
your consciences. However, we do not again recommend ourselves to
you, but only give you occasion of triumph concerning us ; that you may
have a reply to those who triumph on account of appearance, and not
of heart. For even if we are transported beyond ourselves, it regards
God ; and if we are of a sound mind, it regards you. Since the love of
Christ bears us away with itself; while we thus determine, that if one
died for all, all were assuredly dead ; and that he died for all, that
those who live should no longer live to themselves, but to him who died
and rose for them. Accordingly, from this time, we estimate no man in
consequence of his descent ; and even, if we have regarded Christ in
reference to that, yet now, we no longer thus regard him. For, if any

PAUL'S SECOND LETTER TO THE CORINTHIANS. 277
one be in Christ, there is a new creation ; the old things have passed
away ; behold, all things have become new ! But all these are from
God, who has reconciled us to himself through Jesus Christ, and has
imparted to us the office of the reconciliation ; namely, that God is by
Christ conciliating the world to himself, not attributing to them their
offences ; and has committed to us the doctrine of this reconciliation.
We are therefore embassadors for Christ, and as if God were entreat
ing you by us, we beseech you, in the place of Christ, to be reconciled
to God. For he has constituted him, who knew no sin, a sin-offering
for us ; that we might become the forgiveness of God, through him.
We therefore, co-operating also [with God], entreat, that you receive
not the grace of God in vain ; (For he declares, I have heard thee in
an acceptable time, and I have assisted thee in the day of salvation :
behold, now is the well accepted time ; behold, now is the day of salva
tion), giving no cause of offence to any one, that our ministry may not
be reproved : but in every particular, let us establish ourselves as minis
ters of God ; in much patience, in oppressions, in necessities, in diffi
culties, in scourges, in imprisonments, in commotions, in wanderings, in
watchings, in fastings ; by integrity, by knowledge, by forbearance, by
benignity, by a pious spirit, by undissembled love, by the doctrine of
truth, by the energy of God, with the armor of righteousness on the
right hand and the left ; through honor and disgrace, through maledic
tion and praise : as deceivers, but true ; as unknown, but well known ;
as dying, but, behold, we live ; as chastened, but not destroyed ; as af
flicted, yet always rejoicing ; as poor, yet enriching many ; as having
nothing, and still, possessing all things.
Our mouth is opened to you, O Corinthians, our heart is enlarged.
You are not restricted in us ; but you are limited in your own tender
affections. Now as a reciprocation for mine, (I speak as to my chil
dren), be ye also enlarged.
Become not discordantly associated with unbelievers : for what par
ticipation has righteousness with iniquity 7 and what intercourse has
light with darkness 7 and what union has Christ with Belial 7 or what
portion has a believer with an unbeliever 7 and what connexion has the
temple of God with that of idols 7 for you are the temple of the living
God ; as God has affirmed, I will certainly dwell among them, and
walk among them ; and I will be their God, and they shall be to me a
people. Therefore, depart from the midst of them, and be separated,
says the Lord, and touch no impure person ; and I will receive you,
and will be to you a Father, and you shall be to me sons and daughters,
says the Omnipotent God. Having therefore these promises, beloved,
let us purify ourselves from all pollution of body and spirit, perfecting
holiness in the fear of God.
Receive us ; we have injured no one, we have contaminated no one,
we have deceived no one. I do not suggest this to condemn you ; for I
have previously declared, that you are in our hearts, to die together,

278 APOSTOLIC PRODUCTIONS.
and to live together. Great is my freedom of speech to you ; great is
my triumph concerning you : I am filled with consolation ; I abound
with inexpressible joy, in all our affliction.
For indeed, when we came to Macedonia, our flesh had no rest, but we
were distressed on every side : without were oppositions, within were fears.
Yet, God who consoles the disconsolate, comforted us by the arrival of
Titus ; and not only by his arrival, but also by the consolation with
which he was comforted by you, having related to us your earnest de
sire, your lamentation, your zeal for me ; so that I greatly rejoiced.
Therefore, though I afflicted you in that letter, I do not repent, even if
I deprecated it : (for I perceive that the same letter has duly grieved
you, though only for a short time). Now I rejoice, not that you were
grieved, but that you were grieved to reformation : for you were grieved
with regard to God, that you might, in no degree, receive correction
from us. For sorrow, which regards God, produces amendment to sal
vation, not to be regretted ; whereas, the sorrow of the world produces
death. Consider now, this very fact, that you grieved from respect to
God, what assiduity it produced in you ; indeed, what exculpation ;
indeed, what displeasure ; indeed, what fear ; indeed, what ardent de
sire ; indeed, what zeal ; indeed, what chastisement ! By every cir
cumstance, you have now proved yourselves to be unexceptionable in
this affair. Indeed, though I wrote to you severely, it was not on his
account who had done, or his, who had received the injury ; but that
our diligent care respecting you might be manifested to you, in the
sight of God.
For this reason, we are comforted on account of your consolation ;
and we rejoiced more exceedingly in consequence of the joy of Titus,
because his spirit was refreshed by you all. Therefore, if I have in any
respect exulted to him concerning you, I was not ashamed : but as we
have spoken all things respecting you in truth, even thus our exultation,
which was before Titus, has been justified. And his tender affection is
more abundant towards you, while he recollects the obedience of you
all, and how you received him with fear and trembling. I rejoice, that
in every respect I can confide in you.
Now, brethren, we apprise you of the highly munificent gift bestowed
by the churches of Macedonia, that under a great trial of affliction, the
abundance of their joy, notwithstanding their deep poverty, has over
flowed in the riches of their liberality. For I testify, that according to
their ability, indeed, beyond their ability, they were personally dis
posed ; urging us with much importunity, that we would accept the gift,
and the office of dispensing it to the Christians : and not as we feared ;
but they first gave themselves to the Lord, and then to us, by the will
of God. This moved us to desire Titus, that as he had previously com
menced, he would likewise complete this charitable contribution among
you. Now, as you abound in every grace, in faith, and language, and
knowledge, and all diligence, and in your love to us ; I wish that you

PAUL'S SECOND LETTER TO THE CORINTHIANS. 279
may also abound in this virtue of charity. I do not announce this as an
injunction, but on account of the assiduity of others, and as proving the
sincerity of your love. For you know the beneficence of our Lord
Jesus Christ, that being rich, he became poor in your behalf, that you,
through his poverty, might be enriched. And I give my opinion on the
subject, that this is profitable for you, who began a year since, not only to
act, but even with alacrity. At present, therefore, complete the under
taking ; that according to the promptness to determine, there may also
be the accomplishment, in proportion to what you possess. For if there
be first a voluntary mind, according to what any one has, it is well
accepted, not according to what he has not. However, I do not intend
that others should be relieved, and you burdened ; but, with a view to
equality, that your affluence at this time may administer to their neces
sity, and that their abundance in future may supply your want ; so as to
produce a reciprocity: as it is written, He who had collected the most,
had no surplus ; and he who had gathered the least, had no deficiency.
Now thanks be rendered to God, who has put the same diligent care
respecting you into the heart of Titus. For indeed, he complied with
my exhortation ; but being very earnest, he repaired to you of his own
accord. And we have sent with him that brother, whose praise by the
gospel pervades all the churches ; (and not only so, but he was also par
ticularly appointed by the churches to accompany us with this charita
ble contribution, which is dispensed by us to the glory of the Lord him
self, and as indicating our ready disposition) ; taking this precaution,
that no person should blame us in this abundance which is administered
by us ; and premeditating what is proper, not only before the Lord, but
also before men. And we have sent with them our brother, (whom we
have often found diligent in many affairs, but now much more assiduous),
on account ofthe great confidence reposed in you. If any inquire con
cerning Titus, he is my partner and fellow-laborer with respect to you ;
or concerning our brethren, they are the messengers of the churches,
and the glory of Christ. Exhibit therefore to them, before the churches,
the testimony of your affection, and of our exultation respecting you.
But, indeed, in reference to your relief of the Christians, it is super
fluous that I should write to you : since I know your readiness, for which
I praised you to the Macedonians, asserting, that Achaia was prepared
a year ago ; and your zeal has excited very many. Yet, I have sent
the brethren, lest our triumph concerning you in this particular, that, as
I alleged, you were prepared, should be rendered false : lest, perhaps,
if the Macedonians come with me, and find you unprepared, we should
be ashamed, (not to say you also), of this vain confidence. I have
therefore deemed it necessary to desire the brethren, that they would
previously repair to you, and first consummate your bounty, which was
formerly announced, that it might be ready as an act of liberality, and
not of extortion.

280 APOSTOLIC PRODUCTIONS.
However, as to this, he who sows sparingly, will also reap sparingly ;
and he who sows bountifully, will also reap bountifully. Let every one
give, even as he intends in his heart ; not with regret, or by compulsion ;
for God loves a cheerful giver. And God is able to make all goodness
abound towards you, that constantly having all sufficiency in every
thing, you may abound to every good work ; (as it is written, He has
dispersed, he has imparted to the poor ; his beneficence perpetually
endures. Now, may he, who dispenses seed to the sower, and furnishes
bread for your food, even multiply your sowing, and increase the pro
ductions of your beneficence); being enriched in every thing to all liber
ality, which causes through us thanksgiving to God. For the perform
ance ofthis public service not only supplies amply the necessities ofthe
saints, but also abounds in the thanksgivings of many to God; (who, by
the experience ofthis ministration, praise God for that subjection to the
gospel of Christ, which you profess, and for your generous contribution
to them, and to all) ; and in their prayer for you, ardently loving you,
in consequence of the transcendent goodness of God bestowed upon
you. Indeed, God be praised, for his inexpressible munificence.
Now I the same Paul, who, when present, ihdeed, am humble among
you, but when absent, am bold towards you, entreat you by the mild
ness and clemency of Christ. And I request, that I may not be confi
dent, when present, with that assurance, on which I think to presume
against certain persons, who regard us as walking according to the flesh.
For, though we walk in the flesh, we do not contend in conformity to
the flesh ; since the weapons of our warfare are not secular, but power
ful through God to the demolition of strong holds ; subverting reason
ings, and every haughty object that exalts itself against the knowledge
of God, and subjecting as a captive every thought to the obedience of
Christ ; and being in preparation to punish all disobedience, when your
obedience is complete.
Do you survey things according to appearance 7 If any one trust
in himself that he is Christ's, let him further, individually consider this,
that as he is of Christ, so are we also of Christ. And therefore, if I
should triumph, in a greater degree, concerning our authority, which
the lord has given us for re-building you, and not for your destruction,
I should not be ashamed : but I forbear, that I may not seem as if I
would terrify you with letters : since, his letters, it is affirmed, are really
important and powerful ; but his personal manner is feeble, and his dis
course, worthless. Let such an one thus reflect, that such as we are in
profession by letters, when absent, the same will we also be in practice,
when present. For we do not presume to class, or to compare ourselves
with some who recommend themselves : however, they estimating them
selves by their own measure, and comparing themselves with each oth
er, are not wise. Further, we will not boast respecting things beyond
our limits ; but concerning the extent of the province which God has

PAUL'S SECOND LETTER TO THE CORINTHIANS. 281
assigned to us, that we should attain even to you. For we do not extend
our bounds too far, as though you were not included ; but we proceeded
even as far as to you, in the gospel of Christ ; not exulting in things
beyond our precincts, in the labor of others ; but having hope, when
your faith is increased, that we shall be greatly enlarged among you, in
reference to our boundary ; so that we may proclaim the gospel in the
parts beyond you, and not boast in another man's department, concern-
!ng things already prepared for us. Rather, let him who triumphs, tri
umph in the Lord. Since, he who commends himself is not approved,
but he, whom the Lord commends.
I wish you would endure me a little in my inconsideration ; indeed,
even tolerate me. For I cautiously superintend you, with a pious earn
estness ; because I have affianced you as a chaste virgin to one husband,
that I may present you to Christ. But I am afraid, lest by some means,
as the serpent deluded Eve through his subtilty, your minds should be
seduced from integrity towards Christ. If now, indeed, he who is come,
proclaims another Jesus, whom we have not preached ; or if you receive
a different spirit, which you have not received from me ; or a different
gospel, which you have not embraced ; you might well bear with him.
Yet I conclude, that I am, in no degree, inferior to the most distinguish
ed apostles. And if, I am even untaught in language, I am not so in
knowledge ; but on every occasion we have by all things been manifest
ed among you. Have I committed an offence in humbling myself, that
you might be exalted ; because I have gratuitously preached to you the
gospel of God ? I deprived other churches, taking wages from them
that I might dispense to you. For being present with you, and in want,
I distressed no one ; but the brethren, who came from Macedonia, ful
ly supplied my deficiency : and in all respects I have kept, and will keep
myself from being chargeable to you. As the truth of Christ is in me,
surely this same exultation shall not be arrested, relative to me, in the
regions of Achaia. For what reason ? because I do not love you 7
God knows [otherwise]. But what I do, that 1 will do ; that I may cut
off opportunity from those who desire opportunity ; that in what they
boast, they may be found even as we. For such are false apostles, de
ceitful workmen, transforming themselves into apostles of Christ. And
it is not surprising ; for the adversary himself is transformed into an
angel of light. It is therefore no great wonder, if his ministers also
transform themselves as ministers of righteousness ; whose end will be
according to their works.
I say further, Let no one think me inconsiderate ; but if otherwise,
at least bear with me as inconsiderate, that I may also glory a little.
What I affirm, I do not affirm according to the Lord, but as through
inconsideration, in this triumphant confidence. Since many exult ac
cording to the flesh, I will also exult. For being wise yourselves, you
readily bear with the unwise. Thus you bear it, if one enslave you, if
he devour you, if he plunder you, if he raise himself against you, if he
36

282 APOSTOLIC PRODUCTIONS.
strike you on the face. Shall I reply to the alleged dishonor, as though
we had been .weak 7 Assuredly, in whatever any one may be confident,
(I announce it inconsiderately), I am also confident. Are they He
brews ? so am I. Are they Israelites ? so am I. Are they the offspring
of Abraham ? so am I. Are they ministers of Christ ? (I speak as
one thoughtless), I am more ; more productive in labors, far exceeding
in scourges, more abundant in imprisonments, frequently in deaths.
Five times I received from the Jews thirty-nine stripes. I was thrice
beaten with rods ; once I was stoned ; thrice I was ship-wrecked ; I
have remained a day and a night in the deep. I have often been in
journeys ; in hazards from rivers ; in hazards from robbers ; in haz
ards from my own countrymen ; in hazards from the pagans ; in dan
gers of the city ; in dangers of the desert ; in dangers at sea, in dan
gers among false brethren ; in severe labor and toil ; in numerous
watchings ; in hunger and thirst ; in frequent fastings ; in cold and
nakedness. Aside from such external adversities, there is the pressure
which continually assails me, the zealous care of all the churches.
Who is feeble, and I am not feeble 7 Who declines, and I am not
ardent ? If I must necessarily triumph, I will triumph in the particulars
of my sufferings. The God and Father of our Lord Jesus Christ, who
is eternally praised, knows that I am not false.
In Damascus, the governor, under Aretas the king, guarded the city
of the Damascenes, being resolved to arrest me : but through a window ,
I was let down by the wall, in a basket, and escaped his hands.
It is not proper then for me to boast ; yet I will refer to visions and
revelations of the Lord. I knew a disciple of Christ, (whether in the
body I know not ; or out of the body I am unconscious ; God knows) ;
the same, above fourteen years since, was carried up even to the third
heaven. Besides, I knew such a man, (whether in the body, or out of
the body, I am not aware ; God knows) ; that he was translated to
paradise, and heard ineffable words, which it is impossible for man to
pronounce. Respecting such a person I will exult ; but on my own
account I will not exult, except in my adversities. If, however, I de
sired to boast, I should not be foolish ; since I will assert the truth : but
I forbear, lest any one should estimate me above what he perceives me
to be, or what he hears from me. For, that I should not be too much
elevated by the transcendency of the revelations, a thorn in the flesh was
inflicted upon me, an embassador of the adversary to buffet me, that, as
I repeat, I might not be excessively exalted. Concerning this, I thrice
implored the Lord, that it might depart from me. But he said to me,
My grace is sufficient for thee ; besides, my strength is perfected in
weakness. Most joyfully, therefore, I will rather glory in my trials,
that the power of Christ may overshadow me. Consequently, I feel a
complacency in infirmities, in injuries, in necessities, in persecutions, in
difficulties, for the sake of Christ ; since when I am feeble, then I am
powerful.

PAUL'S SECOND LETTER TO THE CORINTHIANS. 283
Have I become thoughtless in exultation ? you have impelled me to
it ; for I ought to have been recommended by you : because, though I
am nothing, I have, in no respect, failed to equal the most excellent of
the apostles. The proofs of an apostle were, indeed, fully produced
among you with all patience, by signs, and wonders, and miracles. For
in what were you inferior to the other churches, except in this, that I
myself did not burden you 7 Forgive me this trespass. Behold, a third
time I am ready to come to you ; yet, I will not burden you ; since I
seek not your property, but yourselves. For it is not appropriate, that
the children should treasure for the parents, but the parents for the
children. Indeed, I will very cheerfully exhaust and be exhausted for
your souls ; even though, the more abundantly I love you, the less I am
loved. Be it so then, I did not burden you ; yet, it is alleged, that being
subtile, I seized you by artifice. Did I overreach you by any of those
whom I sent to you ? I desired Titus to go to you, and I sent with him
a brother. Did Titus in any manner overreach you 7 Did we not walk
in the same spirit, and in the same steps 7
[By sending Titus] again, do you think that we apologize to you 7
In the presence of God we speak through Christ, that all these things,
beloved, are done for your improvement. Yet I fear, lest perhaps, when
I come, I may not find you such as I could wish ; and that I may be
found by you such as you would not desire : I mean, lest perhaps, con
tentions, rivalries, passions, provocations, slanders, secret detractions,
inflations, disturbances, exist among you ; and lest, when I come again,
my God may humble me among you, and I should mourn over many
who have formerly sinned, and have not reformed from the impurity,
and fornication, and licentiousness, which they have committed.
I am coming to you this third time : by the mouth of two witnesses,
or three, Every fact shall be established. I have before informed you,
and now as present in spirit the second time, but absent in body, I thus
previously apprise you, and all who have before sinned, and all the
others, Assuredly, when I come again, I will not spare you ; since you
demand a proof of Christ's speaking in me, who, in reference to you is
not weak, but is powerful among you. For though, he was crucified
through weakness, yet, he lives by the energy of God : and though, we
are also feeble with him, yet, we shall live with him, by the power of God
among you. Examine yourselves, whether you are in the faith ; prove
yourselves. Do you not know yourselves, that Jesus Christ is among
you, unless perhaps you are unapproved ? But I trust that you will
know that we are not without approval. Still, I supplicate God, that
you may do no evil ; not wishing that we may appear approved, but
that you may do what is good, though we should indeed be disapproved ;
since we cannot do any thing against the truth, but we can for the truth.
Therefore, we rejoice when we are weak, and you are strong ; and for
this we also pray, even your restoration. For this reason, being absent,
4

284 APOSTOLIC PRODUCTIONS.
I write these things, that when present, I may not act severely, accord
ing to the power which the Lord has imparted to me, for improvement,
and not for destruction.
Finally, brethren, rejoice, be restored, be admonished, be united, cul
tivate peace, and the God of love and peace will be with you. Salute
each other with a pious kiss. All the Christians salute you. The favor
of the Lord Jesus Christ, and the love of God, and the participation of
the Holy Spirit, be with you all !

THE LETTER OF PAUL TO THE GALATIANS.
Paul, an apostle, not sent by men, nor appointed by man, but by
Jesus Christ, and God the Father, who raised him from the dead ; and
all the brethren who are with me, to the churches of Galatia ; grace be
to you, and peace, from God the Father, and from our Lord Jesus
Christ, who gave himself for our sins, that he might deliver us from this
present evil age, according to the will of our God and Father ; to whom
be glory for ever and ever. Amen !
I am astonished, that you are so soon removed from him, who invited
you into the favor of Christ, to a different gospel ; which is not another ;
yet, there are some who afflict you, and wish to subvert the gospel of
Christ. But even, if we, or an angel from heaven, should preach to
you in opposition to what we have preached, let him be separated. As
we have already declared, so I now declare a second time ; If any one
proclaim any gospel to you, contrary to what you have received, let
him be separated. And besides, do I seek the favor of men, rather
than that of God ? Or do I strive to please men 7 If indeed, I still
pleased men, I should not be a servant of Christ.
Moreover, I declare to you, brethren, concerning the gospel which
was preached by me, that it is not according to men ; for I did not re
ceive it from man, but I was taught it, exclusively, through the revela
tion of Jesus Christ. You have certainly heard of my previous conduct
in the Jewish religion, that I immeasurably persecuted the church of
God, and ravaged it ; and I advanced in the Jewish religion, beyond
many contemporaries in my own nation, being more highly devoted to
the traditions of my fathers. But when it pleased God, who preserved
me at my birth, and called me by his grace, to reveal his Son to me,
that I might proclaim him to the Gentiles ; I did not suddenly consult
flesh and blood ; nor did I ascend to Jerusalem, to those who were
apostles before me ; but I departed into Arabia, and returned to Damas
cus. Then, after three years, I went up to Jerusalem to become ac
quainted with Peter ; and I abode with him fifteen days. However, I
did not see any other of the apostles, except James, the brother of the
Lord. Now, concerning the things which I write to you, behold, as in
the presence of God, that I do not falsely speak. Subsequently, I went
into the regions of Syria and of Cilicia ; and I was personally unknown
to the churches of Christ which were in Judea : except only, they had
heard, That he, who was once persecuting us, is now proclaiming the
faith, which he formerly subverted. And they praised God on my ac
count. Then, within fourteen years, I again ascended to Jerusalem with
Barnabas, and also took with me Titus. And I went up by revelation,

286

APOSTOLIC PRODUCTIONS.

and communicated to them that good news which I proclaim to the
Gentiles ; but privately to the most eminent, lest perhaps, I may run, or
might have run, in vain. However, not even Titus who was with me,
though a Greek, was compelled to be circumcised, and though indeed,
false brethren were artfully introduced, who secretly entered to spy out
our freedom which we possess by Christ Jesus, that they might reduce
us to bondage ; to whom we did not yield by submission for a single
hour ; that the truth of the gospel might remain with you. Besides,
from those who were of acknowledged reputation I received nothing :
whatever they were formerly, is of no consequence to me : God does
not partially accept the persons of men. For to me, they who were
thus highly distinguished, communicated nothing. But, on the contrary,
perceiving that I was entrusted with the gospel ofthe uncircumcision, as
Peter was with that of the circumcision ; (for he who wrought power
fully in Peter with a view to the apostleship of the circumcision, also
wrought powerfully in me with respect to the Gentiles) ; and knowing
the grace which was bestowed on me, James, and Peter, and John, who
were thought to be pillars, gave the right hands of fellowship to me and
Barnabas, that we should proceed to the Gentiles, and they, to the cir
cumcision : only urging, that we would remember the poor ; which very
thing I was even ardently hastening to perform.
Further, when Peter arrived at Antioch, I opposed him personally,
because he was culpable. For before certain persons came from James,
he used to eat with the Gentiles ; but when they came, he withdrew and
separated himself, fearing those of the circumcision. And the other
Jews also dissembled with him ; so that even Barnabas was carried
away with them, by their dissimulation. But when I saw that they did
not conduct with integrity, according to the truth of the gospel, I said
to Peter in the presence of all, If, being a Jew, you live according to
the manner of the Gentiles, and not according to that of the Jews, how
is it that you compel the Gentiles to live like the Jews 7 We who are
Jews by natural birth, and not sinful Gentiles, being convinced that a
man is not pardoned by the works ofthe law, but through faith in Jesus
Christ ; even we have believed in Jesus Christ, that we might be accept
ed by faith in Christ, and not by the works of the law ; since, by the
works of the law no person will be forgiven. But if, endeavoring to be
acquitted by Christ, we ourselves should also be found sinners, will
Christ, therefore, be the minister of sin ? By no means. For, if I re
build those things which I have destroyed, I constitute myself a trans
gressor. Besides, through the law, I have died by the law, so that I
must live through God. I am jointly crucified with Christ : still, I live ;
yet no longer I, but Christ lives in me : for the life which I now pass in
the body, I pass by faith in the Son of God, who loved me, and surren
dered himself for me. I do not invalidate the grace of God : for if
forgiveness is through the law, then Christ has certainly died in
vain.

THE LETTER OF PAUL TO THE GALATIANS. 287
O infatuated Galatians ! who has fascinated you, before whose eyes
Jesus Christ has been previously represented, as crucified for you 7 I
wish to learn from you this only ; Did you receive the Spirit on account
of the works of the law, or on account of the obedience of faith 7 Are
you so unreasonable, that having commenced in the Spirit, you now
think to be consummated by the flesh? Have you endured so many
things in vain 7 since indeed, it may be in vain. He then, who supplied
to you the Spirit, and performed miracles among you, did he these, in
consequence of the works of the law, or in consequence of the obedi
ence of faith 7 Considering that Abraham confided in God, and it was
conceded to him in reference to his acceptance, know certainly, that
they who are of faith, the same are the sons of Abraham. For the
scripture, anticipating that God would pardon the nations by faith, thus
previously proclaimed joyful intelligence to Abraham ; Assuredly, in
thee all nations will be blessed. Therefore, those who are of faith, are
blessed with confiding Abraham.
But, as many as insist on the works of the law, are under an execra
tion ; for it is written, Execrated is every one who continues not in all
the things which are contained in the book of the law, to perform them.
Besides, that by the law no one is vindicated in the sight of God, is evi
dent ; for, The acquitted shall live by faith. Also, the law is not of
faith. But, He who performs these things, shall live by them. Christ
has redeemed us from the malediction of the law, having become a
malediction for us : since it is written, Execrated is every one who is
hanged on a tree : that the blessing of Abraham might be conferred on
the Gentiles through Christ Jesus ; and that we might receive the pro
mise ofthe Spirit through faith.
Brethren, I speak in conformity to human usage, No one annuls or
alters a human covenant, after it has been ratified. Now, the promises
were announced to Abraham, and to his descendant. The scripture does
not declare, And to descendants, as implying many, but as implying one
person, And to thy descendant, who is Christ. And this I declare, that
the covenant which was antecedently confirmed by God with respect to
Christ, the law, which was four hundred and thirty years after, does not
rescind, so as to invalidate the promise. Besides, if the inheritance
be by the law, it is no more by promise : but God freely bestowed it
on Abraham by promise.
To what purpose then was the law? It was established in conse
quence, of transgressions, till the Descendant should come to whom the
promise was made ; and it was ministered by messengers in the hand of
a mediator. Now the mediator is not of one ; but God is one. Is the
law then contrary to the promises of God ? Not at all. For, if a law
had been given, which was able to make alive, then assuredly, the plan
of pardon would have been by the law. But the scripture has collec
tively included all under sin, that the promise by faith of Jesus Christ
might be imparted to those who believe. Therefore, before faith came,

288 APOSTOLIC PRODUCTIONS.
we were kept under the law, collectively reserved to the faith which was
afterwards to be revealed : so that the law has been our conductor to
Christ, that we might be forgiven by faith. But, faith having come, we
are no longer under a conductor. For, you are all the sons of God,
through the faith published by Christ Jesus. Besides, as many of you
as have been baptized into Christ, have put on Christ. In him there is
neither Jew nor Gentile, there is neither slave nor free-man, there is
neither male nor female ; for you are all one in Christ Jesus. And if
you belong to Christ, surely you are the offspring of Abraham, and
inheritors according to the promise.
Now I affirm, that as long as the heir is a child, he does not differ
from a servant, though he is master of all ; but is under guardians and
superintendents, till the time appointed by the father. Thus we also,
when we were children, were in subjection under the elements of the
world. But, when the fulness of the time arrived, God sent forth his
Son, produced of a woman, born under the law, to redeem those who
were under the law, that we might receive the adoption of sons. And
because you are sons, God has sent forth the spirit of his Son into our
hearts, exclaiming, Father, Father ! So that you are no longer a ser
vant, but a son ; and if a son, then an heir of God through Christ.
Then, however, when you knew not God, you were in bondage under
those who in reality are no gods. But now, having acknowledged God,
or rather, being acknowledged by Him, why do you renewedly return
to the feeble and poor elements, to which, as at first, you now incline
to be subjected. You particularly regard days, and moons, and sea
sons, and years. I am alarmed respecting you, lest perhaps, I have
labored in vain among you.
Brethren, I solicit you, Remain as I am ; for I also continue as you
are. You have not injured me in any particular. You are aware, in
deed, that in physical infirmity, I originally preached the gospel to you.
Yet, my trial, which was in my person, you did not despise nor did you
reject me ; but received me as an angel of God, indeed, as Christ Jesus.
What then was your felicitation 7 for I testify to you, that if possible,
you would have torn out your own eyes, and have given them to me :
and now, I am represented as your enemy, for disclosing to you the
truth !
Some engage your affection, but not honorably ; indeed, they would
exclude us, that you might love them. But it is honorable to be ever
devoted in that which is good, and not merely when I am present with
you. My dear children, whom I am bearing again, till Christ be form
ed in you, I could sincerely wish to be present with you now, and to
change my voice ; for I hesitate concerning you.
Inform me, you who desire to be under the law, why do you not un
derstand the book of the law 7 For it is written, that Abraham had two
sons, one by the enslaved woman, and another by the free woman.
However, that from the enslaved woman was indeed naturally produc-

PAUL'S LETTER TO THE GALATIANS. 289
ed ; but that from the free woman was born through the promise.
These things are figuratively announced ; since these women represent
two covenants ; one indeed from mount Sinai, perpetuating to servi
tude, which is Hagar : for this Sinai is a mountain in Arabia, and indi
cates the existing Jerusalem, for she is even in slavery with her chil
dren. But the celestial Jerusalem is free, and this is our mother. For
it is written, Rejoice, thou sterile, that dost not produce ; burst forth
and exult, thou that dost not labor, for many more are the children of
the deserted, than of her who has the husband. We therefore, brethren,
like Isaac, are children by promise. But, even as at that time, he who
was born according to the flesh, persecuted him who was born accord
ing to the Spirit, so also it is now. Yet, what does the scripture de
clare 7 Expel the enslaved woman with her son ; since the son of the
enslaved woman shall not inherit with the son of the free.
Thus then, brethren, we are not children ofthe enslaved, but of the
free woman. Stand firmly, therefore, in the freedom with which Christ
has emancipated us, and be not again subjected to the dominion of
servitude. Remember, I Paul declare to you, that if you rely on circumcision,
Christ will become to you unavailing. And I testify, moreover, to
every circumcised person, that he is bound to perform the whole law.
All of you, who strive to be pardoned by the law, are withdrawn from
Christ ; you are deprived of the privilege. But we through the Spirit,
await the expected forgiveness by faith. Since, in Christ Jesus neither
circumcision avails any thing, nor uncircumcision ; but faith which
powerfully operates by love. Once you ran well ; who impeded you,
that you might not obey the truth ? This persuasion proceeds not from
him who invited you. A little leaven ferments the whole mass. I am
persuaded respecting you by the Lord, that you will retain the same
sentiments : but he that troubles you, whoever he may be, will bear the
punishment. And as to myself, brethren, if I still preach circumcision,
why am I still persecuted 7 In that case, the offence of the cross would
be abolished. I could wish, that they who subvert you, were even
separated. Now brethren, you have been invited to freedom : only use not that
freedom for an occasion to inordinate desire ; but through love assidu
ously serve each other. Since, the entire law is fulfilled by one pre
cept, even by this ; Thou shalt love thy neighbor as thyself. But if
you aJ«^rate and devour each other, beware, that you be not destroyed
by eacFother.
I command then ; Walk by the Spirit, and you will not fulfil the
desire of the flesh. For the flesh strives against the Spirit, and the
Spirit against the flesh ; and these are opposed to each other ; so that
you do not perform the things that you would wish. But if you are led
by the Spirit, you are not under the law. Now the works of the flesh
are manifest, which are these ; fornication, impurity, sensuality, idol-
37

290 APOSTOLIC PRODUCTIONS.
atry, magic, aversions, contentions, rivalries, resentments, disputations,
divisions, factions, envyings, murders, inebrieties, revelings, and things
similar to these ; concerning which I premonish you, even as I have
also previously asserted, that they who practise such things, will not
inherit the kingdom of God. But the fruit of the Spirit is love, joy,
peace, forbearance, gentleness, goodness, fidelity, benignity, self-gov
ernment : against such things there is no law. Besides, those who are
Christ's, have crucified the flesh, with the passions and desires. Since
we live by the Spirit, let us also walk by the Spirit.
Let us not be vain-glorious, provoking each other, envying each other.
Brethren, if a man be surprised into any fault, ye who are spiritual,
restore such an one in the spirit of meekness ; looking to yourself, lest
you also should be tempted. Bear each other's burdens, and thus fulfill
the law of Christ. For if any one thinks himself to be something, being
nothing, he deceives himself. But let every one try his own work ; and
then he will have triumph in himself alone, and not in another. For
every one will bear his own burden.
Now let him that is taught in the word, contribute of all good things
to him that teaches. Be not deceived ; God is not derided ; for what
ever a man sows, that he will also reap. So that he who sows into his
own flesh, will from the flesh reap destruction ; but he who sows into
his spirit, will from the spirit reap eternal life. Therefore, let us not
be weary in good conduct ; since at the proper period we shall reap, if
we do not faint. In conclusion, as we have opportunity, let us do good
to all, but particularly to those who belong to the family of faith.
You perceive how extensive a letter I have written to you with my
own hand. As many as desire to make a plausible display in the flesh,
such would compel you to be circumcised, only that they may not be
persecuted on account of the cross of Christ. For, not even do the
circumcised themselves keep the law ; yet, they wish you to be circum
cised, that they may triumph in your flesh. But far be it that I should
triumph, except in the cross of our Lord Jesus Christ, by which the
world is crucified to me, and I to the world. For in Christ Jesus neither
does circuntcision avail any thing, nor uncircumcision ; but, a new crea
tion. Now as many as shall walk by this rule, peace and mercy be to
them, even to the Israel of God.
In future, let no one assail me ; for I bear in my body the marks of
the Lord Jesus. Brethren, may the grace of our Lord Jesus Christ be
with your spirit. Amen !

THE LETTER OF PAUL TO THE EPHESIANS.
Paul, an apostle of Jesus Christ, by appointment of God, to the
saints who are at Ephesus, and to the faithful in Christ Jesus ; grace be
to you, and peace, from God our Father, and from the Lord Jesus
Christ. Praised be the God and Father of our Lord Jesus Christ, who has
endued us with every spiritual blessing in the heavenly dispensation
through Christ ; even as he has chosen us in him, before the formation
of the world, that we might be holy and blameless in his presence ;
having in love previously designated us as his adopted sons through
Jesus Christ, according to the good pleasure of his will, to the praise
of his distinguished beneficence, with which he has graciously favored
us through that Beloved Son ; by whom we have redemption through
his blood, the forgiveness of sins, according to his abundant kindness,
which he has made to overflow towards us in all wisdom and under
standing ; having made known to us the secret of his will, in accord
ance with his good design, which he previously formed in himself, for a
dispensation at the accomplishment of the time, to re-unite under one
head, even in Christ, all things that are in heaven, and on the earth ; —
in him, through whom we also have obtained an inheritance, previously
defined according to the purpose of him who performs all things agree
ably to the counsel of his own will ; that we who first trusted in Christ,
might be to the praise of his glory ; in whom you likewise confided,
having heard the doctrine of truth, even the gospel of your salvation ;
in whom also, having believed, you were sealed with that Holy Spirit of
promise, who is the pledge of our inheritance, for the deliverance of
those whom he has purchased for himself, to the praise of his glory.
On this account, I also, having heard of your faith in the Lord Jesus,
and love to all the saints, cease not to offer thanks for you, particularly
referring to you in my prayers, that the God of our Lord Jesus Christ,
the Father of glory, would give you a spirit of wisdom and revelation
in the acknowledgment of him ; cause the eyes of your heart to be en
lightened ; that you may know what is the hope of his invitation, and
what is the glorious abundance of his proffered inheritance among the
saints,} and what is the transcendent greatness of his power towards us
who believe, according to the operation of his powerful energy, which
he exerted in Christ, when he raised him from the dead, and seated him
at his own right hand in the celestial regions ; far above all empire, and
authority, and power, and dominion, and every name that is given, not
only in this, but also in the future world ; and has subjected all things
under his feet, and constituted him head over all things to the church,
which is his body, the plenitude of him who accomplishes all things :

292 APOSTOLIC PRODUCTIONS.
and has reanimated you, who were dead in transgressions and sins, in
which you formerly walked according to the practice of this world,
according to the prince of the power of the air, the spirit that now
operates powerfully in the sons of disobedience : among whom we all
likewise once lived, in the propensities of our flesh, fulfilling the dictates
of the flesh and of the passions ; and were by nature children of displea
sure, even as others. But God, being rich in mercy, through his great
love with which he affectionately regarded us, even when we were dead
in transgressions, has reanimated us together through Christ, (by grace
you are saved), and has raised us together, and has made us sit together
in heavenly places, through Christ Jesus ; that in the future ages he
might exhibit the abundant blessings of his grace, in his kindness towards
us through Christ Jesus. For by this grace you are saved, through faith ;
and this proceeds, not from yourselves, it is the gift of God : not from
works, lest any one should glory. Since we are his workmanship, cre
ated in Christ Jesus to good works, for which God before prepared us,
that we might walk in them.
Therefore, recollect, that you were once Gentiles in the flesh, who
were called the uncircumcision, by that which is termed the circumcision
in the flesh performed by hands ; that you were at that time without
Christ, being aliens from the citizenship of Israel, and strangers to the
covenants of promise, having no hope, and without God in the world.
But now, in Christ Jesus, you, who were formerly far off, are brought
near by the blood of Christ. For he is our peace, who has made both
one, and has thrown down the middle wall of separation between us ;
having abolished in his flesh the enmity, even the law of commandments
concerning ordinances ; that he might form in himself, from the two, one
new man, thus producing peace ; and that he might reconcile both to
God in one body by the cross, having destroyed by it the enmity ; and
he came and proclaimed peace to you that were far off, and to those that
were near. For through him we both have access by one Spirit to the
Father. Now therefore, you are no longer strangers and foreigners, but fellow-
citizens of the saints, and of the family of God, built on the foundation
of the apostles and prophets, Jesus Christ himself being the chief corner
stone ; on which the entire edifice, harmoniously connected, advances
to a holy temple in the Lord : on which you are also erected together,
for a habitation of God through the Spirit.
In consequence of this, I Paul am the prisoner, on account of Jesus
Christ, for preaching to you the Gentiles ; (since indeed, you have heard
the dispensation of the grace of God imparted to me in your behalf;
that by revelation was made known to me the secret ; as I have briefly
written before ; by which, when you read, you may perceive my knowl
edge in the new doctrine of Christ ; which in other ages was not made
known to the sons of men, as it is now revealed by the Spirit to his holy
apostles and prophets ; that the Gentiles should be joint-heirs, and a

PAUL'S LETTER TO THE EPHESIANS. 293
mutual body, and reciprocal partakers of his promise in Christ through
the gospel ; of which I was made a minister, according to the gift ofthe
grace of God, which was communicated to me by the energy of his
power : to me, who am by far the least of all saints, this grace was im
parted, that I should preach among the Gentiles the unsearchable bless
ings of Christ ; and cause all men clearly to see what is the secret dis
pensation, which from the commencement of ages was concealed in
God, who created all things ; that the multiplied wisdom of God might
now be made known by the church, to the principalities and powers in
heavenly places ; according to a perpetual purpose which he formed in
Christ Jesus our Lord ; by whom we have this freedom of speech, and
this access with confidence through faith in him). Therefore, I entreat
that I may not faint in these my afflictions for you, which are your
glory. For this reason, I bend my knees before the Father of our Lord
Jesus Christ, from whom the whole family in heaven and on earth is
named, that he would grant you, according to his abundant glory, to be
powerfully strengthened by his Spirit in the internal man ; that Christ
may dwell in your hearts through faith ; so that being rooted and
grounded in love, you may be completely enabled with all saints, amply
to comprehend what is the breadth, and length, and depth, and height
of this doctrine ; and to recognise the love of Christ, which surpasses
knowledge, that you may be replenished with all the fullness of God.
Now to him who is able to do superabundantly above all that we can
solicit or imagine, according to the power which strongly operates in us ;
to him be glory in the church by Christ Jesus, through all the successions
of an endless duration. Amen !
I, therefore, the prisoner in the cause of the Lord, beseech you, that you
walk in a manner worthy of the profession by which you are called ;
with all humility of mind and meekness ; with forbearance sustain one
another in love ; intensely laboring to preserve the unity of the Spirit in
the bond of peace. There is one body and one Spirit, even as you are
also invited in one hope of your profession ; one Lord, one faith, one
baptism ; one God and Father of all, who is over all, and pervading all,
and in you all.
Moreover, the gifts of Christ have been kindly bestowed on each one
of us, in due proportion. (Thus the scripture announces, When he
ascended on high, he led a multitude of captives, and imparted free
gifts to men. Now, this expression, He ascended, what does it imply,
but that he even descended to the lower region of the earth 7 He
who descended is the same as he who ascended far above all the
heavens, to accomplish all things). And he gave to some to be apostles ;
and some to be public teachers, some to be evangelists, and some to be
pastors and private teachers ; in order that he might perfect the holy,
accomplish the work of the ministry, form the body of Christ ; till we all
arrive to the unity ofthe faith, and ofthe knowledge ofthe Son of God,
to the state of perfect men, to the proportion of the entire maturity of

294 APOSTOLIC PRODUCTIONS.
Christ ; that we may no longer be children, fluctuating, and veered by
every wind of doctrine, through the fraudulent artifice of men, and by
the subtilty of systematic deception : but vindicating the truth in love,
may attain in all things to him who is the head, even Christ : from
whom the whole body appropriately united, and closely cemented, by
the supply of every joint, according to the energy proportionable to
every part, advances the body, to the improvement of itself in love.
I allege this therefore, and inculcate in the Lord, that you no longer
walk as the rest of the Gentiles walk, in the folly of their mind, having
the understanding darkened, being alienated from the life of God by
the ignorance which is in them, through the insensibility of their heart :
who, being devoid of a sense of shame, have surrendered themselves to
licentiousness, to the perpetration of all impurity with excess. However,
you have not thus learned Christ ; since indeed, you have heard him,
and have been instructed by him, even as the truth is in Jesus ; to put
off in reference to the former conduct, the old man who is depraved, in
compliance with the deceitful desires ; and to be renewed in the spirit
of your mind ; and to put on the new man, who, in conformity to
God, is created in righteousness and true holiness.
Therefore, discarding falsehood, let every one speak truth to his
neighbor ; for we are members of each other.
Should you be angry, do not sin : let not the sun go down upon your
wrath : nor give the slanderer any advantage over you.
Let him that stole, steal no more, but let him rather labor, acquiring
by his hands what is useful, that he may be able to bestow on him that
wants. Let no depraved discourse proceed from your mouth, but any thing
which is conducive to the purpose of improvement, that it may dispense
grace to the hearers. And do not afflict that Holy Spirit of God, by
whom you have been sealed to the day of redemption. Let all bitter
ness, and anger, and wrath, and clamor, and injurious language be ban
ished from you, with all malignity : and be kind to each other, tenderly
compassionate, freely forgiving each other, even as God, through Christ,
has freely forgiven you. Be therefore imitators of God as beloved chil
dren ; and walk in love, even as Christ loved us, and gave himself for
us, an offering and a sacrifice to God, of a delicious fragrance.
Moreover, let not fornication, or any impurity, or excessive indul
gence, be even named among you, (as becomes Christians) ; or indecen
cy, or unchaste scurrility, or double entendres, which are improper :
but rather, instructive discourse. For you know this, that no fornica
tor, or impure person, or immoderately passionate man, who is an idol
ater, has any inheritance in the kingdom of Christ and of God. Let
no man delude you by illusive doctrines ; for on this account the great
displeasure of God befalls the sons of disobedience. Be not therefore
partakers with them. For you were formerly darkness ; but now you
are light in the Lord : walk as children of light ; (since the fruit of the

PAUL'S LETTER TO THE EPHESIANS. 295
light is in all goodness, and righteousness, and truth); investigating
what is acceptable to the Lord. And do not participate in the fruitless
works of darkness but rather, even reprove them. For it is truly in
decorous to speak of those things which are committed by them in se
cret. But all things that are reproved are manifested by the light : for
whatever manifests is light. Therefore it declares, awake thou that
sleepest, and rise from the dead, and Christ will give thee light.
See therefore that you walk correctly, not as unwise, but as wise :
retrieving the time, because the days are evil. Therefore, be not in
considerate, but understand what is the will of the Lord. And be not
inebriated with wine, in which is profligacy ; but be replenished with
the Spirit ; communing with yourselves in psalms, and hymns, and spir
itual odes ; singing and chanting in your heart to the Lord ; ever giv
ing thanks for all things, to God even the Father, in the name of our
Lord Jesus Christ ; submitting yourselves to each other in the fear of
Christ. Wives submit yourselves to your own husbands, as to the Lord.
Since, the husband is the head of the wife, as Christ also is the head of
the church ; (and he is the Saviour of the body) : however, as the
church is subject to Christ, so let the wives be to their own husbands in
every thing.
Husbands, love your wives, as Christ also loved the church, and gave
himself for it ; that he might consecrate it, having purified it by the ab
lution of water, through the word ; that he might present to himself a
glorious church, having no blemish or defect, or any such thing ; but
that it might be holy and uncontaminated. Even thus, husbands ought
to love their wives, regarding them as their own bodies. He who loves
his wife, loves himself. Now no man ever yet hated his own person ;
but fosters and cherishes it, even as Christ nourishes the church ; since
we are members of his body ; we are of his flesh, and of his bones.
Agreeably to this, a man shall leave his father and mother, and be unit
ed to his wife, and they two shall be one person. This is an important
emblem, I mean, as it relates to Christ, and to the church. Moreover,
let every one of you so love his wife even as himself, and let the wife
take care that she respect her husband.
Children, obey your parents in the Lord, for this is right. Honor thy
father and thy mother, (which is the first commandment with a prom
ise), that it may be well with thee, and that thou mayst live long on the
earth. And fathers, provoke not your children to anger, but educate them in
the discipline and instruction of the Lord.
Servants, obey your masters according to the flesh, with fear and
trembling, in the honesty of your heart, as you obey Christ ; not with
eye-service as pleasing men ; but as the servants of Christ, performing
the will of God from the heart : doing service with cheerfulness, as to
the Lord, and not to men : knowing, that if any man have done good,

296 APOSTOLIC PRODUCTIONS.
he will receive as much for it from the Lord, whether he be enslaved
or free.
And masters, do the same to them, forbearing menaces ; knowing
that you yourselves also have a master in heaven, and that there is no
respect of persons with him.
Finally, my brethren, be strengthened in the Lord, and in the domin
ion of his power. Put on the panoply of God, that you may be able
to withstand the machinations of the enemy. For our conflict is not
with blood and flesh, but with principalities, with powers, with the rul
ers ofthis darkness, with the spirits of iniquity in high stations. There
fore, take up the complete armor of God, that you may be able to resist
in the evil day, and to stand, having conquered all. Stand, therefore,
having your loins girded about with truth, and putting on the breast
plate of righteousness ; having your feet shod with the preparation of
the good news of peace ; besides all, having taken up the shield of
faith, by which you will be able to extinguish all the fiery darts of the
evil one ; take also the helmet of salvation ; and the sword of the Spir
it, which is the word of God : imploring, at every season, with all prayer
and supplication in the Spirit, and watching thereto with all persever
ance, and solicitation for all the saints ; and particularly for me, that
utterance may be given to me, in opening my mouth with freedom, to
make known the secret of the gospel, for which I am an embassador in
chains ; that I may speak freely therein, as I ought to speak.
And further, that you may know the things which relate to me, and
how I am employed, Tychicus, a beloved brother, and faithful minister
in the Lord, will fully inform you ; whom I have sent to you for this
very purpose, that you might know our affairs, and that he might com
fort your hearts.
Peace be to the brethren, and love with faith, from God the Father,
and from the Lord Jesus Christ !
Grace be with all those who love our Lord Jesus Christ in integrity.
Amen!

THE LETTER OF PAUL TO THE PHILIPPIANS.
Paul and Timothy, servants of Jesus Christ, to all the holy in Christ
Jesus, who are at Phihppi, with the supervisors, and servants of the
church ; grace be to you, and peace, from God our Father, and from
the Lord Jesus Christ.
I offer thanks to my God on every recurrence to you, always, in every
prayer of mine, for you all, making supplication with joy, for your par
ticipation in the gospel, from the first day till now ; being persuaded of
this very thing, that he who has commenced a good work in you, will
advance it till the day of Jesus Christ : as it is just in me to be thus
affected towards you all, because you retain me in your hearts, all of
you being partakers of the blessing with me, as well in my imprison
ment, as in the defence and confirmation ofthe gospel. For God is my
witness, how very affectionately I love you all, in the tender sympathies
of Jesus Christ. And this I pray, that your love may enlarge still more
and more in all knowledge, and in all perception, so that you may dis
criminate things which differ ; and that you may be sincere and inoffen
sive, till the day of Christ ; being replenished with the fruit of righteous
ness, which is through Jesus Christ, to the glory and praise of God.
Besides, I wish you to understand, brethren, that my circumstances
have eventuated rather to the promotion of the gospel ; so that my im
prisonment in the cause of Christ is well known to the whole palace, and
to all others ; and that many of the brethren, more confidently trusting
in the Lord from my imprisonment, have been much more emboldened
fearlessly to proclaim the word.
Indeed, some preach Christ, even through envy and contention ; but
some, moreover, through benevolence. The former, in fact, preach
Christ from contention, not ingenuously, intending to add affliction to
my imprisonment : but the latter, from love, aware that I am appointed
for the defence of the gospel. What then 7 though, in any mode, whe
ther in pretence or in truth, Christ be proclaimed, yet, in this I rejoice,
and assuredly, will rejoice. For I know that this will conduce to my
salvation through your prayer, and the supply of the spirit of Jesus
Christ ; according to my earnest expectation and hope, that I shall in no
degree be disheartened ; but that with all liberty of speech, as ever, so
now also, Christ will be magnified in my body, whether by life or death.
Since, as it respects me, to live is Christ, and to die is gain. But if
permitted to continue in the flesh, this is the result of my labor ; yet I
know not. which I should prefer ; but I am in an uncertainty between
the two, having the wish to depart, and to be with Christ, which is
vastly better : however, to remain in the flesh is more requisite on your
account. And being confident ofthis, I am conscious that I shall abide,
38

298 APOSTOLIC PRODUCTIONS.
and shall still remain with you all, for your advancement and joy in the
faith ; that your triumph in Christ Jesus may abound through me, by
my presence with you again.
Only conduct worthily of the gospel of Christ, that whether I come
and see you, or be absent, I may learn concerning you that you stand
firmly in one spirit, with one mind striving together for the faith of the
gospel ; and in no respect terrified by the opposers ; which is to them
an evident indication of destruction, but to you of salvation, and that
from God. For to you it is graciously given, with regard to Christ, not
only to believe in him, but also to suffer for him ; having the same con
flict which you saw in me, and now hear to be in me.
If, therefore, there be any support in Christ, if any consolation from
love, if any participation of the Spirit, if any refined sympathies and
compassions ; consummate my joy, in that you cherish the same, having
the same love, united in soul, of one mind : doing nothing through strife
or vain-glory; but in humility of mind esteeming others as more excellent
than yourselves. Let not every one exclusively regard his own interests,
but each individual, also, the interests of others. Moreover, let this
mind be in you, which was also in Christ Jesus ; who, being in the
similitude of God, did not violently strive to resemble God ; but divested
himself, assuming the likeness of a servant, having been formed in
resemblance of men ; and being found in constitution as a man, humbled
himself, and became obedient to death, even the death of the cross.
And, therefore, God has most highly exalted him, and freely given him
a name which is superior to every appellation ; that in the name of
Jesus every knee should bend, of celestial, terrestrial, and subterranean
beings ; and that every tongue should acknowledge, that Jesus Christ is
Lord, to the glory of God the Father.
Therefore, my beloved, as you have always obeyed, not only as in my
presence, but now much more in my absence, work out your own salva
tion with fear and trembling, since it is God, who works in you both to
will and to perform, through his gratuitous benevolence. Do all things
without complaints and altercations ; that you may be blameless and
inoffensive, children of God, irreprehensible in the midst of an evasive
and perverse generation ; among whom shine as lights in the world ;
presenting the word of life ; to my triumph in the day of Christ, that I
have not inefficiently run, nor labored in vain. Indeed, if I am even
poured out on the sacrifice and public offering of your faith, I rejoice
and felicitate you all ; and in the same manner do you also rejoice and
congratulate me.
However, I hope in the Lord Jesus, instantly to send Timothy to
you, that I may also be encouraged, when I ascertain your situation :
since I have no other of congenial disposition, who will disinterestedly
attend to your affairs. (For all seek their own, not the things of Jesus
Christ.) But you know his practice, that as a son with a father, he
served with me in the gospel. I hope therefore, to send him imme-

PAUL'S LETTER TO THE PHILIPPIANS. 299
diately, as soon as I shall learn the result in respect to myself. But I
trust in the Lord that I shall presently visit you in person.
Yet I thought it necessary to send to you Epaphroditus, my brother,
and companion in labor, and fellow-soldier, but your messenger, and
the dispenser to my necessities. For he was exceedingly attached to
you all, and was greatly dejected, because you had heard that he was
sick. And indeed, he was sick, and near death : but God compas
sionated him, and not only him, but also me, lest I should have in
creased sorrow. I have therefore sent him with more dispatch, that
when you see him again, you may rejoice, and that I might be the less
afflicted. Receive him therefore in the Lord with all joy ; and hold
such in high estimation : because in consequence of the work of Christ,
he was even near death, having hazarded his life, that he might supply
the deficiency of your service to me.
Moreover, my brethren, rejoice in the Lord. To write the same
things to you, is not indeed unpleasant to me, and is safe for you.
Beware of dogs, beware of evil-doers, beware of the excision. For
we are the circumcision, who worship God in the spirit, and glory in
Christ Jesus, and trust not in the flesh : though I might have confidence
even in the flesh. If any other man appears to have confidence in the
flesh, I have more ; circumcised the eighth day, from the race of Israel,
from the tribe of Benjamin, a Hebrew of Hebrews ; concerning the law
a Pharisee ; with respect to zeal, persecuting the church ; as to the
righteousness which is by the law, irreproachable. But I regarded
those things which were gain to me, as loss for Christ. Yes doubtless,
and I estimate all things to be loss, in reference to the most excellent
knowledge of Christ Jesus my Lord ; for whom I have endured the pri
vation of all tilings, and regard them as dross, that I may gain Christ,
and be found in him, not having my own plan of forgiveness, which is
from the law, but that which is through faith in Christ, the plan of for
giveness which is from God, in consequence of faith : that I might
know him, and the power of his resurrection, and the participation of
his sufferings, being made conformable to his death ; if by any means
I might arrive at that future existence of the dead. Not as if I had al
ready attained, or were already consummated : but I pursue it, if, in
deed, I may but reach that for which I am even retained by Christ.
Brethren, I do not consider myself to have attained ; but one thing [I can
affirm], even forgetting the things which are behind, and reaching forth
to those which are before, I press along the line, for the prize of the
heavenly calling of God in Christ Jesus. Let as many of us, therefore,
as would be perfect, think thus ; and if in any thing you think other
wise, God will reveal even this to you. However, let us walk accord
ing to that which we have already attained.
Brethren, be jointly imitators of me, and observe those who thus
walk, as you have us for an example. (For many walk, of whom I

300 APOSTOLIC PRODUCTIONS.
have frequently informed you, and now apprise you, even weeping,
that they are the enemies of the cross of Christ ; whose end is destruc
tion, whose God is their appetite, and whose glory is in their shame ;
who are engrossed by earthly things). For our citizenship is in heaven :
from which we also expect a Saviour, the Lord Jesus Christ ; who will
transform our abject body, that it may resemble his exalted body, ac
cording to the energy by which he is able even to subject all things to
himself. Therefore, my dear and most amiable brethren, my joy and crown,
thus stand firmly in the Lord, my beloved.
I entreat Euodia, and I entreat Syntyche, to be of the same mind in
the Lord ; indeed, I solicit you, true companion, to aid those women
who have labored with me in the gospel, with Clement also, and with
my other co-operators, whose names are in the book of life.
Rejoice always in the Lord ; again I say, rejoice. Let your self-
control be known to all men. The Lord is near. Be not anxious in
any particular ; but in every thing let your petitions be made known to
God, by prayer and supplication, with thanksgiving, And the peace of
God which exceeds all comprehension, will guard your hearts and your
minds, in Christ Jesus.
Finally, brethren, all those things which are true, those which are
becoming, those which are equitable, those that are pure, those that are
kind, those that are reputable ; if there be any virtue, and if any
praise, contemplate these subjects. And perform the things which you
have learned, and received, and heard, and seen in me ; and the God
of peace will be with you.
Further, I rejoiced greatly in the Lord, that now your care of me
has ultimately revived ; in which you were indeed previously attentive,
but wanted opportunity. Not that I speak in relation to want : for I
have learned in whatever circumstances I am, to be contented. I know
both how to be abased, and I know how to be abundant: in every place,
and in all conditions, I am well instructed both to be amply nourished,
and to endure hunger, both to abound and to be destitute. I can do all
things through him who strengthens me.
However, you have done well, jointly dispensing relief in my afflic
tion. Moreover, Philippians, you also know, that in the commence
ment of my preaching the gospel, as I was departing from Macedonia,
no church had intercourse with me in the affair of giving and receiving,
except you alone : and that in Thessalonica you sent once, and a sec
ond time also, relief to my necessity. Not because I yet desire a
gift ; but I further desire that fruit may abound to your account. For
I have all that I wish, indeed, an abundance. I am fully satisfied,
having received from Epaphroditus your presents, — a fragrant odor,
an acceptable sacrifice, well-pleasing to God. And my God will sup
ply all your necessity, according to his illustrious blessings, through

PAUL'S LETTER TO THE PHILIPPIANS. 301
Christ Jesus. Now to our God and Father, be glory for ever and ever.
Amen !
Salute every saint in Christ Jesus. The brethren who are with me
salute you. All the Christians salute you, but principally, those of Ce
sar's household.
The favor of our Lord Jesus Christ be with you all. Amen !

THE LETTER OF PAUL TO THE COLOSSIANS.
Paul, an apostle of Jesus Christ by the will of God, and Timothy
our brother, to the holy and faithful brethren in Christ, among the Col
ossians, grace be to you, and peace, from God our Father, and the Lord
Jesus Christ.
We give thanks to the God and Father of our Lord Jesus Christ,
(always praying for you, having heard of your faith in Christ Jesus,
and love to all the saints), on account of the hope which is treasured
for you in heaven, of which you have before heard in the true word of
the gospel ; which has appeared to you, as also in all the world ; and
produces fruit, and increases, even as in you, since the day you heard
it, and knew the favor of God in truth ; as you also learned from Epa
phras, our beloved fellow-servant, who is in your behalf a faithful min
ister of Christ ; who has also declared to us your love in the Spirit.
For this reason, we also, from the day we heard it, have not ceased
to pray for you, and to implore that you may be filled with the knowl
edge of his will, in all spiritual wisdom and understanding ; that you
may walk deservedly of the Lord, so as to please him in all things, be
ing fruitful in every good work, and increasing in the knowledge of
God ; strengthened with all might, according to his glorious power, to
all patience, and endurance, with joy ; giving thanks to the Father, who
has qualified us for a part in the inheritance of the saints in light ; who
has rescued us from the dominion of darkness, and has transferred us
to the kingdom of his beloved Son: in whom we have deliverance, —
the pardon of sins ; who is a representation of the invisible God, the
first-produced of the entire creation : for by him all things were cre
ated, which are in heaven, and which are on earth, visible and invisible,
whether thrones, or dominions, or principalities, or powers ; all things
were created through him and for him ; and he precedes all things, and
in him all things subsist. And he is the head of his body, the church :
who is the beginning, the originally produced from the dead ; that he
might be rendered first in all things. For in him it has pleased the
Father that all fullness should dwell ; and by him to reconcile all things
to himself, having made peace through the blood of his cross ; by him,
indeed, whether things on earth, or things in heaven. And you, who
were formerly aliens and enemies in mind by iniquitous works, he has
even now reconciled, in the body of his flesh through death, to present
you holy and blameless, and unexceptionable, in his sight ; if you con
tinue established and inflexible in the faith, and unseduced from the
hope of the gospel, which you have heard, and which has been pro-

PAUL'S LETTER TO THE COLOSSIANS. 303
claimed to the whole human race ; of which I Paul was constituted a
minister. Now rejoice in my sufferings for you, and on my part receive what
may still remain of my afflictions in the body, on account of Christ, in
the place of his body, which is the church ; of which I was appointed a
minister, according to the dispensation of God which was given me in
reference to you, fully to proclaim the word of God ; even the secret,
which has been concealed from ages and from generations, but is now
disclosed to his saints ; to whom God wished to disclose what is the rich
glory of this secret among the Gentiles ; which is this, Christ is in you,
the hope of glory ; whom we preach, admonishing every man, and in
structing every man in all wisdom ; that we may present every man
perfect in Christ : for which I also labor and ardently contend, accord
ing to his energy, which powerfully operates in me.
For I would that you knew what earnest conflict I have for you, and
for those at Laodicea, and for as many as have not seen my face in per
son ; that their hearts may be comforted, being closely united in love,
and the richest and most assured understanding, to the acknowledge
ment of the secret truths of God ; in which are concealed all the trea
sures of wisdom and knowledge. And I assert this, lest any one should
deceive you by persuasive words. For though I am absent in the flesh,
yet I am with you in the spirit, rejoicing, and witnessing your order,
and the stability of your faith in Christ. As you have therefore received
Christ Jesus the Lord, so walk in him ; rooted and erected in him, and
established in the faith, as you have been taught, abounding in it with
grateful praise.
Beware, lest any man despoil you through a vain and delusive philo
sophy, according to the tradition of men, according to the elements of
the world, but not in conformity to Christ. For in him personally dwells
all the plenitude of the Deity : and you are replenished through him,
who is the head of all principality and power : in whom you are also
circumcised, in a mode not performed by hands, in discarding the body
of the flesh by the circumcision of Christ ; having been buried with him
in baptism, in which you were also raised with him through faith in the
energy of God, who raised him from the dead. And you, who were
dead in your sins, and in the uncircumcision of your flesh, God has re
animated together with Christ, having freely pardoned all your offences ;
having obliterated with respect to us, the hand-writing of ordinances
which was adverse to us, and has removed it, nailing it to his cross ; and
having despoiled principalities and powers, he has made a public exhibi
tion of them, and triumphed over them by the cross.
Therefore, let not any condemn you in food, or in drink, or respect
ing a festival, or new-moon, or the sabbaths ; which are a shadow of
future things ; but the body is of Christ. . Let no one deprive you of
the prize, who delights in affected humility, and veneration of angels,
intruding into those things which he has not seen, vainly inflated by his

304 APOSTOLIC PRODUCTIONS.
sensual mind. And not adhering to the Head, from whom the whole
body, supplied and connected by joints and sinews, advances with the
increase of God.
If you are dead with Christ from the elements of the world, why, as
though living in the world, are you subject to external rites, according
to the injunctions and theories of men ? [such as these], (Do not touch
things, nor taste, nor handle ; all of which are consumed in the use of
them) ; which have indeed a pretence of wisdom in capricious worship,
and humiliation, and in severity to the body, but only for a dishonorable,
worldly satisfaction.
Since therefore you are risen with Christ, seek those things which are
above, where Christ sits at the right hand of God. Attend to things
above, and not to things on the earth. For you are dead, and your life
is concealed with Christ in God. When Christ, our life, shall be mani
fested, then you will also be manifested with him in glory.
Subdue therefore your members that are on the earth ; incontinence,
impurity, unnatural propensities, evil passions, and inordinate desire,
which is idolatry : in consequence of which, the severe displeasure of
God awaits the sons of disobedience : with whom you also walked for
merly, when you lived among them. But now, do you also discard all
these ; rage, resentment, malice, evil-speaking, polluted conversation,
from your mouth. Be not false to each other, having put off the old
man with his deeds ; and having put on the new man, that is renewed
in knowledge, according to the likeness of him who created him : where
there is neither Gentile nor Jew, circumcision nor uncircumcision ;
barbarian nor Scythian, slave nor free-man : but Christ is all, and in
all. Put on therefore, as the chosen of God, holy and beloved, tender
mercy, kindness, humility of mind, meekness, patient endurance ; for
bearing each other, and freely forgiving each other, if any one have a
cause of complaint against another ; even as Christ has freely forgiven
you, so also do ye. And in addition to all these, put on love, which is
the bond of perfection. And let the peace of Christ preside in your
hearts, to which you have also been called in one body ; and be thankful.
Let the doctrine of Christ dwell richly among you ; teaching and ad
monishing each other in all wisdom ; singing, with grace in your hearts
to God, in anthems, and sacred melodies, and spiritual odes. And
whatever you do in word, or in deed, do all in the name of the Lord
Jesus, giving thanks to God, even the Father, through him.
Wives, be subordinate to your husbands, as is the duty of Christians.
Husbands, love your wives, and be not embittered against them.
Children, obey your parents in all things ; for this is highly accept
able in the Lord. Fathers, do not exasperate your children, lest they be
discouraged. Servants, obey in all things your masters according to the flesh ; not
with eye-service as pleasing men ; but in sincerity of heart, fearing God :

PAUL'S LETTER TO THE COLOSSIANS. 305
and in whatever you engage, pursue it heartily as to the Lord, and not
to men ; knowing that you will receive the recompense of an inherit
ance ; for you serve Christ the Lord. But he, who is unjust, will be
punished for the injustice which he has committed ; and there is no re
spect of persons. Masters, render to your servants justice and equity ;
knowing that you also have a master in the heavens.
Persevere in prayer, being vigilant in it with thanksgiving ; and at
the same time supplicating for us, that God would open to us a door of
utterance, to announce the new doctrine of Christ, for which I am even
in chains ; that as I ought to speak, I may make it manifest. Walk in
wisdom towards those who are without, redeeming the time. Let your
discourse be always with grace, seasoned with salt, that you may know
how you ought to answer every man.
All tilings respecting me Tychicus will communicate to you, who is a
beloved brother, and faithful minister, and fellow-servant in the Lord ;
whom I have sent to you for this very purpose, that you may know our
affairs, and may comfort your hearts ; with Onesimus a faithful and
beloved brother, who is one of you. They will inform you of the entire
state of things here.
Aristarchus, my fellow-prisoner salutes you, and Mark, son of the
sister of Barnabas, concerning whom you received instructions, (if he
comes to you receive him) ; and Joshua, called Justus, who are of the
circumcision. These are my only fellow-laborers in the kingdom of
God, who have been a comfort to me. Epaphras, who is one of you, a
servant of Christ, salutes you, always fervently striving for you in his
prayers, that you may stand perfect and fully persuaded in all the will
of God. For I testify in his behalf, that he has a great concern for you,
and for those in Laodicea, and those in Hierapolis. Luke, the beloved
physician, and Demas, salute you. Salute the brethren who are at
Laodicea ; and Nymphas, and the religious assembly that is in his house.
And when this letter is read to you, cause that it be also read in the
church of the Laodiceans ; and that you likewise read the letter from
Laodicea. And say to Archippus, Attend to the ministry which you
have received in the Lord, that you fully discharge it.
The salutation of Paul, with my own hand. Remember my impris
onment. Grace be with you !

3<J

THE FIRST LETTER OF PAUL TO THE
THESSALONIANS.
Paul, and Silvanus, and Timothy, to the church ofthe Thessalonians
in God the Father, and in the Lord Jesus Christ ; grace and peace to
you, from God our Father, and the Lord Jesus Christ.
We offer continual praise to God for you all, particularizing you in
our prayers ; incessantly recollecting your active faith, and laborious
love, and patient hope, through our Lord Jesus Christ, in the sight of
God, even our Father ; knowing, brethren, beloved of God, your favora
ble designation ; that our gospel came not to you in word only, but also
in power, and in the Holy Spirit, and in the most ample persuasion ;
even as you are conscious what description of persons we were among
you on your account. And you became imitators of us, and ofthe Lord,
having received the word in much affliction, with joy ofthe Holy Spirit ;
so that you were examples to all the believers in Macedonia, and in
Achaia. For from you the word of the Lord resounded not only in Mace
donia and Achaia ; but also in every place your faith towards God was
proclaimed, so that it became unnecessary for us to relate any thing. For
they themselves declare concerning us what a kind of introduction we
had to you, and how you turned to Deity from idols, to serve the living
and true God ; and to await his Son from heaven, whom he raised from
the dead, even Jesus, who rescues us from the impending vengeance.
For, you personally know, brethren, that our entrance among you
was not in vain. But when we had previously suffered, and had been
injuriously treated, as you are aware, at Philippi, we boldly preached to
you, through the assistance of our God, the gospel of God, amid so
great a contention. For our exhortation was not from error, nor from
impurity, nor in deception ; but as God regarded us worthy to be
entrusted with the gospel, so we speak ; not as pleasing men, but God,
who tries our hearts. For neither did we at any time use flattering
words, as you know, nor a pretext of covetousness ; (God is witness) ;
nor did we seek glory from men, neither from you, nor from others ;
though we might have had influence as the apostles of Christ. But we
were gentle among you, as a nursing-mother cherishes her own children.
Being thus tenderly affectionate towards you, we delighted to impart to
you not only the gospel of God, but also our own lives, because you
were endeared to us. For you remember, brethren, our labor and toil ;
that working night and day, so as not to burden any of you, we preach
ed to you the gospel of God. You are witnesses, and God also, how
piously, and justly, and innocently, we conducted ourselves among you
that believe : as you know how we encouraged and comforted every one

PAUL'S FIRST LETTER TO THE THESSALONIAS. 307
of you, as a father does his children, and charged you to walk worthily
of God, who has invited you to his kingdom and glory.
In consequence of this, we also incessantly praise God, that when
you received the word of God which you heard from us, you embraced
it not as the word of men, but, (as it is in truth), the word of God, which
also efficiently works in you who believe. For you, brethren, became
imitators of the churches of God in Judea, which are in Christ Jesus ;
since you also suffered the same things from your own countrymen, even
as they did from the Jews ; who both killed the Lord Jesus and the pro
phets, and have persecuted us ; and they do not please God, and are
adverse to all men ; not suffering us to declare salvation to the Gentiles ;
thus constantly filling up the measure of their sins : but vengeance has
befallen them to the greatest extremity.
Now we, brethren, bereaved of you for a short period, in person, not
in heart, have more abundantly endeavored with great earnestness to
see your face. We would therefore have come to you, (even I Paul),
once and a second time ; but the adversary hindered us. For what will
be our hope, or joy, or crown of triumph 7 Will not even you, in the
presence of our Lord Jesus Christ, at his appearance 7 You are indeed
our glory and joy.
Therefore, being no longer able to endure the uncertainty, we acqui
esced in being left alone at Athens ; and sent Timothy our brother, and
a co-operator with God in the gospel of Christ, to support you, and to
comfort you concerning your faith ; that no one might be shaken by
these afflictions ; since you yourselves know that we are exposed to
these. For truly, when we were with you, we previously informed you
that we should suffer affliction ; even as it occurred, and as you are
aware on this account also, when I could no longer bear the anxiety, I
sent to ascertain your faith, lest by any means the tempter had seduced
you, and our labor proved in vain.
But now, Timothy having returned to us from you, and brought to us
the grateful news of your faith and love, and that you always have a
favorable remembrance of us, ardently wishing to see us, as we also do
to see you ; for this reason, brethren, we were consoled respecting you
in all our affliction and distress, even by your faith : so that now we live,
provided you stand firmly in the Lord. For what gratitude can we re
turn to God relative to you, for all the joy with which we rejoice in your
behalf before our God ; night and day most abundantly entreating to
see your face, and to make up the deficiencies of your faith 7
Now may God himself even our Father, and our Lord Jesus Christ,
direct our way to you ; and may the Lord cause you to abound and
overflow in love to each other, and to all, even as we do towards you ;
so that your hearts may be established blameless in holiness before our
God and Father, at the coming of our Lord Jesus Christ, with all his
saints.

308 APOSTOLIC PRODUCTIONS.
Moreover, brethren, we therefore beseech and exhort you by the Lord
Jesus Christ, as you have learned from us how you ought to walk, and
to please God, that you would abound more and more. For you know
what commandments we gave you by commission from the Lord Jesus.
Since this is the will of God, even your purification, that you should
abstain from incontinence ; that every one of you should know how to
retain his person in purity and honor ; not in the excess of passion,
even as the Gentiles who know not God ; that no one should circumvent
or defraud his brother in any particular, because the Lord is the avenger
of all such, as we have also apprised you before, and testified. For
God has not summoned us to impurity, but to holiness. He therefore
who despises this precept, rejects not man, but God, who has even im
parted to us his Holy Spirit for our benefit.
Now, concerning fraternal love, you do not require that I should write
to you, for you yourselves are divinely instructed to love each other :
and indeed, you do practise this towards all the brethren, that are in all
Macedonia. But we exhort you, brethren, that you increasingly abound ;
and that you earnestly endeavor to live quietly, and to perform your own
business, and to work with your own hands, as we commanded you ; that
thus you may walk becomingly towards those who are without, and that
you may want nothing.
Further, we wish you to be informed, brethren, concerning those who
are deceased ; that you may not lament, even as others, who have no
hope. For since we believe that Jesus died and arose, thus also, God
will bring with him, through Jesus, those also that are dead. For this
we declare to you on the word of the Lord, that those of us who shall
be left alive at the coming of the Lord, will not precede those who are
dead. For the Lord himself will descend from heaven with a command,
with the voice of an archangel, and with the trumpet of God ; and the
dead in Christ will rise first : subsequently, we who are left alive, will
together with them be caught up into the clouds, to meet the Lord in
the air ; and thus shall we always be with the Lord. Therefore, com
fort each other with these words.
Besides, in relation to the times and the seasons, brethren, you have
no occasion that I should write to you, for you are individually assured,
that the day of the Lord is coming as a thief in the night. When men
shall say, Peace and safety ; then sudden destruction will come upon
them, like anguish upon her who is in parturition, and they cannot
escape. But brethren, you are not in darkness, that the day should surprise
you like a thief. You are all sons of light, and sons of the day ; we
are not of the night, nor of darkness. Therefore, let us not sleep even
as others ; but let us be vigilant and temperate. For those that sleep,
sleep by night ; and those that are inebriated, are inebriated by night.
But let us, who are of the day be self-governed, putting on the breast-

PAUL'S FIRST LETTER TO THE THESSALONIANS. 309
plate of faith and love, and for a helmet the hope of salvation. For
God has not designated us to severe displeasure, but to the attainment of
salvation through our Lord Jesus Christ ; who died for us, that, whether
we live or die, we may live together with him. Therefore, console each
other, and instruct one another, as indeed you do.
Now we entreat you, brethren, to acknowledge those who labor among
you, and superintend you in the Lord, and admonish you, and to regard
them with pre-eminent love, in consequence of their office : remaining
at peace among yourselves.
Moreover, we exhort you, brethren, admonish the disorderly, comfort
the faint-hearted, sustain the feeble, be forbearing towards all. See
that none render evil for evil to any ; but ever follow that which is good
both among yourselves, and towards all.
Ever rejoice. Pray incessantly. In every condition give thanks :
since this is the will of God, in Christ Jesus, respecting you.
Extinguish not the Spirit. Despise not instructions. Investigate all
things ; firmly retain that which is good. Avoid all appearance of evil.
And may the God of peace himself sanctify you entirely ; may your
whole constitution, — the spirit, and the life, and the body, — be pre
served blameless to the appearance of our Lord Jesus Christ ! He who
calls you is faithful ; and he will perform it.
Brethren pray for us. Salute all the brethren with a pious kiss. I
adjure you by the Lord, that this letter be read to all the holy brethren.
The favor of our Lord Jesus Christ be with you !

THE SECOND LETTER OF PAUL TO THE
THESSALONIANS.
Paul, and Silvanus, and Timothy, to the church ofthe Thessalonians
in God our Father, and the Lord Jesus Christ ; grace to you, and peace,
from God our Father, and the Lord Jesus Christ.
We ought to thank God always with respect to you, brethren, as it is
proper, because your faith advances exceedingly, and the love of every
one of you towards each other abounds ; so that we ourselves glory in
you among the churches of God, for your patience and faith in all your
persecutions and afflictions which you endure ; as an evident indication
of the righteous judgment of God, that you may be rendered worthy of
the kingdom of God, for which you even suffer : since, it is a just thing
with God, to recompense affliction to those who afflict you ; but to you
who are afflicted, rest with us, when the Lord Jesus shall be manifested
from heaven, with his powerful angels, in a flame of fire, inflicting ven
geance on those who do not acknowledge God, and obey not the gospel
of our Lord Jesus Christ. Those will suffer a sentence of perpetual
destruction from the face of the Lord, and from the glory of his pow
er ; in that day when he will come to be glorified in his saints, and to
be admired among all those, who have believed ; (since our testimony
was accredited among you). For this purpose indeed we always pray
for you, that our God would render you worthy of this call, and accom
plish with power every kind intention of beneficence, and work of faith ;
that the name of our Lord Jesus Christ may be glorified in you, and you
in him, according to the grace of our God, and of our Lord Jesus
Christ. Further, we entreat you brethren, respecting the appearance of our
Lord Jesus Christ, and our assembling to him, that you be not suddenly
shaken in mind, nor troubled either by any declaration of the spirit, or
by any expression, or by any letter as from us, as if the day of the
Lord were instantly approaching. Let no one deceive you by any
means; for [it will not arrive], till there come first an apostacy, and
the man of sin, the son of destruction be displayed, who opposes, and
exalts himself above every one that is entitled God, or is an object
of adoration ; so that he sits in the temple of God, representing him
self to be God. Do you not remember, that, when I was yet with you,
I communicated to you these things 7 And now, you know what pre
vents him from being displayed in his own time. For the secret of
iniquity already operates ; only when that, which to this time restrains,
shall be removed ; then indeed, the lawless one will be disclosed, whom

PAUL'S SECOND LETTER TO THE THESSALONIANS. 311
the Lord will consume by the breath of his mouth, and will destroy by
the radiance of his advent : even him, whose appearance is according
to the active exertion of the adversary, with all imposture of miracles,
and of signs, and wonders, and with every iniquitous deception among
those who are destroyed ; because they received not the love of the
truth, that they might be preserved. And for this cause God will leave
them to the powerful operation of error, so that they will believe the
falsehood ; and thus, they all may be condemned, who believed not the
truth, and took pleasure in iniquity.
However, we ought always to give thanks to God for you, brethren,
beloved of the Lord, that God from the commencement chose you to
salvation through purification of the Spirit, and belief of the truth ; for
which purpose, he has called you by the gospel which we preach, to the
attainment of the glory of our Lord Jesus Christ. Thus therefore,
brethren, stand firmly, and retain the instructions which you have re
ceived, either by word, or our letter. Now may our Lord Jesus Christ
himself, and God, even our Father, who has loved us, and has given us
perpetual consolation and good hope through favor, comfort your hearts,
and establish you in every good doctrine and duty !
Moreover, brethren, pray for us, that the word of the Lord may rap
idly advance, and be highly distinguished, even as it is among you ; and
that we may be delivered from ungovernable and vicious men ; for all
have not fidelity •¦ but the Lord is faithful ; who will establish you, and
keep you from the evil one. And we confide in the Lord concerning
you, that you both perform, and will perform, the things which we com
mand you. And may the Lord direct your hearts to the love of God,
and to the patience of Christ !
Now we charge you, brethren, in the name of our Lord Jesus Christ,
to withdraw yourselves from every brother who walks irregularly, and
not agreeably to the instruction which they received from us. For you
personally know how you ought to imitate us ; since we did not conduct
disorderly among you ; nor did we eat any man's bread for nothing ;
but with labor and toil, we worked night and day, that we might not
burden any of you ; not because we have no right ; but to render our
selves an example to you, that you might imitate us. For, even when
we were with you, this we commanded you, that if any one will not
work, neither let him eat. Yet, we hear that some among you walk
disorderly, doing nothing, but are officiously employed. Now those who
are such we command, and exhort by our Lord Jesus Christ, that they
labor with quietness, and eat their own bread. And as for you, breth
ren, faint not in doing good. And if any one obey not our word by
this letter, note that person, and do not associate with him, that he may
be ashamed. Yet, consider him not as an enemy, but admonish him as
a brother.

312 APOSTOLIC PRODUCTIONS.
Now may the Lord of Peace himself give you peace always, in every
respect ! The Lord be with you all !
This is the salutation of Paul with my own hand, which is a token in
every letter : Thus I write. May the grace of our Lord Jesus Christ
be with you all. Amen !

THE FIRST LETTER OF PAUL TO TIMOTHY.
Paul, an apostle of Jesus Christ, by the institution of God, our Pre
server, and Christ Jesus our hope ; to Timothy, my real son in the
faith ; grace, mercy, and peace, from God our Father, and Christ Jesus
our Lord.
As I entreated you to continue at Ephesus, when I went to Macedo
nia, that you might charge some not to inculcate other doctrine, nor
give attention to fables and endless genealogies, which cherish disputa
tions, rather than the dispensation of God which is by faith : —
(Now the design of the injunction is love, from a pure heart, and a
good conscience, and undissembled faith ; from all which some having
erred, have turned aside to frivolous discussion ; desiring to be teachers
of the law, yet not understanding what they say, nor respecting what
they confidently affirm. However, we know that the law is excellent,
if a man use it legitimately ; assured of this, that a law is not enacted
in reference to a righteous man, but for the lawless and refractory, for
the irreligious and for sinners, for the impious and profane, for violent
assaulters of fathers, and violent assaulters of mothers, for assassins, for
the incontinent, for men of unnatural passions, for kidnappers, for liars,
for perjured persons, and if there be any other thing that is opposed to
salutary doctrine ; according to the glorious gospel of the blessed God,
with which I have been entrusted. And I thank Christ Jesus my Lord,
who has endued me, that he regarded me faithful, placing me in the
ministry ; who was previously a defamer, a persecutor, and an oppressor.
But I obtained mercy, because I acted ignorantly through unbelief.
And the grace of our Lord has superabounded, with that faith and love
which are in Christ Jesus. This is a true doctrine, and worthy of uni
versal reception, that Christ Jesus came into the world to save sinners;
of whom I am the first. However, for this cause I obtained mercy, that
in me, as the first, Jesus Christ might exhibit all forbearance, for an
exemplification to those who should afterwards believe in him to ever
lasting life. Now to the King eternal, imperishable, invisible, to God
alone, be honor and glory for ever and ever. Amen) !
I commit this charge to you, son Timothy, in conformity to preceding
instructions relative to you, that by them you may achieve a good war
fare ; retaining faith and a good conscience ; which some having thrust
away, have made shipwreck with respect to faith : of whom are Hyme
neus and Alexander, whom I have delivered to the adversary, that they
may be taught not to speak impiously.
I exhort, therefore, first of all, that supplications, prayers, interces
sions, and grateful praises, be offered in behalf of all men ; for kings,
and for all who are in high station ; that we may pass a quiet and
40

314 APOSTOLIC PRODUCTIONS.
peaceful life, in all piety and integrity. Since, this is good and accep
table in the sight of God our Saviour, who requires that all men should
be saved, and come to the acknowledgment of the truth. For there is
one God, and one Mediator also between God and men, the man Christ
Jesus ; who gave himself a ransom for all, a doctrine to be attested at
proper periods ; of which I was appointed a herald and an apostle, (I
speak the truth, and am not false) ; an instructer ofthe Gentiles in faith
and truth.
I command, therefore, that men pray in every place, lifting up holy
hands without anger and doubtful perplexity : in like manner, that
women also adorn themselves in decorous attire, with modesty and
moderation ; not with plaited hair, or gold, or pearls, or extravagant
dress ; but (which becomes women professing the worship of God), with
good works. Let a woman learn in quietness with all submission. For
I do not permit a woman to teach, or to usurp authority over a man, but
she must be quiet : since Adam was formed first, and then Eve. And
Adam was not [first] deceived ; but the woman, having been deceived,
was in the transgression. Yet, she shall be saved by means of parturi
tion : provided they live in faith, and love, and holiness, with sobriety
of mind.
This is a correct remark, that, if any man ardently wishes a spiritual
superintendency, he earnestly desires an honorable employment. Such
a superintendent, then, must be blameless, married to one wife only,
vigilant, prudent, decorous, devoted to hospitality, qualified to instruct,
not inordinately attached to wine, no violent assaulter ; but mild, not
contentious, not avaricious ; one who properly presides over his own
family, having his children in subjection with all seriousness ; (for if any
one knows not how to govern his own family, how can he take care of
the church of God) ? Not a new convert, lest being inflated with vanity,
he incur the censure of the slanderer. Moreover, it is also necessary,
that he should have a good testimony from those who are without, lest
he fall into reproach, and the snare of the calumniator.
In a similar manner, let the spiritual servants be serious, not deceit
ful, not addicted to much wine, not sordidly attached to gain, retaining
the disclosure of the faith with a pure conscience. And let even these
be first proved, then let them perform their official duties, being irre
proachable. Let the women likewise be serious, not calumniators,
watchful, faithful in all things. Let the servants of the church be re
spectively married to one wife only, rightly ruling their children and
their own families. For those who have properly discharged the office
of a spiritual servant, acquire to themselves an honorable grade, and
great freedom of speech in the faith which is in Christ Jesus.
Hoping soon to visit you ; but should I delay, I now write these
things to you, that you may know how you ought to conduct yourself in
the house of God, which is the assembly ofthe living God.

PAUL'S FIRST LETTER TO TIMOTHY. 315
The new doctrine of piety, which is the pillar and basis of the truth,
is incontestably great. God was displayed in humanity, vindicated by
the Spirit, viewed by celestial messengers, proclaimed to the Gentiles,
accredited in the world, exalted to glory.
Further, the Spirit expressly declares, that, in latter periods, some
will apostatize from the faith, giving attention to spirits of deceit, and
to doctrines of fiends ; through the hypocrisy of those who utter false
hoods ; whose own conscience is cauterized ; who interdict marriage,
and command to abstain from certain descriptions of food, which God
has created to be participated with grateful praise, by those who believe
and know the truth. For every creature of God is good, and nothing is
to be rejected, [provided it be] received with thanksgiving ; since it is
consecrated through the command of God, and by prayer.
If you remind the brethren of these things, you will be a good minister
of Jesus Christ, nourished in the words of the faith, and of the good
doctrine which you have thoroughly understood. Moreover, reject pro
fane and anile stories ; and exercise yourself to piety. For corporeal
exertion is of minor advantage ; but piety is advantageous in all re
spects, having a promise of the present, and of the future life. This is a
faithful declaration, and deserving of all acceptance. For on this ac
count we both labor and endure reproach, because we trust in the living
God, who is a Preserver of all men, particularly of those who believe.
These things enjoin and teach.
Let no man despise thy youth ; but be an example to the believers
in doctrine, in conduct, in love, in fidelity, in purity. Till I arrive,
attend to reading, to exhortation, to instruction. Neglect not the en
dowment that is in you, which was imparted to you through prediction,
with the imposition ofthe hands of the seniority. Revolve these things ;
be occupied in them ; that your usefulness may be apparent in all
things. Attend to yourself, and to your doctrine ; have stability in
these respects ; for, in doing this, you will both save yourself, and those
that hear you.
Do not harshly reprove an aged man, but exhort him as a father ;
and the younger men as brethren ; the aged women as mothers ; the
younger as sisters with all purity.
Support widows who are truly destitute. But if any widow has chil
dren, or grand-children, let them learn, in the first place, to treat their
own family with kindness ; and to render reciprocal benefits to their
progenitors ; for this is good and acceptable in the sight of God. Now
she who is truly a widow, and left entirely alone, hopes in God, and
continues in supplications and prayers night and day : but she who lives
luxuriously, is dead while she lives. And these things inculcate, that
they may be blameless. But if any one does not provide for his own
relatives, and especially for those of his own family, he has renounced
the faith, and is worse than an unbeliever.

3X6 APOSTOLIC PRODUCTIONS.
Let not a widow be registered under sixty years of age, having been
the wife of one husband, well reputed for beneficent deeds ; if she has
educated children, if she has lodged strangers, if she has washed the
feet of the Christians, if she has relieved the afflicted, if she has dili
gently followed every good work. But reject younger widows ; for
when they become impatient of Christian self-direction, they wish to
marry ; incurring guilt, because they have discarded their first fidelity.
And at the same time they learn also to be idle, going about from house
to house ; and not only idle, but also frivolous and officious, commu
nicating what is indecorous. I advise therefore, that the younger
widows marry, bring up children, superintend the family, give no occa
sion of malediction to the adversary. For some have already turned
aside after the adversary. If any believer of either sex has widows, let
such support them, and let not the church be burdened, that it may sus
tain those who are really widows.
Let the presbyters who preside well, be regarded worthy of double
reward; particularly, those who labor in preaching, and instruction.
For the scripture says, Thou shalt not muzzle the ox that is treading
out the grain : and, The workman is deserving of his compensation.
Do not receive an accusation against a presbyter, except on the tes
timony of two or three witnesses. Those who sin reprove before all,
that even others may fear. I charge you in the presence of God, and
of the Lord Jesus Christ, and of the chosen angels, that you attend to
these things without prejudice, doing nothing by partiality.
Impose hands hastily on no one ; and partake not in the sins of others.
Keep yourself pure. (Drink not water only any longer, but use a little
wine in reference to the stomach, and your numerous infirmities).
The sins of some men are previously manifest, preceding to judg
ment ; but they succeed others. And in a similar manner, the good
works of some are antecedently manifest ; and those, which are other
wise, cannot be concealed.
Let as many servants as are under dominion, regard their own mas
ters as deserving of all honor, that the name of God, and his doctrine
may not be impiously traduced. And let not those, who have believing
masters, despise them, because they are brothers ; but let them serve
the more willingly, because those, who jointly partake of the benefit,
are believing and beloved. These things teach and exhort.
If any man teach otherwise, and accede not to the salutary precepts of
our Lord Jesus Christ, and to the doctrine which is according to piety,
he is inflated, knowing nothing, but is distracted respecting questions
and verbal discussions, from which proceed envy, contention, abusive
language, evil suspicions, perverse disputations of men of depraved
minds, and destitute of the truth, supposing that piety is gain. From
such withdraw yourself.
But piety with a competency is great gain. For we brought nothing
into this world, and it is evident that we cannot carry any thing out.

PAUL'S FIRST LETTER TO TIMOTHY. 317
Having therefore food and covering, let us consider these as sufficient.
But they who determine to be rich, fall into temptation and a snare, and
into many inconsiderate and injurious desires, which plunge men into
ruin and destruction. For the love of money is the root of all these
evils ; which while some excessively desired, they have entirely deviated
from the faith, and have pierced themselves all around with numerous
sorrows. But thou, O man of God, escape these things ; and pursue integrity,
piety, fidelity, love, patience, mildness. Maintain the good contest of
faith ; grasp eternal life, to which you have been called, and have made
a good profession before many witnesses. I charge you in the presence
of God, who animates all things, and of Jesus Christ, who before Pon
tius Pilate witnessed a good profession, that you keep this command
ment, uncontaminated and irreprehensible, till the appearance of our
Lord Jesus Christ ; which in the proper period, he will manifest, who is
the blessed and only Potentate, the King of kings, and Lord of lords ;
who alone has immortality, inhabiting inaccessible light ; whom no man
has seen, or can see ; to whom be honor and everlasting dominion.
Amen !
Charge the rich in this world not to be high-minded, nor to confide in
the uncertainty of riches, but in the living God, who liberally imparts to
us all things for our enjoyment ; to do good, to be rich in good works,
ready to distribute, willing to bestow ; treasuring for themselves a good
foundation against the future, that they may seize eternal life.
O Timothy, keep that which is committed to your trust, avoiding
profane emptiness of speech, and oppositions of knowledge falsely so
denominated ; which some, having professed, have erred concerning the
faith. Grace be with you !

THE SECOND LETTER OF PAUL TO TIMOTHY.
Paul, an apostle of Jesus Christ, by the will of God, agreeably to the
promise of life in Christ Jesus, to Timothy my beloved son ; grace,
mercy, and peace, from God the Father, and from Christ Jesus our
Lord! I offer thanks to God, whom I religiously serve, after the example of
my ancestors, with a pure conscience, that I have an unceasing remem
brance of you in my prayers night and day ; ardently desiring to see
you, (being mindful of your tears), that I may be filled with joy ; and
retaining in recollection the unfeigned faith that is in you, which first
dwelt in your grand-mother Lois, and your mother Eunice ; and I am
persuaded that it remains also in you.
For this reason, I remind you to incite the free gift of God, which is
in you by the imposition of my hands. For God has not given us a
spirit of cowardice, but of courage, and of love, and of a sound mind.
Be not therefore ashamed of the testimony of our Lord, nor of me
his prisoner ; but participate in the afflictions of the gospel, according
to the power of God ; who has saved us, and called us with a holy invi
tation, not according to our works, but in conformity to his own purpose,
and the grace which was bestowed on us in Christ Jesus, before the re
mote dispensations ; but which is now manifested by the appearance of
our Saviour Jesus Christ, who has destroyed death, and spread abroad
the light of everlasting life by the gospel : in reference to which I was
appointed a herald, and an apostle, and a teacher of the Gentiles. For
which cause I also suffer these chains : but I am not disheartened ; for
I know in whom I have confided, and I am convinced that he is able to
keep that which I have deposited with him, against that day.
Retain the summary of sound precepts, which you have heard from
me, with the faith and love which are in Christ Jesus. That honorable
office, which was entrusted to you, keep, by the assistance of the Holy
Spirit which dwells in us.
You know this, that all those of Asia have turned from me ; of whom
are Phygellus and Hermogenes. May the Lord impart mercy to the
family of Onesiphorus ! for he has often refreshed me, and has not been
ashamed of my chain ; but when he was in Rome, he searched for me
very diligently, and found me. The Lord grant to him thats he may
obtain mercy from the Lord in that day ! And in respect to his many
services in Ephesus, you are very well aware.
Consequently, my son, be strong in the favor which is by Jesus Christ.
And the things which you have heard from me in the presence of many
witnesses, these commit to faithful men, who will be able also to instruct
others. Therefore, endure difficulties as a good soldier of Jesus Christ.

PAUL'S SECOND LETTER TO TIMOTHY. 319
No man, engaged in war, is involved in the affairs of this life ; that
he may please him, under whom he is enlisted. And if any one contend
[in the public games,] he is not crowned, unless he contend legally. The
husbandman must first labor, and then partake of the fruits. Consider
what I say ; and the Lord will give you understanding in all things.
Remember Jesus Christ of the lineage of David, who was raised from
the dead according to the gospel which I preach ; for which I suffer
hardships even to bonds, as a malefactor ; but the word of God has not
been bound. Therefore I endure all things on account of the chosen,
that they may also obtain the salvation which is through Christ Jesus,
with eternal glory. This is a true doctrine ; for if we have died with
him, we shall also live with him ; if we endure, we shall also reign with
him ; if we renounce him, he will also renounce us ; though we are
faithless, he remains faithful ; he cannot deny himself.
Remind them of these things, charging them before the Lord, not
to engage in verbal contentions, which are of no utility, but conduce to
the subversion of the hearers. Sedulously endeavor to present yourself
before God as approved, as a workman who has no cause to be ashamed,
rightly dividing the word of truth. But avoid profane and empty decla
mations ; since they that use them will advance to more impiety ; and
their discourse will eat like a gangrene : of which number are Hymene
us and Philetus ; who have deviated with respect to the truth, asserting
that the resurrection is already past ; and subvert the faith of some.
However, the firm foundation of God stands, having this inscription ;
The Lord approves those who are his ; and, Let every one, who pro
fesses the name ofthe Lord, depart from iniquity. But in a great house
there are not only vessels of gold and silver, but also of wood and earth ;
some indeed for honorable, but others for dishonorable uses. If there
fore any one entirely purify himself from such things, he will be a vessel
to honor, consecrated, and serviceable to the master, and prepared for
every good use.
Moreover, fly from youthful desires, and assiduously follow righteous
ness, fidelity, love, peace, in connexion with those who invoke the Lord
from a pure heart. Avoid also foolish and unlearned inquiries, con
scious that they produce contentions ; and a servant of the Lord must
not contend ; but must be gentle to all, qualified to teach, and to en
dure evil ; with mildness instructing opposers ; since God may turn
their mind to an acknowledgment of the truth ; and that being rescued
alive from the snare of the enemy, they may be preserved to perform
the divine will.
Further, know this, that in the last days, difficult periods will arrive.
For men will be selfish, avaricious, arrogant, ostentatious, impious, dis
obedient to parents, ungrateful, unholy, without natural affection, per
fidious, calumniators, licentious, fierce, despisers of those who are good,
treacherous, rash, frivolously aspiring, lovers of pleasure rather than

320 APOSTOLIC PRODUCTIONS.
lovers of God ; having a form of holiness, but discarding its power :
from such also turn away. For of this description are those who in
sinuate themselves into families, and deceive inconsiderate women,
burdened with sins, decoyed by various desires, ever learning, and never
able to come to the acknowledgment of the truth. Now, as Jannes and
Jambres resisted Moses, so do these also oppose the truth ; persons of
depraved minds, not enduring the trial of the faith. But they will not
proceed far ; for their folly will appear plainly to all, as that of the
others also did.
Moreover, you have accurately traced my doctrine, conduct, inten
tion, fidelity, forbearance, love, patience, persecutions, sufferings ; what
befell me at Antioch, at Iconium, at Lystra ; what persecutions I endur
ed ; but from all the Lord delivered me. And indeed, all who deter
mine to live religiously in Christ Jesus, will suffer persecution.
But iniquitous men and impostors will become worse and worse,
deceiving, and being deceived. However, remain in the things which
you have learned, and have been convinced of by proof, knowing from
whom you have learned them ; and that from a child you have known
the holy scriptures, which are able to make you wise to salvation, through
faith which is in Christ Jesus. Every divinely inspired composition is
useful for doctrine, for reproof, for instruction in righteousness, that the
man of God may be complete, entirely qualified for every good work.
I charge you, in presence of God, and of Jesus Christ, who will
judge the living and the dead, at his appearance, and in his kingdom ;
preach the word ; be watchful over them ; confute, reprove, admonish
in season, out of season, with the utmost patience of instruction. For
the time will come when they will not endure sound instruction ; but
will accumulate teachers to themselves, according to their own eager
desires, having an insatiable curiosity ; and they will indeed withhold
their attention from the truth, and will be turned to fables. But be
self-directed on all occasions, endure adversity, perform the work of an
evangelist, consummate your ministry.
For I am already offered, and the time of my departure is near. I
have achieved the good conflict, I have completed the course, I have
retained the fidelity. It remains that a crown of mercy is deposited
for me, which the Lord, the merciful Judge will impart to me in that
day, and not only to me, but also to all those who have loved his ap
pearance. Endeavor to come to me immediately : for Demas has forsaken me,
from his love for the present world, and has departed to Thessalonica ;
Crescens, to Galatia ; Titus, to Dalmatia. Luke alone is with me.
Take Mark, and bring him with you ; for he is useful to me as a minis
ter. Now Tychicus I have sent to Ephesus. When you come, bring
the mantle which I left at Troas with Carpus ; and the manuscripts,
but particularly the parchments.

PAUL'S SECOND LETTER TO TIMOTHY. 321
Alexander the coppersmith has done me much disservice ; the Lord
will reward him according to his works. Of whom also beware ; for
he has greatly opposed our instruction.
At my first vindication none appeared with me, but all deserted me ;
may it not be laid to their charge ! However, the Lord stood by me,
and fortified me ; that by me the preaching of his gospel might be
amply sustained, and that all the Gentiles might hear. And I was res
cued from the mouth of the lion. And the Lord will rescue me from
every evil work, and will preserve me to his heavenly kingdom : to him
be glory for ever and ever. Amen !
Salute Priscilla and Aquila, and the family of Onesiphorus. Erastus
remained at Corinth ; and I have left Trophimus sick at Miletus. En
deavor to come before winter.
Eubulus, and Pudens, and Linus, and Claudia, and all the brethren,
salute you. The Lord Jesus Christ be with your Spirit ! Grace be
with you !

41

THE LETTER OF PAUL TO TITUS.
Paul, a servant of God, and an apostle of Jesus Christ, agreeably to
the faith of the chosen of God, and the acknowledgment of the truth,
which is according to holiness ; in hope of eternal life, which God, who
cannot be unfaithful, promised before the ancient dispensations ; and at
an appropriate period has displayed this promise by a proclamation
with which I was entrusted, in conformity to a commission of God our
Saviour ; to Titus, my own son with respect to the common faith; favor,
mercy, and peace, from God our Father, and the Lord Jesus Christ our
Saviour !
For this purpose I left you in Crete, that you might accomplish the
things which were omitted, and constitute presbyters in every city, as I
directed you : — If any one is irreproachable, married to one wife only,
who has believing children, not under accusation of profligacy, or
ungovernable. For, the spiritual supervisor must be blameless, as the
steward of God ; not despotic, not irascible, not addicted to wine, not a
violent assaulter, not devoted to despicable gain ; but a lover of hospi
tality, a friend to goodness, self-governed, just, beneficent, temperate ;
firmly retaining the true word as he has been taught, that he may be
able both to exhort by sound instruction, and to confute the opposers.
For there are many refractory persons, and vain declaimers and
deceivers, particularly those ofthe circumcision : such must be silenced;
who subvert whole families, teaching things which they ought not, for
the purpose of dishonorable gain. One of themselves, a poet of their
own, has asserted, The Cretans are perpetual liars, pernicious beasts,
insatiate gluttons. This testimony is true. For this reason, reprove
them severely, that they may be sound in the faith ; not giving attention
to Jewish fables, and the commandments of men, who pervert the truth.
To the pure, all things are indeed pure ; but to those who are polluted
and unbelieving, nothing is pure ; for even their mind and conscience
are contaminated. They profess to know God, but in works they
renounce him ; being detestable, and disobedient, and as to every good
work regardless.
However, announce the things which become sound instruction ; that
the aged men be vigilant, serious, self-governed ; sound in faith, in
love, in patience ; that the aged women, likewise, be in deportment as
becomes holiness, not slanderers, not enslaved to much wine, teachers
of that which is good ; that they may wisely admonish the younger
women to love their husbands, to love their children, to be discreet,
chaste, domestic, good, submissive to their own husbands, that the word
of God may not be traduced.

PAUL'S LETTER TO TITUS. 323
In like manner exhort the young men to be self-controlled : in all
respects showing yourself a pattern of good works ; in instruction exer
cising integrity, seriousness, sound speech, which cannot be condemned ;
that he who is in opposition may be ashamed, having no evil thing to
say of us.
Exhort servants to be obedient to their own masters, to please them
well in all things, not contradicting, not stealing, but showing all good
fidelity ; that they may adorn the doctrine of God our Saviour in all
things. For, the favor of God, which is salutary to all men, has appeared,
teaching us, that having renounced impiety, and worldly passions, we
should live soberly, righteously, and piously, in this present world ;
awaiting the blessed hope, even the glorious appearance of the great
God, and our Saviour Jesus Christ, who gave himself for us, that he
might redeem us from all iniquity, and purify to himself a peculiar peo
ple, devoted to good works. These things teach, and urge, and demon
strate, with all authority. Let no one despise you.
Remind them to be subject to authorities aud powers, to obey magis
trates, to be ready for every good work ; to calumniate no man, not to
be contentious, but gentle, showing all mildness to all men.
For, we also were formerly unwise, disobedient, deceived,. enslaved to
various evil propensities and pleasures, living in malice and envy, odious,
and hating each other. But, when the kindness and philanthropy of
God our Preserver appeared, not by works, (purchasing pardon), which
we had performed, but according to his own mercy he saved us, by the
washing of renovation, and the renewal of the Holy Spirit ; which he
poured on us richly, through Jesus Christ our Saviour ; that being par
doned by his favor, we might become heirs, according to the hope of
eternal life. This is faithful instruction ; and respecting these things I
desire you earnestly to insist ; that those who have believed in God, may
be assiduous to advance in good works.
These are the things, which are good and useful to men. But avoid
inconsiderate inquiries, and genealogies, and contentions, and alterca
tions about the law, for they are useless and vain. Discard a factious
man, after the first and second admonition ; knowing that such an one
transgresses, being self-condemned.
When I shall send to you Artemas, or Tychicus, endeavor to visit me
at Nicopolis ; for there I have determined to pass the winter. Dili
gently conduct on their way Zenas the lawyer, and Apollos ; that
nothing be wanted by them. And let our disciples also learn to excel
in virtuous employments for necessary objects ; and not to be unfruitful.
All that are with me salute you. Salute those who love us in the faith.
Divine favor be with you all !

THE LETTER OF PAUL TO PHILEMON.
Paul, a prisoner for Christ Jesus, and Timothy our brother, to Phile
mon, our beloved friend and co-operator, and to our dear sister Apphia,
and to Archippus, our fellow-soldier, and to the religious assembly at
your house ; grace be to you, and peace from God our Father, and from
the Lord Jesus Christ !
I thank my God, always adverting to you in my prayers, (hearing of
the reliance which you have towards the Lord Jesus, and of your love
to all the Christians) ; that the beneficence of your faith may effectually
avail in the recognition of all good conduct, that characterizes us, in
reference to Christ Jesus. For we have great joy and consolation in
your faith, O brother, because the tender sensibilities of the Christians
are refreshed by you !
Therefore, though I have great authority through Christ, to direct
you to what is proper ; yet from love I rather entreat you, in the char
acter of Paul the aged, and now also a prisoner for Jesus Christ ; I
entreat you relative to a son of mine, whom I have produced in my
imprisonment, — even Onesimus; — who was formerly unprofitable to
you, but now profitable to you and to me ; whom I have sent back.
Therefore, receive him as if it were my own person : whom I wished to
retain with me, that as your substitute, he might have attended me in
the confinement for the gospel : but without your consent I would do
nothing ; that your kindness might not appear to proceed from con
straint, but from cordiality. Perhaps indeed, he was separated from
you for a short time, on this account, that you might permanently re
ceive him ; no longer as a servant, but as superior to a servant, a belov
ed brother, particularly to me, but how much more to you, both as he is
a man and a Christian. If therefore, you regard me as a companion,
receive him as myself. But if he has injured you in any respect, or is
indebted, place that to my responsibility. I have personally pledged,
under my own signature, that I will indemnify : however, I forbear to
remind you, that you also owe me even yourself. Yes, brother, let me
derive advantage from you in the Lord ; refresh my affectionate sympa
thies in the Lord. Having confided in your compliance, I have written
to you, aware that you will do even more than I request.
And, at the same time, prepare also a lodging for me ; since I trust,
that through your prayers, I shall be graciously imparted to you.
Epaphras, my fellow-prisoner in Christ Jesus, Mark, Aristarchus,
Demas, Luke, my fellow-laborers, salute you. The favor of our Lord
Jesus Christ be with your spirit !

THE LETTER TO THE HEBREWS.
God, who, in various divisions, and in different modes, anciently com
municated to the fathers by the prophets, has in these last periods com
municated to us by a Son, whom he has constituted proprietor of all
things, through whom also he made the worlds ; who, (being an efful
gence of his glory, and an accurate representation of his existence, and
sustaining all things by his own powerful word), when he had by him
self accomplished a purification for our sins, sat down at the right hand
of the Majesty in the highest heavens, being rendered as much superior
to the angels, as he has attained a more illustrious appellation than
they. For, to which of the angels has God at any time affirmed, Thou art
my Son, this day I have produced thee ? And again, I will be his
Father, and he shall be my Son 7 But in addition, when he introduces
the first-born into the habitable world, he declares, Let all the angels of
God worship him.
Moreover, concerning the angels it is alleged, He makes his angels
winds, and his ministering servants a flame of fire. But respecting the
Son it is said, Thy throne, O God, is eternal ; a sceptre of integrity is
the sceptre of thy dominion. Thou hast loved righteousness and hated
iniquity ; therefore O God, thy God has consecrated thee with the oil
of joy above thy associates. Further, Thou, Lord, in the commence
ment, didst lay the foundations of the earth, and the heavens are the
work of thy hands ; they shall perish, but thou shalt endure ; indeed,
they shall all become old like a garment, and as a vesture shalt thou
fold them up, and they shall decay ; but thou art the same, and thy
years shall never cease.
To which of the angels, also, has he ever said, Sit thou at my right
hand, till I make thine enemies thy footstool ? Are not all of them
ministering spirits sent forth to assist those, who are to obtain salva
tion ?
It behoves us, therefore, the more abundantly to give attention to the
things which we have heard, lest at any time we should disregard them.
For if the law communicated by angels was established, and every
transgression and disobedience received a just retribution ; how shall
we escape, if we neglect such great salvation ? which being first an
nounced by the Lord, was subsequently confirmed to us by those who
heard him ; God also bearing testimony with them, by signs, and won
ders, and various miraculous powers, and distributions of the Holy
Spirit, in conformity to his will.

326 APOSTOLIC PRODUCTIONS.
Moreover, God has not subjected to angels the future world, of which
we speak. But one, in a certain place, has thus testified, What is man,
that thou shouldst remember him ? or the son of man, that thou shouldst
regard him ? Yet, thou hast made him but little inferior to the angels ;
thou hast crowned him with glory and honor ; thou hast put all things
under his feet. Now by putting all things in subjection to him, he left
nothing which is not subject to him. For the present, indeed, we do
not perceive all things yet subjected to him ; but we behold Jesus, who
was made but little inferior to the angels, crowned with glory and honor
on account of the suffering of death, when by the grace of God he had
experienced death for all. It became him, also, for whom are all things,
and through whom are all things, to bestow, in consequence of suffer
ings, the highest honor upon him who is the guide of their salvation,
conducting numerous sons to glory.
Further, both he who consecrates, and they who are consecrated, are
all of one nature ; for which reason he does not disdain to denominate
them brethren, saying, I will announce thy name to my brethren ; in
the midst of the congregation I will praise thee ; and also, 1 will con
fide in him. And moreover, Behold, I and the children whom God has
given me ! Since then, the children, participated in flesh and blood,
he also in like manner participated in them ; that by his death he might
subdue him who had a deadly power, that is, the enemy ; and might
liberate those, who, through fear of condemnation, had during their
whole lives been exposed to a state of slavery.
Besides, he does not, indeed, assist the angels, but he assists the pos
terity of Abraham. Hence it was necessary, that in all respects he
should resemble his brethren, so that he might be a merciful and faith
ful high priest, as to things which relate to God, with a view to make
conciliation for the sins of the people. For whereas he himself suffered,
being tempted, he is able to relieve those who are tempted.
Therefore, holy brethren, receivers of the heavenly invitation, atten
tively regard Jesus, the apostle and high priest of our profession ; who
was faithful to him that appointed him, even as Moses was, in all his
house. For he is esteemed worthy of more glory than Moses, in pro
portion as the architect is entitled to more honor than the edifice.
(Now every structure is erected by some one, but he who constructed
all things is God.) Moses, however, was faithful in all his house as a
servant, for the purpose of testifying those things which were to be de
clared ; but Christ, as a Son, over his house ; whose house we are, pro
vided we firmly retain to the end our confidence and joyful hope.
Therefore, as the Holy Spirit affirms, To-day, while you hear his
voice, pervert not your hearts, as in the provocation, in the day of trial
in the desert, where your fathers tried me, proved me, and saw my
works forty years. I was therefore displeased with that generation, and
said, They do always err in their hearts, and they have not acknowl-

THE LETTER TO THE HEBREWS. 327
edged my ways. So I solemnly announced in my displeasure, They
shall not enter my rest.
Beware, brethren, lest there be in any one of you an evil and unbeliev
ing heart, in apostatizing from the living God. But admonish each
other continually, while it is called to-day, lest any of you should be
perverted by sinful delusion. For we shall participate in the blessings
of Christ, if we firmly retain even to the end our first confidence.
With regard to the declaration, To-day, while you hear his voice,
pervert not your hearts, as in the provocation ; who now were those,
that when they heard did provoke 7 Indeed, did not all who came
from Egypt under Moses 7 And with whom was he displeased, forty
years 7 Was it not with those who transgressed, whose dead bodies
fell in the wilderness 7 To whom did he sacredly affirm, that they
should not enter his rest, except to those who disbelieved ? We per
ceive, then, that they could not enter, in consequence of unbelief.
Let us beware, therefore, since a promise is still left of entering
his rest, lest any of you should fail of attaining it. For to us also bless
ings are announced, as well as to them ; the word, however, which they
heard, did not profit them, not being blended with faith in those who
heard it. But we who believe enter that rest ; as he says, So I solemnly
proclaim, in my displeasure, [unbelievers] shall not enter my rest ; name
ly, rest from the works which had been performed, after the foundation
of the world was laid. For the scripture speaks, in a certain place,
concerning the seventh day, in this manner, And God rested, on the
seventh day, from all his works. And again, in this manner, They shall
not enter my rest. Since then it remains, for some to enter that rest,
and those, to whom this blessing was formerly proclaimed, did not enter
on account of unbelief, [it follows that a rest remains for believers].
Again, he designates a particular day, This day, when speaking by
David, so long a time afterwards ; as it is alleged, This day, while you
hear his voice, pervert not your hearts. Now, if Joshua had given them
rest, then David would not have subsequently spoken of another time.
Consequently, there remains a rest for the people of God. He,
moreover, who enters God's rest, will also cease from his own works,
as God did from his.
Let us strive, then, to enter that rest, lest any one should perish, in
hke manner, through unbelief. For the threatening of God has an
active and powerful energy ; indeed, it is sharper than any two-edged
sword, piercing even to the separation of both life and spirit, and of the
joints and marrow : he also judges the thoughts and intentions of the
heart ; nor is there any thing which can be concealed from his sight,
but all is open and exposed to the view of him, to whom we are account
able. Moreover, since we have a high priest who has passed through the
heavens, Jesus the Son of God, let us firmly adhere to our profession.
For we have not a high priest who is unable to sympathize with our in-

328 APOSTOLIC PRODUCTIONS.
firmities ; but one who was tried in all respects as we are, yet without
sin. Let us therefore approach the throne of grace with confidence,
that we may obtain mercy, and find favor seasonably to assist.
Now every high priest selected among men, is constituted in behalf of
men over things which relate to God, that he may present both oblations
and sacrifices for sin ; being enabled to show kindness to the ignorant
and the wandering, since he himself is also surrounded by infirmity.
And for this reason, also, he ought to present sin-offerings as well for
himself, as for the people. Moreover, no one can assume this office to
himself, but he is appointed by God, even as Aaron was.
In like manner, Christ did not exalt himself to the honor of being
high priest ; but he, who declared, Thou art my Son, this day I have
produced thee, [exalted him.] Thus also he asserts, in another place,
Thou art a priest perpetually, according to the likeness of Melchisedek.
The same, in the period of his flesh, (having offered prayers and sup
plications, with strong cries and with tears, to him who was able to save
him from death, and being rescued from what he feared), though a Son,
learned obedience from his sufferings ; and having been perfected, be
came the author of eternal salvation, to all those that obey him ; being
regarded by God, a high priest, according to the likeness of Melchi
sedek. Respecting him we have much to say, which it will be difficult to elu
cidate, since you are slow in comprehension. For even when you ought
to be able to instruct, after so long a period, it becomes necessary that
you should be renewedly taught the very rudiments of the oracles of
God, and you require milk rather than solid food. For every one who
partakes of milk is unskilled in the doctrines of religion ; he is yet a
child. But solid food is for those of mature age, who possess faculties
exercised by practice for the discrimination both of good and evil.
Therefore, leaving the first principles of Christian doctrine, let us
advance to maturity ; not laying again the foundation, concerning refor
mation from works which cause death, and reliance towards God ; re
specting the doctrine of baptisms, and the imposition of hands, and the
resurrection of the dead, and eternal judgment. And we will do this, if
God permit. For it is impossible that those, who have been once en
lightened, and have enjoyed the celestial gift, and have been rendered
partakers of the Holy Spirit, and have realized the good word of God,
and the miraculous powers of the age which was to come, and have
apostatized, should be again renewed to reformation, since they have
crucified for themselves the Son of God, and have made him a public,
ignominious example.
Now the earth which imbibes the rain that frequently falls upon it,
and produces vegetation useful to those for whose purposes it is cultivat
ed, receives blessings from God. But that which produces thorns and
briers, is rejected, and is near to a curse, which will end in conflagra
tion.

THE LETTER TO THE HEBREWS. 329
But, beloved, we confidently hope for better things relative to you,
even those connected with salvation, though we thus speak. For God
is not unkind, so that he will forget your labor, and the love which you
have shown towards his name, in having performed kind offices to the
saints, and in still performing them.
Moreover, we earnestly wish that every one of you would manifest
the same diligence, for a full assurance of hope, even to the end ; so
that you may not be remiss, but imitators of those, who, through faith
and patient expectation have attained the possession of promised bless
ings. When, for example, God made a promise to Abraham, since he
could make oath by no greater, he made oath by himself, saying, As
suredly, I will greatly bless you, and exceedingly multiply you. And
thus, having patiently waited, he obtained the promised blessing. Now
men make oath by one who is superior, and the oath for confirmation
terminates all dispute among them. In like manner, God, desirous of
showing more abundantly to the heirs of promise the immutability of
his purpose, interposed by an oath ; so that by two immutable things,
respecting which it is impossible that God should be faithless, we, who
have sought a refuge, might be strongly persuaded to hold fast the hope
that is set before us, which we adhere to as an anchor of the soul sure
and firmly fixed, and which enters within the veil, where Jesus our pre
cursor has gone, in our behalf, being constituted high priest forever, ac
cording to the likeness of Melchisedek.
Now this Melchisedek was king of Salem, and priest of the most
high God. The same met Abraham returning from the slaughter of the
kings, and blessed him. To him, Abraham gave even a tenth part of
all. By interpretation, his name means, first, King of Righteousness ;
and then, he is also King of Salem, which means, King of Peace : re
specting whose father, mother, lineage, birth, and death, there is no
record ; but resembling the Son of God, he remains a high priest per
petually. Consider, now, how great he must be, to whom even Abraham the
patriarch gave a tenth part of the spoils ! Moreover, the sons of Levi,
who take the office of priests, have indeed authority by the law to tithe
the people, that is, their brethren, though descended from Abraham ;
but he, whose descent is not traced from them, tithed Abraham, and
blessed him to whom the promises were made. And beyond all contro
versy, the inferior was blessed by the superior.
Here, also, men receive tithes who die ; but there, one of whom it is
testified that he lives. Indeed, (if I may thus speak), even Levi him
self, who receives tithes, was tithed in Abraham ; since he was unborn,
when Melchisedek met him.
Further, if there had been a perfect accomplishment of what was re
quired, by the Levitical priesthood, (for the law was given to the people
in connexion with this,) what necessity was there still, that another priest
should arise according to the likeness of Melchisedek, and not be named
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330 APOSTOLIC PRODUCTIONS.
according to the likeness of Aaron 7 But if the priesthood be changed,
there must necessarily be also a change of the law. Now he, con
cerning whom these things are affirmed, belonged to a different tribe,
none of whom served at the altar ; for it is apparent that our Lord des
cended from Judah, respecting which tribe, Moses said nothing in rela
tion to the priesthood. And it is still more impressively manifest, [that
the priesthood is changed], if another priest has arisen resembling Mel
chisedek ; who has not been made so by a law of temporary obliga
tion, but by an authority of endless duration. For the Scripture de
clares, Thou art a priest forever, according to the likeness of Melchis
edek. There is also an abrogation of the preceding law, because it was
weak and unavailing. For the law did not fully accomplish any thing ;
but the subsequent introduction of a better hope does, by which we
draw near to God.
Moreover, in as much as not without an oath [Jesus was made a
priest], (for they are made priests without an oath, but he with an oath;
by him who said to him, The Lord has made oath, and will not alter
his purpose, Thou art a priest forever, according to the likeness of Mel
chisedek), by so much has Jesus become the surety of a better cov
enant. Besides, those priests are numerous, because they are not permitted
to continue in consequence of death ; but he, because he continues for
ever, has a priesthood without any succession ; and on this account he
is able always to save those who come to God by him, since he ever
lives to interpose in their behalf.
Such a high priest, moreover, was requisite for us, who is holy, harm
less, uncontaminated, separated from sinners, and exalted above the
heavens ; who has no daily necessity, like the high priests, to offer sac
rifices, first for their own sins, and then for the sins of the people ; for
he did this, once for all, when he offered up himself. Now the law con
stitutes men high priests, who have infirmity ; but the word of the oath,
which succeeded the law, constitutes the Son high priest, who is eter
nally exalted to glory.
The most important thing, however, among those which we are dis
cussing is, that we have such a high priest, who is seated on the right
hand of the throne of Majesty in the heavens, a minister of the sanc
tuary and of the true tabernacle which the Lord has constructed, and
not man.
Now every high priest is appointed to present oblations and sacrifi
ces ; whence, it becomes necessary, that this one also should have some
thing which he may present. But if he were on earth, then he could
not be a priest, since there are priests who present oblations according
to the law ; (the same who perform service in [that sanctuary which is
but] a mere representation of the heavenly one ; for Moses, when about
to build the tabernacle, was divinely admonished, Attend now, said God,

THE LETTER TO THE HEBREWS. 331
that you make all things according to the model which was exhibited to
you on the mount). But now, Christ has obtained a service which is
more excellent ; as much more as the covenant is better of which he is
mediator, and which is sanctioned by better promises.
Further, if that first covenant had been faultless, then no place would
have been sought for the second. But finding fault [with the first], he
declares to them, Behold, the days are coming, says the Lord, when I
will make a new covenant with the house of Israel, and with the house
of Judah ; not according to the covenant which I made with their fath
ers, in the day when I took them by the hand, to bring them forth from
the land of Egypt; for they did not continue in my covenant, and I re
jected them, says the Lord. But this is the covenant, which I will make
with the house of Israel after those days, says the Lord ; I will impress
my laws upon their minds, and engrave them on their hearts ; and 1
will be their God, and they shall be my people. And no one shall teach
his fellow-citizen, nor any one his brother, saying, Know the Lord ; for
all shall know me from the least to the greatest. For I will be merciful
in respect to their iniquities, and their sins, and their transgressions I
will remember no more.
By saying, A new covenant, he represents the first as old ; now that
which has become old, and is advancing in age, is near to dissolution.
Moreover, the first covenant also had ordinances for service, and a
sanctuary of an earthly nature. For an exterior tabernacle was pre
pared, in which was the candlestick, and the table, and the show-bread,
which is called, The holy place. And behind the second veil was the
tabernacle, which is called, The holy of holies, containing the golden
censer, and the ark of the covenant entirely covered with gold, in which
was the golden urn that contained the manna, and the rod of Aaron
which blossomed, and the tables of the covenant. And above it were
the splendid Cherubs over-shadowing the mercy-seat. Concerning these
things, it is not my intention, at this time, particularly to speak.
Now these being thus prepared, the priests performing the services
entered continually the exterior tabernacle : but the interior one, the
high priest alone entered, once in each year, not without blood,
which he presented for himself and for the sins of the people. By this
the Holy Spirit signified, that the way to the most holy place was not
yet opened, while the first tabernacle had an establishment ; which has
been an expressive emblem to the present time, in which both oblations
and sacrifices are presented, that cannot fully accomplish what is re
quired in regard to the conscience, for him who performs the services ;
[and all the] ordinances relating to the flesh ; had reference only to
meats and drinks, and various ablutions enjoined till the period of refor
mation. But Christ being come, a high priest of future blessings,
through a greater and more perfect tabernacle, not made with hands,
that is, not of this material creation, he entered once for all into the
sanctuary, offering not the blood of goats and of young beeves, but his

332 APOSTOLIC PRODUCTIONS.
own blood, having found the means of an eternal deliverance. Now if
the blood of goats, and beeves, and calves, and the ashes of a heifer
sprinkling the unclean, consecrate in respect to external purification ;
how much more shall the blood of Christ, who, though an eternal Spirit,
offered himself uncontaminated to God, purify our conscience from
works which cause death, so that we may serve the living God !
For this reason, also, he is the mediator of a new covenant, so that,
his death being a ransom for the sins committed under the former cove
nant, those who have been invited might receive the promised blessing
of the eternal inheritance. For where there is a testament, it is neces
sary that the death ofthe testator should occur ; because a testament is
valid in relation to those only who are dead, since it has no force, while
the testator is living.
Hence, not even the first covenant was ratified without blood. For
when the entire commandment according to the law, had been recited
by Moses to all the people, taking the blood of young beeves and of
goats, with water, and scarlet wool, and hyssop, he sprinkled both the
book itself and all the people, declaring, This is the blood of the cove
nant which God has enjoined upon you. The tabernacle, also, and
likewise all the vessels for service, he sprinkled in the same manner
with blood. Indeed, almost every thing is required by the law to be
purified by blood ; and without the effusion of blood there is no forgive
ness. Since, then, the representations of heavenly things must necessarily
be purified in this manner, the heavenly things themselves [must be
purified] by better sacrifices than these. For Christ did not enter a
sanctuary made with hands, which is only an emblem of the true one,
but into heaven itself, thenceforth to appear for us in the presence of
God : yet not that he might frequently make an offering of himself, like
the high priest who enters the sanctuary every year with blood not his
own, (for then he must necessarily have often suffered, since the foun
dation of the world) ; but now, at the close of this dispensation, he has
once for all made his appearance, that he might remove the punishment
due to sin, by the sacrifice of himself. For since it is appointed to men
to die but once, and after this comes the judgment ; so Christ also,
after having once for all made an offering of himself to hear the sins of
many, will appear at his second advent, without a sin-offering, for the
salvation of those who await him.
Moreover, the law, which presented only a delineation of future bless
ings, and not a complete representation of these things, can never, by
these annual sacrifices which are continually offered, fully accomplish
what is required for those who approach the altar. For if it could, then
these offerings would not have ceased, because the worshippers, once
for all purified, would no longer have been conscious of sins. On the
contrary by these sacrifices yearly remembrance is made of sin.

THE LETTER TO THE HEBREWS. 333
And truly, it is impossible that the blood of beeves and goats should
remove sin. Therefore, Christ, entering the world, declares, Sacrifice
and oblation, thou desirest not, but a body hast thou prepared for me ;
in whole burnt offerings and offerings for sin, thou hast no delight.
Then he said, Behold, I come, O God, to perform thy will ! (in the
volume of the book it is written respecting me). When he affirms, in
the first place, Sacrifice and oblation, and entire burnt offerings and
offerings for sin, thou desirest not, nor hast complacency in them,
(which are presented according to the law) ; and then affirms, Behold,
I come to do thy will ! he abolishes the first, that he may establish the
second. By this will, we have become holy, through the offering of the
body of Jesus Christ once for all.
Now every priest continues to stand, performing daily service, and
frequently presenting the same sacrifices which can never take away
sin ; but this one, having once offered a perpetual sacrifice for sin, sat
down at the right hand of God, thenceforth waiting till his enemies be
made his footstool. By one oblation, therefore, he has perpetually con
summated those who are purified.
Moreover, the Holy Spirit also testifies this to us ; for after affirming,
This is the covenant which I will make with them, after those days,
says the Lord, I will write my laws on their hearts, and engrave them
upon their minds ; then he declares, Their sins and their iniquities I will
remember no more. But where there is remission of these, there is no
more oblation for sin.
Having then, brethren, free access to the sanctuary, by the blood of
Jesus, in a new and living way, which he has consecrated for us through
the veil, (that is, his body) ; and having also a high priest over the house
of God, let us approach in full confidence, with a true heart, being pu
rified as to our hearts from a consciousness of evil. Being cleansed,
also, as to our bodies, with pure water, let us hold fast, without fluctu
ating, the hope which we profess ; for he is faithful who has promised.
Let us, further, attentively regard each other, for the purpose of incit
ing to love and good works ; not forsaking the assembling of ourselves
together, (as the custom of some is), but admonishing each other ; and
this so much the more, as you perceive the day approaching.
Moreover, should we voluntarily sin, after having received the knowl
edge of the truth, there remains no more sacrifice for sin ; but a cer
tain fearful expectation of punishment, indeed, of fiery indignation,
which will consume the adversaries. Whoever transgressed the law of
Moses, suffered death without mercy, in case of two or three witnesses ;
of how much greater punishment think you, will he be deemed deserv
ing, who has trampled under foot the Son of God, and regarded the
blood of the covenant, by which he has been consecrated, as impure,
and has offered indignity to the Spirit of grace ! Surely, we know him
who has declared, To me belongs punishment, and I will inflict it, says

334 APOSTOLIC PRODUCTIONS.
the Lord ; and again, The Lord will judge his people. It is a fearful
thing to fall into the hands of the living God.
Recollect, now, the former days, in which after you were enlightened,
you endured a great conflict with sufferings ; because some of you were
made a public spectacle both by reproaches and afflictions, and because
others were associated with those who were thus treated. For indeed,
you sympathized with those who were prisoners, and cheerfully suffered
the plundering of your property ; knowing that you have for yourselves,
in heaven, a possession of a superior and more durable nature. Cast
not away, therefore, your confidence, which will obtain a great reward.
Assuredly, you require patience, that when you have accomplished
the will of God, you may receive the promised blessing. Nevertheless,
yet a very little while, and he who is coming will come, and will not
delay. The acquitted also, shall live by faith ; but, if any man draw
back, my soul has no pleasure in him. We, however, are not of those
who draw back to destruction, but of those who believe to the salvation
of the soul.
Now faith is confidence in respect to things hoped for, and convinc
ing evidence of things unseen. On this account, moreover, the ancients
obtained commendation.
By faith we perceive, that the worlds were formed by the word of
God, so that the things which are seen, were not made from those which
previously existed.
By faith Abel offered to God a better sacrifice than Cain, in conse
quence of which, he was commended as righteous, God himself bestow
ing approbation upon his offerings ; and by the same, though dead, he
still speaks.
By faith Enoch was translated, so as not to see death, and he was no
longer found, because God translated him. He is applauded, also, as
having pleased God, before his translation. But without faith, it is im
possible to please him ; for he who comes to God, must believe that he
exists, and that he will reward those who seek him.
By faith Noah, being divinely admonished respecting the future, with
reverence prepared an ark for the safety of his household, by which he
condemned the world, and attained the forgiveness, which is by faith.
By faith Abraham obeyed, when summoned to depart to the place
which he was to receive as a possession ; indeed, he departed, not con
scious where he was going. By faith he sojourned in the land of prom
ise, while it belonged to strangers, dwelling in tents with Isaac and
Jacob, who were likewise heirs of the same promise ; for he expected a
city which has foundations, whose designer and architect is God. By
faith, also, Sarah herself received the power of conception, and this
beyond the usual period of life, since she regarded him as faithful
who had promised. Therefore, from a single individual, who was
moreover, dead as to these things, there proceeded a posterity like

THE LETTER TO THE HEBREWS. 335
the stars of heaven in multitude, and like the sand on the shore of the
sea, which cannot be numbered.
All of these died in faith, not having received the promised blessings ;
but beholding them far distant, and joyfully anticipating them, they
professed themselves to be strangers and sojourners on the earth. Now
those who thus profess, show that they are in search of a country ; for
if they had cherished the remembrance of that from which they came,
they had opportunity to return. But now, they were desirous of a bet
ter, that is, a heavenly country. Therefore God is not ashamed of
them, nor to be called their God ; for he has prepared a city for them.
By faith Abraham, when tried, made an offering of Isaac ; indeed, he
who had received the promises, made an offering of his only son ; to
whom it had been announced, After Isaac thy offspring shall be named ;
reflecting that God was able to raise him even from the dead, whence,
also, in a comparative sense, he obtained him.
By faith Isaac blessed Jacob and Esau, in reference to the future.
By faith Jacob, when about to die, blessed each of Joseph's sons, and
bowed himself upon the head of his staff. By faith Joseph, at the close
of life, mentioned the departure ofthe children of Israel [from Egypt],
and directed respecting his own bones.
By faith Moses, after his birth, was concealed for three months, by
his parents, because they saw that he was a beautiful child, and they
did not fear the king's commandment. By faith Moses, when arrived
at mature age, refused to be called the son of Pharoah's daughter,
choosing rather to suffer affliction with the people of God, than to enjoy
the pleasures of sin for a season ; considering reproach, such as Christ
endured, to be greater riches than all the treasures of Egypt ; because
he had respect to a state of reward. By faith he left Egypt, not fear
ing the indignation ofthe king ; for he persevered, as one who sees him
that is invisible. By faith he observed the passover, and the sprinkling
of blood, so that he who destroyed the first-born might not touch them.
By faith they passed through the Red Sea, as on dry land ; which the
Egyptians attempting to do were drowned. By faith the walls of Jeri
cho fell down, after they had been environed seven days.
By faith Rahab, the hostess, having entertained the spies in a friendly
manner, perished not with the unbelieving.
And what shall I further add 7 since time would fail me to remark
concerning Gideon, Barak also, and Sampson, and Jepthah, respecting
David likewise, and Samuel, and the prophets ; who, through faith, sub
dued kingdoms, executed justice, obtained promised blessings, stopped
the mouths of lions, extinguished the violence of fire, escaped the edge
of the sword, were restored to energy from a state of infirmity, became
powerful in war, overthrew the armies of foreigners. Women recover
ed their dead by a restoration to life. Some were tortured, refusing
liberation, that they might attain to a better, future existence. Others
were tried by derisions and scourges, and also by bonds and imprison-

336 APOSTOLIC PRODUCTIONS.
ments. They were stoned, they were sawn asunder, they were tempted,
they perished by the murderous sword, they went about in sheep-skins
and goat-skins, enduring want, afflicted, injuriously treated, (with whom
the world could not compare), wandering around in deserts and moun
tains, in caves also and dens of the earth.
Moreover, none of these, who are commended in consequence of their
faith, received the promised blessing ; God having provided some better
thing for us, so that without us they could not fully attain what was
required. Since, therefore, we are surrounded by so great a cloud of witnesses, lay
ing aside every incumbrance, and particularly the sin that most impedes
us, let us run steadily the course marked out for us ; fixing our eyes on
Jesus, the guide and perfecter of the faith, who, for the joy proposed to
him, endured the cross, disregarding ignominy, and is now seated at the
right hand of the throne of God.
Contemplate, now, him who endured such opposition against himself
from sinners, lest being discouraged in your minds, you become wearied.
You have not yet resisted to blood, in your struggle against sin. And
have you forgotten the exhortation which is addressed to you as chil
dren, My son do not disregard the chastisements of the Lord, nor be
disheartened when reproved by him ; for whom the Lord loves he chas
tens, and scourges every son whom he receives 7 If you endure correc
tion, God is dealing with you as children ; for what son is there, whom
his father does not correct ? But if you are without chastisement, of
which all children are partakers, then you are spurious, and not legiti
mate sons.
Moreover, we have had fathers of our flesh, who have chastened us,
and we have yielded them reverence ; shall we not much rather yield
subjection to the Father of our spirits, that we may live 7 They, indeed,
chastised us for a little time, according to their own pleasure ; but he,
for our welfare, that we might be rendered partakers of his holiness.
Now all chastening appears, for the present, not to be an object of joy,
but of grief; yet afterwards, it yields the happy fruits of righteousness,
to those who are exercised by it.
Therefore, Strengthen the weak hands and the feeble knees, and
make plain the paths for your feet, that what is lame may not be dislo
cated, but rather healed.
Assiduously cultivate peace with all men, and holiness, without which
no man shall see the Lord. Be attentive, that no one of you fail of the
favor of God ; that no root of bitterness spring up and trouble you, and
through the same many be polluted. Let there be no incontinent nor
profane person, like Esau, who for one meal sold his birthright. For
you know that when he was subsequently desirous to obtain the bless
ing, it was refused ; indeed, he found no means to change his [father's]
mind, though he sought it with tears.

THE LETTER TO THE HEBREWS. 3117
Moreover, you have not come to the mount which could be touched,
and to flaming fire, and thick clouds, and darkness, and tempest ; nor
to the re-sounding of a trumpet, and the voice of commands, the hearers
of which entreated that not another word should be added to them ;
(for they could not endure the admonition, ' If even a beast touch the
mountain it shall be stoned ; ' and — so terrible was the sight — even
Moses declared, I fear and tremble) : but you have come to mount Zion ;
and to the city of the living God, the heavenly Jerusalem ; and to myri
ads — the joyful host of angels ; and to the assembly of the first-born, en
rolled in heaven ; and to the Judge, the God of all ; and to the spirits of
the just, who have obtained their final reward ; and to the mediator of
the new covenant, — Jesus ; and to the sprinkling of that blood which
speaks better things than the blood of Abel.
Beware, that you do not reject him who addresses you ; for if they
did not escape, who rejected him that admonished them on earth ; much
less shall we escape, if we disregard him who admonishes us from heav
en. His voice then shook the earth ; but now it is promised, saying,
Yet once more, I will shake not only the earth, but also heaven.
Now this, ' Yet once more,' denotes a removal of the things which are
shaken, as of created objects, that the things which are not shaken, may
remain. Therefore, having obtained a kingdom which cannot be shaken, let
us manifest gratitude, (by which we may serve God acceptably), with
reverence and devotion. For even our God is a consuming fire.
Let fraternal love continue. Forget not hospitality ; for by this, some
have unconsciously entertained angels. Remember those who are im
prisoned, as if you yourselves were fellow-prisoners ; those who are
suffering evil, as being yourselves yet in the body. Let marriage be
honorable among all, and the vow inviolate ; for the sensual and adul
terous God will judge. Let your conduct be divested of covetousness,
and be contented with what you possess. For he has said, I will never
leave thee, nor forsake thee ; so that we may confidently assert, The
Lord is my helper, and I will not be afraid. What can man do to me !
Remember your guides, who have spoken to you the word of God ;
and attentively contemplating the result of their course of life, imitate
their faith. Jesus Christ is the same yesterday, to-day, and forever.
Be not driven away by various and strange doctrines ; for it is good
that the heart should be confirmed by grace, and not by meats, for those
have not been thereby profited, who have attended to them. We have
an altar, of which they have no right to eat, who render their service to
the tabernacle.
Moreover, the bodies of those animals, whose blood was carried into
the sanctuary as a sin-offering, by the high priest, were burned with
out the camp. Therefore, Jesus also, that he might consecrate the
people through his own blood, suffered without the gate. Let us, then,
go forth to him without the camp, bearing reproaches like his ; for here
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338 APOSTOLIC PRODUCTIONS.
we have no permanent city, but are seeking for one yet future. By
him, therefore, let us constantly present to God the sacrifice of praise,
that is, the fruit of our lips, ascribing praise to his name.
Besides, forget not kindness and liberality ; for with such sacrifices
God is well pleased. Obey your conductors, and be subject to them ;
for they watch for your souls as those who must give an account.
[Thus obey], that they may do it with joy and not with grief; for this
would be unprofitable to you.
Pray for us ; for we trust that we have a good conscience, being de
sirous in all things to conduct ourselves with integrity. I make this re
quest, also, the more earnestly, that I may speedily be restored to you.
Now may the God of peace, that raised from the dead our Lord Jesus,
(who by the blood of an everlasting covenant has become the great
Shepherd of the sheep), prepare you for every good work, that you may
perform his will ; producing in you that which is highly acceptable in
his sight, through Jesus Christ, to whom be glory for ever and ever.
Amen !
Moreover, I entreat you, brethren, to bear with this word of exhorta
tion ; for I have written briefly to you.
Know, that our brother Timothy is sent away ; with whom if he re
turn immediately, I will visit you.
Salute all your directors, and all the saints. They of Italy salute you.
Grace be with vou all. Amen !

THE GENERAL LETTER OF JAMES.
James, a servant of God, and of the Lord Jesus Christ, to the twelve
tribes in dispersion, prosperity to you.
My brethren, deem it all joy when you fall into various trials ; know
ing that the proof of your faith produces patience. And let patience
have its complete operation, that you may be perfect and entire, defi
cient in nothing.
Now if any of you want wisdom, let him ask it from God, who im
parts liberally to all, and does not reproach ; and it shall be given him.
But let him ask in faith, in no respect doubting. For he that doubts, is
like a billow of the sea, driven and tossed by the wind. Let not that
man, therefore, think, that he will receive any thing from the Lord. A
man of a divided mind is wavering in all his conduct.
Moreover, let the humble brother exult in his elevation ; but the rich
in his humiliation. Since, as the flower of vegetation he will pass away.
For the sun rises with a burning heat, and the vegetation is withered,
and its flower falls, and the beauty of its appearance perishes ; thus
also, the rich man will fade in his course.
Happy is the man who endures temptation ; for being approved, he
will receive the crown of life, which the Lord has promised to those who
love him.
Let no one assert, when he is tempted, I am tempted by God ; for
God cannot be tempted by evils, nor does he tempt any one. But every
man is tempted, when he is allured and ensnared by his own inordinate
propensities. For when desire has originated, it produces sin ; and sin,
when it is accomplished, produces death.
Be not deceived, my beloved brethren. Every good gift, and every
perfect benefit, are from above, and descend from the Father of lights,
with whom there is no vicissitude, nor the least variation. Through his
own will he produced us by the word of truth, that we might be a kind
of first-fruits of his creatures.
Therefore, my beloved brethren, let every man be swift to hear, slow
to speak, slow to anger ; for the anger of man does not produce the
integrity, which God requires. Therefore, discard all impurity, and
iniquitous excess, and receive with meekness the implanted word, which
is able to save your souls.
But be doers of the word, and not hearers only, deceiving yourselves.
For if any one be a hearer of the word and not a doer, he resembles a
man viewing his natural face in a mirror ; for he beholds himself, and
departs, and instantly forgets what description of person he was. But
whoever looks into the perfect law of freedom, and continues in the
same, this man not being a forgetful hearer, but an accomplisher of the

340 APOSTOLIC PRODUCTIONS.
work enjoined, will be happy in his performance. If any one thinks
himself to be religious, and does not restrain his tongue, but deludes his
own heart, this man's religion is vain. In the view of our God, and
Father, this is pure and spotless religion, to relieve orphans and widows
in their adversity, and to keep himself uncontaminated from the world.
My brethren, do not profess the religion of our glorious Lord Jesus
Christ, with a partial acceptance of persons. For if a man enters your
assembly with a gold ring, in splendid dress, and a poor man also enters
in abject raiment; and you regard him who wears the splendid apparel,
and say, Sit here in an honorable place, and say to the poor man, Stand
there, or Sit here under my footstool ; do you not make a distinction
among yourselves, and are you not judges who reason unjustly. Attend,
my beloved brethren, has not God chosen the poor of the world* to be
rich in faith, and heirs of the kingdom which he has promised to those
who love him 7 But you have dishonored the poor man. Do not the
rich severely oppress you, and drag you to the tribunals ? Do they not
revile that illustrious name by which you are denominated 7 If you
absolutely observe the distinguished law according to the scriptures,
Thou shalt love thy neighbor as thyself, you do well ; but if you partial
ly accept persons, you commit sin, and are convicted by the law as
transgressors. For whoever shall obey the whole law, and yet violate
one precept, he disobeys the authority of all. For, he who said, Thou
shalt not commit adultery, has also declared, Thou shalt do no murder.
If therefore, thou art not an adulterer, but commitest murder, thou
hast become a violator of the law. Thus speak, and thus act, as those
who will be judged by the law of freedom. For there will be judgment
without mercy to him who has shown no mercy ; but mercy will triumph
over judgment.
What does it avail, my brethren, if any one assert that he has faith,
but has not works 7 can that faith save him 7 If a brother or sister be
ill-clad, and destitute of daily food : and one of you say to them, De
part in peace, be warmed and replenished ; while you give them not
those things which are personally necessary ; what does it avail 7
Thus, faith also, if it has not works, is dead, being by itself. Indeed,
some one may declare, Thou hast faith, and I have works; show me
thy faith without thy works, and I will show thee my faith by my
works. Thou believest that there is one God ; thou dost well ; the
demons also believe and tremble. But wilt thou know, delusive man,
that the faith, which is without works, is dead 7 Was not our father
Abraham pardoned by works, when he offered his son Isaac on the
altar 7 Dost thou see, that faith co-operated with his works ; and that
faith was consummated by works ? agreeably to the scripture which
affirms, Abraham confided in God, and it was conceded to him in refer
ence to forgiveness ; and he was called the friend of God. You per
ceive, how that a man is acquitted by works, and not by faith only.
Moreover, was not Rahab, the hostess, in like manner, pardoned by

JAMES' GENERAL LETTER. 341
works, when she entertained the messengers, and sent them out another
way 7 For as the body without the spirit is dead, so the faith, which is
without works, is also dead.
My brethren, let not many among you be teachers, conscious that we
shall receive a greater condemnation. For in many things all of us
offend. If any one offend not in word, he is a perfect man, able also to
bridle the whole body. Behold, we place bits in the mouths of horses,
that they may obey us ; and we turn their whole body. Behold also
the ships, though so great, and agitated by violent winds, yet they are
turned by a very small helm, wherever the pilot pleases. Thus also the
tongue is a small member, and greatly boasts. Behold, how extensive
a forest a little fire kindles ! And the tongue is a fire, a world of
iniquity. The tongue is so situated among our members, that it pol
lutes the whole body, and inflames the course of nature, and is set on
fire by gehenna. Moreover, every kind both of wild beasts and of birds,
both of reptiles and marine creatures, is subdued, and has been subdued,
by mankind. But no man can subdue the tongue ; it is a lawless evil,
full of deadly poison. By it we bless God, even the Father, and by it
we curse men, who are made according to the likeness of God. From
the same mouth proceed blessing and cursing. My brethren, these
things ought not so to be. Does a fountain from the same place send
forth sweet and bitter water ? Can a fig-tree, my brethren, produce
olives ? or a vine, figs ? Neither can salt water produce fresh.
Who is wise, and endued with knowledge among you 7 Let him
manifest by a good conduct the effects ofhis wisdom with meekness. But
if you have bitter zeal and contention in your hearts, do not boast ; and
speak not falsely concerning the truth. This is not the wisdom that
descends from above ; but is earthly, sensual, fiend-like. For where
bitter zeal and contention are, there disturbance is, and every evil work.
But the wisdom which is from above, is first pure, then peaceable,
gentle, condescending, full of mercy and good fruits, without partiality
and dissimulation. And the fruit of righteousness is sown in peace for
those who make peace.
Whence proceed wars and conflicts among you 7 Proceed they not
hence, from your violent desires which militate in your members 7 You
earnestly desire, but possess not ; you kill, and invidiously strive, but
cannot obtain : you fight and wage war ; yet you have not, because you
ask not. You ask, and receive not, because you ask amiss, that you
may lavish it upon your passions. Iniquitous beings ! know you not,
that the friendship of the world is enmity against God ? Whoever
therefore desires to be a friend of the world is an enemy of God. Do
you think that the scripture speaks in vain ? Does the Spirit that
dwells in us excite to envy 7 Indeed, he bestows superior favor.
Therefore, it is alleged, God resists the proud, but imparts grace to the
humble. Submit yourselves therefore to God. Resist the adversary,
and he will fly from you. Draw near to God, and he will draw near to

342 APOSTOLIC PRODUCTIONS.
you. Cleanse your hands, sinners, and purify your hearts, men of
divided minds ! Lament, and mourn, and weep ; let your laughter be
turned to mourning, and your joy to sorrow. Humble yourselves before
the Lord, and he will exalt you.
Brethren, speak not evil of each other. He that speaks evil of his
brother, and judges his brother, speaks evil of the law, and judges the
law : but if thou judgest the law, thou art not a doer of the law, but a
judge. There is one lawgiver and judge, who is able to save and to
destroy. Who art thou that judgest another 7
Come now, you that say, To-day or to-morrow let us go to such a
city, and continue there a year, and negotiate, and acquire gain ; you,
who know not the events of to-morrow ! For what is your life ? It is
but a vapor, which appears for a little time, and then vanishes. Where
as, you ought to say, If the Lord permit, and we live, we will do this,
or that. But now, you exult in your vauntings : all such exultation is
evil. He, therefore, who knows what is right, and does not perform it,
is a transgressor.
Come now, rich men, weep and lament over the miseries that are
coming upon you. Your wealth is decayed, and your garments are
moth-eaten. Your gold and silver are corroded ; and their rust will
testify against you, and eat your flesh like fire. You have accumulated
treasure in the last days. Behold, the hire of the laborers who have
reaped your fields, which is fraudulently withheld by you, loudly pro
tests ; and the cries of the reapers have entered the ears of the Lord of
hosts. You have lived luxuriously on the earth, and have rioted in sen
suality ; you have nourished your hearts, as in a day of sacrifice. You
have condemned, you have murdered the righteous, who did not resist
you. Be patient, therefore, brethren, till the appearance ofthe Lord. Be
hold, the husbandman waits for the valuable fruit of the earth, and is
patient for it, till it receive the early and latter rain. Be ye also pa
tient ; establish your hearts ; for the coming ofthe Lord draws near.
Do not impatiently murmur against each other, brethren, lest you be
judged : behold, the Judge stands before the door. My brethren, take
the prophets, who have spoken in the name of the Lord, as an example
of suffering affliction, and of patience. Observe, we pronounce those
happy, who patiently endure. You have heard of the patience of Job,
and have seen the ultimate purpose of the Lord ; for the Lord is very
compassionate, and of tender mercy.
But above all things, my brethren, swear not, either by the heaven, or
the earth, or by any other oath ; but let your yes be yes, and your no,
no ; lest you fall under condemnation.
Does any among you suffer affliction ? let him pray. Is any cheer
ful 7 let him sing praise to God. Is any one among you sick 7 let him
call to him the presbyters of the church ; and let them pray over him,
having anointed him with oil in the name of the Lord : and the prayer

JAMES' GENERAL LETTER. 343
of faith will preserve the sick person, and the Lord will raise him up ;
and if he has committed sins, they will be forgiven him. Acknowledge
your offences to each other, and pray for each other, that you may be
healed. The energetic supplication of a righteous man avails much.
Elijah was a man similarly constituted with us ; and he prayed fervently
that it might not rain ; and it rained not on that land for three years
and six months. And he prayed again, and the heaven gave rain, and
the earth put forth her fruit.
Brethren, if any one of you deviate from the truth, and one restore
him ; let him know, that he who restores a sinner from the error of his
way, will save a soul from death, and conceal a multitude of sins.

THE FIRST GENERAL LETTER OF PETER.
Peter, an apostle of Jesus Christ, to the strangers dispersed through
Pontus, Galatia, Cappadocia, Asia, and Bythinia ; chosen, according to
the previous approbation of God the Father, through purification of the
Spirit, to obedience, and the sprinkling of the blood of Jesus Christ,
divine favor and peace be multiplied to you.
Praised be the God and Father of our Lord Jesus Christ, who,
according to his abundant mercy, has reproduced us to a living hope,
by the resurrection of Jesus Christ from the dead, to an inheritance im
perishable, and pure, and unfading, reserved in heaven for you, who are
defended by the power of God, through faith to salvation, prepared to
be revealed in the last time. In which you greatly rejoice, though now
for a short time, if it be requisite, you are afflicted by various trials ;
that the proof of your faith, which is more excellent than that of gold
which perishes, though tested by fire, may terminate in praise, and
honor, and glory, at the manifestation of Jesus Christ ; whom, not hav
ing known, you love ; in whom, though now you see him not, yet believ
ing, you rejoice with joy inexpressible, and full of glory; receiving the
result of your faith, even the salvation of your souls. In respect to
which salvation, the prophets, who predicted concerning the goodness
of God towards you, earnestly inquired and carefully investigated ;
searching to what, or to what period of time, the Spirit of Christ which
was in them referred, when it antecedently testified the sufferings of
Christ, and the glorious events which were to succeed : to whom it was
revealed, that not to themselves, but to you, they dispensed these things,
which are now communicated to you, by those who have proclaimed the
gospel among you, through the Holy Spirit sent down from heaven ;
which things the angels desire reverently to contemplate.
Therefore, girding up the loins of your mind, be sober, and hope to
the end for the grace which will be brought to you at the manifestation
of Jesus Christ ; as obedient children, not fashioning yourselves accord
ing to your former excessive desires, in the period of your ignorance :
but as he who has called you is holy, so be ye holy in all your conduct ;
because it is written, Be ye holy ; for I am holy. And if you invoke
the Father, who without respect of persons judges according to every
man's work, pass the time of your pilgrimage in reverence ; knowing
that you were not redeemed by perishable things, — silver or gold, from
your unprofitable course of life, transmitted from your fathers ; but by
the inestimable blood of Christ, as of a spotless and unblemished lamb ;
who indeed, was previously designated before the foundation of the
world, but was manifested in these last times for you, who by him trust

PETER'S FIRST GENERAL LETTER. 345
in God that raised him from the dead, and gave him glory ; so that your
faith and hope are in God.
Having purified your souls by obedience to the truth, through the
Spirit, to an unfeigned, fraternal affection, you will intensely love each
other with a pure heart ; having been reproduced, not in a perishable,
but an imperishable birth, by the word of God, which lives and remains.
For, all flesh is as grass, and all the glory of man as the flower of the
grass ; the grass withers, and its flower falls ; but the word of the Lord
endures forever : now this word is the gospel which has been proclaim
ed to you. Therefore, laying aside all malignity, and all deceit, and
hypocrisy, and envy, and all slander, as new-born infants, desire the
pure, spiritual milk, that you may thereby advance to salvation ; since
you have realized that the Lord is good : to whom coming as to a living
stone, rejected indeed by men, but chosen and honorable with God, you
also, as living stones, are built up a spiritual temple, a sacred priesthood,
to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
Because it is contained in the scripture, Behold, I place in Zion a chief
corner-stone, chosen, honorable; and he who confides in it will not be
confounded. The honor, therefore, is to you who believe ; but to those
who disbelieve, the stone which the builders rejected, is become the head
of the corner, and a stone of stumbling, and a rock of offence, at which
they stumble who believe not the word ; and to this they were disposed.
But you are a chosen generation, an illustrious priesthood, a consecrated
nation, a purchased people ; that you might exhibit the perfections of
him who has called you from darkness to his wonderful light ; who
formerly were not a people, but are now the people of God ; who had
not obtained mercy, but have now obtained it.
Beloved, I entreat you as strangers and sojourners to abstain from
sensual desires which contend against the soul ; having your conduct
good among the Gentiles ; that whereas they speak against you as evil
doers, they may by your good works, which they shall behold, praise
God in the day of visitation.
Submit yourselves, therefore, to every human authority in reference
to the Lord ; whether it be to the emperor, as supreme ; or to gover
nors, as sent by him for the punishment of those who do evil, and for
the praise of those who do well. Since this is the will of God, that by
doing good you should silence the ignorance of inconsiderate men : as
free, yet not using your freedom as a cloak of iniquity, but as the ser
vants of God. Respect all men ; love the brotherhood ; reverence God ;
honor the emperor.
Servants, be subject to your masters with all fear ; not only to the
good and gentle, but also to the perverse. For this is laudable, if any
one, through conscience towards God endures calamity, suffering un
justly. For what is the glory, if when you transgress, and are beaten,
you endure it ? But if, when you do good, and yet suffer, you shall
bear it patiently, this is commendable before God. For to this you
44

346 APOSTOLIC PRODUCTIONS
were called ; because even Christ suffered for you, leaving you an ex
ample that you might follow his footsteps ; who committed no sin, nor
was deceit found in his mouth ; who, being reviled, did not revile in re
turn ; when he suffered, he did not threaten ; but resigned himself to
the righteous judge, and personally endured our sins in his own body on
the cross, that we being emancipated from sins, should live to righteous
ness ; by whose scourges you have been healed. For you were as sheep
going astray; but have now returned to the Shepherd and Guardian of
your souls.
In like manner, wives, be subject to your own husbands ; that if any
believe not the word, they also, without the word, may be won by the
demeanor of their wives ; having seen your chaste deportment blended
with respect. Whose decoration, let it not be that external one, of
plaiting the hair, and of wearing gold, and of putting on apparel; but
the internal person of the heart, in what is imperishable, a meek and
quiet spirit, which is highly valuable in the sight of God. For thus, in
ancient times, the holy women, who trusted in God, adorned themselves,
submitting to their own husbands ; as Sarah obeyed Abraham, calling
him her master ; and her daughters you are, while you conduct well,
and are not alarmed by any terrors.
Husbands, likewise, dwell with them according to knowledge, ren
dering respect to the woman, as to the more delicate person, and as
being joint-heirs of the grace of life ; that your prayers may not be im
peded. Finally, be all of the same mind, sympathetic, affectionate to the
brethren, tenderly compassionate, humble-minded ; not returning evil
for evil, nor reproach for reproach, but on i the contrary, benedictions ;
knowing that you were called to this, that you might inherit a blessing.
For whoever desires to live, and to see good days, let him refrain his
tongue from evil, and his lips that they utter no deceit ; let him avoid
evil, and do good ; let him seek peace and pursue it. For the eyes of
the Lord are upon the righteous, and his ears are open to their suppli
cation ; but the face of the Lord is against those that do evil. And
who is he that will injure you, if you imitate that which is good. But
if you even suffer in the cause of righteousness, you are happy : and be
not alarmed at their terrors, nor be troubled ; but consecrate the Lord
God in your hearts.
And be always prepared to make a defence to every one that solicits
from you an account of the hope which is in you, but with gentleness
and respect : having a good conscience, that in what they allege against
you as evil-doers, they may be ashamed, who calumniate your good con
duct in Christ. Since it is better, if it be the will of God, that you suf
fer for doing good, than for doing evil. For even Christ once suffered
for sins, the righteous for the unrighteous, that he might introduce us to
God ; being indeed put to death in the flesh, but restored to life by the
Spirit ; by which, having departed, he preached to the spirits in secure

PETER'S FIRST GENERAL LETTER. 347
custody ; who formerly disbelieved, when the forbearance of God once
earnestly waited in the days of Noah, while the ark was preparing, in
which a few, that is, eight persons, were carried safely through the wa
ter. The likeness of which, even baptism, (not the putting away the
pollution of the flesh, but the answer of a good conscience towards
God), now saves us, through the resurrection of Jesus Christ ; who,
having gone into heaven, is on the right hand of God, angels, and au
thorities, and powers, being subjected to him.
Since therefore, Christ has suffered for us in the flesh, arm yourselves
also with the same mind ; (for he who has suffered in the flesh, has
ceased from sin) ; so as no longer to pass the remaining time in the
flesh according to the passions of men, but according to the will of
God : since the preceding part of our life may be sufficient for us to
have wrought the will of the Gentiles, when we walked in licentious
ness, inordinate desires, excess of wine, dissolute revels, intemperate
banquets, and lawless idolatries. In respect to which they are greatly
astonished, that you run not with them to the same excessive profligacy ;
and they speak evil of you ; but they must give an account to him, who
is prepared to judge the living and the dead. For this indeed was the
effect of proclaiming the gospel to the dead, that some will be chasten
ed as sensual men, but others will lead a spiritual life to God.
Moreover, the end of all things is near ; be therefore self-governed,
and watchful in prayer. And above all things cherish fervent love
among yourselves ; for this love will cover a multitude of sins. Be
hospitable to each other without complaints. Let those, who have re
ceived gifts, employ them for mutual benefit, as good stewards of the
diversified favor of God. If any one speak, let it be according to the
divine oracles ; if any one minister, let it be according to the ability
which God supplies ; that in all things God may be honored through
Jesus Christ, to whom belong glory and power, for ever and ever.
Amen !
Beloved, be not surprised that a fiery persecution occurs among you
for your trial, as though some strange thing befell you ; but rejoice, even
as you participate in the sufferings of Christ ; that when his glory shall
be revealed, you may also be transported with joy. If you are reproach
ed for the name of Christ, you are happy ; because the Spirit of glory,
and of power, and of God, rests upon you. By them, indeed, he is
reproached ; but by you he is honored. However, let none of you
suffer as a murderer, or a thief, or a malefactor, or an officious inspector
of others. Yet, if any one suffer as a Christian, let him not be asham
ed ; but let him praise God on this account. For the time is coming,
when judgment will begin from the household of God ; and if it com
mence from us, what will be the end of those who disbelieve the gospel
of God ? And if the righteous be scarcely preserved, where will the
impious and the transgressor appear ? Therefore, let those who suffer

348 APOSTOLIC PRODUCTIONS.
according to the will of God, commit the custody of their souls to him
in doing good, as to a faithful creator.
The presbyters that are among you I exhort, who am an associate
presbyter, and a witness of the sufferings of Christ, and also a partaker
of the glory which will be revealed ; feed the flock of God which is
among you, taking the charge of it, not from compulsion, but volun
tarily ; not from sordid interest, but with a ready mind ; and not as
domineering over those allotted to you, but as being examples to the
flock. And when the chief Shepherd shall appear, you will receive an
unfading crown of glory.
Younger persons, likewise, submit to the more aged. Indeed, let all
be subject to each other, and be clothed with humility ; since God op
poses the haughty, but bestows favor on the humble. Humble your
selves, therefore, under the powerful hand of God, that he may exalt
you in due time : having cast all your anxious care upon him, for he
cares for you.
Be sober, be watchful ; your adversary the false accuser, walks about
like a roaring lion, seeking whom he may devour ; whom resist, being
steadfast in the faith ; knowing that the same sufferings are fully endur
ed by your brethren who are in the world.
Now, the God of all grace, who has called us to his eternal glory in
Christ Jesus, when you have suffered a short time, will make you per
fect, will confirm, support, and establish you : to him be the glory and
the dominion, for ever and ever. Amen !
I have written to you, as I consider, briefly, by Silvanus, the faithful
brother, exhorting you, and earnestly testifying, that this is the true grace
of God in which you stand. The christian community at Babylon,
jointly chosen with you, salutes you ; and so does Mark, my son. Salute
each other with a kiss of love. Peace be with you all who are in Christ
Jesus !

THE SECOND GENERAL LETTER OF PETER.
Simon Peter, a servant and an apostle of Jesus Christ, to those who
have obtained equally valuable faith with us, through the forgiveness
of our God and Saviour Jesus Christ ; grace and peace be multiplied
to you, through the acknowledgment of God, and of Jesus our Lord ;
even as his divine power has endowed us with the gifts that relate
to life and piety, through the knowledge of him who has called us by
his own illustrious perfections ; through which he has freely given us
exceedingly great and invaluable promises ; that by these you may
become partakers of a divine nature, having escaped the depravity which
is in the world through inordinate desire. And moreover, for this ob
ject, applying all assiduity, unite to your faith resolution, and to resolu
tion knowledge, and to knowledge temperance, and to temperance
patience, and to patience piety, and to piety fraternal kindness, and to
fraternal kindness love. For if these things exist and abound in you,
they will permit you to be neither idle nor unfruitful in the knowledge
of our Lord Jesus Christ. But he who is deficient in these things is
blind, short-sighted, having forgotten the purification from his former
sins. Therefore, brethren, strive the more sedulously to establish your
calling and designation ; since if you do these things, you will never
fall. For thus, an entr&nce .will be richly administered to you, into the
everlasting kingdom of our Lord and Saviour Jesus Christ.
I will not, therefore, neglect to remind you always of these things ;
though you know them, and are established in the present truth. In
deed, I think it right, as long as I am in this tabernacle, to incite you to
recollection ; knowing that I must soon put off my tabernacle, even as
our Lord Jesus Christ declared to me. And moreover, I will endeavor
that you may severally be able, after my departure, to have these things
always in remembrance.
Further, we have not been pursuing artfully devised fables, while we
made known to you the power and appearance of our Lord Jesus Christ,
but were personal eye-witnesses of his own majesty. For he received
from God the Father honor and praise, when such a voice came to him
from the magnificent glory, This is my beloved Son, in whom I delight.
And this voice which descended from heaven we heard, when we were
with him on the holy mountain. And we have the prophetic word addi
tionally confirmed ; to which you do well to give attention, as to a light
shining in a dark place, till the day dawn, and the morning-star rise in
your hearts : knowing this first, that no prophecy of scripture proceeds
from private impulse. For prophecy came not in any former period by
the will of man, but holy men of God spoke, moved by the Holy Spirit.

350 APOSTOLIC PRODUCTIONS.
However, there were also false prophets among the Jewish people, as
there will likewise be false teachers among you, who will artfully intro
duce pernicious factions, even renouncing the Lord who purchased
them, and bringing upon themselves speedy ruin. And many will fol
low their impurities ; by whose means the way of the truth will be
reviled. And through avarice they will make a gain of you by their
deceitful words ; but their long-threatened sentence does not delay, nor
does their destruction slumber.
For, if God did not spare the angels who sinned, but with chains of
darkness confining them in Tartarus, surrendered them to be reserved
for punishment ; and spared not the ancient world, but saved Noah, a
herald of righteousness, the eighth person preserved, when he brought
the deluge on the world of impious men ; and having reduced the cities
of Sodom and Gomorrah to ashes, condemned them to destruction,
making them an example to those who should afterwards live impiously ;
and rescued righteous Lot, exceedingly afflicted by the vile conduct of
these lawless men: (for that just man, while he dwelt among them,
seeing and hearing, distressed his righteous soul from day to day with
their unlawful deeds) ; the Lord knows how to rescue the pious from
temptation, and to reserve the unrighteous for a day of trial to be chas
tened : but principally those who walk according to the flesh with pol
luted desires, and despise dominion. Presumptuous and obstinate, they
are not afraid to calumniate authorities : whereas angels, who are supe
rior in strength and power, bear not a reproachful testimony against
them before the Lord. But these men, as if they were native, irrational
animals, made to be taken and destroyed, reviling things which they do
not understand, will be absolutely dissolved in their own depravity;
receiving the retribution of unrighteousness ; deeming it a pleasure to
riot in the day time ; blemishes and reproaches, living luxuriously
through their deceptions, while they banquet with you ; having eyes full
of adultery, and which cease not from sin ; alluring unstable persons ;
having their heart practised in avaricious schemes ; execrated children ;
deserting the right path they have wandered, following in the way of
Balaam the son of Bosor, who loved the reward of iniquity ; but receiv
ed a reproof for his transgression ; the dumb beast, speaking with a
man's voice forbid the madness of the prophet. These are fountains
without water ; clouds driven by a tempest ; to whom the mist of dark
ness is reserved forever. For when they utter great, inflated words of
falsehood, they allure, by sensual desires and impure practices, those
who had really escaped, for a little time, from such as live in error.
While they promise them freedom, they themselves are the slaves of
depravity : since by whom any one is conquered, by him he is also
enslaved. For if, having escaped the pollutions of the world, by the
knowledge of the Lord and Saviour Jesus Christ, they are again entan
gled and subdued by them, their last state is worse than the first. Since
it would have been better for them not to have known the way of right-

PETER'S SECOND GENERAL LETTER. 351
eousness, than having known it to have turned from the holy command
ment delivered to them. But it has occurred to them according to the
true proverb, The dog has turned to what he cast up ; and the swine
that was washed, to her rolling in the mire.
Behold, I now write this second letter to you ; in both of which I
awaken your pure minds to recollection ; that you may remember the
words formerly spoken by the holy prophets, and the commandment of
us the apostles of the Lord and Saviour : knowing this, particularly,
that at the last periods contemners will come, in derision, walking ac
cording to their own passions, and saying, Where is the promise of his
appearance 7 for, since the fathers were deceased, all things remain as
from the commencement ofthe creation.
For ofthis they are wilfully ignorant, that the heavens were anciently,
and the earth from water ; and through -water the earth subsists by the
word of God ; consequently, the world that then existed, being deluged
with water, perished. But the heavens and the earth which now exist,
are retained by his word, being reserved for fire, at the day of judgment,
and of the ruin of impious men.
However, beloved, be apprised of this, that one day is with the Lord
as a thousand years, and a thousand years as one day. The Lord is
not remiss respecting his promise, as some regard remissness, but is
forbearing towards us ; disposed that none should perish, but that all
should come to reformation. Moreover, the day of the Lord will come
as a thief; in which the heavens will pass away with a great explosion
and the elements being intensely heated will be dissolved, and the earth
and its works will be consumed by fire.
Therefore, since all these things will be dissolved, of what character
ought you to be in all holy conduct and piety ; earnestly awaiting the
occurrence of this day of God, in which the heavens will be dissolved
by fire, and the elements will melt with fervent heat. Yet, we, according
to his promise, anticipate new heavens and a new earth, in which right
eousness will dwell.
Therefore, beloved, expecting these things, diligently endeavor to be
found by him in peace, uncontaminated and irreproachable. And re
gard the forbearance of our Lord as salvation ; even as our beloved
brother Paul also, according to the wisdom imparted to him has written
to you ; as also in all his letters, speaking in them concerning these
subjects ; in which letters are some things difficult to be comprehended,
which the ignorant and unstable pervert, as they do also other scriptures
to their own destruction.
Since you, therefore, beloved, are previously informed, beware, lest
being seduced by the error of the wicked, you should fall from your
own stabihty. But advance in divine favor, and in the knowledge of
our Lord and Saviour Jesus Christ. To him be glory, both now, and
to the day of eternity. Amen !

THE GENERAL ADDRESS OF JOHN TO CHRISTIANS.
Respecting the Word of Life, him who was from the commence
ment, whom we have heard, whom we have seen with our eyes, whom
we have attentively beheld, and our hands have realized ; (for, the life
was manifested, and we have seen, and testify, and proclaim to you that
Eternal Life, which was with the Father, and was manifested to us) ;
him, whom we have seen and heard, we declare to you, that you may
also have participation with us ; and indeed, our participation is with
the Father, and with his Son Jesus Christ. And we write these things
to you, that your joy may be consummated.
Moreover, this is the declaration which we have heard from him, and
announce to you, that God is light, and in him is no darkness at all. If
we assert, that we have communion with him, and walk in darkness,
we speak falsely, and do not conform to the truth : but if we walk in
the light, as he himself is in the light, we have communion with each
other, and the blood of Jesus Christ his Son purifies us from all sin.
If we affirm, that we have no sin, we deceive ourselves, and the truth
is not in us. If we acknowledge our sins, he is faithful and just to for
give us our sins, and to purify us from all iniquity. If we say that
we have not sinned, we charge him with falsehood, and his word is not
in us.
My beloved children, I write these things to you that you may not
sin. And if any one has sinned, we have an advocate with the Father,
Jesus Christ the righteous One, and he is a conciliation for our sins,
and not only for ours, but also for those of the whole world. And by
this we ascertain that we know him, if we keep his commandments.
He who says, I know him, and keeps not his commandments, is false,
and the truth is not in him. But whoever observes his word, in him,
assuredly, the love of God is accomplished : by this we know that we
are in him. He who says that he abides in him, ought himself thus to
walk, as he walked.
Beloved, I write not a new commandment to you, but an old com
mandment which you had from the beginning. The old commandment
is the word which you have heard from the beginning. Again, I write
a new commandment to you, which is true in him and in you: for the
darkness is passing away, and the true light is now shining.
He who alleges, that he is in the light, and hates his brother, is
hitherto in darkness. He who loves his brother, abides in this light,
and does not stumble. But he who hates his brother, is in darkness,
and walks in darkness, and knows not where he goes, because darkness
has blinded his eyes.

JOHN'S GENERAL ADDRESS TO CHRISTIANS. 353
I write to you, beloved children, because your sins are forgiven you,
through his name.
I write to you, fathers, because you have known him who is from the
commencement. I write to you, young men, because you have over
come the evil one. I write to you, little children, because you have
known the Father.
I have written to you, fathers, because you have known him who is
from the beginning.
I have written to you, young men, because you are strong, and the
word of God remains in you, and you have subdued the evil one. Love
not the world, nor the things which are in the world. If any one loves
the world, the love of the Father is not in him ; for all that is in the
world, (the desire of the flesh, and the desire of the eyes, and the pride
of life), is not from the Father, but is from the world. And the world
passes away, and the desire of it ; but he, who performs the will of
God, abides forever.
Little children, it is the last time : and as you have heard that anti
christ is coming, thus even now, there are many anti-christs ; by which
we know that it is the last time. They departed from us, but they were
not of us ; since, if they had been of us, they would have remained with
us : yet this occurred, that they might be made apparent ; because all
are not of us. But you have a consecration from the Holy One, and
know all things. I have not written to you because you know not the
truth ; but because you know it, and because no falsehood is from the
truth. Who speaks falsely, but he who denies that Jesus is the Messiah ?
He is anti-christ, who denies the Father and the Son. No one, who
denies the Son, has the Father ; but he that acknowledges the Son, has
also the Father.
Let that therefore abide in you, which you have heard from the com
mencement. If that which you have heard from the beginning shall
remain in you, you will also continue in the Son, and in the Father.
And this is the promise which he has made to us, even eternal life. I
have written these things to you concerning those who would seduce you.
But the anointing which you have received from him abides in you, and
you do not require that any one should teach you : but as this anointing
teaches you respecting all things, and is true, and is no deception ; and
even as it has instructed you, remain in him.
And now, beloved children, abide in him ; that when he shall appear,
we may have confidence, and not be ashamed before him at his coming.
Since you perceive that he is righteous, you know that every one, who
practises righteousness, has been produced by him. Behold, what great
love the Father has bestowed on us, that we might be regarded children
of God. In this respect the world does not know us, because it knew
not him. Beloved, we are now the children of God, and it is not yet
declared what we shall be, but we know that, when he shall be manifest
ed, we shall resemble him ; for we shall see him as he is. And every
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354 APOSTOLIC PRODUCTIONS.
one, who has this hope in him, purifies himself, even as he is pure.
Every one who practises sin, also violates the law ; for sin is the viola
tion of the law. And you know that he was manifested, that he might
take away our sins ; and that in him there is no sin. He, who remains
in him, does not sin ; he who sins, does not see him, nor know him.
Beloved children, let no one deceive you : he, who performs righteous
ness, is righteous, even as he is righteous. He, who commits sin, is
of the enemy ; since the enemy has sinned from the beginning. The
Son of God was manifested for this purpose, that he might destroy the
works of the adversary. He, who has been produced of God, does not
commit sin ; for his seed remains in him ; and he cannot sin, because
he has been produced of God. In this the children of God are mani
fest, and the children of the adversary.
He, who does not perform righteousness, is not of God, nor he, that
loves not his brother. For this is the message, which you heard from
the beginning, that we should love each other : not as Cain, who was
from the evil one, and killed his brother. And why did he destroy him ?
Because his own works were evil, and his brother's righteous. Wonder
not, my brethren, if the world hates you. We are conscious that we
have passed from death to life, because we love the brethren. He, who
loves not his brother, remains in death. Every one, who hates his
brother, is a murderer ; and you know that no murderer has eternal
hfe remaining in him. In this we have known what love is, that he
surrendered his life for us ; and we ought to surrender our lives for the
brethren. And whoever has the sustenance of this world, and sees his
brother in want, and shuts up his compassions from him, how dwells the
love of God in him 7 My beloved children, let us not love in word, or
in tongue, but in deed and in truth. And by this we know that we are
of the truth, and shall assure our hearts before him. For if our heart
condemns us, God is greater than our heart, and knows all things. Be
loved, if our heart condemns us not, we have confidence before God.
And whatever we ask, we receive from him, because we keep his com
mandments, and perform those things which are pleasing in his sight.
And this is his commandment, that we should' believe in the name of his
Son Jesus Christ, and love each other, as he has commanded us. And
he, who keeps his commandments, dwells in God, and God in him.
And by this we know that he remains in us, by the Spirit which he
has given us.
Beloved, believe not every spirit, but try the spirits whether they are
of God ; because many false prophets have gone out into the world.
By this you know the Spirit of God : every spirit which professes Jesus
Christ, who has come in the flesh, is of God. And every spirit that
does not profess Jesus Christ, is not of God : and this is that spirit of
anti-christ, of which you have heard that it should come ; and it is even
now in the world. You are of God, beloved children, and have over
come them ; since he that is in you, is greater than he that is in the

JOHN'S GENERAL ADDRESS TO CHRISTIANS. 355
world. They are of the world ; they therefore speak of the world,
and the world hears them. We are of God. He who knows God,
hears us ; he who is not of God, does not hear us. By this we know
the spirit of truth, and the spirit of error.
Beloved, let us love each other ; for love is of God ; and every one
who loves, has been produced of God, and knows God. He who
does not love, knows not God ; for God is love. In this the love of God
was manifested towards us, that God sent his only produced Son into
the world, that we might live through him. In this is love, not that we
loved God, but that he loved us, and sent his Son as a conciliation for
our sins. Beloved, if God so loved us, how ought we to love each other 7
No man has ever seen God. If we love each other, God dwells in
us, and the love of him is perfected in us. By this we know that we
remain in him, and he in us, because he has imparted to us of his
Spirit. And we have seen, and we testify, that the Father has sent the Son
as the Saviour of the world. Whoever shall profess that Jesus is the
Son of God, God abides in him, and he in God. And we have known
and believed the love, which God has for us. God is love ; and he who
dwells in love, dwells in God, and God in him. By this, love is con
summated among us, that we may have confidence in the day of judg
ment, because as he is, so are we in this world. There is no fear in
love ; but perfect love banishes fear : now fear is a miserable restraint.
He therefore, who fears, is not made perfect in love. We love him,
because he first loved us.
If any one says, I love God, and yet hates his brother, he speaks
falsely ; for how can he, who loves not his brother, whom he has seen,
love God, whom he has not seen. And we have this commandment
from him, that he who loves God, should also love his brother.
Every one, who believes that Jesus is the Messiah, has been produced
of God ; and every one, who loves him that produces, loves also him
that has been produced by him. By this we know that we love the
children of God, when we love God, and keep his commandments ; for
this is the love of God, that we obey his commandments : and his com
mandments are not oppressive. For whatever has been produced of
God, conquers the world ; and this is the victory that subdues the world,
even our faith. Who is he that overcomes the world, but he who believes
that Jesus is the Son of God ?
This is he who came by water and blood even Jesus Christ ; not by
water only, but by water and blood. And it is the Spirit who testifies,
since the Spirit is truth. For there are three that testify, the Spirit,
and the water, and the blood ; and these three agree in one. If we
receive the testimony of men the testimony of God is superior ; for this
is the testimony of God, which he has attested concerning his Son. He,
who believes in the Son of God, has the testimony in himself: he, who
believes not God, charges him with falsehood ; because he has not be-

356 APOSTOLIC PRODUCTIONS.
lieved the record, which God has attested respecting his Son. And this
is the record, that God has given us eternal life ; and this life is in his
Son. He, who has the son, has life ; and, he who has not the Son of
God, has not life.
I have written these things to you, that you may know that you who
believe in the name of the Son of God have eternal life.
And this is the confidence, which we have towards him ; that if we
ask any thing, according to his will, he hears us. And if we know that
he hears us, whatever we ask, we know that we shall realize the peti
tions which we offer to him. If any one see his brother commit a sin
not punishable with death, let him pray, and he will obtain from God
life for those who have not fatally sinned. There is a sin deserving
death : I do not assert that he should supplicate concerning that. All
unrighteousness is sin ; but there is a sin not terminating in death.
We know that whoever has been produced of God, does not sin ;
but he, who is produced of God, guards himself, and the evil one cannot
injure him. We know that we are of God ; and the whole world is
immersed in wickedness. And we know that the Son of God is come,
and has given us an understanding, that we might know the true God ;
and we are under the true One, under his Son Jesus Christ. This is
the true God, and the eternal life. Beloved children, keep yourselves
from idols.

THE LETTER OF JOHN TO AN EMINENT
CHRISTIAN WOMAN.
The senior to the excellent Cyria, and to her children, whom I love
sincerely ; and not I alone, but all those likewise, who know the truth.
We love you with that faithfulness which dwells in us, and will be with
us forever. Grace, mercy, and peace, be with you from God the Fath
er, and from the Lord Jesus Christ, the Son of the Father, with fidelity
and love.
I rejoiced exceedingly, that I found some of your children walking in
truth, as we received commandment from the Father. And now I en
treat you, Cyria, not as writing to you a new commandment, but that
which we had from the commencement, that we may love each other.
And this is love, that we walk according to his commandments. This
is the commandment, even as ye have heard from the beginning, that
ye should walk in it.
For many deceivers have entered the world, who confess not that
Jesus Christ is come in the flesh : such an one is that deceiver, and that
anti-christ. Attend to yourselves, that you may not lose those things
which you have wrought, but that you may receive an ample reward.
Whoever transgresses, and remains not in the doctrine of Christ, has
not God. He who remains in the doctrine of Christ, the same has both
the Father and the Son. If any one come to you, and bring not this
doctrine, do not receive him into your house, nor wish him prosperity ;
for he who wishes his welfare, is a partaker of his evil deeds.
Having many things to write to you, I would not do it with paper and
ink ; but I hope to come to you, and personally to communicate ; that
our joy may be full.
The children of your excellent sister salute you.

THE LETTER OF JOHN TO A DISTINGUISHED
CHRISTIAN MAN.
The senior to the much endeared Caius, whom I love in sincerity.
Beloved, I pray that in every respect you may prosper, and be in
health, even as your soul prospers. For I greatly rejoiced, when the
brethren came and testified to the fidelity with which you walk in the
truth. I have no greater happiness than this, to hear that my children
conduct with integrity.
Beloved, you faithfully perform whatever you undertake for the breth
ren, and for the strangers ; who have testified to your beneficence be
fore tbe church : and you will do well, if you advance them on their
journey, in a manner acceptable to God. For, in the divine cause they
departed, receiving nothing from the Gentiles. We ought to entertain
such ; that we may become co-operators for the truth.
I would have written to the church ; but Diotrephes, who affects the
ascendancy among them, does not receive us. Therefore, if I come, I
will remind him of his practices, — declaiming against us with malig
nant words ; and not content with this, he himself receives not the
brethren, and prohibits those that would, and banishes them from the
church. Beloved, do not imitate that which is evil, but that which is
good. He who does good is from God ; but he who does evil, has not
realized God.
Demetrius receives approbation from all, even from the truth herself.
And we also bear testimony, and ye know that our attestation is true.
I have many things to write ; yet I do not incline to correspond with
pen and ink ; but I hope immediately to see you ; and we will speak
face to face. Peace be to you !
Our friends salute you. Salute the friends by name.

THE GENERAL LETTER OF JUDE.
Jude, a servant of Jesus Christ, and brother of James, to those who
are beloved in God the Father, called and preserved by Jesus Christ ;
mercy, and peace, and love, be multiplied to you.
Beloved, when I was intensely desirous to address you respecting the
common salvation, it became necessary that I should write to you, en
treating you earnestly to contend for the faith which was once com
municated to the saints. For some men have insidiously crept in, who
were long since publicly condemned, impious men, turning the grace of
our God into licentiousness, and denying the only Sovereign, and our
Lord Jesus Christ.
Now I wish to remind you, though you are fully instructed in this,
that the Lord, having delivered the people from the land of Egypt,
afterwards destroyed those who disbelieved. And the angels who kept
not their own principality, but left their appropriate residence, he has
reserved in perpetual chains, under darkness, to the judgment of the
great day. Thus, Sodom and Gomorrah, and the cities around them,
in like manner with them, abandoning themselves to impurity, and fol
lowing unnatural passions, are exhibited as an example, suffering the
vengeance of perpetual fire.
And these dreamers, likewise, absolutely pollute the flesh, deride gov
ernment, and traduce authorities. Now Michael the archangel, when
engaged in a contest with the false accuser, concerning the body of
Moses, did not presume to bring a reproachful accusation against him,
but said, The Lord reprove you. Yet these revile what indeed they do
not understand ; and what they know naturally, as irrational animals,
in these they are depraved. Alas for them ! because they have gone in
the way of Cain, and rushed on in the error of Balaam for reward, and
destroyed themselves by controversy like Korah.
These are spots in your love-feasts, when they banquet with you,
feeding themselves without restraint : clouds without water, driven away
by winds ; trees whose blossoms are withered, sterile, doubly dead,
eradicated ; raging waves ofthe sea, foaming out to their own disgrace ;
wandering meteors, to whom the blackness of darkness is perpetually
reserved. And moreover, Enoch, the seventh from Adam, prophesied against
them, declaring, Behold, the Lord comes with his holy myriads, to exe
cute judgment upon all, and to convict all the iniquitous of all their acts
which they have impiously committed, and of all the harsh words which
impious sinners have spoken against him. These are murmurers, com-
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360 APOSTOLIC PRODUCTIONS.
travagant expressions, and they are respecters of persons for the pur
pose of gain.
But you, beloved, remember the words which were previously spoken
by the apostles of our Lord Jesus Christ ; for they informed you that,
in the last time, there would be deriders, conducting in conformity to
their own impious passions. These are they who separate themselves,
sensual, not having the spirit.
But you, beloved, erecting yourselves on your most holy faith, praying
in the Holy Spirit, keep yourselves in the love of God, looking for the
mercy of our Lord Jesus Christ to eternal life. And on some indeed
have compassion, making a discrimination ; but others save with fear,
wresting them from the fire ; detesting even the vestment contaminated
by the flesh.
Now to him who is able to keep you from falling, and to present you
faultless before the presence ofhis glory with exceedingly great joy ; to
the wise God alone, our Preserver, through Jesus Christ our Lord, be
glory and majesty, dominion and power, before all time, and now, and
through all futurity. Amen !

THE LETTERS, VISIONS, AND PROPHECIES, OF
JOHN.
The revelation of Jesus Christ, which God imparted to him, to mani
fest to his servants things which must, in a short period, occur. And he
sent, and communicated it by his angel to his servant John ; who has
attested the word of God, and the record of Jesus Christ, even whatever
he saw. Happy is he who reads, and they who hear the words of this
prophecy, and keep the things that are written in it ; for the time is
near. John, to the seven churches which are in Asia ; divine favor and
peace be to you, from him who is, and who was, and who is to come ;
and from the seven spirits who are before the throne ; and from Jesus
Christ, the faithful witness, the first produced from the dead, and the
prince of the kings of the earth.
To him who loves us, and washed us from our sins in his own blood,
and has made us a kingdom of priests to his God and Father, to him be
glory and dominion for ever and ever. Amen !
Behold, he is coming in clouds, and every eye will see him, even
they who pierced him ; and all the tribes of the land will lament in
consequence of him. Indeed, amen ! I am the Alpha and the Omega,
says the Lord, who is, and who was, and who is to come, the Almighty.
I John, who am your brother, and companion in the adversity, and
kingdom, and patience of Jesus Christ, was on the island which is call
ed Patmos, for the word of God, and for the testimony of Jesus Christ.
I was in the Spirit on the Lord's day, and heard a great voice behind
me, as of a trumpet, saying, What you see, write in a book, and send it
to the seven churches ; to Ephesus, and to Smyrna, and to Pergamos,
and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.
And upon this, I turned to discover the voice that had spoken to me.
And having turned, I saw seven golden lamps ; and in the midst of the
seven lamps, one like a son of man, clothed with a long robe, and en
circled about the breast with a golden girdle. And his head and his
hair were white as wool, as white as snow ; and his eyes resembled a
flame of fire ; and his feet were like fine brass, as if they had been puri
fied in a furnace ; and his voice as the sound of many waters. And he
had in his right hand seven stars ; and a sharp two-edged sword went
from his mouth ; and his countenance was as the sun, when he shines
in his strength. And when I saw him I fell at his feet as dead. And
he laid his right hand upon me, saying, Fear not ; I am the first and
the last ; and he that lives, and was dead : and behold, I live for ever
and ever ; and have the keys of death and of hades. Write the things
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which you have seen, and those which are, and those which will happen
hereafter. As to the secret of the seven stars which you saw in my
right hand, and the seven lamps of gold ; the seven stars are the direc
tors of the seven churches ; and the seven lamps which you saw are the
seven churches.
To the director of the church at Ephesus, write ; These things says
he, who holds the seven stars in his right hand, who walks in the midst
of the seven golden lamps ; I know thy works, and thy labor, and thy
patience, and that thou canst not bear those that are evil ; and thou
hast tried those who assert that they are apostles, and are not, and hast
found them false ; and hast patience, and thou hast endured for my
name, and hast not fainted. Yet, I have something against thee, be
cause thou hast lost thy first love. Remember therefore from what thou
art fallen, and reform, and achieve the first works ; otherwise, I will
immediately come to thee, and remove thy lamp from its place, except
thou shouldst reform. But thou hast this praise, that thou hatest the
deeds ofthe Nicolaitans, which I also hate.
Let him who has an ear, hear what the Spirit says to the churches.
Him that conquers, I will permit to eat of the tree of life, which is in
the midst of the paradise of God.
And to the director of the church at Smyrna, write ; These things says
the first and the last, who was dead, and is alive ; I know thy works,
and affliction, and poverty, (but thou art rich), and I know the impious
language of those who declare that they are Jews, and are not, but are
the synagogue of the adversary. Fear none of those things which thou
art to suffer. Behold, the enemy will cast some of you into prison, that
you may be tried, and you will have affliction ten days. Be thou faith
ful unto death, and I will give thee the crown of life.
Let him who has an ear, hear what the Spirit says to the churches.
He who conquers, shall not be injured by the second death.
And to the director of the church at Pergamos, write ; These things
says he who has the sharp, two-edged sword ; I know thy works, where
thou dwellest, even where the adversary has his throne ; and thou firmly
retainest my name, and didst not renounce my faith, even in those days
in which Antipas was my faithful martyr, who was slain among you,
where the adversary dwells. Yet, I have a few things against thee, that
thou hast there such as hold the doctrine of Balaam, who taught Balak to
cast a stumbling block before the sons of Israel, that they might eat things
sacrificed to idols, and might commit impurity. And thou hast, in like
manner, those who hold the doctrine of the Nicolaitans. Reform ; or
otherwise I will instantly come to thee, and will contend against them
with the sword of my mouth.
Let him who has an ear, hear what the Spirit says to the churches.
To him that overcomes, I will give of the hidden manna ; and will give
him a white stone, and on the stone a new name written, which no man
knows, except he who receives it.

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 363
And to the director of the church at Thyatira, write ; These things
says the Son of God, who has his eyes like a flame of fire, and whose
feet resemble fine brass ; I know thy works, and love, and faith, and
service, and thy perseverance, and thy last works, which are even better
than the first. But, I have something against thee, because thou per-
mitest thy wife Jezebel, who calls herself a prophetess, to teach and to
seduce my servants to commit impurity, and to eat things offered to
idols. And I have given her to reform, but she will not reform from
her incontinence. Behold, I will cast her on a bed of sickness, and
those who commit impurity with her into great affliction, except they
reform from their deeds. And I will destroy her children by the pesti
lence ; and all the churches shall know that I am he who searches the
internal thoughts and dispositions, and will give to every one of you,
according to your works. But I say to you, even to the rest at Thya
tira, as many as receive not this doctrine, and who have not known the
depths of the adversary, as they represent ; I will lay upon you no other
burden. But what you have, hold fast till I come.
And he who overcomes, and performs my works to the end, to him I
will give power over the nations ; and he shall rule them with a rod of
iron ; they shall be dashed in pieces like the vessels of a potter, even as I
have received from my Father. And I will give him the morning-star.
Let him who has an ear, hear what the Spirit says to the churches.
And to the director of the church' at Sardis, write ; These things says
he, who has the seven spirits of God, and the seven stars ; I know thy
works, that thou hast the character of being alive, but art dead. Be
vigilant, and strengthen the things remaining, which were ready to die ;
for I have not found thy works fully performed in the sight of God.
Recollect then, how thou hast received and heard ; and firmly retain,
and reform. If therefore, thou wilt not watch, I will come upon thee
as a thief; and thou shalt not know at what hour I will come upon thee.
Thou hast however, a few persons in Sardis, who have not polluted their
garments ; and they shall walk with me in white ; for they are worthy.
He, that overcomes, shall be clothed in white raiment ; and I will not
erase his name from the book of life, but I will acknowledge his name
before my Father, and before his angels. Let him that has an ear, hear
what the Spirit says to the churches.
And to the director of the church at Philadelphia, write ; These things
says he that is holy, he that is true, he who has the key of David, he
who opens, and no one shuts ; and shuts, and no one opens : I know
thy works ; behold, I have placed before thee an open door, which no
man can shut ; because thou hast a little power, and hast kept my word,
and hast not denied my name. Behold, I will cause those of the syn
agogue of the adversary, who assert that they are Jews, and are not,
but speak falsely ; behold, I will make them to come and pay homage
before thy feet, and to know that I have loved thee. Because thou hast
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364 APOSTOLIC PRODUCTIONS.
of temptation, which shall come upon all the world, to try the inhabit
ants of the earth. I come quickly ; keep that which thou hast, that no
man take thy crown.
Him that overcomes, I will make a pillar of fire in the temple of my
God, and he shall depart no more ; and I will inscribe upon him the
name of my God, and the name of the city of my God, of the new
Jerusalem, which descends out of heaven from my God, and my new
name. Let him who has an ear, hear what the Spirit says to the
churches. And to the director of the church at Laodicea, write, These things
says the Amen, the faithful and true witness, the beginning of the crea
tion of God ; I know thy works, that thou art neither cold nor hot: I
wish that thou wert cold or hot. Therefore, because thou art luke
warm, and neither cold nor hot, I will cast thee out of my mouth. Be
cause thou declarest, I am affluent, and enriched, and want nothing ;
and knowest not that thou art most wretched, and pitiable, and poor,
and blind, and naked ; I counsel thee to buy of me gold purified in the
fire, that thou mayst be rich ; and white raiment that thou mayst be
clothed, and that the dishonor of thy exposure may not appear ; and to
anoint thine eyes with eye-salve, that thou mayst see. As many as I
love, I reprove and correct. Be zealous, therefore, and reform. Behold,
I stand at the door and knock; if any one hear my voice, and open the
door, I will enter his house, and will sup with him, and he with me.
Him who overcomes I will permit to sit with me on my throne, as I
also overcame, and do sit with my Father on his throne. Let him who
has an ear, hear what the Spirit says to the churches.
After these things I looked, and behold, a door was opened in hea
ven ; and the first voice which I heard resembled a trumpet thus speak
ing to me, Ascend hither, and I will show you things which must here
after happen. And immediately, I was in the Spirit ; and behold, a
throne was placed in heaven, and one was sitting on the throne. And
he who sat on it, was in appearance like a jasper and a sardius ; and a
rainbow resembling an emerald surrounded the throne. And around
the throne were twenty-four thrones ; and on the thrones I saw twenty-
four seniors sitting, clothed in white raiment ; and on their heads crowns
of gold. And from the throne proceeded lightnings, and thunders, and
voices. And seven lamps of fire were burning before the throne, which
are the seven spirits of God. And before the throne, there was a sea of
glass like crystal ; and in the midst of the throne, and around the throne,
were four living ones, full of eyes before and behind. And the first
hving one resembled a lion, and the second living one resembled a steer,
and the third living one had the face of a man, and the fourth living
one was like a flying eagle. And each of the four living ones had six
wings, and they were full of eyes around and within : and they rest not
day nor night, saying, Holy, holy, holy, Lord God Almighty, who was,
and is, and is to come. And when those living ones give glory, and

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 365
honor, and thanks, to him who sits on the throne, who lives forever and
ever, the twenty-four seniors fall down before him who sits on the
throne, and worship him who lives for ever and ever, and cast their
crowns before the throne, saying, Worthy art thou, O Lord, to receive
glory, and honor, and power ; for thou hast created all things, and
through thy will they existed, and were created.
And I saw, on the right hand of him who sat on the throne, a volume,
written within and without, sealed with seven seals. And I beheld a
powerful angel proclaiming with a loud voice, Who is worthy to open
the volume, and to loose its seals ? And no one in heaven, or on earth,
or under the earth, was able to open the volume, or to look thereon.
And I wept much, because no one was found worthy to open the volume,
or to look thereon. Then one of the seniors said to me, Weep not ;
behold, the Lion of the tribe of Judah, the Root of David, has been
able to open the volume, and its seven seals.
And I beheld, in the midst between the throne and the four hving
creatures, and in the midst between the seniors, a Lamb standing in the
act of being slain, having seven horns and seven eyes, which are the
seven Spirits of God, sent forth into all the earth. And he came and
received the volume from the right hand of him who sat on the throne.
And when he received the volume, the four living ones, and the twenty-
four seniors, fell down before the Lamb, each one having harps and
golden urns full of incense, which are the prayers of saints. And they
sung a new song, saying, Thou art worthy to take the volume, and to
open the seals of it ; for thou wast slain, and hast redeemed us to God by
thy blood, from every tribe, and language, and people, and nation ; and
hast made them kings and priests to our God ; and they shall reign on
the earth. And I looked, and heard the voice of many angels around the
throne, and of the living creatures, and of the seniors ; and their number
was myriads of myriads, and thousands of thousands ; saying with a loud
voice, Worthy is the Lamb that was slain, to receive power, and wealth,
and wisdom, and strength, and honor, and glory, and blessing. And
every creature that is in heaven, and on the earth, and under the earth,
and such as are on the sea, and all that are in them, I heard, saying, To
him who sits on the throne, and to the Lamb, be blessing, and honor,
and glory, and dominion, for ever and ever ! And the four living ones
said, Amen ! And the seniors fell down and worshipped.
Then I looked, when the Lamb opened one of the seven seals ; and
I heard one of the four living creatures, that said, as with a voice of
thunder, Come and see. And I looked, and behold, a white horse, and
he that sat on him had a bow ; and a crown was given him ; and he
went forth conquering, and to conquer.
And when he opened the second seal, I heard the second hving crea
ture, saying, Come and see. And another horse came out which was
red ; and he who sat on it, was empowered to take peace from the

366 APOSTOLIC PRODUCTIONS.
earth, and that they should destroy each other ; and a great sword was
given to him.
And when he opened the third seal, I heard the third living creature,
saying, Come and see. And I looked, and behold, a black horse ; and
he who sat on him had a pair of balances in his hand. And I heard a
voice in the midst of the four living creatures, A small measure of wheat
for a denarius, and three small measures of barley for a denarius ; but
injure thou not the oil and the wine.
And when he had opened the fourth seal, I heard the fourth living
creature say, Come and see. And 1 looked, and behold, a pale horse ;
and his name who sat on him was Death ; and Hades followed him.
And power was given him over the fourth part ofthe earth, to destroy
by the sword, and by famine, and by pestilence, and by the wild beasts
of the earth.
And when he opened the fifth seal, I saw under the altar the souls of
those who had been slain for the word of God, and for the testimony
which they had borne. And they exclaimed, with a loud voice, saying,
How long, O Sovereign Lord, holy and true, ere thou wilt judge and
avenge our blood on those who dwell upon the earth 7 And a white
robe was given to them, and they were enjoined to rest yet for a time,
till the number of their fellow-servants and brethren, who should be
slain as they had beer., might be completed.
And I looked, when he opened the sixth seal, and there was a great
earthquake ; and the sun became black as sackcloth of hair, and the
whole moon became as blood ; and the stars of heaven fell to the earth,
as a fig-tree drops its premature figs, when it is shaken by a tempestu
ous wind. And the heaven departed as a scroll ; and every mountain
and island were moved from their places. And the kings of the earth,
and the great men, and the rich men, and the commanders, and the
powerful men, and every slave, and every free-man, hid themselves in
the dens and rocks of the mountains ; and they said to the mountains
and the rocks, Fall on us, and hide us from the face of him who sits on
the throne, and from the displeasure of the Lamb : for the great day of
his displeasure is come ; and who is able to stand.
And after these things I saw four angels standing on the four parts of
the earth, restraining the four winds of the earth, that the wind should
not blow on the earth, nor on the sea, nor on any tree. And I saw
another angel ascending from the rising of the sun, having the seal of
the living God : and he exclaimed with a great voice to the four angels,
who were empowered to injure the earth and the sea, declaring, Injure
not the earth, nor the sea, nor the trees, till we have,sealed the servants
of our God on their foreheads. And I heard the number of those who
were sealed ; a hundred and forty-four thousand were sealed from all
the tribes of the sons of Israel. Twelve thousand were sealed from the
tribe of Judah ; twelve thousand were sealed from the tribe of Reuben ;

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 367
twelve thousand were sealed from the tribe of Gad ; twelve thousand
were sealed from the tribe of Asher ; twelve thousand were sealed from
the tribe of Naphtali ; twelve thousand were sealed from the tribe of
Manasseh ; twelve thousand were sealed from the tribe of Simeon ;
twelve thousand were sealed from the tribe of Levi ; twelve thousand
were sealed from the tribe of Issachar ; twelve thousand were sealed
from the tribe of Zebulun ; twelve thousand were sealed from the tribe
of Joseph ; and twelve thousand were sealed from the tribe of Ben
jamin. After this I looked, and behold, a great multitude, which no one
could number, from every nation, and tribe, and people, and language,
stood before the throne, and before the Lamb, clothed with white robes,
and with palm-branches in their hands ; and they cried with a loud
voice, saying, Salvation to our God, who sits on the throne, and to the
Lamb. And all the angels stood around the throne, near the seniors,
and the four living creatures, and they fell on their faces before the
throne, and worshipped God, saying, Amen, the praise, and the glory,
and the wisdom, and the thanksgiving, and the honor, and the domin
ion, and the power, be to our God for ever and ever. Amen !
And one ofthe seniors addressed me, saying, Who are these that are
clothed in white vestments, and whence caine they ? And I said to
him, Sir, thou knowest. And he replied to me, These are they who
came out of great affliction, and have washed their robes, and made
them white in the blood of the Lamb. They are, consequently, before
the throne of God, and serve him day and night in his temple ; and he
who sits on the throne will dwell among them. They will hunger no
more ; nor will they thirst any more ; nor will the sun fall on them, nor
any heat. For the Lamb, who is in the midst of the throne, will feed
them, and will conduct them to living fountains of water ; and God will
wipe away all tears from their eyes.
And when he had opened the seventh seal, there was silence in
heaven for about half an hour.
And I saw the seven angels who stood before God, and seven trum
pets were given to them. And another angel came and stood at the
altar, having a golden censer ; and to him much incense was given, that
he might present it with the prayers of all the saints, on the golden
altar which was before the throne. And the smoke of the incense, from
the hand of the angel, ascended before God, with the prayers of the
saints. And the angel took the censer, and filled it with fire from the
altar, and threw it upon the earth : and there were voices, and thun
ders, and lightnings, and an earthquake. And the seven angels who
had the seven trumpets, prepared themselves that they might sound
them. So the first sounded his trumpet, and there was hail and fire mingled
with blood, and it was cast upon the earth ; and the third part of the

368 APOSTOLIC PRODUCTIONS.
land was burned up, and the third part of the trees was burned up, and
all the green vegetation was burned up.
And the second angel sounded his trumpet ; and it was as if a great
mountain, burning with fire, were cast into the sea : and the third part
of the sea became blood ; and the third part of the creatures which
were in the sea and had life, died ; and the third part of the ships was
destroyed. And the third angel sounded his trumpet, and a great star, burning
like a lamp, fell from heaven ; and it fell upon the third part of the
rivers, and upon the springs of waters ; and the name of the star is
called Wormwood ; and the third part of the waters became worm
wood ; and many men died of the waters, because they were embit
tered. And the fourth angel sounded his trumpet, and the third part of the
sun was smitten, and the third part of the moon, and the third part of
the stars ; so that the third part of them were darkened, and a third
part of the day disappeared, and of the night in like manner. And I
looked, and heard an eagle as he was flying through the midst of heav
en, announcing with a loud voice, Alas, alas, alas, for the inhabitants
of the earth, because of the other blasts of the trumpet of the three
angels, who are yet to sound !
And the fifth angel sounded his trumpet, and I saw a star fallen from
heaven to the earth ; and to him was given the key of the fathomless
pit, and he opened the abyss, and a smoke ascended from the pit, as
the smoke of a great furnace ; and the sun and the air were darkened
by the smoke of the pit. And from the smoke locusts came upon the
earth ; and power was given to them, as the scorpions of the earth have
power. And it was announced to them, that they should not injure the
vegetation of the earth, nor any green thing, nor any tree, but those
men who had not the seal of God on their foreheads. And it was not
permitted that they should destroy them, but that they should be tor
mented five months ; and their torment was like that of a scorpion,
when it strikes a man. And in those days men will seek death, and
will not find it ; and they will desire to die, and death will fly from
them. And the forms of the locusts were like horses prepared for war ;
and on their heads were crowns resembling gold ; and their faces rep
resented the faces of men ; and they had tresses like the tresses of wo
men ; and their teeth were like those of lions. And they had breast
plates like breastplates of iron ; and the sound of their wings was as
the sound of chariots with many horses rushing to battle. And they
had tails like scorpions, and stings were in their tails ; and they were
empowered to hurt mankind five months. They had a king over them,
the angel of the abyss, whose name in the Hebrew language is Abad
don ; but in the Greek he has the name of Apollyon. One calamity is
past, behold, two other calamities are yet to succeed.

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 369
And the sixth angel sounded his trumpet ; and I heard one voice from
the four horns of the golden altar which was before God, saying to the
sixth angel who had the trumpet, Liberate the four angels who are bound
at the great river Euphrates. And the four angels were loosed, who
were prepared for an hour, and a day, and a month, and a year, to de
stroy the third part of men. And the number of the armies of the horse
men was two hundred millions ; I heard the number of them. And
thus I saw the horses in the vision, and those who sat on them, having
breastplates of fire, and of hyacinth, and of sulphur, and the heads of
the horses were hke the heads of lions ; and from their mouths issued
fire, and smoke, and sulphur. By these three scourges, the third part
of men was destroyed ; by the fire, and the smoke, and the sulphur,
which issued from their mouths. For the power of the horses is in their
mouth, and in their tails ; since their tails are like serpents, having
heads, and with them they annoy. And the rest of the men who were
not killed by these scourges, did not reform from the works of their
hands ; so as not to worship demons, and idols of gold, and of silver,
and of brass, and of stone, and of wood, who can neither see, nor hear,
nor walk : nor did they reform from their murders, nor from their mag
ical arts, nor from their impurities, nor from their thefts.
And I saw another powerful angel descending from heaven, arrayed
with a cloud : and a rainbow was over his head, and his face was as the
sun, and his feet like pillars of fire. And he had in his hand a little
book opened ; and he placed his right foot upon the sea, and his left
upon the land, and cried with a loud voice as a lion roars ; and when
he had cried, seven thunders uttered their voices. And when the sev
en thunders had uttered their voices, I was about to write ; and I
heard a voice from heaven, saying, Seal up those things which the
seven thunders uttered, and write them not. And the angel whom I
saw standing on the sea, and on the land, raised his right hand towards
heaven, and made oath by him who lives for ever and ever, who created
the heaven and those things which are in it, and the earth and the things
which are in it, and the sea and the things which are therein, that the
time should no longer be delayed ; but in the days of the blast of the
seventh angel, when he shall sound his trumpet, the secret purpose of
God should be accomplished, as he has proclaimed the joyful message
to his servants the prophets.
And the voice which I heard from heaven spoke to me again, and
said, Go and take the little book which is opened in the hand of the
angel, who stands on the sea and on the earth. And I went to the angel,
desiring him to give me the little book. And he says to me, Take and
eat it ; and it will make your internal part bitter, but in your mouth it
will be sweet as honey. And I took the little book from the hand of the
angel, and did eat it ; and in my mouth it was sweet as honey ; but when I
had eaten it, my internal part was made bitter. And he said to me,
47

370 APOSTOLIC PRODUCTIONS.
You must again prophecy to many people, and nations, and languages,
and kings.
Then a reed was given me hke a rod ; with this injunction ; Arise,
and measure the temple of God, and the altar, and those who worship
at it. But omit the exterior court of the temple, and do not measure
it ; for it is given to the Gentiles ; and they will trample upon the holy
city forty-two months. And I will empower my two witnesses, and they
shall prophecy twelve hundred and sixty days, clothed in sackcloth.
These are the two olive-trees, and the two lamps, standing before the
Lord of the earth. If any one intends to hurt them, fire proceeds from
their mouth, and devours their enemies ; and whoever designs to injure
them, he must be destroyed in a similar manner. These have power to
shut heaven, that no rain should fall in the days of their prophecy ; and
they have power over the waters to turn them to blood, and to smite
the earth with every scourge, as often as they choose. And when they
shall have finished their testimony, the wild beast ascending from the
abyss will make war against them, and conquer them, and destroy them.
And their dead body will lie in the street of the great city, which is
called, spiritually, Sodom and Egypt, where, indeed, our Lord was cru
cified. And some of the people, and tribes, and nations, will see their
dead body three days and a half, and will not suffer their dead bodies to
be entombed. And those who dwell on the earth, will rejoice over
them, and exult, and send gifts to each other ; because these two pro
phets tormented those who dwelt on the earth. And after three days
and a half, the Spirit of life from God entered them, and they stood on
their feet ; and great fear fell on those who saw them. And they heard
a great voice from heaven, saying to them, Ascend hither. And they
ascended to heaven in a cloud ; and their enemies beheld them. And
at the same time there was a great earthquake, and the tenth part of
the city fell, and seven thousand men were destroyed by the earthquake ;
and the rest were terrified, and offered praise to the God of heaven.
The second calamity is past; behold, the third calamity is coming
quickly. And the seventh angel sounded his trumpet ; and there were great
voices in heaven, saying, The kingdom of this world is become the
kingdom of our Lord, and of his Messiah ; and he shall reign for ever
and ever.
And the twenty-four seniors, who sat before God on their thrones,
fell on their faces, and worshipped God, saying, We thank thee, O Lord
God, the Almighty, who art, and who wast, because thou hast taken to
thee thy great power, and hast reigned. And the nations were angry,
and thy displeasure came, and the time of the dead that they should be
judged, and that thou shouldst give a reward to thy servants the pro
phets, and to the saints, and to those who fear thy name, both small and
great ; and shouldst destroy those who destroy the earth.

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 371
And the temple of God was opened in heaven, and the ark of the
covenant ofthe Lord appeared in his temple : and there were lightnings,
and voices, and thunders, and an earthquake, and great hail.
And a great sign appeared in heaven ; a woman clad with the sun, and
the moon was under her feet, and on her head a crown of twelve stars ;
and she being in gestation, cried out through the distress and anguish of
parturition. And another sign appeared in heaven ; for behold, a great
red dragon, having seven heads and ten horns, and seven crowns on his
heads. And his tail drew the third part of the stars of heaven, and
cast them to the earth. And the dragon stood before the woman, who
was in parturition, that when it was consummated, he might devour her
child. And she had a powerful son, who was to rule all the nations
with a rod of iron ; and her child was caught up to God, even to his
throne. And the woman fled into the desert, where she had a place
prepared by God, that she might there be nourished twelve hundred and
sixty days.
And there was war in heaven : Michael and his angels fought against
the dragon ; and the dragon fought and his angels, but he did not pre
vail ; nor was their place found any more in heaven. And the great
dragon was expelled, even that ancient serpent, denominated the enemy,
and the adversary, who deceives the whole world ; he was cast out to
the earth, and his angels were cast out with him. And I heard a great
voice, announcing in heaven, Now is come the salvation, and the power,
and the dominion of our God, and the authority ofhis Messiah ; because
the accuser of our brethren is cast down, who censured them before our
God day and night. But they have subdued him through the blood of
the Lamb, and by the word of their testimony ; neither were they so
fond of life, as to fear even death itself. Rejoice, therefore, ye heavens,
and ye that inhabit them. Alas for the earth and the sea ! because the
enemy has descended to you, having great wrath, aware that he has but
a short time.
And when the dragon saw that he was cast out to the earth, he pur
sued the woman who was the mother of the powerful son. And two
wings of the great eagle were given to the woman, that she might fly
into the wilderness, to her place, where she is fed for a time, and times,
and half a time, from the face of the serpent. And the serpent threw
out from his mouth, water, like a river, after the woman, that he might
cause her to be carried away by the stream. But the earth assisted the
woman ; and the earth opened its mouth, and drank up the river which
the dragon cast out from his mouth. And the dragon was enraged
against the woman, and departed to make war with the rest of her off
spring, who keep the commandments of God, and retain the testimony
of Jesus.
Then I was placed oh the sand of the sea, and I saw a wild beast
ascending from the sea, having seven heads and ten horns, and on his
horns ten crowns, and on his heads impious appellations. And the

372 APOSTOLIC PRODUCTIONS.
beast which I saw resembled a leopard ; and his feet were like those of
a bear, and his mouth as the mouth of a lion : and the dragon gave him
his power, and his throne, and great authority. And I saw one of his
heads wounded, as if it were, fatally ; and yet, his mortal wound was
healed ; and the whole earth wondered and followed after the beast.
And they worshipped the dragon, because he gave authority to the
beast ; and they worshipped the beast saying, Who is like the beast 7
and who is able to make war with him ? And there was given to him
a mouth speaking great things, and impieties ; and power was given
him to continue forty-two months. And he opened his mouth in re
proach against God, to revile his name, and his tabernaele, and those
who dwell in heaven. And he was permitted to make war with the
saints, and to subdue them ; and authority was given him over every
tribe, and language, and nation. And all the inhabitants of the earth
will worship him, whose name is not written in the book of life of the
Lamb who was slain, from the foundation of the world. If any one has
an ear, let him hear. If any one lead into captivity, he shall go into
captivity ; if any one destroy with the sword, he must be destroyed by
the sword. Here is tbe patience and the faith ofthe saints.
Then I beheld another beast ascending from the earth ; and it had
two horns like a Lamb, but it spoke as a dragon. And it exercises all
the authority of the first beast in its presence, and causes the earth and
its inhabitants, to worship the first beast, whose deadly wound was
healed. And he performs great miracles ; so that he makes fire de
scend from heaven to the earth, in the presence of men ; and he deceives
those who dwell on the earth, by those miracles which he had power to
perform in presence ofthe beast ; saying to the inhabitants ofthe earth,
that they should make an image to the beast which had the wound by
the sword, and yet survived. And he had power to give life to the
image of the beast, that the image of the beast should both speak, and
cause that as many as would not worship the image of the beast, should
be killed. And he causes all, both small and great, rich and poor, free
and enslaved, to receive a mark on their right hand, or on their fore
head ; and that no one might be able to buy or sell, but he who has the
mark, the name of the beast, or the number of his name. Here is
wisdom. Let him who has understanding, compute the number of the
beast ; for it is the number of a man, and his number is six hundred
and sixty-six.
Then I looked, and behold, the Lamb was standing upon the mount
Zion, and with him a hundred and forty-four thousand persons, having
his name and his Father's name written on their foreheads. And I
heard a voice from heaven, as the sound of many waters, and as the
sound of great thunder ; and the voice which I heard, was like that of
harpers playing on their harps. And they sung a new song before the
throne, and before the four living creatures, and the seniors : and no
one could learn the song, except the hundred and forty-four thousand,

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 373
who were redeemed from the earth. These are they who have not been
contaminated with women ; for they are virgins. These are they who
follow the Lamb wherever he goes. These were redeemed from among
men, as the first-fruits to God, and to the Lamb. And no falsehood
was found in their mouth ; for they are blameless.
And I saw another angel flying through the midst of heaven, having
a perpetual, good message to proclaim to those who dwell on the earth,
even to every nation, and tribe, and language, and people, declaring,
with a loud voice, Fear God, and give praise to him ; for the hour of
his judgment is come ; and worship him who made heaven, and earth,
and the sea, and the springs of waters. And another angel followed,
announcing, She is fallen, Babylon the Great is fallen, because she
made all nations drink the wine of her raging impurity. And another,
a third angel followed them, saying, with a loud voice, If any one wor
ship the beast and his image, and receive the mark on his forehead, or
on his hand, he shall drink of the wine of the indignation of God, which
is prepared without mixture in the cup of his displeasure ; and he shall
be tormented with fire and sulphur, in the presence of the holy angels,
and in the presence of the Lamb : and the smoke of their torment
ascends for ever and ever, and they have no rest day nor night, who wor
ship the beast and his image, and who receive the mark of his name.
Here is the patience of the saints, who keep the commandments of God,
and the faith of Jesus. Then I heard a voice from heaven, saying,
Write, From this time happy are the dead, who die in the Lord ; indeed,
says the Spirit, they rest from their labors ; for their works attend them.
Then I looked, and behold, a white cloud, and on the cloud one sit
ting, like the Son of Man, having a golden crown on his head, and a
sharp sickle in his hand. And another angel came from the temple,
exclaiming with a loud voice to him who sat on the cloud, Put in your
sickle and reap ; for the time to reap is come ; since the harvest of the
earth is ripe. And he who sat on the cloud applied his sickle to the
earth : and the earth was reaped. And another angel proceeded from
the temple which is in heaven, and he also had a sharp sickle. And
another angel came from the altar, having authority over the fire, and
called with a loud cry to him who had the sharp sickle, saying, Put
forth your sharp sickle, and cut the clusters ofthe vine ofthe earth, for
its grapes are fully ripe. And the angel thrust out his sickle to the
earth, and gathered the grapes of the earth, and cast them into the
great wine-press of God's indignation. And the wine-press was trodden
on the outside of the city ; and blood issued from the wine-press, even
up to the bridles of the horses, for the distance of sixteen hundred
furlongs. Then I saw another great and wonderful sign in heaven ; seven angels
who had the seven last scourges ; for by them the displeasure of God
was accomplished. And I saw, as if it were, a sea of glass mingled
with fire ; and those that gained the victory over the beast, and over his

374 APOSTOLIC PRODUCTIONS.
image, and over the number of his name, standing at the sea of glass,
having the harps of God. And they thus chanted the anthem of Moses
the servant of God, and the anthem of the Lamb, Great and wonderful
are thy works, Lord God Almighty ! righteous and true are thy ways,
King of the nations ! who shall not fear thee, O Lord, and praise thy
name ! for thou alone art perfect ; since all the nations shall come and
worship before thee ; for thy righteous judgments are fully displayed.
And after this I looked, and the temple of the tabernacle of the testi
mony was opened in heaven : and the seven angels who had the seven
scourges, came out of the temple, clothed in pure, white linen, and
encircled about their breasts with golden girdles. And one of the four
living beings gave to the seven angels seven golden vials full of the dis
pleasure of God, who lives for ever and ever. And the temple was filled
with smoke from the glory of God, and from his power ; and no one
could enter the temple, till the seven scourges of the seven angels were
completed. Then I heard a loud voice from the temple, saying to the seven angels,
Go, and pour out the vials of the indignation of God upon the earth.
And the first angel went, and poured out his vial upon the earth ; and
a malignant and nauseous ulcer assailed the men who had the mark of
the beast, and those who worshipped his image.
And the second angel poured out his vial upon the sea ; and it became
blood like that of a dead man : and every living creature, that was in
the sea, died.
And the third angel poured out his vial upon the rivers and springs
of waters ; and they became blood. And I heard the angel of the
waters declaring, Thou art righteous, Lord, who art, and who wast ;
and thou art holy, because thou hast thus executed judgment. For they
have shed the blood of saints and prophets, and thou hast given them
blood to drink ; they deserve it. And I heard another from the altar,
saying, Assuredly, Lord God Omnipotent ! true and righteous are thy
decisions. And the fourth angel poured out his vial upon the sun ; and he was
permitted to burn mankind with fire. And mankind were burned with
great heat ; and yet they traduced the name of God who had power
over these scourges : and reformed not, to give praise to him.
And the fifth angel poured out his vial upon the throne of the beast ;
and his kingdom was darkened ; and they gnawed their tongues in con
sequence of anguish ; and reviled the God of heaven, on account of
their pains and their ulcers ; and yet reformed not from their deeds.
And the sixth angel poured out his vial upon the great river Eu
phrates ; and its water was dried up, that the way for the kings from
the rising ofthe sun might be prepared. And I saw three unclean spi
rits like frogs issuing from the mouth ofthe dragon, and from the mouth
of the beast, and from the mouth of the false prophet ; (for they are
spirits of demons, working miracles) ; who go forth to the kings of the

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 375
earth, and the whole world, to gather them to the battle of that great
day ofthe Omnipotent God. (Behold, I come as a thief. Happy is he
who watches and keeps his garments, that he may not walk naked, and
be exposed to shame). And the spirits assembled the kings at a place,
called in the Hebrew language Armageddon.
And the seventh angel poured out his vial into the air. And a loud
voice came from the temple of heaven, even from the throne, saying, It
is consummated. And there were voices, and thunders, and lightnings;
and there was a great earthquake, such as had not been since men were
upon the earth, so great and powerful an earthquake. And the great
city was divided into three parts, and the cities of the nations fell : and
the great Babylon was remembered before God, so that he gave her the
cup ofthe wine ofhis fierce indignation. And every island fled, and the
mountains were found no more. And great hail of the weight of a
talent, fell from heaven upon men ; and they reviled God on account of
the scourge ofthe hail ; for the scourge of it was exceedingly great.
Then one ofthe seven angels, who had the seven vials, came and thus
conversed with me, Come here, and I will show you the punishment of
the great courtesan, who sits upon the many waters ; with whom the
kings of the earth have committed impurity ; and with the wine of
whose incontinence, the inhabitants of the earth have been inebriated.
And he conducted me in the spirit to the desert ; and I saw a woman
sitting on a scarlet beast, full of impious names, having seven heads and
ten horns. And the woman was robed in purple and scarlet, and deco
rated with gold and valuable stones, and pearls, having in her hand a
golden cup, full of abominations, and the pollution of her sensuality ;
and on her forehead a name written ; — Emblem; the great Babylon,
the mother of courtesans, and of the abominations of the earth. And I
saw the woman inebriated with the blood of the saints, and with the
blood of the martyrs of Jesus ; and when I saw her, I wondered with
great astonishment.
And the angel said to me, why are you surprised 7 I will explain to
you the emblem of the woman, and of the beast that carries her, which
has the seven heads and ten horns. The beast which you saw was, and
is not, and is about to ascend from the abyss, and to go to destruction ;
and the inhabitants of the earth, (whose names are not written in the
book of life from the foundation ofthe world), will wonder when they
behold the beast, which was, and is not, but will appear. Here is the
mind which has wisdom. The seven heads are seven mountains, on
which the woman sits. They are also seven kings ; five are fallen, one
is, and the other is not yet come ; and when he does come, he must
remain but for a short time. And the beast which was, and is not, even
he is the eighth, and is as one of the seven, but goes to destruction.
And the ten horns, which you saw, are ten kings, who have not yet re
ceived their kingdom ; but will receive authority, as kings, at the same
time with the beast. These have one mind, and give their power and

376 APOSTOLIC PRODUCTIONS.
authority to the beast. These will make war with the Lamb, and the
Lamb will overcome them ; for he is Lord of lords, and King of kings ;
and those that are with him are called, and chosen, and faithful. And
he says to me, The waters which you saw where the courtesan sits,
are people, and multitudes, and nations, and languages. And the ten
horns, which you saw, and the beast, will hate the courtesan, and will
make her desolate and naked ; and they will eat her flesh, and burn
her with fire. For God has put it into their hearts to execute his sen
tence, and to agree, and to give their kingdom to the beast, till the
words of God shall be fulfilled. And the woman whom you saw, is that
great city, which has dominion over the kings ofthe earth.
And after these things, I saw another angel descending from heaven
with great authority ; and the earth was illuminated by his glory. And
he cried with a very loud voice, saying, She is fallen, the great Babylon
is fallen ; and is become a habitation of fiends, and a haunt of every
impure spirit, and a refuge for every unclean and hateful bird. For
she has caused all nations to drink ofthe wine of her raging sensuality;
and the kings of the earth have committed impurity with her, and the
merchants of the earth have been enriched by the abundance of her
luxuries. And I heard another voice from heaven, saying, Depart from her my
people, that you may not partake of her sins, and that you may not
share in her scourges. For her sins have reached to heaven ; and God
has remembered her iniquities. Render to her as she has also rendered;
and recompense to her double according to her works : in the cup which
she has mingled, mingle for her a double quantity. In proportion as
she has gloried in herself, and lived luxuriously, in the same degree
inflict upon her distress and grief; for she says in her heart, I sit as
queen, and am no widow, and shall see no sorrow. Therefore, her
scourges shall come in one day, pestilence, and mourning, and famine ;
and she shall be entirely consumed by fire ; for strong is the Lord God
who has judged her.
And the kings ofthe earth who have committed impurity and lived in
luxury with her, shall bewail and lament for her, when they shall see
the smoke of her burning ; standing far distant through the fear of her
anguish, saying, Alas, alas, the great city Babylon, the powerful city !
for in one hour thy judgment is come. And the merchants ofthe earth
shall weep and mourn over her ; for no man buys their merchandise
any more ; the merchandise of gold, and silver, and precious stones,
and pearls, and fine linen, and purple, and scarlet ; and all aromatic
wood, and every kind of ivory vessels, and every kind of vessels of the
most valuable wood, and of brass, and iron, and marble ; and cinnamon,
and amomum, and odors, and myrrh, and incense, and wine, and oil,
and fine flour, and wheat, and cattle, and sheep, and horses, and chari
ots, and slaves, and persons of men. And the fruits which thy soul ar
dently desired, are gone from thee, and all delicious and splendid things

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 377
are departed from thee, and thou shalt by no means find them any more.
The merchants in these things who were enriched by her, shall stand far
distant, through the fear of her distress, weeping and mourning, and
saying, Alas, alas, the great city, that abounded in fine linen, and purple,
and scarlet, and was adorned with gold, and precious stones, and peails !
For in an hour this great wealth is destroyed. And every ship-com
mander, and those who sail from place to place, and mariners, and as
many as traverse the sea, stood at a great distance, and thus exclaimed,
when they saw the smoke of her burning, What is like to this great city!
And they cast dust on their heads, and cried, weeping and mourning, and
said, Alas, alas, the great city, by whose magnificent expense, all who
had ships at sea were enriched ! since, in one hour she is annihilated.
Rejoice over her, thou heaven, and ye saints, and apostles, and pro
phets, for God has avenged you on her.
And a powerful angel took up a stone like a great millstone, and
hurled it into the sea, saying, Thus shall that great city Babylon be
thrown down, and shall by no means be found any more. And the
voice of harpers, and musicians, and those who sound the flute and the
trumpet, shall no more be heard in thee ; and no artist of any descrip
tion shall hereafter be found in thee ; nor shall the sound of a millstone
be heard in thee any more ; and the light of a lamp shall no longer
shine in thee ; and the voice of the bridegroom and the bride shall be
heard in thee no more : for thy merchants were the great men of the
earth ; since by thy enchantment all the nations were deceived. And
in her was found the blood of prophets, and of saints, and of all who
were slain on the earth.
After these things I heard, as if it were, a loud voice of a great multi
tude in heaven, saying, Hallelujah ; salvation, and glory, and power, to
our God ; for his judgments are true and righteous ; because he has
judged the great courtesan, who contaminated the earth by her inconti
nence, and has avenged the blood of his servants at her hand. And a
second time they said, Hallelujah : and her smoke ascends for ever and
ever. And the twenty-four seniors, and the four living creatures, fell
down and worshipped God, who was seated on the throne, saying, Amen,
Hallelujah : and a voice came from the throne, which said, Praise our
God, all ye his servants, and ye that fear him, small and great. And I
heard, as if it were, the voice of a great multitude, and as the sound of
many waters, and like the sound of powerful thunders, saying, Hallelu
jah ; for our Lord God Omnipotent reigns. We rejoice, and exult, and
give glory to him ; for the marriage of the Lamb is come, and his wife
has prepared herself. And it was permitted her, to be arrayed in fine
linen, pure and resplendent ; for the fine linen is the righteousness of
the saints.
And he said to me, Write, Happy are those who are invited to the
marriage-supper of the Lamb. And he says to me, These are the true
words of God. And I fell at his feet to worship him. But he said to
48

378 APOSTOLIC PRODUCTIONS.
me, by no means ; I am a fellow-servant with you, and with your breth
ren who retain the testimony of Jesus ; worship God ; for the spirit of
this prophecy is the testimony of Jesus.
Then I saw heaven opened, and behold, a white horse ; and he who
sat on him was Faithful and True, and with righteousness he judges and
makes war. His eyes were as a flame of fire ; and many diadems were
on his head ; and he had a name written, which no one knows, but he
himself. And he was clothed with a mantle dipped in blood ; and his
name is called, The Word of God. And the armies which were in hea
ven followed him on white horses, clad in fine linen, white and unsul
lied. And from his mouth proceeded a sharp two-edged sword, that
with it he might smite the nations ; and he shall rule them with a rod
of iron ; and he shall tread the wine-press of the indignant displeasure
of Almighty God. And he had on his vestment, and on his thigh a
name written, King of Kings, and Lord of Lords.
And I saw an angel standing in the sun ; and he cried with a loud
voice, saying to all the birds that fly in the midst of heaven, Come and
assemble yourselves at the great banquet of God ; that you may eat the
flesh of kings, and the flesh of commanders, and the flesh of powerful
men, and the flesh of horses, and of those who sit on them, and the flesh
of all both free and enslaved, both small and great.
And I saw the beast, and the kings of the earth, and their armies as
sembled, to make war with him who sat on the horse, and with his ar
my. And the beast was taken, and with him the false prophet who had
wrought signs before him, by which he had deluded those who received
the mark of the beast, and those who worshipped his image. These two
were cast alive into the lake of fire, which burned with sulphur. And
the rest were slain with the sword that proceeded from the mouth of him
who sat on the horse ; and all the birds were satiated with their flesh.
Then I saw an angel descending from heaven, who had the key of
the abyss, and a great chain in his hand. And he seized the dragon,
that ancient serpent, who is the enemy and adversary, and bound him
for a thousand years, and cast him into the abyss, and shut him up, and
set a seal on him, that he might not deceive the nations any more, till
the thousand years should terminate, and then he must be liberated for
a short time.
And I saw thrones, and those who sat on them, and judgment was
given to them ; and I saw the souls of those who had been decapitated
for the testimony of Jesus, and for the word of God, and those who
had not worshipped the beast or his image, and had not received the mark
on their foreheads, or on their hands ; and they lived and reigned with
Christ that thousand years. But the rest of the dead did not revive,
till the thousand years were completed. This is the first resurrection.
Happy and holy is he who has a part in the first resurrection ; on such
the second death has no power ; but they shall be priests of God and of
Christ, and shall reign with him a thousand years.

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 379
And when the thousand years are expired, the adversary will be dis
charged from his imprisonment, and will depart to deceive the nations,
which are in the four sections of the earth, Gog and Magog, to assem
ble them in war ; whose number is as the sand of the sea. And they
went up over the breadth of the earth, and surrounded the camp of the
saints, and the beloved city, and fire descended from God out of heav
en, and devoured them. And the enemy who deceived them, was thrown
into the lake of fire and sulphur, where are the beast and the false
teacher, and they will be tormented day and night, for ages of ages.
Then I saw a large white throne, and him who sat on it, from whose
face the earth and the heaven fled away, and no place was found for
them. And I saw the dead, small and great, standing before the throne ;
and the books were opened ; and another book was opened, which is
the book of life ; and the dead were judged from those things written
in the books, according to their works. And the sea surrendered the
dead that were in it ; and death and hades surrendered the dead that
were in them ; and they were judged, each one according to his works.
And death and hades were cast into the lake of fire. This is the sec
ond death. And if any one were not found written in the book of life,
he was cast into the lake of fire.
And I saw a new heaven, and a new earth ; for the first heaven and
the first earth were passed away ; and there was no more sea. And I
saw the holy city, the new Jerusalem, descending from God out of hea
ven, prepared as a bride adorned for her husband. And I heard a great
voice from heaven, saying, Behold, the tabernacle of God is with men,
and he will dwell with them, and they will be his people, and God
himself will be with them, as their God. And God will wipe away all
tears from their eyes ; and there will be no more death, nor sorrow,
nor crying ; nor will there be any more pain, for the former things are
passed away. And he who sat on the throne, declared, Behold, I make
all things new. And he says to me, Write, for these are true and faith
ful words. And he said to me, it is accomplished. I am the Alpha
and the Omega, the commencement and the termination. I will freely
give water, from the fountain of life, to him who is thirsty. He that
overcomes shall inherit these things ; and I will be to him a God, and
he shall be my son. But the fearful, and faithless, and iniquitous, and
detestable, and murderers, and sensualists, and magicians, and idolaters,
and all liars, shall have their requital in the lake that burns with fire
and sulphur, which is the second death.
Then there came one of the seven angels, who had the seven vials
full of the seven last scourges, and conversed with me, saying, come, I
will show you the bride, the wife of the Lamb. And he conducted me
in the spirit to a great and high mountain, and showed me that holy
city, Jerusalem, descending out of heaven from God, having the glory
of God ; her lustre was like an invaluable gem ; as a jasper-stone clear
as crystal : and having a great and high wall ; and having twelve gates,

380- APOSTOLIC PRODUCTIONS.
and over the gates twelve angels, and names superscribed, which are
the names of the twelve tribes of the sons of Israel : on the east, three
gates ; on the north, three gates ; on the south, three gates ; and on the
west, three gates. And the wall of the city had twelve foundations,
and on them twelve names of the twelve apostles of the Lamb. And
he who spoke to me had a measuring-rod made of gold, to measure the
city, and its gates, and its wall. And the city was a square ; its length
being equal to its breadth. And he measured the city with the rod,
twelve thousand furlongs ; the length, and the breadth, and the height
of it are equal. And he measured its wall, one hundred and forty-four
cubits, according to the measure of a man, that is, of the angel. And
the building of its wall was of jasper ; and the city was pure gold, and
resembling refined glass. And the foundations of the walls of the city
were decorated with every precious stone. The first foundation was
jasper ; the second, sapphire ; the third, chalcedony ; the fourth, eme
rald ; the fifth, sardonyx ; the sixth, sardius ; the seventh, chrysolite ;
the eighth, beryl ; the ninth, topaz ; the tenth, chrysoprasus ; the elev
enth, hyacinth ; the twelfth, amethyst. And the twelve gates were
twelve pearls ; every gate was from one pearl : and the street of the
city was pure gold, as transparent as glass. And I saw in it no temple ;
for the Lord God Almighty, and the Lamb, are its temple. And the
city had no need of the sun, or of the moon, to shine upon it ; for the
glory of God enlightened it, and the Lamb was its lustre. And the
nations shall walk in its light ; and the kings of the earth bring to it
their glory and honor. And its gates shall not be shut by day ; for there
shall be no night there. And they shall bring into it the glory and honor
ofthe nations. And nothing that pollutes, or practises abomination and
falsehood, shall by any means enter it ; but those only, who are regis
tered in the Lamb's book of life.
Then he showed me a pure river of the water of life, clear as crystal,
proceeding from the throne of God, and of the Lamb. Between the
principal street of the city, and the river that flowed around it, was the
tree of life, which yielded twelve fruits, producing its fruit every month ;
and the leaves of the tree were for the healing of the nations. And
every curse shall cease ; and the throne of God and the Lamb shall be
in it ; and his servants shall worship him, and shall see his face ; and
his name shall be on their foreheads. And night shall be no more : and
there will be no necessity for a lamp, nor for the light of the sun ; for
the Lord God will illuminate them ; and they will reign for ever and
ever. Then he said to me, These words are faithful and true ; and the Lord
God ofthe spirits ofthe prophets has sent his angel to show his servants
the things which must shortly be done. Behold, I come immediately ;
happy is he who retains the words of the prophecy of this volume.
And I John heard and saw these things ; and when I had heard and
seen them, I fell down to worship before the feet of the angel who show-

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 381
ed me these things. And he said to me, Desist ; for I am a fellow-ser
vant with you, and with your brethren the prophets, and with those who
keep the words of this volume : worship God. And he said to me, seal
not the declarations of the prophecy of this volume ; the time is near.
Let him who is unjust, remain unjust ; and let him who is polluted,
remain polluted : and let him that is righteous, still perform righteous
ness ; and let him that is holy, continue holy.
Behold, I come quickly ; and my reward is with me, to recompense
to each according as his work shall be. I am the Alpha and the Omega,
the first and the last, the beginning and the end.
Happy are those that obey his commandments, that they may have
authority over the tree of life, and may enter the city through the gates.
Without, are dogs, and magicians, and sensualists, and murderers, and
idolaters, and every one who loves and fabricates a falsehood.
I Jesus, have sent my angel to testify to you these things in the
churches. I am the root and offspring of David, and the resplendent
morning-star. And the Spirit and the bride say, Come ; and let him, who hears,
say, Come ; and let him who is thirsty, come ; and let him who will,
receive freely the water of life.
I testify to every one that hears the words of the prophecy of this
volume ; if any one add to these things, God will add to him the
scourges which are written in this volume : and if any one take away
from the words of the volume of this prophecy, God will take away his
part from the tree of life, and from the holy city ; which are written of
in this volume.
He, who testifies these things, declares, Indeed, I am quickly coming.
Amen, come, O Lord Jesus !
May the favor of our Lord Jesus Christ be with all the Christians.
Amen !

APPENDIX

NOTES TO THE PREFACE.
The division of the Holy Scriptures into chapters and verses, as we now have them,
is not of very ancient date. About the year of our Lord 1240, Hugo de Sancto Caro,
commonly called Cardinal Hugo, making an index or concordance to the Latin Bible,
found it necessary to divide it into the parts which we call chapters ; and further di
vided each chapter into sections, by placing the letters of the alphabet at certain dis
tances in the margin. The subdivisions into verses came afterwards from the Jews ;
for about the year 1430, Rabbi Nathan, an eminent Jew, publishing a concordance to
the Hebrew Bible, adopted the division into chapters made by Cardinal Hugo, and di
vided the chapters by affixing numeral letters in the margin. About one hundred
years after this, Vatablus, a Frenchman, and eminent Hebrew scholar, taking his pat
tern from him, published a Latin Bible numbered with figures ; and this example has
been followed in all subsequent editions, in all languages, published in the western
parts of Christendom. The present division of the New Testament into verses was
made by Robert Stephens, an eminent printer at Paris, who introduced it into his edi
tion of 1551. Abstract from Prideaux, by D'Oyly and Mant.
As to the division into chapters and verses, we know that the present is not that
which obtained in primitive ages, and that even the earliest division is not derived from
the Apostles, but from some of their first commentators, who, for the conveniency of
readers, contrived this method.
It is not, however, without its inconveniences. This manner of mincing a connect
ed work with short sentences, not barely in appearance, by their being ranked under
separate numbers, and by the breaks in the lines, but in effect, by the influence which
the text thus parcelled out, has insensibly had on copiers and translators, both in point
ing, and in translating, is not well suited to the species of composition which obtains
in all the sacred books, except the Psalms, and the Book of Proverbs. Campbell.
It cannot but be surprising, that by these divisions, that should be permitted to be
done to the Holy Writings, which would visibly disturb the sense, and hinder the un
derstanding of any other book. However plain this abuse is, and whatever prejudice
it does to the understanding of the Sacred Scriptures, yet if a Bible were printed as it
should be, and as the several parts of it were written, in continued discourses, where
the argument is continued, I doubt not but the several parties would complain of it as
an innovation, and a dangerous change in the publication of those Holy Books. And
indeed, those who are for maintaining their opinions, and the systems of parties, by
sound of words, with a neglect of the true sense of Scripture, would have reason to
make and foment the outcry. They would most of them be immediately disarmed of
their great magazine of artillery, wherewith they defend themselves, and fall upon
others. If the Holy Scriptures were but laid before the eyes of Christians, in their
connexion and consistency, it would not then be so easy to seize a few words, as if

384 APPENDIX.
they were separate from the rest, to serve a purpose, to which they do not at all be
long, and with which they have nothing to do. Locke.
Nothing has contributed so much to obscure the Inspired Volume, as the injudicious
manner, in whieh some parts of it are divided. It is no uncommon thing for a chap
ter to begin in the midst of an argument. And the verses often carry with them the
appearance of so many distinct propositions or aphorisms, when, in reality, they are
only portions of some narrative, or links in some chain of reasoning. This is an in
convenience, both to the learned, and unlearned reader. And it has been seriously
lamented by many commentators on the Gospel. One of the most celebrated inquir
ers after religious truth, considers it as a principal cause of that obscurity, which we
perceive in some of the writings of St Paul. He observes, that ' our minds are so
weak, that they have need of all the helps that can be procured, to lay before them,
undisturbedly, the thread, and coherence of any discourse.'* Hence, he infers, that
an unnatural separation of sentences, and the breaking up of narrations and arguments
into distinct fragments, must render it difficult to follow the writer. From the Epis
tles of Paul, he makes a transition to those of Cicero ; and he inquires, whether the
latter, if divided like the former, would not be far less intelligible and entertaining
than they now are ? John Clarke.
Suppose you were to receive a long letter from a person in a distant country, on
some unknown subject; and that you should begin, before you read it, with dividing
it into sixteen nearly equal parts, and then subdividing these parts into several hun
dreds of others of two or three lines in length. t If now each of these little fragments
should be read as if it contained a whole and complete meaning in itself, without any
regard to the general subject of the letter, or any attention to the connexion in which
it stands, could you wonder that the meaning of your correspondent should be found
with difficulty ? Indeed can you think of any method of making a writer unintelligi
ble more effectual than this ? Yet this is exactly what has been done with every part
of the sacred writings. This is one reason why the followers of every sect are all able
to quote passages of scripture, which appear to be in favor of opinions the most vari
ous and discordant. Indeed with such a mode of studying the scriptures it is only
wonderful that the number of sects is so small ; for there is no absurdity so great that
it may not in this way find the appearance of support. Samuel C. Tliacher.
The manner in which the customary divisions of the chapters and verses are intro
duced into our common Bibles universally obscures the sense of the Sacred Writings.
Many serious Christians, and those not merely among the uninformed and illiterate,
insensibly acquire the habit of treating every part of the Scripture as if it consisted of
a series of unconnected mottos or proverbs. t An inaccurate habit of reading the Bible
is acquired in youth, which maturer judgment finds it very difficult to correct. Even
in the case of those who are fully sensible ofthe evil, the mind can scarcely avoid
being influenced by the eye, when a blank space presents itself in the midst of a sen
tence, followed by the appearance of a new paragraph in the next line. And this may
perhaps account for a circumstance which has frequently been noticed ; namely, that
the lessons in our public service are usually read with much less propriety than the
Epistles and Gospels. Christian Observer.
In this particular, endless citations might be furnished to the disparagement of the
received text. Let two additional authorities be sufficient. Stuart, in the Preface to
his Commentary on the Hebrews, observes, ' I have purposely avoided the usual divi
sion into chapters and verses, which is exhibited in our common editions of the Scrip
tures. I have done this, because the sense is sometimes disturbed by it, and the reader
* Locke.
t Tho Writer probably alludes in his example, to Paul's 80 much perverted Letter to the Romans.
Trans. t The book is not, as the division into verses might lead the reader to suppose it is, — a body of aphor
isms, or of sententious paragraphs, where every verse or chapter by itself contains a complete sense, and
where a single glance suffices to detect the meaning, or a few moment's reading to master the subject.
Christian Examiner.

NOTES TO THE PREFACE. 385
is unwarily led to associate things together, in a manner which the writer of the
epistle never intended.' And Seeker, in remarks on Paul's Letter to the Philippians,
represents it ' as under all the disadvantages of a translation made word for word, and
broken into short verses.' Is it, indeed, inevitable, that the memory of the Apostle
must continue to be thus assailed in the house of its friends ? Let such as persist in
countenancing these numberless impositions of blanks and figures, show their consist
ency, by ceasing to denounce those who add to or diminish from the scriptures ; and
by no longer pretending, while they advocate the publication of the Bible in such a
form, that they do any thing more than merely affect to present it to the world, ' with
out note or comment.' Trans.
The words of a translation that has long been in common use, have an advantage, of
which they cannot be suddenly divested. The advantage results from this very cir
cumstance, that it has been long in general use, and men are familiarized to its expres
sions. But, notwithstanding this, it may have considerable faults ; it may, in several
places, be obscure; and though it should very rarely convey a false sense, it maybe
often ambiguous. In this case, a new version will be of great utility, if it were but for
rendering the old more intelligible. Campbell.
That one version expresses the sentiment more intelligibly, more perspicuously, or
more emphatically, than another, will indeed occasion its being read with more plea
sure, and even more profit ; but it will never on that account, be considered by any,
as giving a contradictory testimony. Campbell.
I am sorry to observe men of knowledge, discernment, and probity, appearing in
support of measures which seem to proceed on the supposition, that a sort of disin
genuous policy must be used with the people, for the defence ofthe truth. However
necessary dissimulation and pious frauds as they are called, may be for the support of
false, I have never seen them of any use to true, religion. If not treacherous, they
are dangerous allies, at the best. Campbell.
Various translations are, upon the whole, much better calculated for confirming,
than for weakening the faith ofthe unlearned. Campbell.
We think that to secure respect to the Bible is even more important than to dis
tribute it widely. For this purpose its exterior should be attractive. Christian Ex
aminer. Every thing that allures the world to peruse the Bible, is a blessing to mankind.
Watts. There is a taste in moral and religious, as well as in other compositions, which
varies in different ages, and may very lawfully and innocently be indulged. Horne.
The vicar's daughters regretted that religion, instead of being rendered venerable
for its authority, should be degraded by the vulgarity of its medium of communication.
They longed for some master spirit to arise, who should do homage to the majesty of
the subject, by consecrating to it those lofty talents, which would be elevated by an
association with the sublime and beautiful of religion. It was to them a. subject of
deep regret, that, while works of imagination were constantly teeming from the press,
displaying the varied charms of brilliancy of imagination, and felicity of execution,
works of a professedly religious tendency were written with such paucity of talent, as
to lower the subject, by the meanness of its advocates. They knew that religion, pre
sented in its native dignity, must command the admiration, if it did not win the hearts
of persons of cultivated understanding. The progress of refinement required in their
opinion a corresponding adaption of the mode of asserting the claims of religion.
They were far, however, from thinking, that any abatement should be made of the re
quirements of piety, in accommodation to the excess of refinement ; but, well aware
how great is the offence of the cross to an unrenewed mind, they were anxious that
that offence should not be unnecessarily increased. Vicar of Iver.
I do not think it judicious to deny our language those variations which other lan
guages so readily admit, and which are calculated to give a striking representation of
the transaction, and to infuse life and vigor into the langour of a narrative. Wakefield ¦
49

386 APPENDIX.
When it can be done without injury to the sense, there seems to be an elegance in
diversifying the expression as much as possible. Even truths, which came down from
Heaven, though they cannot forego their meaning, may be disguised and disgraced by
unsuitable language. Cowper.
When the Almighty himself condescendsto address mankind in their own language,
his meaning luminous as it must be, is rendered dim and doubtful, by the cloudy me
dium through which it is communicated. Madison.
They who have attended to the causes, by which the understanding is misled from
the imperfections of language, will not be surprised at the deeper errors, into which
similar causes may mislead the heart. Alison.
Ecclesiastical history is a proof incontestable of the dreadful mischief, which has
resulted from religious maxims ill understood. Bentham.
One defect of the common version is, that it abounds with ungrammatical construc
tions^ with uncouth and vulgar expressions, and obsolete words and phrases. A version
designed for general use, should at least have the ordinary qualifications of good gram
mar, and correct and intelligible language. Alexander Young.
Since we find from experience, that in common subjects, the force of a sentiment is
often lessened, and even utterly destroyed when a writer deviates into a meanness of
language, we should be scrupulously careful to guard against it in a subject of the
highest importance to mankind, a Version of the Holy Scriptures. Symonds.
Almost every page of our Version abounds with uncouth terms. This harshness
arises partly from an injudicious choice of words and phrases, and partly from a stiff
and awkward mode of arranging them. Had our translators expressed themselves in
an easy and natural manner, they would have fixed more effectually the attention of
their readers, and of course led them to a more frequent perusal of the Sacred Scrip
tures. Symonds.
It is impossible, in a brief note, even to glance at the various objectionable phrase
ology, by which the received text is characterized. My views relative to it are best
illustrated by the continual departures from it, which are found in this volume. Let
the reader be referred to the quaint and obsolete language ;* to the offensive, unmean
ing, uncouth, and rugged expressions ;t to the dull routine of verbs terminating in st
and th ;$ to the frequent and unnecessary occurrence of the exploded preposition unto,
and to that of upon, instead of to and on; to the persevering and tiresome din of say,
and said, and saith, and saying ; to the superfluous use of thee, and thou, and ye, in a
thousand cases where it is not even demanded by perspicuity ; and add to this, the
abrupt and irreverent manner in which the Deity is so often treated, and the repulsive,
severe, and despotic character so frequently ascribed to him ; all offering gross injus
tice to the scriptures, and tending greatly to deface their beauty ; and he will have
some faint idea ofthe coarse and harsh language, which pervades the ordinary version.
Trans. A superstitious fidelity loses the spirit, and a loose deviation the sense of the trans
lated author — a happy moderation in either case is the only possible way of preserv
ing both. Cowper.
There are minutiae in every language which transfused into another, will spoil the
version. Such extreme fidelity is in fact unfaithful. Such close resemblance takes
* Such as wot, trow, wist, howbeit, eschew, lach, wax, wagging, kinsfolks, mai-vel, twain, an-hungered, every
whit, jot or tittle, was nothing bettered, sore afraid, to never a word, this ado, on this wise, do you to wit, blaze
abroad the matter, cast the same in his teeth, set them at one again, and numerous others.
t For example ; the words devil, damnation, and hell, with their variations, are extensively foisted into
that version, in defiance of the original, and ofthe context. With regard to the indecent expressions, this
page shall not be sullied even by an exemplification.
| Verily, vei-ily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou
wouldest. John xxi, ly. Is it not time that such a style of expression should be exploded? Whom the
Lord loveth he chasteneth, and scourgeth every son whom he receiveth. Heb. xii, 6. Is it possible that any
taste would not prefer this translation ? Whom the Lord loves, he chastens, and scourges every son whom
he receives. Thans.

NOTES TO THE PREFACE. 387
away all likeness. The original is eloquent, easy, natural ; the copy is clumsy, con
strained, unnatural : to what is this owing ? to the adoption of terms not congenial to
your purpose, and of a context, such as no man writing an original work would make
use of. Cov-jier.
We must abandon every principle of common sense, as well as every rule of sound
criticism, to restrict to a literal version, on every occasion the phraseology of Scrip
ture. Wakefield.
The Scriptures arc ultimately what they were, as they came from the hands of the
writers ; not as they came from the hands ofthe translators. Dwight.
It might easily be shown, that many parts of the received version were originally
founded on the admission of the most feeble authorities, even to the rejection of the
most powerful. Trans.
I would ask, if there be no extravagance in exalting to an equality with the word of
God, those errors in the English translation of the Scriptures, which all Greek and
Hebrew scholars ofthe present day, of every denomination without exception, concur
in admitting to exist ; and if there be none in obstinately maintaining the integrity of
those passages which the most fair and learned critics of all denominations, on consult
ing the best manuscripts, pronounce to be spurious ? Samuel Oilman..
The [English] text is a version as uninspired as the annotation. The matter of in
spiration is the truth of God ; and even admitting a plenary inspiration to have ex
tended to the original expression of the truth conveyed, the interpretation of the ori
ginal, whether by a literal rendering of the words or by an explanation of their mean
ing, can pretend to no such character. No translation, in fact, can claim to be defer
red to as ultimate authority. One ofthe grossest errors ofthe church of Rome con
sists in her putting forth this claim on behalf of the Vulgate. All translations and all
annotations on the sacred volume demand to be scrutinized with the most rigid seve
rity, on account ofthe infinite importance of any material error in such representations
ofthe substance of revealed truth. The appeal from the mistakes of either translators
or commentators must equally lie to the Hebrew or Greek originals. Eclectic Reviexo.
In regard to the common translation, I may justly say that, if it had not been for an
immoderate attachment in its authors, to the Genevese translators, Junius, Tremellius,
and Beza, it would have been better than it is ; for the greatest faults with which it is
chargeable, are derived from this source. Campbell.
Had our translators, who were excellent and learned men, leaned less to their own
peculiar creed in the present authorized Version ; the church of Christ in this country
would not have been so agitated and torn as it has been with polemical divinity. Clarke.
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, or (which is the
same thing), as those men actually did, among whom such disputes had never been
agitated. Campbell.
It is the business ofthe interpreter, much more ofthe translator, to give the obvious,
literal sense of the author; with a view to no particular system, and without regard to
parties or principles. Geddes.
Unwedded to systems of any kind, literary, physical, or religious, a translator ofthe
Bible should sit down to render his author with the same indifference he would sit
down to render Thucydides or Xenophon. He should try to forget that he belongs to
any particular society of Christians ; be extremely jealous of his most rational prepos
sessions ; keep all theological consequences as far out of his sight as possible ; and
investigate the meaning of his original by the rules only of a sound and sober criti
cism ; regardless of pleasing or displeasing any party. Geddes.
King James's translators, like all other translators of their day, were too much
guided by theological system; and seem, on some occasions, to have allowed their
religious prejudices to prevail over their judgment. Geddes.

388 APPENDIX.
The ambiguities in our version are very numerous ; and sometimes too gross to be
defended. Symonds.
Whoever examines our version in present use with the least degree of attention,
will find, that it is ambiguous and incorrect; even in matters of the highest import
ance. Symonds.
There are writers who warmly contend, that our version is sufficiently clear and
obvious in all things necessary to be believed and practised ; and that, therefore, to
alter it in the least degree would be a daring and mischievous innovation. On this
point I will freely join issue with them; and rest the merits of the case upon a single
argument. Has not the misrepresentation of one word driven thousands of well-
meaning Christians from the Holy Communion. For the truth of this melancholy
assertion, we may safely appeal to the masters of families, and to such as are concerned
in parochial cures. Symonds.
Innumerable instances might be made [in the English Bible] of faulty translations
ofthe divine original ; which either weaken its sense, or debase and tarnish the beauty
of its language. Blackwall.
The English translation is undoubtedly capable of very great improvements. Water-
land. The authors of the translation of James 1st, adopted modes of expression which are
abhorrent from the English idiom ; and perhaps from that of all other modern tongues.
Our ears, indeed, are now accustomed to this phraseology ; and the language is become
familiar to us, by being the language ofthe national religion : but a proof that many of
those expressions are neither natural nor analogous is, that they have never yet been
able to force their way into common usage, even in conversation; and he who should
employ- them, would be supposed to jeer at Scripture, or to affect the language of
fanaticism. Geddes.
In the prosecution of the work, the translator has been similarly impressed, relative
to the established text, with the subsequent writer, who, in the Preface to his Annota
tions on the New Testament, presents the following just remarks :
' The Compiler was wholly unsuspicious, when he began, of the extent of the mis
takes, which the negligence, prejudice, or ignorance of the authors of the Received or
Publie Version, had created. Upon these, as they have multiplied, he has felt, here
and there, constrained to animadvert. Whether any other European translation, so
indifferent, has chanced to attain the same consequence and authority, may well admit
of a doubt. The mention of the prejudices, which disfigure the Common Version,
brings to the mind the animadversions of Campbell upon Beza, in the same particular.
What then must be the condemnation of our Translators ? They were, (by general
admission), the obsequious imitators of Beza in their own work, whose single authority
sometimes outweighed in the scale, that of the learned world beside ; and engrafted
on the stock of his doctrinal prejudices, which they partook, local and temporary ones
of their own. In connexion with the charge of ignorance, it is well to add the remark
of a biblical orthodox friend, (than whom no one has for years been more assiduously
occupied in these studies), — that the authors of our version seem often not to have
looked into their grammar or lexicon, and (in despite of the profession of their title-
page), to be little .else than the Translators from Translators. Even where they appear
to be exempt from this censure, praise is not to be inferred as a necessary consequence.
The leading, characteristic fault, (if any such), ofthis Version, is servility to the letter
ofthe Greek. Doubtless, there is an opposite error; and into this Wakefield not
unfrequently falls.* But the process of our Translators would seem literally to have
* Wakefield observes ; ' What are called liberal translations, I never could approve, considering them as
too much calculated to weaken the dignity and efficacy of the sacred writings.' He appears, therefore, to
have estimated his undertaking differently, in this respect, from the preceding writer ; for by liberal trans
lations he probably refers to those that are diffuse or paraphrastic : and I embrace the occasion, and I
think it but justly due to the present work, to aver, that in the true sense, it is incomparably divested of
paraphrase ; or, that in all probability, it is by far the most brief English translation of the Christian Scrip
tures ever presented to the public. Tbans.

NOTES TO THE PREFACE. 3«9
been, — (let not this be thought caricature) — duly to seek out in the lexicon, each
word of the original, and to place, after the manner of the tyro, the first meanings
there found, side by side, till the sentence was complete. What result the aggregate
might show, as to construction or sense, this they left to those who came after them
as being no part of their province. That variety of meanings, which the most esteem
ed philologists and critics now sanction, as deducible from the same word, was clearly
very foreign from their thoughts ; and perhaps, (in their reverence for God's word),
they might deem all exercise of the judgment on the literal result from a Greek pas
sage, criminal ; even so much as was necessary to shape it into propriety and sense.'
Dabney. If Tyndal and Coverdale's translation was made from the vulgate Latin, and if the
subsequent English translations, as they have been called, were only corrected editions
of their version, and if the corrections made from time to time in the different editions,
respected the language more than the sense, is it to be thought strange, that many
of the errors of that translation, especially those copied from the vulgate, have been
continued ever since, in the editions of the English Bible ? Even that which is called
the king's translation, though, in general, much better than the rest, being radically
the same, is not a little faulty, as it was not thoroughly and impartially corrected by
the revisers. It is, therefore, by no means, such a just representation of the inspired
originals, as merits to be implicitly relied on, for determining the controverted articles
of the Christian faith, and for quieting the dissensions which have rent the Church.
Macknight. The same writer, after citing from ' Beza passages which,' as it is alleged, ' he has
mis-translated, from his too great attachment to his own opinions,* — and strained
criticisms, for the purpose of establishing particular doctrines, which the reader will
find in Beza's notes,' further remarks, that l Examples of strained criticism might be
produced from Calvin, Grotius, Hammond, Linborch, Locke, Taylor, and other famed
commentators. But the above are all quoted from Beza, because most of the Calvin
ist divines since his time, who have translated and interpreted the apostolical epis
tles, and among the rest our English translators, have followed him too implicitly.'
Macknight. It might be rather unnecessary than difficult, to cite similar examples of versions,
resting too much on the preconceived and favorite hypotheses of the translators. As
an illustration, — without adverting to the views of Socinians on the subject, it is
believed that some of the assumed principles of interpretation, in the late version of
the apostolic writings, on the basis of Newcome's translation, with respect to the
characteristic complexion communicated to passages involving certain contested points
of theology, are thought to be quite unsustained, even by some of the most learned,
estimable, and distinguished Unitarians in the United States. The most impartial
and illustrious men of every name still coincide in reprehending the prevalent version,
and in the conviction that some substitute is indispensable. But, the great host ofthe
orthodox and the heterodox, of men of all sects and classes in the Christian Church,
seem combined to subserve the supposed interests of their respective divisions, by
retaining that version with all its imperfections, by vindicating its many untenable
interpretations, or by attempting to force upon the public mind criticisms ofthe sacred
text, which all fair men of every class must pity for their weakness, if not abhor for a
more serious reason. Bigotry on this subject reigns triumphant ; the complexion of
the clan must prevail ; the object is sectarian aggrandisement ; and a just translation
ofthe Scriptures, for general use, is interdicted amid this remorseless rage of party.
In the present work, it is intended to present, in a style adapted to the advanced im
provements of the present day, the most elegant, accurate, and impartial translation of
the Christian Scriptures, which has yet appeared in our language. It is particularly
* Beza did not scruple to admit into the text a variety of readings, which were established by one MS
alono, merely because they accorded with some of his particular tenets. Symonds.

390 APPENDIX.
designed for the general reader ; and while it is intended to enhance the word of God
in the estimation of all, it is peculiarly addressed to persons of the highest cultivation
and refinement. It has been proposed to comprise in the translation every correction
of any value, and to embody in the notes a mass of illustration sufficient for general
information. By a diversified interpretation, an extensive, chaste, and beautiful variety
of language is attempted to be conveyed : and it is one of the principal objects of this
effort, to recommend divine revelation to the perusal of those, to whom the prevalent
translations are of a character ambiguous and repulsive, rather than lucid and alluring.
And if the work does not carry with it the evidence of having been required by the
many faults of the received, and other versions, and generally by the public wants in
this respect : in a word, if these purposes of the translator have not, on his part, been
faithfully accomplished, he will regard his undertaking not simply as an obtrusive oc
cupation of the public attention, but as an absolute failure.
Men will possess the Bible whether they confide or not in its divine authority ; and
for the cause of virtue, for the honor of Christianity, let them have it in a better form ;
in such an one as will not so narrowly limit improvement ; as will no longer impose
upon so many persons the oppressive burden of individually carrying about a thousand
keys to unlock intricate paradoxes, idle solecisms, or absurd falsities. Our religion
presents to the incredulous sufficient difficulties, without bewildering them with those
that are only inherent in the ordinary version. But, libraries are adapted to the old
standard ; it is identified with the speculative views of ecclesiastics, and they think to
govern the world by it. They ought, however, to be frankly informed, that a large
and respectable part of the world correctly appreciates their sophistry, and inclination
to power ; that the charm of infallibility with which the common translation has been
invested by its friends, is to some extent broken ; that there are many Gentlemen, and
I trust, that I may assuredly add, many Ladies, who will not submit to be treated, by
an assumed authority, as mere children on this subject ; who will not tolerate, who
indeed revolt at the petty and perplexing restraints, with which the perusal of the
scriptures is entangled ; who demand in their behalf, the same facilities, for a free re
ference to their invaluable contents, which other works present ; and who will no
longer endure the shackles of those obnoxious associations, which have been fasten
ed upon the generally received word of God ; that numerous readers everywhere
call for an impartial and thorough revisal of that sullied and antiquated work ; that
some tribute of amelioration is still due to enlightened investigators ; that among such
votaries a spirit of inquiry has gone forth, casting off the trammels of a blind credulity,
and ardently seeking, amid the vast resources of critical research, the interesting ma
terials for a more correct comprehension of the sacred writings ; that zealous partizans
of all classes are too prejudiced to preserve fidelity ; that their servile translations are
not to be accredited ; that the public version cannot continue to be obtruded upon the
great community, without the most baleful consequences ; that it has become a dis
graceful reflection upon the present improved age ; that as a text-book it has ceased
to be conclusive authority with the impartial and well informed ; that upon many, a
devotion to it can no longer be enforced as a superstition ; that it must at no distant
period be superseded by a more general acquiescence in the adoption of a corrected sub
stitute ; and that its professional advocates eradicate Christianity more rapidly than they
can plant it, by this stubborn adherence to error, this unhallowed persistance in arrogant
imposture.- — They authoritatively deprecate change, in regard to the received text ; lay
men servilely respond ; and thus, while its absurdities confound the unlearned, it is ex
tensively discarded by superior minds, and banished from the cultivated circle. It can
not, indeed, be there read, in course, without giving just occasion for offence. Some,
even among Christian parents, decline to use it in their families, and are either reluctant,
or absolutely forbid, that their children should peruse it. Its present aspect nauseates re
fined taste ; and is every where undermining the faith of man. lt lies on the shelf, cov
ered with dust, — aneglected, exploded book, — food for worms. Most of those, whose
unquestionable duty it is, to engage in the requisite work of widely disseminating it, in

NOTES TO THE PREFACE. 391
an improved character, complacently represent it as defective in detail, and with the same
breath, angrily defend it as infallible in mass : and if any popular complaint is started
against the disgusting object, it is easy with a view of quieting conscience in the inex
cusable indolence of declining to abate the nuisance, gravely to assume sanctity, by
referring every objection to a ' natural repugnance of the haman heart to the Word qf
God;' and by vociferating, ' Depravity!' vainly to attempt the suppression of all in
quiry in this particular. The public understanding is insulted, overawed, tantalized ;
and by this treacherous means, the cause of general opposition effectually cherished
and advanced. In a word, the offence of thus continuing this odious public and gene
ral exhibition of the vulgar text, must appear, to the impartial, intelligent observer,
highly atrocious, when it is considered, that by its interpolations, omissions, mistrans
lations, factious perversions, pernicious obscurities, terms of technical cant and mum
mery, and numerous other fallacies of various descriptions, it has become, in the ag
gregate, one of the most infamously successful examples of theological legerdemain,
ever practised for so long a period, upon such an enlightened and extensive portion of
mankind. With respect to any adverse remarks, previously circulated, or which may subse
quently appear, relative to this publication, or to the representation given of the re
ceived version of the Bible, 1 am, and shall continue to remain, unmoved. Firmly
convinced, that the continuance of that version directly tends, within the range of its
poisonous influence, to the extensive overthrow of Christianity, I could not rest inac
tive. I have, therefore, exerted myself to accomplish this translation, with its attend
ant elucidations ; and now leave the work to itself, under the protection of those who
may view it with approbation. Opposition to it may be fairly sustained ; but it may
also originate in reprehensible causes. Its annunciation has long since, in repeated
instances, publicly elicited falsely injurious strictures, descending to vulgar personali
ties, from those who were perfectly ignorant of its contents, yet probably claim to be
gentlemen, at least profess to be Christian ministers, indeed, some of them, even
clerical brethren of the same communion ! — And it would betray great inattention to
be ignorant of the ground on which I stand. The volume has been driven, under
many repulses, to beg its slow and unpleasant way into existence. It is obvious, how
public opinion is farmed out and fettered. Indeed, from particular observation, I can
not be insensible, that sound learning, correct discrimination, honorable repute, and
legitimate pretensions, are extensively imagined to be the exclusive domain of a cer
tain combination of dictators, who, inflated with the disingenuously acquired and idol
ized preferments, or with the ostentatious and equivocally merited applause of proud
and powerful associations and communities, regard themselves as armed with authority,
aside from their officious, partial, and shameless interference in the distribution of places
among their respective factions, to engross and control all subjects of this class and its
affinities ; except, in emergencies, as clothed with a dispensing power to such degraded
agents, as are satisfied to bask in the beams of their complacency : while, they either
gravely subject others, who are designated as the victims of this unprincipled system
of favoritism, management, duplicity, and intrigue, to the anathema of a contemptuous
silence, for engaging in projects clandestinely feigned as too inconsiderable to deserve
attention ; or otherwise, openly doom them to the ban of the conspiracy, for pretended
invasions of the most impudent prerogatives. Those sycophantic venders of reciprocal
eclat, adulation, and advancement, affect to take in custody all objects of general in
terest, and to guard the avenues of public opinion, against the alleged intrusion of all
strangers to the confederacy. From such dishonorable and rapacious monopolists, I
have no eulogium to anticipate, and will not deign to deprecate their reproach. I am,
however, consoled in the thought, that no fearful apprehension should be entertained,
that wisdom will expire with them. As to the frivolous echo of their immediate,
subordinate instruments, or more remote and numerous adherents, it may, deservedly,
be disregarded. Trans.

399 APPENDIX.
In respect to the sense and the accuracy of interpretation, the improvements, of
which our version is capable, are great and numberless ; and the expediency of revis
ing it becomes every day more and more evident. Loioth.
Many parts of it abound with invincible difficulties to the English reader ; and a
sober and accurate revisal of it would essentially serve the cause of religion. Newcome.
The history of ancient and modern versions of the scriptures must convince every
unprejudiced reader, that a translation of the sacred writings more agreeable to the ori
ginal, and more intelligible and unambiguous, than any hitherto extant, is much
wanted. Macknight.
The reasons for desiring a new translation of the Bible are so clear and strong, that
the simple statement of them must satisfy any one who is not secured against convic
tion by his prejudices or his fears. Ezra S. Gannett.
A new translation cannot be thought superfluous, unless it could be said with truth
of some one of the versions extant, that it is every where accurate, intelligible, and
unambiguous. But this, it is supposed, no good judge will take upon him to affirm.
Macknight. If it be indeed true, that the translation ofthe Christian Scriptures which is in gene
ral use among us, and which is constantly appealed to by so many millions of English
readers as the only standard of faith and manners, is encumbered by defects, it certain
ly is high time that the reputation which it has so long enjoyed, and to which it can
produce no other title but prescription, should come to an end. A new translation or
a thorough revision of the old one is now very necessary, and it becomes all who call
themselves Protestant Christians, to contribute their efforts to the accomplishment of
this important object. These efforts may be made in various ways ; — by aiding and
encouraging those who are willing and qualified to undertake the work ; by removing
any unjust prejudices which exist in favor of the common version ; by showing the
groundlessness of the common objections to a new translation ; and by silencing as
far as possible the illiberal clamors, which are sometimes raised against any alteration
of the common version. Let all those Avho have the interests of Christianity at heart
— who are desirous that the Christian Scriptures should be understood and appreciated,
do something that will help to carry forward this highly necessary work. All are
equally concerned in having a correct version of the Word of Life, and of course
should be alike willing to encourage any attempt to attain this object, which is made
with a good spirit and purpose, and with suitable intelligence and skill. Alexander
Young. Persons conversant in the language know, that many Greek words have more mean
ings than one, all of them equally literal, though not equally common ; and that the
skill of a translator is shown, in his choosing from among the different literal significa
tions, the one that best suits the scope of the passage where it is found. And if he
chooses judiciously, his translation will be more truly literal than those in which the
more ordinary significations of the Greek words have been adopted, if these significa
tions do not accord so well with the writer's design. Macknight.
The negligent use of the connecting particles between chapters, and single verses
also, is one of the most prominent errors of our translators. Dabney.
The Greek particles, as used by the writers of the New Testament, have a. great
variety of significations. No translation, especially ofthe apostolical epistles, in which
the Greek particles have only a few of their significations given, will rightly express
the meaning of these writings : and the rectifying of the translation of the particles,
though it be only by substituting one monosyllable for another, will often change the
sense of a passage entirely, and render it a chain of strict logical reasoning : whereas
by a wrong translation, it becomes quite incoherent, if not inconsequent. Macknight.
Are the words and phrases, employed by our Translators, generally placed in their
proper order ? Are they so arranged, as to preclude all obscurity and ambiguity ? Do
we always find the antecedents to which the relatives refer ? Has a right attention

NOTES TO THE PREFACE. 393
been paid to the Modes and Times of Verbs ? And is there a duo propriety observed
in the use of Particles, upon which the clearness of a sentence chiefly depends ? I
scarcely think that any one will venture to answer in the affirmative. Symonds.
An actual examination of the merits of the common version in respect to correct
ness or propriety would show that in innumerable instances it might be amended.
Mistranslation of a very serious kind is comparatively rare, but faults which even one
unacquainted with the ancient languages would discover appear on every page ; and
he who should institute a comparison between this version and the original text might
make a long list of undoubted errors. The force of words is often misapprehended,
the connexion often mistaken, rules of interpretation which it would now be consider
ed shameful to disregard are neglected ; in the rendering of particles especially, those
connective words on which so much not only of the beauty but of the meaning of a
writer depends, the translators evince great carelessness or ignorance ; words frequent
ly occur, which are now used in a widely different perhaps an opposite sense from that
which they bore in the time of king James ; some passages in the present version are
absolutely unintelligible ; the punctuation is faulty, and this circumstance together
with the division into chapters and verses, by which the argument or narrative is un
justly broken into fragments, and the sense is both interrupted and darkened, impairs
the value of every portion of the volume ; in fine, obscurity, harshness, frequent mis
representation of the meaning, and occasional violation of correct taste are charges
which may be brought against this translation, and can be fully substantiated. E. S.
Gannett. A translator, I apprehend, then most effectually performs his duty, when, with all
fidelity to the words of his authors, he expresses their thoughts as they would have
expressed them in his times and in his language. Wakefield.
The use of one half of our language, in a translation of the scriptures, is now lite
rally proscribed by some late writers, and the common translators actually vindicated
in their childish and scanty materials, and this mode even proposed to be perpetuated
in present and future efforts of this kind. Such has, indeed, long been, and is still,
the prevalent prejudice. I should think, however, that in the estimation of readers of
this age, who should forbear to look through the defects of a translation to the excel
lencies of the original, the enlightened would readily perceive, that a more effectual
means could not be devised to degrade our Saviour and his apostles, than to attribute
to them so exclusively, the stinted, and worse than all, puerile language comprised in
the ordinary version. And I apprehend, that no man, who at this day cherishes en
larged attainments, would be thus manacled in his own productions ; and that any
modern author of a distinguished performance in a foreign language, would regard
such a translation of it into ours, as a gross indignity, and palpable injustice. Trans.
In other critical inquiries, wherein religion is not concerned, there is little to bias
the judgment in pronouncing on which side the truth lies. But where religion is con
cerned, there are often not only inveterate prejudices, but secular motives, to be sur
mounted, to whose influence few can boast an entire superiority. Besides, in what
relates to this subject, there has come a gradual change on the meaning of many
words, consequent on the changes which have been gradually introduced into the
church, in religious ceremonies, modes of government, and formularies of doctrine.
Old names are given to things comparatively new, which have by insensible degrees
arisen out of the old, and have at last supplanted them. To trace such changes with
accuracy, is an essential quality of philology. A translator, when he finds that the
words used by former translators, though right at first, have since contracted a mean
ing different from that in which they were originally employed, sees it necessary, that he
may do justice both to his author and to his subject, to substitute such terms as, to the
best of his judgment, are adapted to convey those sentiments, and those only, intended
by the author ; and should endeavor, in the interpretations given, to avoid, with equal
care, an immoderate attachment to both extremes antiquity and novelty. Campbell.
50

394

APPENDIX.

Is there not, even in some who are the friends of truth, and the friends of freedom,
who, in religion, as in other matters, would give scope to inquiry and communication,
a sort of jealousy on the article of translation, which makes them less equitable, less
candid judges, in regard to it, than in regard to any other matter that comes under
their discussion ? They are jealous for the honor of the common version ; and though
they are far from ascribing any supernatural power to the translators, they are afraid
of the detection of any error, which might make that version sink in the opinion of
the people. Campbell.
It has been said that the introduction of different translations tends to unsettle men
in their principles, particularly with regard to the authority of sacred writ, which, say
they, is made to speak so variously in these productions. For my part I have not dis
covered that this is in any degree the effect. Campbell.
Were a version of the Bible executed in a manner suitable to the magnitude of the
undertaking, such a measure would have a direct tendency to establish the faith of
thousands, to open their understandings, to warm their hearts, and to delight their im
aginations. Absurd belief and corrupt practice arise from an ignorance or perversion
of the scriptures ; not from the best inducements and assistances to search and under
stand them. It is the nature of truth, and especially of divine truth, to captivate those
who contemplate it, in proportion as the veil is withdrawn, and its genuine features
appear. Newcome.
The scholar would feel a very sensible satisfaction at seeing errors corrected, obscu
rities illustrated, contradictions removed, obsolete expressions modernized, and a cor
rectness given to the whole, which would not only be peculiarly pleasing to the friends
of Revelation, but might be the means of recommending to the more serious notice of
the Philosopher that sacred volume which he is too apt to treat with the most unmerit
ed neglect and contempt, merely on account of those very errors in the translation,
which it is the object of this proposal to rectify. Richard Ormerod.
As it is ultimately from the scriptures, and not from creeds and systems, by whom
soever composed, nor even from the decrees of councils, whether general or particular,
that the genuine doctrines of the gospel are to be learned, the study of these writings
is the most profitable work, in which any man can be employed, especially if he be a
teacher of religion ; and the right understanding of them is the best of all acquisitions.
The person, therefore, who puts it in the power of others to attain their true meaning,
whether it be by faithfully translating them into a known language, or by rightly in
terpreting them when they have been misunderstood, performs a work most acceptable
to God, and does the greatest possible service to the world. Macknight.
I shall not take up my own time, or that of my readers, in urging the expediency
and utility of an amended version ofthe Christian Scriptures. Learned and ingenious
men of all persuasions have agreed in the wisdom of this measure, and have rendered
my efforts in the cause unnecessary. And, though it be true, that some, equally dis
tinguished for general learning and ingenuity, have pleaded the little necessity, and
indeed the danger of a new version of the scriptures ; these writers, to the best of my
knowledge, have earned no reputation from their theological pursuits, to confer author
ity on their opinions ; nor do they employ any arguments, but such as are equally
levelled against every deviation from established usages, and are calculated to impede
and frustrate the grand purpose of the divine administration ; namely, the improvement
and exaltation ofthe human species. Wakefield.
The change which our language has undergone within the space of two hundred
years, must render a translation of so old a date in some respects unsuitable for readers
at the present day. In such a length of time expressions become obsolete, words ac
quire new senses and lose the old ones, different associations grow up around words
and phrases and invest them with another character^ modes of construction familiar to
one period are supplanted by those of a subsequent age ; and while these and other
variations in the use if not in the structure of a language are going on, a book written
in a former century retains its original garb, and appears as it were the monument of
departed sounds and feelings. E. S. Gannett.

NOTES TO THE PREFACE. 395
Since the age of the common translators, the facilities for understanding the Bible
have been greatly multiplied. The original languages are better understood. The
design, scope, and tendency of the several books have been more clearly discerned,
and their contents have been amply illustrated from a great variety of sources. We
possess, at the present day, much better opportunities and means of making an accu
rate translation of the sacred volume. Scholars of all sects have been studying and
elucidating it. They have labored diligently and faithfully in their respective walks.
They have amassed a treasure of learned criticism and sound interpretation. We
think that it is now time, that the people should have the benefit of their labors and
studies. Of what use is it for the critic and the student of sacred literature to settle
the text, and discover the true meaning ofthe Scriptures, if the people are not to have
the results in plain English — if they are not to have the common English transla
tion, which they read every day, corrected and improved ? Alexander Young.
The authors of our received translation, at so early a period after the revival of let
ters, had acquired a less competent knowledge of the original language, than many
since their times have been able to attain, lt were a most injurious imagination to
suppose, that the joint exertions of so many scholars for such a length of time have
not been able to discover many things unknown to their predecessors. Accordingly,
some mistakes of the grossest kind deform the common version of thc Scriptures : a
multitude of elegancies, depending on a more nice and accurate perception of the Greek
and Oriental phraseology, escaped the notice of those who first engaged in this work.
If readers of learning, discernment, and taste, can make no discoveries of this kind
from a perusal of my translation, I have taken some pains to no purpose.* Wakefield..
Whatever is discovered to be the sense of the Spirit, speaking in the Scriptures,
ought to be regarded by us as ofthe greatest consequence : nor will any judicious per
son, who has not been accustomed to consider religion in a political light, as a mere
engine of state, deny that where the truth appears, in any instance, to have been either
misrepresented, or but obscurely represented in a former version, the fault ought, in
an attempt like the present, as far as possible to be corrected.* To say the contrary,
is to make the honorable distinction of being instruments in promoting the knowl
edge of God, of less moment than paying a vain compliment to former translators, or,
perhaps, showing an immoderate deference to popular humor, which is always attached
to customary phrases, whether they convey the true meaning, or a false meaning, or
any meaning at all. This, therefore, is unquestionably a goo'd ground for varying from
those who preceded us. Campbell.
Every age, since the reformation, has thrown some further light on difficult texts
and paragraphs ofthe Bible, which have been long since obscured. It is certain there
are several things in the Bible yet unknown, and not sufficiently explained ; and it is
certain that there is some way to solve these difficulties, and to reconcile these seeming
contradictions. And why may not a sincere searcher after truth in the present age,
by labor, diligence, study and prayer, with the best use of his reasoning powers, find
out the proper solution of these knots and perplexities, which have hitherto been un
solved, and which have afforded matter for angry quarrelling. Happy is every man
who shall be favored of heaven to give a helping hand towards the blessed age of light
and love. Watts.
I believe that a new translation of the Scriptures would do away, in a considerable
degree, the pernicious habit of repeating words without ideas, and reading the Bible
without understanding it. It would break the mystery of words and syllables, and
contribute more to a correct apprehension of the Scriptures than any other means
whatever. In the execution of such a translation, I would have the defects of lan
guage entirely removed, as I see no reason why elegant taste, pure language, perspicu
ous expressions, and correct grammar, should be inconsistent with Christian piety and
a correct faith. Alexander Young.
* Referring to their respective publications. Trans.

396 APPENDIX.
It is time that we went beyond the measure ofthe old, technical, and almost childish
ideas on this subject.* We have got beyond authoritative restrictions on the use of
the sacred volume. We are getting beyond superstition ; and knowledge must come.
The age demands it ; the Bible demands it ; religion demands it ; and it will not be
always withheld. Christian Examiner.
Experience has taught me, that to get a victory over the world, over the love of fame,
and to hold in perfect contempt human honor, adulation, and popularity, will do more
to make the New Testament intelligible, than all the commentators that ever wrote.
Alexander Campbell.
We hear continual expressions of reverence for the Bible ; but the most unambigu
ous proofs of it, we mean unwearied efforts to purify it from human additions, mutila
tions and corruptions, remain to be given. Christian Examiner.
The general tenor of our present Version ofthe four Gospels and of the Acts of the
Apostles, must induce us to conclude that the Translators had not a thorough knowl
edge of Grammar and Syntax ; or, at least, that they did not sufficiently attend to the
rules of them. Symonds.
We are desirous that the epistles should be understood as they may be understood
by every intelligent Christian ; that correct notions should be entertained of their
character and design ; that they should not, though written in English words, speak
an unknown tongue to the great majority of readers ; that they should not remain
veiled in almost impenetrable obscurity, so that only a glimpse of the true meaning of
the writer here and there appears ; and that they should not, in consequence, admit of
almost any perversion, and afford a lurking place for almost any error. When the
meaning of the books of the New Testament is understood, and a proper use is made
of them, then will the true character of our religion be revealed to men anew. Norton.
Every year that passes over us is throwing light on parts of the Scriptures that have
been obscure, not only by direct theological investigation, but by the discoveries of
science, the researches of travellers, the inquiries of historians, — and, in fact, by every
intellectual department, in which the minds of men are vigorously exerted. North
American Review.
Exegetical inquiry, rather than polemic disquisition, certainly constitutes the best
preparation, for forming a true, and well supported system of Christian Theology.
Turner. Those who are profoundly read in theological controversy, before they enter on the
critical examination of the divine oracles, if they have the discernment to discover the
right path, which their former studies have done much to prevent, and if they have
the fortitude to persevere in keeping that path, will quickly be sensible, that they have
more to unlearn, than to learn ; and that the acquisition of truth is not near so difficult
a task, as to attain a superiority over rooted errors and old prejudices. Campbell.
A simple and sincere desire to arrive at the truth, without any predilection in favor
of any opinion whatever, and without any disturbing feeling of affection, or dislike,
or hope, or fear, is the moral state of mind most favorable to success of inquiry. Free
Enquirer. To discover truth, and to represent it in the clearest and most intelligible manner,
seem to me the only proper objects of all inquiries. Free discussion is the surest way,
not only to disclose and strengthen what is true, but to detect and expose what is fal
lacious. W. Lawrence.
The time has happily come when names have lost their terror, and a man may confess
without fear through what channels he receives knowledge and truth. Sparks.
He whose desires are directed solely to the attainment of correct views, will naturally
seek for information wherever it is likely to present itself; he will be without motive
to partiality, and susceptible ofthe full force of evidence. Free Enquirer.
The argument against the expediency of divulging an opinion although it may be
true, from the possibility of its being perverted, has been so much hackneyed, so often
* ' On reading the Scriptures. '

NOTES TO THE PREFACE. 397
employed in the last resort by the defenders of all established abuses and errors, that
every one who is conversant with controversy, rejects it immediately, as the sure mark
of a bad cause, as the last refuge of retreating error. W. Lawrence.
In every country, no doubt, the truth will always excite the resentment of those
men whose principles or pursuits cannot bear its piercing eye ; while an easy compli
ance with their views will alone secure their friendship. But whatever opinion the
world may entertain of that left-handed prudence, or whatever apparent advantages it
may bring along with it, yet, it is only by despising and violating its wretched maxims
that ignorance can be banished, error detected, or truth propagated. John Nelson.
Reason and free inquiry are the only effectual antidotes of error. Give them full
scope, and they will uphold the truth, by bringing false opinions, and all the spurious
offspring of ignorance, prejudice, and self-interest, before their severe tribunal, and
subjecting them to the test of close investigation. Error alone needs artificial support :
truth can stand by itself. W. Laiorence.
I like every design of reconciling religion with reason, or, where that may not be
done, of bringing them as near together as possible. Middleton.
In this age of reasoning, it is very necessary to be assured, that the religion which
comes from God is perfectly conformable to the dictates of reason ; it is of the first
importance to evince, that those religious opinions, which have created the greatest
difficulties, and become the strongest impediments to embracing the Gospel, constitute
no part ofthe Gospel; that they are pernicious additions, which destroy the simplicity
of our religion, and cast a deep shade over its native excellency.* Cogan.
The sober inquirer after truth, must be convinced by reason and argument. All else
is nothing to him. And where these lead him, he will go. The path of truth is the
path of duty. The approbation of God, for a sincere, candid, honest, believing heart,
is worth infinitely more than all the honor which party zeal can bestow, or the world
is able to give. Stuart.
If there be a right more sacred than any other, it is that, which gives every man an
unlimited control over the operations of his own mind, especially in those inquiries,
for the result of which he is accountable only to God. Sparks.
There is not a more striking feature in the religion of our protestant communities,
than a fear of inquiry, a horror of innovation. He, who does not know that this spell
is on the faculties of men, knows nothing about them. Christian Disciple.
Religion must be regarded as the revelation of a common Father, to whom all have
equal access, who invites all to the like immediate communion, who has no favorites,
who has appointed no infallible expounders of his will, who opens his works and word
to every eye, and calls upon all to read for themselves, and to follow fearlessly the best
convictions of their own understandings. Let religion be seized on by individuals or
sects, as their special province ; let them clothe themselves with God's prerogative of
judgment ; let them succeed in enforcing their creed by penalties of law, or penalties
of opinion ; let them succeed in fixing a brand on virtuous men, whose only crime is
free investigation, and religion becomes the most blighting tyranny, which can estab
lish itself over the mind. Channing.
The day of authority in the church is passed by ; it is to be hoped, that the day of
sound reason and of argument is to follow. It is better to convince men by an appeal
to their understandings and their hearts, than it is to terrify them by holding the rod of
authority over them, and to deter them from speaking out their convictions by argu-
* The philosophic enemies of Christianity contemplate these adventitious blemishes with pleasure.
They love to consider them as the most important parts of the Christian religion. They also affect to cen
sure that class of Christians, who deny what are termed the peculiar doctrines, with as much severity as
the orthodox believer. They are hurt when they meet with a Christian, who presumes to be rational, and
impertinently insinuate that he cannot be a genuine Christian. The reason is obvious. The primitive un
adulterated religion of Jesus consisting of a few principles, as rational as they aro interesting, these oppo
nents arc disappointed when Christianity is confined to them ; they are now deprived of objects against
which they may display the force of argument, or direct the shafts of ridicule. They weep because there is
nothing left to conquer. Cogan.

398 APPENDIX.
ments ad invidiam. These are the never failing resource of minds, which are con
scious of possessing no better means than such of convincing others, and which natur
ally resort to these which are most within their reach. Stuart.
Whoever is afraid of submitting any question, civil or religious, to the test of free
discussion, seems to me to be more in love with his own opinion than with truth.
Watson. There are victims of intolerance, on whom I look with unmixed sorrow. They are
those, who, spell-bound by early prejudice, or by intimidations from the pulpit and the
press, dare not think ; who anxiously stifle every doubt or misgiving in regard to their
opinions, as if to doubt were a crime ; who shrink from the seekers after truth as from
infection ; who deny all virtue which does not wear the livery of their own sect : who,
surrendering to others their best powers, receive unhesitatingly a teaching which wars
against reason and conscience ; and who think it a merit to impose on such as live
within their influence, the grievous bondage which they bear themselves. How much
to be deplored is it, that religion, the very principle which is designed to raise men
above the judgment and power of man, should become the chief instrument of usurpa
tion over the soul. Channing.
O that Christians of all denominations would lay aside their discordant dialects, and
listen to the voice of inspiration ; to that grand key-note, whose unadulterated sounds
alone can harmonize the world ; to whose celestial vibrations, every voice and every
heart, that is not sadly out of tune, will immediately respond ! O that they would re
nounce their narrow separations and party animosities, and unite on earth in one gen
eral and perpetual concert, in which not a discordant whisper should be heard ; and
thus prepare for the blessedness of joining in the grand chorus of all ages, and of all
nations, and of all worlds, in ascribing ' blessing, and honor, to him that sitteth on the
throne, and to the Lamb forever ! Samuel Willard.
Note. The names of Campbell and Clarke, unless otherwise designated, uniformly refer in this Appen
dix, to George Campbell and Adam Clarke. Tuans.

ABBREVIATIONS,

EXPLANATORY REMARKS

The figures and letters following the citation of the text in these Notes, designate
the page and line in this work where the text may be found, or where it is omitted, if
such be the fact. The letter T. denotes this Translation ; R. T. the Received Text ;
and M. R. the Marginal Reading to that Text. The initial Capitals, that so often oc
cur, indicate Manuscripts ; and the general and particular names, that frequently fol
low, refer to Versions and Fathers. The passages in Italics, extensively succeeding
the Received Text, are the Translations of the Writers respectively named ; para
phrases and commentaries being in Roman letter, and sometimes indicated by abbrevi
ations of those words. My own remarks, as well in the Notes to the introductory ob
servations as to the body of the work, are designated by the contraction of the title of
Translator. I have usually, but not implicitly, relied upon the amended text of
Griesbach, and have adverted in the Notes to many of the deviations from the Com
mon Version, deeming an entire enumeration, however, to be rather superfluous, since
the Text will exhibit the real extent of the liberty which I have taken with that Ver
sion. Indeed, to illustrate all the variations, would require volumes. I here insert
some remarks relative to Griesbach's Work, which are contained in the Advertisement
to the recent Edition of the Christian Scriptures entitled ' The New Testament in
the Common Version, conformed to Griesbach's Standard Text'. Trans.
In 1775, Dr John James Griesbach published his first edition of the New Testament,
exhibiting in notes the most important of the various readings contained in the works
of Wetstein and of other critics since his time, and introducing into the text such
amendments of the received edition as were considered to be established by conclusive
evidence. A second edition, revised and greatly enriched, appeared in 1796 — 1806,
the store of means for emendation of the text having meanwhile received valuable
contributions from the researches of Matthai, Alter, Birch, and other distinguished bib
lical philologists. The work in its present state is the fruit of more than thirty years'
devoted study. The materials for it, — drawn from nearly four hundred Greek man
uscripts, besides large collations from ancient versions and citations of the early fath
er^ — amounted to not less than a hundred and thirty thousand various readings ; the
critical rules, applied in deciding between conflicting authorities, have been generally
approved, and the impartiality of the editor may be considered beyond question, the
principal alterations which he has introduced, being unfavorable to his own distinctly
avowed theological opinions. Considering the great delicacy of this work, the all but

400 APPENDIX.
unanimous favorable testimony of learned men, of whatever denomination, is a result
which it would have been extravagant to anticipate. John G. Palfrey.
It is very extraordinary after all that has been said on this subject, that so many peo
ple persist in talking of the Bible, as if the only one which was, or ever had been in
existence, was that which was published in English by the authority of James I. At
the bare sound of the word manuscript, they start and look incredulous ; just as if
there were any books in the world but manuscripts, till about four hundred years ago,
a mere date of yesterday ; and as if every portion of the Old Testament and New,
every prophecy, gospel and epistle, had been printed on the spot, the moment it was
uttered or written, and had been in type ever since. These are conclusions, to be
sure, which would not be acknowledged by these persons, but still they are conclu
sions which are justifiably drawn from their conduct. Francis W. P. Greenwood.
All the printed editions of the Scriptures, however many, are derived from a very
few original and independent editions ; the authority, therefore, of all the printed edi
tions, resolves itself into the authority of these few ; and in like manner the authority
of each of these few resolves itself into that of the particular MSS from which it was
printed. Gilbert Gerard.
That there are various readings in the copies of the New Testament, and that it is
highly useful to examine them, has for a long time been generally confessed ; and they
indeed supply the means of rendering the text of that part of Scripture in a very great
degree correct. Walton.

APPENDIX.

NOTES ON THE TEXT

APOSTOLIC PRODUCTIONS.
The original H Kutn AiaoWii, which we translate The New Testament, and which is
the general title of all the contents of that book, simply means the new covenant. Clarke.
The original word Aiethxii signifies either a testament, (that is to say a will), or a
covenant ; and has been assigned from a very early period of the church to the Chris
tian Scriptures. The term ' Covenant' would however have been on the whole a
more appropriate translation. Gisbornc.
The New Covenant is by the consent of all critics, the true title of the Christian
Scriptures. Dabney.
That the rendering ofthe word S-iaBimn, covenant, is the better version, is unquestion
able ; but the title appropriated by custom to a particular book, is on the same footing
with a proper name, and is hardly considered as a subject of criticism. Campbell.

MATTHEW S HISTORY.
The Christian authors of the second and many following centuries, in speaking of
the Gospel composed by Saint Matthew, concur in affirming it to have been originally
written in Hebrew. A Greek translation however is acknowledged to have been
speedily made ; and in consequence of the destruction of Jerusalem and the Jewish
state, soon to have been in more general use than the original. That every other part
of the New Testament, the Epistle to the Hebrews excepted, was composed at first in
Greek, is a fact universally admitted. Gisborne, Pretyman.
The learned world have been nearly equally divided on the question, whether Mat
thew wrote his Gospel in Hebrew or Greek. Whether the Greek was written by him
self or not, it is certain that it was not later than the Apostolic age. It seems that there
was but one opinion among the ancients with regard to this subject of controversy.
With one voice they inform us, that it was written in Hebrew ; or in the vernacular
tongue of the Jews, which in the Scriptures, and by the Christian Fathers, is called
Hebrew. This language is now called Syro-Chaldaic, or Western Aramean, but it
consisted chiefly of words derived from a Hebrew origin, and was in fact the Hebrew
corrupted by a large mixture of foreign words, and by various changes in the prefixes
and affixes of the words. This was the language in which Jesus Christ spoke and de
livered all his discourses. Alexander. 51

402 APPENDIX.
The native language of the writers of the New Testament was the Hebrew or Syro-
Chaldaic. Macknight.
Matt, i, 1 ; Page 41, Line 1. A register of the lineage. T. The book of the genera
tion. R. T. A history of the life. Wakefield. The table of the genealogy. Mack
night. Campbell regards fit/Shot ytnrm; as a Hebraism, and translates it lineage. Reg
ister is a secondary or more remote sense of jZifixo;, usually rendered book, and is here
the more appropriate word. The phrase book of the generation is unmeaning, and if
otherwise, is quite inapplicable even to the lineage of our Lord, and cannot embrace
Matthew's entire history. Trans.
Matt, i, 11; p. 41,1. 13. Joachim. This name is added, agreeably to a reading
found in numerous manuscripts, and by this means fourteen, instead of thirteen, are
comprised in the second class of generations ; thus corresponding with the number
mentioned in the recapitulation. Trans.
Josias was not the father of Jechonias ; he was only the grand-father of that prince :
1 Chron. iii, 14 — 16. There are only thirteen in this 2d class of generations; or
forty-one instead of forty-two in the whole. These and other difficulties disappear by
adopting Joakim, a reading found in many MSS. Clarke. I here follow the same
reading of the Bodleian and other manuscripts, (notice of which is taken in the margin
of our Bibles). And this seems absolutely necessary to keep up the number of four
teen generations ; unless we suppose that the Jeconiah here is a different person from
that Jeconiah mentioned in the next verse, which seems a very unreasonable supposi
tion, since it is certain that throughout this whole table, each person is mentioned twice,
first as the son of the preceding, and then as the father of the following. Doddridge.
Jechonias, mentioned in verse 12, of the genealogy, must be a different person from
Jechonias in the 11th verse, because otherwise the number of fourteen generations will
not be complete in the last class, even though the reading taken notice of in the mar
gin of the English Bibles were adopted : a blunder that no author whatever can be
supposed to have committed. Macknight.
Matt, i, 17 ; p. 41, 1. 24. To the Messiah. T. Vnto Christ. R. T. Eaj tou Xgisn-ot/.
The words Messiah, in Hebrew, and Christ in Greek, both signify anointed ; and are
epithets, often applied to that distinguished person who came to be the Saviour of the
world. Winthrop Bailey.
Matt, i, 18; p. 42, 1. 2. Pledged to Joseph. T. There was a previous marriage
agreement, in which the parties mutually bound themselves to each other ; without
which no woman was ever married among the Jews. Clarke.
Joseph and Mary were engaged in marriage, but not married, in the usual accepta
tion. Much profane ridicule of unbelievers might have been spared, had these and
other circumstances, from verses 18 to 25 inclusive, been duly regarded ; and much
misapprehension removed, had they been correctly represented in the received version.
Trans. Matt, i, 18 ; p. 42, 1. 3. Tlirough the Holy Spirit. T. Of the Holy Ghost. R. T.
In this and the 20th verse, and also in Luke i, 35, there is no article in the Greek, and
a holy spirit is the literal rendering of the passage. See last Note on Matt, xxviii,
19. Trans.
Matt, i, 19; p. 42, 1. 4. Being a benevolent man. T. Being a just man. R. T. A
worthy man. Campbell. Righteous. Wakefield. Conscientious. Priestley. Possess
ing the character of clemency. The ordinary inference from the word just, in this
case, would be a disposition to punish, rather than a. spirit of lenity, or extenuation.
Trans.
Matt, i, 20 ; p. 42, 1. 6. A messenger of the Lord. T. Tlic angel of the Lord. R. T.
Campbell refers to several places in the New Testament where the Greek word ayyiMc
should be translated messenger instead of angel as in the common version ; and with
some deviations from both, I have followed him, to a considerable extent, in the pres
ent translation, where that term occurs. ' One case,' he remarks, ' wherein (I do not
say it must, but) it may be properly rendered messengers, is when, though it evident-

MATTHEW'S HISTORY. 403
ly refers to superior beings, it is joined with some word or epithet, which sufficiently
marks the reference, as a-yysMe Kiipou, a messenger of the Lord.' Trans.
Matt, i, 21; p. 42, 1. 10. Jesus, [that is, saviour]. T. Jesus. R. T. His name of
Hebrew derivation, signifies ' The Saviour.' Wake; or 'A Saviour.' Porleus. Je
sus, the same as Joshua, Yehoshud, from yasha, he saved, delivered, put in a stale of
safety. Clarke. This import of the name of Jesus, will explain thc inference, that
he will save his people from their sins. Trans.
Christ came to deliver from the power still more than from the punishment of sin ;
his most important operation is within us ; the highest end of his mission is the erec
tion of God's throne in the soul, the inspiration of a fervent filial piety, a piety found
ed in confiding views of God's parental character, and manifested in a charity corre
sponding to God's unbounded and ever active love. Channing.
Matt, i, 23 ; p. 42, 1. 14. God with us. T. and R. T. Or the powerful God with us.
Trans. He shall be called Im-menu-el ; literally, Thi: strong God with us. Clarke.
Matt, n, 2; p. 42, 1. 20. For, at thc east, we have seen his star. T. For we have seen
las star in the east. R. T. For we have seen his rising star, or meteor. Trans. We
have seen his star in the east country. Campbell. We have seen his star rise. Wake
field. As to what is called a star, some make it a meteor, others a luminous appear
ance like an Aurora Borealis ; others a comet ! There is no doubt, the appearance
made, was very striking: but it appears to have been a simple luminous meteor, pro
vided for the occasion, in a star-like form, and at a very short distance from the ground,
otherwise it could not have ascertained where the child lay. Clarke.
Thc star, or meteor. I say meteor, because no star could point out not only a town,
but a particular house. It is not at all strange, Justin Martyr and other fathers should
suppose it was a comet, considering how little astronomy was known in their days ; but
one would not have imagined Grotius should have gone so far as in the least to inti
mate such a suspicion. Doddridge.
Any appearance of a body of light in the air is called by the Greek and Latin au
thors a star, though it be only a meteor, that is, a transient, accidental, luminous va
por, neither of considerable height, nor long continuance ; in which sense also the
scripture speaks of stars falling from heaven. And such was that which the wise men
saw. Porteus.
To see either star or meteor in the east, means in English to see it in the east
quarter of the heavens, or looking eastward. But this is not the apostle's meaning
here. The meaning here manifestly is, that when the Magians themselves were in the
east, they saw the star. So far were they from seeing the star in the east according to
the English acceptation ofthe phrase, that they must have seen it in the West, as they
were by its guidance, brought out of the east country westward to Jerusalem. Campbell.
Their seeing the star in the east is not to be understood as if they saw it to the east
ward of themselves ; but means that they being eastward of Judea, saw the star seem
ing probably to hang over that country. Porteus.
That Christianity has elevated the character of man, and blessed him in his domestic
connexions, and his social relations, cannot be denied by the most obdurate scepticism.
We must indeed shut our ears against the voice of experience, and our eyes against
the light of truth, if we do not yield implicit faith to the exalting and meliorating vir
tues of our divine religion. We can, perhaps, form a striking estimate of its blessings,
by supposing that it had never shed its effulgence upon the nations. What then
would have been the state of the world ? In all probability the Gothic darkness which
benighted mankind, on the breaking up of the Roman empire, would have been per
petuated : man would have lost his recuperative energies, and the revolution of ages
would have witnessed his torpid inactivity and hopeless debasement. The star that
attracted the wondering curiosity of the wise men of the east, has become a sun of

404 APPENDIX.
light to the human race ; and wherever its radiations have reached, it has been the
parent of cultivation, of civilization, of knowledge, and of virtue. De Witt Clinton.
Matt, i, 22; p. 42, 1. 11. Agreeably to the subsequent declaration of the Lord hy the
prophet. T. That it might be fulfilled which was spoken of thc Lord by the prophet. R.
T. Verified, Trxvgafjt). Though it should be admitted, that the word 2rwig»8» is here
used in the stricter sense, to express the fulfilment of a prophecy, which pointed to
the single event ; it cannot be denied that the general import of the word -yrxufoce, in
the Gospel, is more properly expressed by the English word verify, than to fulfil.
Those things are said ttxh^xvui, which are no predictions of the future, but mere
affirmations concerning the present, or the past. To employ the word fulfilling for
all those purposes, is to give a handle to cavillers, where the original gives none. It
makes the sacred penmen appear to call those things predictions, which plainly were
not, and which they never meant to denominate predictions. Campbell. See Note on
John xii, 38. Trans.
The in wxufufin to fnBtv, rendered in the Common Version, that it might be fulfilled
which teas spoken, and other forms equivalent in sense, in which the word crxugouv, ren
dered, to fulfil, is used, occur frequently in the Gospels as introductory to quotations
from the Old Testament. . . The common rendering by the term fulfil, fails, in some
cases, of giving the proper sense. A verbal rendering from an ancient into a modern
language, must often misrepresent the meaning ofthe original. The terms correspond
ing to, conformably to, or others equivalent, may sometimes be used with propriety in
rendering the formulas under consideration. Norton.
Matt, ii, 2; p. 42, 1.21. To render him homage. T. To worship him. R. T. To
revere or reverence him. Trans. To do him obeisance. Newcome. To do him homage.
Campbell. To prostrate ourselves before him. This I take to be generally the significa
tion of irporiwtuv- It is a ceremony still used to eastern princes, and has been of great
antiquity. Doddridge. The last writer translates the same word, in verse 8, pay my
homage. Campbell renders it pay him homage. Trans.
The homage or prostration, which is signified by this Greek word, in sacred authors,
as well as in profane, was throughout all Asia, commonly paid to kings and other
superiors, both by Jews and Pagans. When God is the object, the word denotes ado
ration in the highest sense. In old English, the term worship was indifferently used
of both. It is not commonly so now. Campbell. See Notes on Matt, v, 6; viii, 2;
Luke xxiv, 52; and Heb. i, 6. Trans.
Matt, ii, 12; p. 42, 1. 40. Being warned in a dream. T. Being warned of God in a
dream. R. T. That the warning came from God, there can be no doubt : but as
this is not expressed, but implied, in the original, it ought to be exhibited in the same
manner in the version. Campbell.
Matt, ii, 18; p. 43, 1. 9. Mourning. The word 9-gnvoc, lamentation, is omitted by
the Codex Vatic. Cypr. one of Seldcn's MSS, the Syriac, Arabic, Persic, Ethiopic, all the
[tola, (except that in the Codex Bezee) Vulgate, and Saxon, several of the fathers, and
above all Jeremiah, chap, xxxi, 15, from which it is quoted. Griesbach leaves it in the
text with a note of doubtfulness. Clarke. 8g»vo; x.a.i, mourning and, are both included
in Griesbach's marginal doubt. Trans.
Matt, ii, 23; p. 43, 1.22. Nazarean. T. Nazarene. R. T. It is likely that before
St Matthew wrote his gospel, those afterwards called Christians, bore the appellation
of Nazarites or Nazoreans, for so the Greek word, Na^aigaioc should be written. Clarke.
Matt, iii, 6; p. 43, 1. 32. In the Jordan. T. Jn Jordan. R. T. Many of the best
MSS and versions, with Mark i, 5, add wora.iJ.ii>, the river Jordan. Clarke.
Matt, iii, 1 ; p. 43, 1. 24. Wilderness. The words wilderness and desert, (Luke i,
80), do not bear in common use the sense which should be given them in reading the
Scriptures. The ' wilderness' was not an uninhabitable nor an uninhabited region,
but one comparatively barren and vacant of population. In Joshua xv, 61, 62, we
find the names of ' six cities with their villages' ' in the wilderness.' Ezra S. Gannett.

MATTHEW'S HISTORY. 405
Matt, iii, 2; p. 43, 1. 24. Reform. T. Repent. R. 'I'. 'Reform.' The word ' re
pent' does not express the force ofthe original ; which signifies a change of character,
a permanent alteration of the dispositions and habits. The same remark may be
applied on the noun of the same meaning in verse 8. E. S. (lainirlt.
Matt, iii, 2; p. 43, 1. 25. Dominion of heaven. T. The kingdom of heaven. R. T.
' The kingdom of heaven,' — the reign of the Messiah, which the Jews were then expect
ing; or as we Christians should say, the religion of Jesus Christ, which came from
God to reign over the hearts and lives of men, and to make them partakers of the joys
of heaven here and hereafter. E. S. Gannett.
Matt, iii, 7 ; p. 43, 1. 34. Baptism. I should think the word immersion a better
English name than baptism, were we now at liberty to make a choice. But we are
not. The latter term has been introduced, and has obtained the universal suffrage :
and though to us not so expressive of the action; yet, as it conveys nothing false, or
unsuitable to the primitive idea, it has acquired a right by prescription, and is conse
quently entitled to a preference. Campbell.
Matt, iii, 7; p. 43, 1. 35. Thc approaching vengeance. T. The wrath to come. R. T.
' The approaching vengeance' — the destruction which is about to fall on your city and
nation, the just punishment of your crimes, which can be averted only by reforma
tion. E. S. Gannett.
Matt, iii, 8; p. 43, 1. 36. Appropriate fruit. T. Fruits meet. R. T. Avery great
number of MSS read n4.e7rov ct^iov, proper fruit, among which are some of the oldest
and most valued; likewise several ancient versions, as the Arabic, the second Syriac,
Coptic, Ethiopic, Saxon, and Vulgate. It appears, too, that some of the earliest fathers
read in the same manner. Of the moderns, Luther, Grotius, Simon, Bengelius, Mill,
and Wetstein, have approved it. It is so read in the Complutensian, and some other
old editions. Ketpffouc agtove, proper fruits, is universally allowed to be the genuine
reading in Luke. Some ignorant transcriber has probably thought proper to correct
one Gospel by the other. Such freedoms have been too often used. Campbell. Gries
bach sanctions the amended reading. Trans.
Matt, iii, 11 ; p. 43, 1. 41. Baptize you icith water  icith the Holy Spirit. T. and
R. T. In water  in the Holy Spirit, ev v£>x<n  ev ctytw -jr\ivfxa.<ri. Vulgate in
aqua  in Spiritu Sancto. Thus also the Syriac and other ancient versions. All the
modern translations from the Greek which I have seen, render the words as our com
mon version does, except Le Clerc, who says, Dans Veau  dans le Saint Esprit. I
am sorry to observe, that the Popish translators from the Vulgate have shown greater
veneration for the style of that version than the generality of Protestant translators
have shown for that of the original. For in this the Latin is not more explicit than
the Greek. Yet so inconsistent are the interpreters last mentioned, that none of them
have scrupled to render w <ra logifav/t, in the sixth verse, in Jordan, though nothing
can be plainer, than that if there be any incongruity in the expression in water, this
in Jordan must be equally incongruous. But they have seen that the preposition in
could not be avoided there, without adopting a. circumlocution, and saying with the
water of Jordan, which would have made their deviation from the text too glaring.
The word Bain-ifeiv, both in sacred authors, and in classical, signifies, to dip, to plunge, to
immerse, and was renderedby Tertullian, the oldest ofthe Latin fathers, tingerc, the term
used for dying cloth, which was by immersion.* It is always construed suitably to this
meaning. Thus it is sv ufcvri, sv <ree lo^Scivx. But I would not lay much stress on the
preposition ev, which answering to the Hebrew 3, may denote with as well as in, did
* The body of learned Critics and Lexicographers, declare that the original meaning of both these words,
Btf;7T/£&', and its root Ba^Tffl, is to tinge, stain, dye, or color ; and that, when it means Immersion, it is
only in a secondary and occasional sense ; derived from the fact, that such things as are dyed, stained, or
colored, are often immersed for this end. This interpretation of the words, also, they support by such a
series of quotations, as seem unanswerably to evince, that this was the original, classical meaning of these
words. Dvright.

400

APPENDIX.

not the whole phraseology, in regard to this ceremony, concur in evincing the same
thing. Accordingly the baptized are said eitaSmiyuv, to arise, emerge, or ascend, verse
16, awo to:/ uJWoc, and Acts viii, 39, eu tou vSa-roe, from or out of the water. . . It is to
be regretted that we have so much evidence, that even good and learned men allow
their judgments to be warped by the sentiments and customs of the sect which they
prefer. The true partisan, of whatever denomination, always inclines to correct the
diction ofthe spirit by that ofthe party. Campbell.
In this passage, and in Mark i, 8; Luke iii, 16; John i, 26; Campbell and Wake
field use in instead of with; and the latter also in Acts i, 5. Trans.
Matt, iii, 16; p. 44, 1. 6. Immediately ascended from the water. T. Went up straight
way out of the water. R. T. It is said of our Saviour, that, after he was baptized,
he went up straightway from the water, xvzGh a.?ro -rov u^toc, He ascended from the water:
the word avuCxtvce, signifying to go, or come, up; to ascend; in whatever manner. This
passage appears to be descriptive, solely of Christ's ascending the banks of Jordan,
after he had received baptism. The preposition airo, is erroneously rendered out of in
our translation. Its proper meaning, as every Greek scholar knows, is from ; and can
be out of, only by accident: as in Matt, vii, 4. Let me pull out the mote out of thine
ei/r. Even here it would be much better rendered, Let me take the mote from thine eye.
Dwight. Matt, iv, 1; p. 44, 1. 11. The enemy. T. Tlie devil. R. T. The devil, or traducer.
Campbell. Whatever is calculated to seduce men to sin, is represented by the sacred
writers under the figure of a living agent, called the evil one — the adversary — the
enemy — the devil — and Satan. Wakefield. It is extensively believed, that unless we
adopt a construction here, and in other places, which, if extended, would confound all
distinction between figurative and real representations in the Scriptures, we must
accredit their accumulated testimony, that there exists in the universe of God a living,
intelligent being, who is the spiritual assailant of human virtue, the instigator to temp
tation among men, and the enemy of all integrity; but it is of very questionable, moral
effect, or critical accuracy, to display him in the terms of the ordinary version. We
are furnished with an example where phraseology similar to that, which I have adopt
ed, is introduced into the Episcopal service, in the prayer for a sick person, in which we
are directed to supplicate, that God would ' preserve him from the temptations of the
enemy.' Who does not perceive that this expression is perfectly intelligible, and suffi
cient for all good purposes ? Trans.
The Leader, or Prince of evil angels, is styled in the Scriptures, ' the adversary; the
calumniator ; thc father of lies ; the destroyer ; a murderer ; and a liar from the begin
ning.' Dwight.
The original words answering to this and the similar appellation Satan, are now
considered by the best critics, to bear the general sense of adversary, calumniator,
tempter, of whatever kind or order, wherever they occur in the New Testament. In
many of these instances, they are thus rendered in the common version ; in many
others, they confessedly do not apply to a fallen spirit of a higher nature. (See Matt.
xvi, 23; John vii, 70; 1 Tim. iii, 11, translated slanderers;* Acts xiii, 10 ; Eph. iv,
27). Dabney.
Because the old Latin translator said diabolus, which is not properly a Latin word,
we say devil, not originally English. Had he, on the contrary, used the term calum
niator, we had probably substituted for it slanderer, or some term equivalent. Camp
bell. Aia/Joxof, Uifj-m, and Ui/xovm, are rendered in the common translation almost invaria
bly devil. The word iiajioMc, in its ordinary acceptation, signifies calumniator, tra
ducer, false accuser, from the verb SmfiaKMit, to calumniate, &c. Though the word is
sometimes, both in the Old Testament and in the New, applied to men and women of
* See also 2 Tim. iii, 3 ; Titus ii, 3 ; where the word in the plural is rendered, by the common transla
tors, false accusers. Trans.

MATTHEW'S HISTORY. 407
this character, it is by way of eminence, employed to denote that apostate angel, who
is exhibited to us, particularly in the New Testament, as the great enemy of God and
man. Campbell.
&*iy.miov occurs frequently in the Gospels, and always in reference to possessions,
real or supposed. But the word Jw/Soxoc is never so applied. . . What places thc differ
ence of signification in the clearest light is that, though both words J-i*0c\c; and Jai/nov-
m, occur often in the Septuagint, they are invariably used for translating different
Hebrew words. . . What the precise idea of the demons, to whom possessions were
ascribed, then was, it would perhaps be impossible for us, with any certainty to affirm ;
but as it is evident that the two words, SnfioK<,c and Saipovicv, are not once con
founded, though the first occurs in the New Testament upwards of thirty times, and
the second about sixty ; they can by no just rule of interpretation, be rendered by the
same term. . . The unlearned English reader will object, Where is the impropriety in
speaking of a devil ? Is any thing more common in the New Testament ? How often
is there mention of persons possessed with a devil ? We hear too of numbers of them.
Out of Mary Magdalene went seven ; and out ofthe furious man who made the sepul
chres his residence, a legion. The Greek student needs not to be informed, that in
none of those places, is the term Siafioxoc, but Sai(j.w or SnifxciKv. Nor can any thing be
clearer from Scripture than that, though the demons are innumerable, there is but one
devil in the universe. Campbell.
I have never used the term devil in this translation, and from the same consideration
that I have avoided those of hell, damnation, and other impertinent and repulsive
expressions of that class. The common translation, by indiscriminately denoting
several Greek words by the same one in English, has thrown the latter into confusion,
and led to great misapprehension. I have chosen to adopt various other terms, which,
while more consonant to the original and the respective context, are neither harsh,
vindictive, impious, nor vulgar. The sands ofthe sea-shore would scarcely outnumber
the examples of low profanity and other mischiefs, which have followed in the train of
such unfortunate interpretations of the usual version. Trans.
Matt, iv, 3 ; p. 44, 1. 12. If thou art a son of God. T. If thou art the son of God. R.
T. If thou be a son of God. Campbell. Or, a son of God, vice tou ©sou : uioc is here, and
in Luke iv, 3, written without the article ; and therefore should not be translated The
Son, as if it were o vto;, which is a phrase that is applicable to Christ as the Messiah :
but it is certain, whatever Satan might suspect, he did not fully know that the person
he tempted was the true Messiah. Perhaps one grand object of his temptation was to
find him out. Clarke.
Matt, iv, 21 ; p. 44, 1. 44. In a fishing-boat. T. In a ship. R. T. In a vessel. It
was not a ' ship,' and hardly a ' vessel,' which the fishermen on the Sea of Galilee used,
but a large kind of boat or bark. E. S. Gannett.
Matt, iv, 17 ; p. 44, 1. 37. Reform. T. Repent. R. T. Reform, for the reign of
benven, &c. Campbell. Many other interpreters also prefer the word reform in this
passage, and wherever this exhortation occurs, as better expressing the full extent of
the original. Clarke. The same remark may be extended to reformation instead of
repentance ; but Wakefield on Matthew iii, 8, observes, ' This verse shows how im
properly Dr Campbell renders fj.na.vom by reform : for the proper fruits of reformation
is absurd: the fruits required being reformation itself.' Trans. MsTetvo/ct implies a
change of conduct, as well as sorrow for what is past. Campbell.
Matt, iv, 24 ; p. 45, 1. 6. Demoniacs. T. Tltose which were possessed with devils.
R. T. Our common version which renders the word cfa/^uov/^usvouc, those possessed by
devils, is not strictly correct ; as the word devil, S-taCo\oc, is not found in the plural in
any part of the Sacred Writings, when speaking of evil spirits : for though there are
multitudes of Demons, Mark v, 9 ; yet it appears there is but one devil, who seems to
be supreme, or head over all the rest. Clarke. Those possessed with devils : rendered
by Campbell, Wakefield, and most translators, in this and similar passages, — demoni
acs. Dabney.

408 APPENDIX.
The proper translation of J-atfjovKv is demon, fiend, or evil spirit, improperly rendered
devil, in the received text; and thereby confounding the use ofthe word StaSoMc, which
is also translated devil in that version, and thus in both cases often incorrectly applied
to Satan. See notes on Matthew iv, 1 . Trans.
Matt, iv, 25 ; p. 45, 1. 7. This verse is immediately connected with the 5th chapter,
and should not be separated from it. Clarke.
Matt. v. 5 ; p. 45, 1. 12. Happy the meek. In some good MSS., and several ancient
versions, the fourth and fifth verses are transposed. Clarke.
Matt, v, 17; p. 45, 1. 31. I have not come to subvert, but to establish. T. / am not
come to destroy, but to fulfil. R. T. The precepts of philosophy, and of the Hebrew
code, laid hold of actions only. Jesus pushed his scrutinies into the heart of man ;
erected his tribunal in the region of his thoughts, and purified the waters at the foun
tain-head. . . He taught emphatically, the doctrine of a future state, which was
either doubted or disbelieved by the Jews ; and wielded it with efficacy, as an impor
tant incentive, supplementary to the other motives to moral conduct. Jefferson.
Human laws labor under many and great imperfections. They cannot reach that
catalogue of secret crimes which are committed without any witness, save the all-
seeing eye of that Being whose presence is every where, and whose laws reach the
hidden recesses of vice, and carry their sanctions to the thoughts and intents of the
heart. In this view the doctrines of the Bible supply all the deficiencies of human
laws, and lend an essential aid to the administration of justice. Kent.
Purify the fountain, and the stream will be pure. And what is there so efficacious,
nay, what is there that has any power at all to produce an effect, but the Gospel of the
Redeemer carried home to the heart by his Spirit ? Mere human virtue is a cheat —
a scintillation at best, which we see continually extinguished by temptation. It has
no power to resist the call of selfish ambition, and the tissue of vile means and agents
which such an ambition never fails to employ. It may make a show in public ; but it
has no power to resist the temptations which solicit the passions of man in private,
and which have already poisoned all the springs of moral action among us. Nothing
less than the living conviction of an ever present God, before whom we are acting
and thinking and speaking, and that we have a future state of never-ending existence,
dependent on his approbation, can impose a moment's restraint on the indulgence of
human passion ; and nothing can reconcile man to such a restraint, but the formation
of a new spirit within him, which will convert that restraint into liberty and privilege,
and make the service of God his highest happiness here, as well as his only hope here
after. — This is the spiritual work ofthe Gospel ofthe Redeemer, which has brought
life and immortality to light, and furnished to man a motive and spring of action,
which enables him to tread the earth and all its vile pursuits beneath his feet, in the
contemplation of that immortality to which he is hastening. Wirt.
It seems to me, that just in proportion as the human mind makes progress, the in
ward evidences of Christianity, the marks of divinity which it wears on its own brow,
are becoming more and more important. I refer to the evidences which are drawn
from its excellence, purity, and happy influences ; from its adaptation to the spiritual
wants, to the weakness and the greatness, of human nature, from the original and un
borrowed character, the greatness of soul, and the celestial loveliness of its founder ;
from its unbounded benevolence, corresponding with the spirit of the universe ;
and from its views of God's parental character and purposes, ot human duty and per
fection, and of a future state ; views manifestly tending to the exaltation and perpetual
improvement of our nature, yet wholly opposed to the character of the age in which
they were unfolded. Channing.
Matt, v, 21 ; p. 45, 1. 40. To the ancients. T. By them of old time. R. T. To them
of old time, (not by them). This change of preposition, (and in verse 27, and 33
also), is approved by Grotius, Whitby, Campbell, and Wakefield. Dabney. Tlwu
shalt not kill. In our translation it is, ye have heard thai it was said hy them of old
time. However, the sense of the passage and the opposition of the clause, But I say

MATTHEW'S HISTORY. 409
tinto you, require that a^aioic should be translated not by, but to them of old time, in
the dative case. Macknight.
Matt, v, 22 ; p. 45, 1. 45. Will be exposed to the gehenna of fire. T. Shall be in dan
ger of hell fire. R. T. Will be liable to the torment of fire. E. S. Gannett. The inter
pretation of this passage, in the words of a great scripturist, Dr Samuel Clarke, is as
follows : — that the three gradations of crimes are an allusion to the three different
degrees of punishment, in the three courts of judicature among the Jews ;* — and our
Saviour's meaning was, that every degree of sin, from its first conception to its out
rage, — every degree of malice and hatred, shall receive from God a punishment pro
portionable to the offence. Whereas the old law, according to the Jewish interpreta
tion, extended not to these things at all, — forbade only murder and outward injuries :
— whosoever shall say, thou fool, shall be in danger of hell-fire. — The sense of which
is, not that in the strict and literal acceptation, every rash and passionate expression
shall be punished with eternal damnation — (for who then would be saved ?) — but that
at the exact account in the judgment of the great day, every secret thought and intent
of the heart shall have its just estimation and weight, in the degrees of punishment
which shall be assigned to every one in his final state. Sterne.
These expressions are not to be understood literally, for our Lord did not describe
in them the administration of justice which then prevailed, but by comparisons familiar
to those whom he addressed he illustrated the truth, that they might commit grievous
sins concerning which their teachers had been silent. Unjust or immoderate anger,
contemptuous epithets, and passionate reproach, were in fact breaches of that law of
social duty, every violation of which was an offence of greater or less magnitude
against the Supreme Lawgiver and Judge. E. S. Gannett.
As there could not be a greater punishment inflicted than death, in the above terrific
forms, and this was to be inflicted for minor crimes ; then the punishment of murder
must not only have death here, but a hell of fire in the eternal world attached to it.
Clarke. In the common translations of this verse, there is a confounding of things present
and future, of things human and divine, that illy comports with the wisdom and dignity
of the speaker. What affinity exists between judges, a council, and hell-fire ? Why
should one expression of anger only subject a person to human judges, and another
subject him to hell-fire, in the usual sense of these words ! Now if the terms in this
verse conveyed the same meaning to us which they conveyed to the audience which
the Saviour at that time addressed, we would discover a propriety and beauty in them
which is not manifest in the common translations of them. The fact is that the allu
sions in this verse, are all to human institutions or customs among the Jews ; and the
judges, the sanhedrin, and the hell-fire here introduced, are all human punishments.
Parkhurst observes on the phrase Tuna, yrugis, a Gehenna of fire, that in its outward
and primary sense, it relates to that dreadful doom of being burnt alive in the valley
of Hinnom. Alexander Campbell.
In danger of hell-fire : this figure used in those times to denote future punishment,
is borrowed from the fire which was burning constantly in the valley of Hinnom.
MSS Notes. Dabney. See Note on Mark ix, 43. Trans.
Shall be obnoxious to a gehenna of fire, that is, by a common figure of speech, ' ob
noxious to the fire of the valley of Hinnom,' obnoxious to a degree of punishment
which may be fitly represented by that fire. Macknight.
That yavia., gehenna, is employed in the New Testament to denote the place of future
punishment prepared for the devil and his angels, is indisputable. Campbell.\ The
word yama. is the appropriate name of hell in the Scriptures. Dwight.
* Judgment and counsel probably refer to different courts of Judicature among the Jews. Priestley.
| Gehenna is found twelve times in the New Testament, namely ; Matt, v, 22,29, 30; x, 28; xviii, 9;
xxiii, 15, 23 ; Mark ix, 34, 44, 47 ; Luke xii, 5 ; James iii, 6. In 2 Peter ii, 4, TagTajairac, Tartarus, is
also rendered hell in the received version. Trans.
53

410 APPENDIX.
Hell is universally and exclusively used in our language (excepting when it is figu
ratively transferred to some scene or condition in this life) to represent the state ofthe
wicked after death. Unless therefore gehenna is meant to signify exclusively suffering
or punishment in another life, it cannot be rendered by hell. To define a general term
by one of partial signification is certainly wrong. Have we then any word in English
that will exactly express the force of the Greek ? I believe not ; for we have none
that suggests that idea of its origin which was also included in the word gehenna.
Unless we adopt this term into our language, we must be satisfied with giving the
idea which it was made the instrument of conveying, viz. extreme and excruciating
punishment. The word torment 1 have thought preferable to any other for this purpose,
and have therefore used it in the translation. E. S. Gannett.
The common method of distinguishing yima. from atus, hitherto observed by trans
lators, has been to retain the word gehenna, and translate hades either hell or grave
as appeared most to suit the context. I have chosen to reverse that method, to render
yitvva. always hell and to retain the word hades. Campbell.
The preceding writer assigns as one reason for the distinction he makes, that ' though
English ears are not entirely familiarized to either term, they are much more so to the
latter than the former, in consequence of the greater use made of the latter in theo
logical writings.' I am not aware that such is the fact in relation to the mass of rea
ders ; and when it is considered, what confusion the common translation of the Bible
has thrown over the word hell, by the almost universal and indiscriminate rendering of
the Greek words by that term, I have concluded in this translation to adopt the terms
gehenna and hades, and thus uniformly to designate the difference of expression em
braced in the original. See the Notes on Matt, xi, 23 ; Luke xvi, 23; Acts ii, 31.
Trans. In the Scriptures, the punishment of sinners, as immediately inflicted by the hand of
God, is necessarily exhibited in general terms, and in a phraseology, not used accord
ing to its simple, or literal meaning, but employed in the way of simile and allusion.
It is called Death. It is presented to us as the sufferance of the Wrath of God. It is
called Darkness and the Mist, and blackness of darkness : and sometimes the Shadow
of Death. It is often styled Fire ; a Furnace of fire ; a Lake of fire and brimstone;
the fire prepared for the devil and his angels. All these are figurative representations;
but not on this account the less awful. They are so employed as to convey to us the
most terrible images, which have ever been presented to the human mind ; and such
as in all ages have, more than any others, awakened alarm and anguish in the heart
of man. The sufferings of the impenitent will also spring from themselves : and the
moral character of sinners toill in itself, and in its effects, constitute much of their misery
in the future world. Dwight.
Men's ignorance of the great truth stated in this discourse,* is seen in the low ideas
attached by multitudes to the word salvation. Ask multitudes what is the chief evil
from which Christ came to save them, and they will tell you ' From hell, from penal
fires, from future punishment.' Accordingly they think, that salvation is something
which another may achieve for them, very much as a neighbor may quench a confla
gration that menaces their dwellings and lives. That word hell, which is used so
seldom in the sacred pages, which in a faithful translation, would not once occur in
the writings of Paul, and Peter, and John, which we meet only in four or five dis
courses of Jesus, and which all persons, acquainted with Jewish geography, know to
be a metaphor, a figure of speech, and not a literal expression, this word, by a perverse
and exaggerated use, has done unspeakable injury to Christianity. It has possessed
and diseased men's imaginations with outward tortures, shrieks, and flames ; given
them the idea of an outward ruin as what they have chiefly to dread ; turned their
thoughts to Jesus, as an outward deliverer ; and thus blinded them to his true glory,
which consists in his setting free and exalting the soul. Men are flying from an out
ward hell, when in truth they carry within them the hell which they should chiefly
* The great good which God confers through Jesus Christ ; or, the excellence of Christianity,

MATTHEW'S HISTORY. 411
dread. The salvation which man chiefly needs, and that which brings with it all other
deliverance, is salvation from the evil of his own mind. There is something far worse
than outward punishment. It is sin ; it is the state of a soul, which has revolted from
God, and cast off its allegiance to conscience and the divine word ; which renounces
its Father, and hardens itself against Infinite Love ; which, endued with divine powers,
enthrals itself to animal lusts ; which makes gain its God ; which has capacities of
boundless and ever growing love, and shuts itself up in the dungeon of private inter
ests ; which gifted with a self-directing power, consents to be a slave, and is passively
formed by custom, opinion, and changing events ; which living under God's eye,
dreads man's frown or scorn, and prefers human praise to its own calm consciousness
of virtue ; which tamely yields to temptation, shrinks with a coward's baseness from
the perils of duty, and sacrifices its glory and peace in parting with self-control. No
ruin can be compared to this. This the impenitent man carries with him beyond the
grave, and there meets its natural issue, and inevitable retribution, in remorse, self-
torture, and woes unknown on earth. This we cannot too strongly fear. To save in
the highest sense of that word, is to lift the fallen spirit from this depth, to heal the
diseased mind, to restore it to energy and freedom of thought, conscience and love.
This was chiefly the salvation for which Christ shed his blood. For this the holy
spirit is given ; and to this all the truths of Christianity conspire. Channing.
Matt, v, 27 ; p. 46, 1. 8. You have learned lhat it was declared. T. Ye have heard
that it loas said by them of old time. R. T. By the ancients, toic ae^aiotc is omitted by
nearly a hundred MSS, and some of them ofthe very greatest antiquity and authority ;
also by the Coptic, Ethiopic, Armenian, Gothic, and Slavonian versions, by four copies
of the old Itala ; and by Origen, Cyril, Theophylact, Euthymius, and Hilary. On this
authority Wetstein and Griesbach have left it out of the text. Clarke. The words are
not found in a great number of the most valuable MSS and ancient versions, par
ticularly the Syriac. The Vulgate indeed has them. Mill and Wetstein reject them.
Campbell. Matt, v, 34 ; p. 46, 1. 24. Swear not at all. It seems very plain, that our Lord did
not have in view judicial oaths, nor oaths that might be taken on subjects and at sea
sons the solemnity of which would render an appeal to the Supreme Being appropriate
and proper ; but those frequent and familiar oaths which were allowed in the conver
sation of the Jews, and are still heard to the disgrace of Christian communities. E.
S. Gannett.
How directly in the face of these precepts of our Master is that habit of profane
swearing, in which so many who bear his name allow themselves to their own great
harm and to the discredit of religion. Wherever this practice prevails, and on what
ever occasion it is permitted to intrude its hateful presence, it deserves unqualified
rebuke. If oaths are banished from what is called genteel society, and yet are pro
nounced in the common scenes of life, or in moments of passion by those who frequent
the higher walks of society, what does such irregular restraint show but that fear of
man or respect for woman is stronger than the fear or the love of God ? Alas, it is
true that public opinion acts more powerfully than religious principle on many who
profess to be disciples of Jesus Christ. E. S. Gannett.
Matt, v, 37; p. 46, 1. 29. Originates from evil. T. Cometh of evil. R. T. The
evil one. So I render again verse 39, and in other places ; as our translators rightly
render below. Nearly in the same manner, chap, xiii, verse 19, and elsewhere, the
wicked one. Wakefield. Proceedeth from evil, en tcu 7rcv«gou «tt/v. Some render it
cometh from the evil one, supposing tov -iro-intpu to be the genitiye of o rrovnepr., the evil
one, that is, the devil. But it is at least as probably the genitive of to srcwigo», evil in
the abstract, or whatever this epithet may be justly applied to. The same doubt has
been raised in regard to that petition, in the Lord's prayer, Deliver us from evil, omo
too n-ovifgou, or from the evil one. I consider it as a maxim in translating, that when a
word is, in all respects, equally susceptible of two interpretations, one of which as a
genus, comprehends the other, always to prefer the more extensive. Campbell.

412 APPENDIX.
Matt, v, 38; p. 46,1.30. Eye for eye. T. An eye for an eye. R. T. There are
two opposite descriptions of character, under which mankind may generally be class
ed. The one possesses vigor, firmness, resolution ; is daring and active, quick in its
sensibilities, jealous of its fame, inflexible in its purpose, violent in its resentments :
the other, meek, yielding, complying, forgiving ; not prompt to act, but willing to
suffer ; silent and gentle under rudeness and insult ; suing for reconciliation where
others would demand satisfaction. The former of these characters is, and ever has
been, the favorite of the world. It is the character of great men. There is a dignity
in it, which universally commands respect. The latter is apt to be deemed poor-spirit
ed, tame, and abject. Yet so it has happened, that with the Founder of Christianity
this latter is the subject of his commendation, his precepts, his example ; and the for
mer is so in no part of its composition. This is the character designed in the follow
ing passage, ver. 38 — 44. The morality contained in this is no common-place, but is
truly original. Now it is certainly true, however contrary it may be to popular opin
ion, that the meek and yielding character possesses most of true worth, both as being
most difficult to be acquired and sustained, and as contributing most to the happiness
of social life ; for, if this disposition were universal, the world would be a society of
friends ; and, if the disposition be only partial, as is the case in the world ; if a few be
actuated by it, among a multitude who are not, in whatever degree it does prevail, in
the same proportion it prevents and terminates quarrels, the great disturbers of human
happiness, and the great sources of human misery, as far as happiness and misery de
pend upon man. Paley.
Matt, v, 39, 40 ; p. 46, 1. 31. If any one strike  have thy mantle. T. Wlwso-
ever shall smite  ' — — have thy cloak. R. T. ' If a man smite one cheek, turn the
other ' — ' If he take thy cloak, let him take thy coat also ' — That is, I suppose, rather
than on a vindictive principle avail yourself of that remedy the law allows you, in the
way of retaliation, for that was the subject immediately under the discussion of the
speaker. Nothing is so contrary to the genius of the Gospel, as the gratification of
resentment and revenge ; but I cannot easily persuade myself to think, that the author
of that dispensation could possibly advise his followers to consult their own peace at
the expense of the peace of society ; or inculcate an universal abstinence from the use
of lawful remedies, to the encouragement of injury and oppression. Cowper.
St Paul again seems to condemn the practice of going to law, ' Why do ye not
rather suffer wrong ? &c.' But if we look again, we shall find that a litigious temper
had obtained, and was prevalent among the professors of the day. This he condemned,
and with good reason ; it was unseemly to the last degree, that the disciples of the
Prince of Peace should worry and vex each other with injurious treatment, and unne
cessary disputes, to the scandal of their religion in the eyes of the Heathen. But
surely he did not mean any more than his Master, in the place above alluded to, that
the most harmless members of society should receive no advantage of its laws, or
should be the only persons in the world, who should derive no benefit from those insti
tutions, without which society cannot subsist. Neither of them could mean to throw
down the pale of property, and lay the Christian part of the world open, throughout
all ages, to the incursions of unlimited violence and wrong. Cowper.
I think it plain, that the expressions of smiting on ihe cheek, taking away the coat,
&c, are of the same kind with those ver. 19 ; namely, thc cutting off the right hand,
and the plucking out the right eye. They are all figurative ; and denote something less
than they literally import. Macknight.
Matt. V, 47 ; p. 46, 1. 44. Friends. T. Brethren. R. T. Instead of a.Se),<poo;,
brethren, upwards of one hundred MSS, and several of them of great authority and
antiquity, have <pt\ou;, friends. The Armenian, Slavonic, and Gothic versions, with the
latter Syriac, and some ofthe primitive Fathers, agree in this reading. Clarke.
Matt, v, 47 ; p. 46, 1. 45. Pagans. T. Publicans. R. T. Texmai, — butsOviito/, heathens,
is adopted by Griesbach, instead of Ttxwat, on the authority of the Vatican. & Bezae,
and several others ; together with the Coptic, Syriac later, and Syriac Jerusalem ; two

MATTHEW'S HISTORY. 413
Arabic, Persic, Slavonic ; all the Itala but one ; Vulgate, Saxon, and several of the
primitive Fathers. Clarke. The reading is 01 eSv/xo/, the heathens, in the Cambridge and
several other MSS. It is supported by a number of ancient versions, the Vulgate,
Coptic, second Syriac, Ethiopic, Arabic, Saxon. It was so read by Chrysostom and
several of the Fathers. It is, besides, much in our Lord's manner, not to recur to the
same denomination of persons, but to others in similar circumstances. Campbell.
' The Gentiles' — the Heathens, whom the Jews almost held in abhorrence. The
common version has ' publicans' instead of Gentiles, but the latter reading has the
better support from manuscripts. E. S. Gannett.
Matt, vi, 4,6; p. 47, 1. 10. 16. Publicly. T. Openly. R. T. Ev Tie <}>a.vega>. Gries
bach retains the words in verse 4, but deems them of very doubtful authority ; and
notes the same expression in verse 6, as rejected by some authorities, but thinks it
ought not to be omitted. Trans. Verse 4. In the common Greek copies, after
turoJom trot, shall reward thee, we read .« to <fan^m ; which our translators render openly.
But these words are not found in some ancient and valuable MSS, were not received
by several of the most eminent Fathers, nor have been admitted into the Vulgate, the
Saxon, or the Coptic versions. Campbell.
Matt, vi, 5 ; p. 47, 1. 12. Praying — at the corners of the streets. Our Lord is here
treating of private prayer, for which reason his rules must not be extended to public
devotion. Macknight.
It is evident that the force of this precept is not aimed against public prayer, but
against private prayer performed in public ; against the ostentatious display which
seeks to distinguish us from others, not the genuine sympathy which makes us desi
rous of blending our feelings with theirs ? It was devotion obtruding itself in the face
of business, amid the show and bustle of the world. It did not seek for fellowship,
but observation. It did not want the concurrence of men, but to be seen by them.
Mrs Barbauld.
Matt, vi, 11 ; p. 47, 1. 23. Necessary subsistence. T. Daily bread. R. T. Eotous-jov.
This interpretation of the epithet seems to be as just as any : That which is sufficient lo
our Ufe. Macknight.
Matt, vi, 13 ; p. 47, 1. 25. For thine is the kingdom, and the power, and the glory, for
ever. Amen. R. T. The whole of this Doxology is rejected by Wetstein, Griesbach,
and the most eminent critics. The authorities on which it is rejected may be seen in
Griesbach and Wetstein, particularly in the second edition of Griesbach's Testament,
who is fully of opinion, that it never made a part of the sacred text. It is variously
written in several MSS, and omitted by most of the Fathers, both Greek and Latin.
As the Doxology is at least very ancient, and was in use among the Jews, as well as
all the other petitions of this excellent prayer, it should not, in my opinion, be left out
of the text ; merely because some MSS have omitted it, and it has been variously
written in others. Clarke.
This doxology is wanting not only in several ancient Greek MSS, but in the Vul
gate, Coptic, Saxon and Arabic versions. It was not in the Greek copies used by
Origen, Gregory Nyssen, or Cyril. Cesarius quotes it, not as from the scripture, but
as from the liturgy used in the Greek churches, whence, in all human probability, ac
cording to the judgment of the most celebrated critics, it has first been taken. Campbell.
Matt, vi, 18 ; p. 47, 1. 34. Will reward thee. T. Shall reward thee openly. R. T.
Openly. Ev to> <p«£g». These words are omitted by nine MSS in uncial letters ; and
by more than one hundred others, by most of the versions, and by several of the primi
tive fathers. As it is supported by no adequate authority, Bengel, Wetstein, Gries
bach, and others, have left it out of the text. Clarke. In regard to the 18th verse,
the number of MSS as well as of ancient versions which omit the phrase are so many,
that Wetstein has thought fit to reject it. Campbell. The same expression in verse
6, as well as 18, is thought by Campbell to be an interpolation. Trans.

414 APPENDIX.
Matt, vi, 25 ; p. 48, 1. 1. Be not anxious. T. Take no thought. R. T. Be not anx
iously careful, /u« ^egi^v*™ ; this is the proper meaning of the word. Mi^tfJva, anxious
solicitude, from /m^uv tov wv, dividing, or distracting the mind. Clarke. Take no
thought. I do not think there is, in the common version, a more palpable deviation
than this from the original. Campbell.
Horne takes the last verse of this chapter as a text, and after a long preamble, de
precating in a facetious strain of surprise the common import of the phrase, take no
thought, comes to this grave conclusion. ' The truth is, that the Greek word here
rendered take no thought, signifies properly, Be not anxious, solicitous, miserable about
to-morrow ; literally and strictly, be not of a doubtful, divided mind.' Moreover, Park-
hurst remarks ; ' The word in the original Greek bears a much stronger sense than is
conveyed by our expression, ' Take no thought.' At the time when our English trans
lation was made, the phrase ' to take thought' appears to have implied anxious thought
and carefulness.' Now, as there is here a manifest falsity of interpretation, even di
rectly opposed to other parts of revelation, why not correct this text, with numerous
others of a similar class, and when, in the revolutions of language, the word anxious,
like the words take no thought, shall have become equivalent to the word regardless,
it will then be in time to search the vocabulary for some other materials, which will
express the present idea of inordinate solicitude? Trans.
Matt, vi, 30 ; p. 48, 1. 13. Cast into the furnace. T. Cast into the oven. R. T. To
morrow are cast into the oven. The scarcity of fuel in the East obliges the inhabitants
to burn the dried stalks of plants and other substances. E. S. Gannett.
Matt, vii, 1 ; p. 48, 1. 21. Judge not. I think it may be generally asserted, that those
who are the readiest to examine others, are the most backward to examine themselves ;
that the more we feel inclined to scrutinize our brother Christians with severity, the
less able are we to endure such a scrutiny ourselves. Before Christianity can arrive
at any degree of perfection, there must be less tongue, and more heart work. Ifa man
be faithful to his convictions, he will find too much to do at home, to busy himself
with what he has no opportunity of sufficiently knowing, — his neighbor's heart. We
are to consider ourselves at all times as miserably ignorant ; and it is only while we
do consider ourselves as such, that we are in a disposition to learn of a teacher so
averse to the pride of the human heart, as Jesus Christ. Henry Kirke IVIiite.
Matt, vii, 4 ; p. 48, 1. 25. Let me take the splinter from thine eye. T. Let me pull out
the mote out of thine eye. R. T. Pull out the mote : rather an extremely small splinter
or shiver of wood ; so Grotius, Wakefield, &c. The opposing term which follows,
Campbell well translates thorn instead of beam ; which word has too much obscured
the true meaning of the text. Dabney.
Matt, vii, 14 ; p. 48, 1. 45. How narrow is thc gate. Because, is the textual, and
How, the marginal reading, in the received version. Trans. Instead of oti, because,
I should prefer t;, how, which reading is supported by a great majority of the best MSS,
versions and fathers. Clarke. Griesbach adopts the corrected reading. Trans.
Matt, vii, 29; p. 49,1.26. Not as the scribes. Several excellent MSS, and almost
all the ancient versions read, ko.i oi qapto-atot, and the Pharisees. Clarke. The Vulgate,
Syriac, Saxon, and Armenian versions, with one MS., add, and the Pharisees. Camp
bell. Matt, viii, 2 ; p. 49, 1. 28. Prostrating himself. T. Worshipped. R. T. Prostrated
himself. So the word should be translated here, and in many other places, where in
the common version it is rendered ' worshipped.' This appears to have been its ori
ginal meaning, signifying an act expressive of great respect, whence it came to signify
worship paid to God, as in Matt, iv, 10. E. S. Gannett. See Note on Matt, ii, 2.
Trans. Matt, viii, 5 ; p. 49, 1. 35. A centurion. This officer in the Roman army had the
command of a hundred men. Priestley, Campbell. Griesbach removes the words ™
Ucov, Jesus, from the text into the margin, as an interpolation. Trans.

MATTHEW'S HISTORY. 415
Matt, viii, 8, p. 49, 1. 39. But command by word. T. But speak the word only. R. T.
Or instead of emt \oyov, read sin hoya>, Speak by word or command. This reading is
supported by the most extensive evidence from MSS, versions and fathers. Clarke.
Matt, viii, 11 ; p. 49, 1. 46. Will recline. T. Shall sit down. R. T. Will be placed at
table. Trans. Will recline with Abraham — in the kingdom of God. The word recline
expresses the attitude in which the orientals place themselves at table. E. S. Gannett.
Matt, viii, 15 ; p. 50, 1. 8. Entertained him. T. Ministered unto them. R. T. avToic,
them, is the reading of most of the printed editions, but auTai, to him, has the utmost
evidence in its support from MSS, versions and fathers. Clarke. Him. The com
mon Greek copies have avTott, them. But the reading is atiTo>, him, in a great number
of MSS, several of them ancient ; it is supported also by some of the old versions and
fathers, is approved by Mill and Wetstein, and is more agreeable than the other to the
words in construction, none but Jesus having been mentioned in the preceding words.
Campbell. Matt, viii, 18 ; p. 50, 1. 14. To the other side. T. Unto the other side. R. T To go
to the other side, i. e. of the Lake, or Sea, of Tiberias. Capernaum, where Jesus then
was (Matt, viii, 5), was situated at the northwestern extremity of the lake, and the
territory of the Gergesenes lay on the southeastern shore. It was necessary therefore
to pass over the whole length of the lake in going from the one place to the other.
E. S. Gannett.
Matt, viii, 29 ; p. 50, 1. 34. Son of God. Griesbach omits the word Jesus, on the
authority of several MSS of the greatest antiquity and respectability ; besides some
Versions, and several of the Fathers, I heartily concur with these MSS, &c. Clarke.
The word ' Jesus ' is omitted here by the best manuscripts, but it is found in Mark and
Luke. jE. S. Gannett.
Matt, viii, 31 ; p. 50, 1. 37. Send -as away. T. Suffer us to go away. R. T. -E-iriTfe-^ou
xfj.iv a<n-i\8uv ; tins is the common reading, but a<ao<rTU\ov iifjat, send us away, appears
more genuine. This latter reading, Griesbach has adopted on the authority of three
ancient MSS, the Coptic, Sahidic, Ethiopic, Syriac, all the Arabic, Saxon, most of the
Itala, and the Vulgate. Send us away seems to express more fully the absolute power
Jesus Christ had over them. Clarke.
Matt, ix, 1 ; p. 50, 1. 44. This verse properly belongs to the preceding chapter. Clarke.
Matt, ix, 13; p. 51, 1.20. But sinners. T. But sinners unto repentance. R. T. Most of
the common editions add ei; fj.tTayoia.-i, unto repentance ; but this is omitted in the Codex
Vatic. And Bezos, sixteen others, both the Syriac, both the Persic, Ethiop. Armen.
Gothic, Anglo-Saxon, all the Itala except three, the Vulgate, Clemens Roman. Origen,
Basil, Jerom, Augustin, Ambrose, and Barnabas. The omission is approved by Mill
and Bengel. Griesbach leaves it out of the text. Clarke.
To Reformation, us fjnTa.vota.-v. These words are wanting in a good many MSS. There
is nothing to correspond to them in the Vulgate, Syriac, Gothic, Saxon, and Ethiopic
versions. Critics are divided about them. To me there scarcely appears sufficient
evidence for rejecting them. Besides, it is allowed by all, that if they be not expressed
in this place, they are understood. Campbell.
Matt, ix, 35; p. 50,1. 16. Among the people. R. T. EvTa)\aa>. This clause is omitted
by about fifty MSS, several of them of the first antiquity and authority ; by the Com
plutensian, and by Bengel ; by both the Syriac, both the Arabic, both the Persic; the
Ethiopic, Gothic, Saxon, and all the Itala, except four. Griesbach has left it out of the
text. Clarke.
This clause is wanting in many MSS, in the Vulgate, the Syriac, and most other
ancient versions. As in this case the evidence on the opposite sides may be said to
balance each other, and as the admission or the rejection makes no alteration in the
sense ; that the clause possesses a place in the common Greek editions, and in the
English Translation is here sufficient ground for deciding in its favor. Campbell.
Matt, ix, 36; p. 52, 1. 18. They were sorrowfully afflicted. T. Tliey fainted. R. T.
Instead of ex-MMfttvoi, fainted, all the best MSS, Versions, and Fathers, read urmx^oi,

416 APPENDIX.
grieved, and melancholy. Clarke. Campbell acknowledges that the latter is the word
in a very great number of MSS, but prefers the common reading, translating utrav
in.MKofj.mt k-xi i^tfjfjivoi , they were scattered and exposed. Griesbach adopts the amended
reading. Trans.
Matt, x, 1 ; p. 52. 1. 23. Over impure spirits. T. Against unclean spirits. R. T.
The word x.*to., against, which our translators have supplied in Italic, is found in many
MSS of good note, and in the principal Versions. Clarke.
Matt, x, 4 ; p. 52, 1. 29. Even he who betrayed him, or delivered him up ; for so, I
think, o xai n-apaSou; avTov, should be translated. The common translation, who also
betrayed him, is very exceptionable, as it seems to imply, he was betrayed by some others
as well as by Judas. Clarke.
Matt, x, 8; p. 52, 1. 34. Raise the dead. This is wanting in the manuscripts
marked E K L M S of Griesbach, and in those marked B H V of Matthai, and in up
wards of one hundred others. It is also wanting in the Syriac, (Vienna edition) latter
Persic, Sahidic, Armenian, Slavonic, and in one copy of the Itala ; also in Athanasius,
Basil, and Chrysostom. There is no evidence that the disciples raised any dead person
previously to the resurrection of Christ. The words should certainly be omitted,
unless we could suppose that the authority now given respected not only their present
mission, but comprehended also their future conduct. But that our blessed Lord did
not give this power to his disciples at this time, is, I think, pretty evident from verse 1 ;
and from Luke ix, 6, 10 ; x, 19, 20 ; where if any such power had been given, or exer
cised, it would doubtless have been mentioned. Wetstein has rejected it, and so did
Griesbach in his first edition ; but in the second (1796) he has left it in the text with a.
note of doubtfulness. Clarke. Campbell and Wakefield reject the passage as an in
terpolation. Trans.
In several copies, the clause, raise the dead, is wanting ; for which reason, and be
cause the disciples did not raise any person from the dead, Dr Mill takes it to be an
interpolation. But his opinion is ill-founded, as it is certain that this, with several
other articles in the apostles' first commission, have a direct relation to the period com
prehended under that more extensive commission, which they received after their
master's resurrection. See ver. 18, 21, 23, ofthis chapter. Macknight.
Matt, x, 10 ; p. 52, 1. 37. Or staves. T. Nor yet staves. R. T. VaCSov, a staff, as in
the margin ; but instead of gstSfbv, staff, which is the common reading, all the following
MSS and versions have paCScv;, staves, and CEFGKLMPS — V., ninety-three others,
Coptic, Armenian, latter Syriac, one of the Itala, Chrysostom and Theophylact. This
reading is of great importance, as it reconciles this place with Luke ix, 3 ; and removes
the seeming contradiction from Mark vi, 8. Clarke.
The common reading in Greek is $±QSov, staff. This is one of the few instances in
which our translators have not scrupled to desert the ordinary editions, and say staves,
notwithstanding that the Vulgate agrees with the common Greek, and has virgam,
staff. There is sufficient ground, however, for preferring the other reading, which is
not only well supported by MSS, some versions, and old editions, and is approved by
Wetstein and other critics ; but is entirely conformable to those instructions as repre
sented by the other Evangelists. Campbell. A staff: ga&Tov. This reading has the
most authority from versions and MSS. Wakefield.
Matt, x, 12; p. 52, 1. 40. Thus salute it, Peace ee to this house. T. Salute it.
R. T. Wish it peace. Wakefield. Aeyovrtc agm» ev to> oixo, toutoi, saying, ' Peace be to
this house.' This clause, which, as explanatory of the word ao-raa-airBe, is necessary to
the connexion in which it now stands, is added by the manuscripts D and L, forty-
three others, the Armenian, Ethiopic, Slavonic, Saxon, Vulgate, all the copies of the old
Itala, Theophylact and Hilary. The clause is also found in several modern versions.
Some suppose it an addition taken from Luke, but there is nearly as much reason to
believe he took it from Matthew. Clarke.
Campbell remarks, that ' the corresponding words in Greek are found in some MSS,
but not in so many as to give any countenance for relinquishing the common reading.'
Trans.

MATTHEW'S HISTORY. 417
Matt, x, 23 ; p. 53, 1. 14. In this city, fly to another. T. In this city, flee ye into
another. R. T. There is a remarkable repetition of this clause found in MSS D L,
and eight others ; the Armenian, Saxon, all tlic Itala except three ; Athun. Tlwodor.
Tertul. August. Ambr. Hilar, and Juvencus. Bengel in his gnomon, approves of this
reading. On the above authorities, Griesbach has inserted it in the text. It probably
made a portion ofthis gospel as written by Matthew. Clarke.
Matt, x, 25 ; p. 53, 1. 20. Beelzebul. T. Beelzebub. R. T. This name is variously
written in thc MSS. Bcclzeboul, Bcelzeboun, and Beelzcbud ; but there is a vast ma
jority in favor of the reading Beelzebul, which should by all means be inserted in the
text instead of Beelzebub. Clarke. Griesbach introduces the correction. Trans.
Matt, x, 29; p. 53, 1. 28. For an assarius. T. For a farthing. R. T. The value
of the assarion is three farthings sterling. Campbell. This is equal to about a cent
and a third. Trans.
Matt, x, 29 ; p. 53, 1. 29. Without the permission of your Father. T. Without your Fa
ther. R. T. Tuc Sovtoi, the will or counsel is added here by Origen, Coptic, all the Arabic,
latter Persic, Gothic, all the Itala except two ; Tert. Iren. Cypr. Novatian, and other
Latin fathers. If the evidence be considered as insufficient to entitle it to admission
into the text, let it stand there as a supplementary Italic word, necessary to make the
meaning ofthe place evident. Clarke.
Matt, x, 32; p. 53, 1. 32. Acknowledge me. T. Confess me. R. T. The verb
ofjo-Koym signifies indifferently to profess and confess ; and these words differ only in
this ; that one of them denotes an acknowledgement -made with, the other without any
supposed present, or previous reluctance. Wherever such reluctance is not supposed, it
ought to be translated profess. Dwight.
Matt, x, 34 ; p. 53, 1. 35. / came not to send peace, but a sword: an energetic mode
of representing the actual consequences of a measure clearly foreseen, as if it had been
the purpose for which the measure was adopted. Campbell and Priestley, cited by
Dabney. In consequence of the perversion of his advent our Lord becomes the pre
cursor, not of temporal prosperity, but of desolating calamities. Trans.
The expectation of the Jews was, that when the Messiah should come, all temporal
prosperity should be accumulated on the land of Judea ; therefore tjiv >«v, in this verse,
should not be translated the earth, but this land. The import of our Lord's teaching
here, is this, Do not imagine, as the Jews in general vainly do, that I am come to send
forth (0a\f,uv) by forcing out the Roman power, that temporal prosperity which they
long for ; I am not come for this purpose, but to send forth (fiaxhuv) the Roman sword,
to cut offa disobedient and rebellious nation, the cup of whose iniquity is already full,
and whose crimes cry aloud for speedy vengeance. Clarke.
Without doubt the effect, not the design of Christ's coming is expressed. Mack
night. In Matt, x, 34, we read our Saviour's declaration, that he had not ' come to send
peace on earth, but a sword,' to promote domestic jealousies and quarrels. It is quite
unnecessary to prove, that the chief purpose, for which Christ came into the world
was, to promote peace ; first, between God and man, and then among all the members
of the human family ; and it is undeniable, that where the Gospel is cordially receiv
ed, such will be its effects. Still, our Lord, foreseeing that in consequence of its par
tial reception, animosities and dissensions would spring up, persecutions and violence
be excited, speaks as if these effects were to be ascribed to his Gospel, when, in reality,
they resulted from human passions. The tendency of his system was indeed pa
cific, but the wickedness of its opposers caused it to give rise to contention and blood
shed. Turner.
Matt, x, 42; p. 54, 1. 3. A cup of cold water. TS-aroc, water, is not in the common
text, but it is found in the Codex Beza, Coptic Armenian, Gothic, Anglo-Saxon, Sla
vonic, all copies of the Itala, Vulgate, and Origen. It is necessarily understood, the
ellipsis ofthe same substantive is frequent, both in the Greek and Latin writers. Clarke.
53

418 APPENDIX.
Matt, xi, 2 ; p. 54, 1. 9. Two of his disciples. Instead of fut, two, several excellent
MSS with both the Syriac, Armenian, Gothic, and one copy of the Itala, have ita, by ;
he sent by his disciples. Clarke.
Matt, xi, 16; p. 54, 1. 32. The place of public resort. T. Tlie markets. Ay-o^ai;.
R. T. In the Market-place. A great number of MSS, as well as the Vulgate, Gothic,
and Syriac versions, have the word in the singular. The passage was also read thus
by some of the ancient expositors. Moreover, the reading itself appears preferable.
Campbell. Griesbach hesitates between the two readings. Trans.
Matt, xi, 16 ; p. 54, 1. 34 ; calling to their companions. T. Fellows. R. T. Instead of
eTct/goic, companions, many ofthe best manuscripts have eTegoic, others. The great simi
larity ofthe words might have easily produced this difference. Clarke.
Matt, xi, 19; p. 54, 1. 38. But wisdom is vindicated by her icorks. T. But wisdom is
justified of her children. R. T. It is likely that by children our Lord simply means the
fruits or effects of wisdom, according to the Hebrew idiom, which denominates the fruits
or effects of a thing, its children. It was probably this well known meaning of the word,
which led the Codex Vaticanus, one of the most ancient manuscripts in the world,
together with the Syriac, Persic, Coptic, and Ethiopic, to read epatv, works, instead of
TM.VM, sons, or children. Wisdom is vindicated by her works, i. e. the good effects
prove that the cause is excellent. Clarke.
Matt, xi, 21 ; p. 54, 1. 40. Alas for thee, Chorazin — Bethsaida! T. Woe unto thee,
Chorazin — Bethsaida ! R. T. It would be better to translate the word ouai cot, alas for
thee than woe to thee. The former is an exclamation of pity ; the latter a denunciation of
wrath. It is evident that our Lord used it in the former sense. Clarke.
Matt, xi, 23 ; p. 54, 1. 45. Thou Capernaum  exalted to heaven. A Hebrew
metaphor, expressive of the utmost prosperity, and the enjoyment of the greatest pri
vileges. This was properly spoken of this city, because that in it our Lord dwelt,
and wrought many of his miraculous works. Clarke.
Matt, xi, 23; p. 54, 1. 46. Wilt be brought down to hades. T. Shalt be brought doicn
to hell. R. T. Perhaps not meaning here, the place of torment, but rather a state of
desolation. The original word is 'AJjk, from a, not ; and jefev, to see — the invisible recep
tacle or mansion of the dead, answering to 7)Xy sheol, in Hebrew ; and implying
often, 1st, the grave; 2dly, the state of separate souls, or unseen world of spirits, whe
ther of torment, Luke xvi, 23; or, in general, Rev. i, 18; vi, 8; xx, 13,14. The word
hell, used in the common translation, conveys now an improper meaning ofthe original
word ; because hell is only used to signify the place of the damned. Clarke.
The literal sense of the word hades implies properly neither hell nor the grave, but
the place or state of departed souls.* Campbell.
Brought dozen to hell, &c. This is not to be taken literally ; for as the exaltation of
Capernaum into heaven was not a local, but a metaphorical exaltation, denoting the
greatness of the privileges with which it was blessed, so its being thrust down into
hell, (aim), signifies the greatness of the judgments which were to fall upon it. Mack
night. Matt, xi, 25; p. 55, 1. 4. I entirely concur with thee. T. I thank thee. R. T. Efo^o-
Koyovfjai trot, I fully agree with thee — I am perfectly of the same mind. Clarke.
Matt, xii, 31 ; p. 56, 1. 19. In men may be forgiven. T. Shall be forgiven unto men.
R. T. In men is pardonable. As the Hebrew has no subjunctive or potential mood,
the future tense is frequently made use of, for supplying this defect. This idiom is
common in the Septuagint, and has been thence adopted into the New Testament. It
is evidently our Lord's meaning here, not that every such sin shall actually be pardon-
* Hades is found eleven times in the New Testament, namely ; Matt, xi, 23 ; xvi, 18 ; Luke x, 15 ; xvi,
23 ; Acts ii, 21, 27 ; 1 Cor. xv, 55 ; Rev. i, 18 ; vi, 8 ; xx, 13, 14. In the received text, the word in Corin
thians is rendered grave, and in all the other places hell ; but the latter is now universally admitted to be
an incorrect translation. See the Notes on Matthew v, 22 ; Mark ix, 43. 45 ; Luke xvi, 23 ; Acts ii, 31.
Trans.

MATTHEW'S HISTORY. 419
ed, but that it is, in the divine economy, capable of being pardoned, or is pardonable.
The words remissible or irremissible, would have been less equivocal, but are rather
technical terms, than words in common use. Campbell.
Matt, xii, 35 ; p. 56, 1. 28. A good man from his good treasure. T. A good man
out of the good treasure of the heart. R. T. Toe nagltas, of his heart, is omitted by
upwards of one hundred MSS, many of them of the greatest antiquity and authority :
by all the Syriac, Arabic, and Persic ; by the Slavonic, Saxon, Vulgate, and Itala, (ex
cept four), and by several of the primitive fathers. It seems to have been added here
by some copyist, merely to explain. Clarke. The words thc nagSiac, of his heart, are
wanting in so many MSS, even those of the greatest note, ancient versions, and com
mentators, that they cannot be regarded as authentic. Campbell. Griesbach rejects
them. Trans.
Matt, xiii, 11 ; p. 57, 1. 30. You are permitted to understand the secrets. T. It is
given unto you to know the mysteries. R. T. The secrets, <va fjuo-Tu^ia. That the common
signification of lUuo-Ttigj* is as rendered by Castalio arcana, secrets, there can be no
doubt. The moral truths here alluded to, and displayed in the explanation of the para
ble, are as far from being mysteries, in the common acceptation, doctrines incompre
hensible, as any thing in the world can be. Campbell.
The Greek word /uu<ttȣiov occurs frequently in the New Testament, and is uniformly
rendered in the English translation, mystery. If I mistake not, this sense is unsup
ported by the usage of the inspired penmen. After the most careful examination of all
the passages in the New Testament, in which the Greek word occurs, and after con
sulting the use made of the term, by the ancient Greek interpreters of the Old, and
borrowing aid from the practice of the Hellenist Jews, in the writings called Apocry
pha, I can only find two senses nearly related to each other, which can strictly be
called scriptural. The first, and what I may call the leading sense of the word, is
arcanum, a secret, any thing not disclosed, not published to the world, though perhaps
communicated to a select number. There is another meaning which the term fjuo-Tu^tov
sometimes bears in the New Testament. But it is so nearly related to, if not coinci
dent with, the former, that I am doubtful whether I can call it other than a particular
application of the same meaning. However, if the thing be understood, it is not
material which of the two ways we denominate it. The word is sometimes employed
to denote the figurative sense, as distinguished from the literal, which is conveyed
under any fable, parable, allegory, symbolical action, representation, dream, or vision.
It is plain that in this case, the term fjtvo-T»%w is used comparatively ; for, however clear
the meaning intended to be conveyed in the apologue, or parable, may be to the intel
ligent, it is obscure, compared with the literal sense, which, to the unintelligent, proves
a kind of veil. The one is, as it were, open to the senses; the other requires penetra
tion and reflection. Campbell.
The difference between the sense of the word fjva-Tn^tov, mystery, as used by the
apostles, and its popular sense, is clear and easily defined. The apostles always meant
by the word something that was concealed, but which might be made known ; where
as, in its vulgar signification, it is employed to denote a thing, which is not only con
cealed, but incomprehensible. This difference is broad and important, and deserves the
careful attention of every one, who would attain just conceptions of the apostles'
instructions. It may be stated as a rule, which is without exception, that they never
used the term to express any truth or doctrine, which was in its nature incomprehen
sible, or impossible to be understood. On the contrary, it is uniformly employed by
them to denote something, which had been obscure, or unknown, but which was made
clear by revelation, or would be made so by the means that were employed to diffuse a
knowledge of truth, and of divine things. Sparks.
Matt, xiii, 12; p. 57, 1. 32. He who lias much, to him will be given. T. Whosoever
hath, to him shall be given. R. T. This is an allusion to a common custom in all coun
tries : he who possesses much, or is rich, to such a person presents are ordinarily given.
Clarke.

420

APPENDIX.

Matt, xiii, 12; p. 57, 1. 33. While he who has but little, will be deprived even of that
little. T. Whosoever hath not, from him shall be taken away even that he hath. R. T.
That is, the poor man : he that has little may be easily made a prey of, and so lose
his little. This is a proper sense of the word i-^u, in sacred and profane writers.
Clarke. The received text involves an obvious contradiction. How can a person be
divested of any thing, who possesses nothing? Trans.
Matt xiv, 33 ; p. 50, 1. 41. Thou art a Son of God. T. Thou art the Son of God.
R. T. Critics have remarked, that when the phrase is used to denominate the Mes
siah, both the articles are used: a viae tou ©ecu, and the words without the articles
mean, in the common phrase, a divine person. Clarke.
Matt, xv, 7; p. 61, 1. 11. Isaiah. T. Esaias. R. T. In every place where the
proper names of the Old Testament occur, in the New the same mode of orthography
should be followed : I therefore write Isaiah with the Hebrew, not Esaias with the
Greek. Clarke.
Matt, xv, 8; p. 61, 1.12. Tins people approach me with their mouth. T.
Tliis people draweth nigh unto me with their mouth. R. T. This clause, which is
taken from Isaiah, chap, xxix, 13, is omitted by several excellent MSS, and by several
versions and fathers. Erasmus, Mill, Drusius, and Bengel, approve of the omission ;
and Griesbach has left it out ofthe text; but as I find it in the prophet, the place from
which it is quoted, I dare not omit it, however respectable the above authorities may
appear. Clarke.
Matt, xv, 19; p. 61, 1.29. Calumnies. T. Blasphemies. R. T. Bxa^o^/a, properly
denotes calumny, detraction, reproachful or abusive language, against whomsoever it
be vented. There does not seem, therefore, to have been any necessity for adopting
the Greek word into our language, one or other ofthe English expressions above men
tioned, being in every case, sufficient for conveying the sense. Campbell. Blasphe
mies. The verb 0kaafi«fjia>, when applied to men, signifies to speak injuriously of their
persons, characters, &c; and when applied to God, it means to speak impiously of his
nature, tcorks, &c. Clarke.
Matt, xv, 39; p. 62, 1. 21. The coast of Magdala. In the parallel place, Mark viii,
10, this place is called Dalmanutha. Either Magdala was formed by a transposition of
letters from Dalman, to which the Syriac termination atha had been added, or the one
of these names refers to the country, and the other to a town in that neighborhood.
Jesus went into the country, and proceeded till he came to the chief town or village in
that district. Clarke.
Matt, xvi, 3; p. 62, 1. 25. Hypocrites. R. T. TyoxgjTa/. But this word is not found
in some of the most valuable MSS, nor has it been in those copies from which the
Vulgate, second Syriac, Armenian, Ethiopic, and Saxon versions were made. Nor
was it in the copies used by Chrysostom. Campbell — who excludes it from the text.
Griesbach notes it as extremely doubtful. Trans.
Matt, xvi, 8 ; p. 62, 1. 34. But Jesus, perceiving it, said. T. When Jesus perceived,
he said unto them. R. T. Avtoic, unto them, is wanting in B D K L M S, and twenty
others; one of the Syriac, the Armenian, Ethiopic, Vulgate, and most of the Itala;
also in Origen, Thophylact, and Lucifer Calaritanus. Mill approves of the omission,
and Griesbach has left it out of the text. Clarke.
Matt, xvi, 18; p. 63, 1. 5. On that very Rock. T. Upon this Rock. R. T. Upon this
very Rock, trri tauth t» xiT^a — this true confession of thine — that I am the Mes
siah,* that am come to reveal and communicate the living God. . . That Peter is not
designed in our Lord's words, must be evident to all who are not blinded by prejudice.
Clarke. Matt, xvi, 18; p. 63, 1. 6. My church, fxoo thv exxhwiav , my assembly, or congrega
tion. In the proper use of the word, there can be no such thing as the church, exclu-
* Upon this very rock, myself, thus confessed, alluding probably to Psalm cxviii, 22 j Isaiah xxviii, 16.
Clarke.

MATTHEW'S HISTORY. 421
sively — there may be a church, and the churches, signifying a particular congrega
tion, or the different assemblies of religious people : and hence, the Church of Rome,
by applying it exclusively to itself, abuses the term, and acts as ridiculously, as it does
absurdly. Church is very properly defined in the 19th article of the Church of Eng
land, to be 'a congregation of faithful men, in which thu pure word of God is preach
ed, and the sacraments duly ministered, according to Christ's ordinance.' Clarke.
Matt, xvi, 20; p. 63, 1. 11. That he was the Messiah. T. That he was Jesus the
Christ. R. T. The common text has Jesus the Christ, but the word Jesus is omitted by
54 MSS, some of which are not only of the greatest authority, but also of the greatest
antiquity. It is omitted also by the Syriac, later Persic, later Arabic, Sclavonic, six
copies of the Itala, and several of the Fathers. The most eminent critics approve of
the omission, and Griesbach has left it out of the text in both his editions. I believe
the insertion of it here to be wholly superfluous and improper. Clarke. The name
Jesus is wanting in many MSS, and some ancient versions. Campbell.
Matt, xvi, 23; p. 63, 1. 17. Depart from me, opposer .' T. Get thee behind me,
Satan. R. T. Tirayi o-jrurui fjcv, traTava. Get behind me, thou adversary. This is the
proper translation of the Hebrew word JEDt^, Satan, from which the Greek word is
taken. Our blessed Lord certainly never designed, that men should believe he called
Peter, DEVIL, because he, through erring affection, had wished him to avoid that
death which he predicted to himself. This translation, which is literal, takes away
that harshness which before appeared in our Lord's words. Clarke. Satan, though
conceived by us as a proper name, was an appellative in the language spoken by our
Lord; for from the Hebrew it passed into the Syriac, and signified no more than
adversary or opponent. Campbell.
Matt. 16, 25; p. 63, 1. 22. Whoever would desire to save his life. T. IVliosoever will
save his life. R. T. That is, shall wish to save his life at the expense ofhis conscience.
Clarke. He who will save his life, by violating his duty, shall lose it. Dwight.
Matt, xvi, 26 ; p. 63, 1. 24. Forfeit his own life. T. Lose his own soul. R. T. Or,
lose his life, thv 4w "«t«». On what authority many have translated the word 4"X»,
in the 25th verse, life, and in this verse, soul, I know not: but am certain it means
life in both places. Clarke. Forfeit comes nearer the import of the original word,
which Doddridge has endeavored to convey by a circumlocution, Should be punished
with the loss of his Ufe. But the chief error in the English translation lies in changing,
without necessity, the word answering to -\vx», calling it in the preceding verse, life,
and in this, soul. Campbell. In the four examples occurring in those verses, Campbell,
Newcome, and Wakefield, translate the word, life. Trans.
Matt, xvi, 28 ; p. 63, 1. 29. Entering upon his reign. T. Coming in his kingdom.
R. T. Or, to his kingdom. Instead of 0atri\ua, kingdom, four MSS, later Syriac,
Coptic, Ethiopic, Saxon, and one copy ofthe Itala, with several ofthe primitive fathers,
read JVfn, glory, and to this is added, tou TtaTfoe oajtov, of his Father, by three MSS,
and the versions mentioned before. Clarke.
Matt, xvii, 1 ; p. 63, 1. 30. After six days. Mark ix, 2, has the same number; but
Luke says, ix, 28, after eight days : The reason of this difference seems to be the fol
lowing : Matthew and Mark reckon the days from that mentioned in the preceding
chapter, to that mentioned in this. Luke includes both days as well as the six interme
diate ; hence the one makes eight, the other six, without any contradiction. Clarke.
Matt. ,xvii, 21 ; p. 64, 1. 23. This description, however, is not dispossesed, except by
prayer and fasting. T. This kind goeth not out but by prayer and fasting. R. T.
There is great difficulty in the text. The whole verse is wanting in the Vatican MS,
one of the most ancient and most authentic, perhaps, in the world ; and in another,
one of Colbert's, written in the 11th or 12th century. It is wanting also in the Coptic,
Ethiopic, Syriac hieros, and in one copy of the Itala. But all the MSS acknowledge it
in the parallel place, Mark ix, 29; only the Vatican MS leaves out vhctsw, fasting. I
strongly suspect it to be an interpolation ; but if it be, it is very ancient, as Origen,

422 APPENDIX.
Chrysostom, and others of the primitive fathers, acknowledge it. Clarke. Griesbach
thinks that it ought not to be omitted. Trans.
Matt, xvii, 22; p. 64, 1. 26. Is about to be surrendered. T. Shall be betrayed. R. T.
The Son of Man shall be betrayed into the hands of men. MiXMt — rrapaSiSotrBat etc %i'-
gac — The Son of Man is about to be delivered into the hands, &c. I am fully of the
mind of two eminent critics, Grotius and Wakefield, that -rrapaStSoo-Bat should be here
translated, delivered, or delivered up, not betrayed. Clarke. Is to be delivered up, fjtxKii
-rrapaSiSoaBat. In my notion of the import of this compound future, there is much the
same difference between vapafoBwiTai and utMit rrapaSiSoaBat in Greek, as there is
between the phrases will be delivered and is to be delivered, in English. The latter
gives a hint of the nearness of the event, which is not suggested by the other.
Campbell. Matt, xviii, 1 ; p. 64, 1. 40. At that period. T. At the same time. R. T. Or hour ;
but wpa is frequently used to signify some particular time : however, instead of cc-pa, hour,
three MSS, all the Itala but four, and Origen, read vfjipa., day. Origen says both read
ings were extant in MSS, in his time. Clarke. Griesbach cites the latter in the mar
gin as a distinguished reading. Trans.
Matt, xviii, 7 ; p. 65, 1. 4. Alas for the world ! Woe ! or alas! ouai. It is the opin
ion of some eminent critics, that this word is ever used by our Lord to express sympa
thy and concern. Clarke.
Matt, xviii, 8 ; p. 65, 1. 6. Cause thee to offend. T. Offend thee. R. T. In the orig
inal language, the text conveys a meaning somewhat different from that, which the
English reader would derive from our translation. The word here rendered offend,
should be rendered cause to offend. Our Saviour is not designing to reprove those,
who irritate his disciples ; but those, who would in any way withdraw them from their
christian profession, weaken their faith, unsettle their principles, or cause them to ne
glect or violate his commands. John Emery Abbot.
Matt, xviii, 10; p. 65, 1. 13. In the heavens. T. In heaven. R. T. The clause, ev
oug*voic, in the heavens, is wanting in several MSS, Versions and Fathers. Clarke.
Matt, xviii, 17; p. 65, 1. 26. To the religious assembly. T. Unto the church. R. T.
The congregation. Campbell. Or Society of Christian brethren. Mann. Lay the
whole matter before the congregation of Christian believers, in that place of which he
is a member, or before the minister and elders, as the representatives of the church or
assembly. Clarke. Exxxncrta. Congregation. That word we find used in two dif
ferent, but related senses, in the Old Testament. One is for a whole nation, consider
ed as constituting one commonwealth or polity. The other is for a particular congre
gation or assembly, either actually convened, or accustomed to convene, in the same
place : Now as the nature of the thing sufficiently shows that our Lord, in this direc
tion, could not have used the word in the first of the two senses above given, and re
quired that every private quarrel, should be made a national affair, we are under the
necessity of understanding it in the last, as regarding the particular congregation to
which the parties belonged. What adds great probability to this, as Lightfoot and
others have observed, is the evidence we have that the like usage actually obtained in
the synagogue, and in the primitive church. Whatever foundation, therefore, there
may be, from those books of scripture that concern a later period, for the notice of a
church representative ; it would be contrary to all the rules of criticism, to suppose
that our Lord used this term in a sense wherein it could not then be understood by any
one of his hearers ; or that he would say congregation, for so the word literally im
ports, when he meant only a few heads or directors. Campbell.
Matt, xviii, 19; p. 65, 1. 31. Again, I assure you. T. Again I say unto you. R. T.
The word a/xm, verily, is added here in ninety-eight MSS, (many of which are of the
greatest antiquity and importance) seven editions, all the Arabic, the Slavonic, and
several of the Itala. Clarke. Griesbach regards it as a respectable reading. Trans.
Matt, xviii, 28 ; p. 66, 1.2. A hundred denarii. T. A hundred pence. R. T. Rather
denarii. The denarius was a Roman coin, worth about seven pence halfpenny Eng-

MATTHEW'S HISTORY. 403
lish. The original word should be retained, as our word penny does not convey thc
seventh part of the meaning. Clarke.
Matt, xviii, 29; p. 66, 1. 4. Falling at his feet. T. Fell doicn at his feet. R. T. This
clause is wanting in several ancient MSS, Versions, and Fathers. Several printed
editions also have omitted it; Griesbach has left it out of the text. Ylavra, all, is
omitted by a multitude of MSS, Versions, and Fathers. Clarke. Griesbach retains
in the text Trarmv, fell doion, and sravTec, all, but notes the latter as a questionable read
ing ; and rejects etc tovs -iroSat aum/, at his feet. Trans. The common Greek adds
nana, all. But this word is not found in many MSS, several of them of principal
note, nor in some ancient versions and editions. Mill and Wetstein have both thought
proper to reject it. Campbell.
Matt, xviii, 30 ; p. 66, 1. 6. Committed him to prison, till he should pay the debt.
T. Cast him into prison, till he should pay the debt. R. T. If the person be poor,
or comparatively poor, is his imprisonment likely to discharge his debt ? His creditor
may rest assured that he is now further from his object than ever ; the man had no
other way of discharging the debt, but by his labor ; that is now impossible through
his confinement, and the creditor is put to a certain expense towards his maintenance.
How foolish is this policy ! And how much do such laws require revision and amend
ment. Imprisonment for debt in such a case as that supposed above, can answer 110
other end than the gratification of the malice, revenge, or inhumanity of the creditor.
Better sell all that he has, and, with his hands and feet untied, let him begin the world
afresh. Dr Dodd very feelingly inquires here, ' Whether rigor in exacting temporal
debts, in treating without mercy such as are unable to satisfy them  whether this
can be allowed to a Christian, who is bound to imitate his God and Father ? To a
debtor, who can expect forgiveness only on the condition of forgiving others ? To a
servant, who should obey his Master ? and to a criminal, who is in daily expectation of
his Judge and final sentence ? Clarke.
Matt, xviii, 35 ; p. 66, 1. 15. Their trespasses. R. T. T* 7ra1a.7tTtt1fj.aTa avTuv.
There is nothing in the Vulgate answering to these words. The same may be said of
the Arabic, the Coptic, the Saxon, and the Ethiopic versions. They are wanting also
in the Cambridge and three other MSS. Campbell. These words are properly left out
by Griesbach, and other eminent critics, because they are wanting in some of the
very best MSS, most of the Versions, and by some of the chief of the Fathers. The
words are evidently an interpolation ; the construction of them is utterly improper ;
and the concord false. Clarke.
Matt, xix, 4; p. 66, 1. 21. That at the beginning, when the Creator made man, he
formed a male and a female. T. That he which made them in the beginning, made
them male and female. R. T. In this translation, our Lord's argument does not appear.
But the original, literally translated, gives this meaning : That he w-ho made them, at
the beginning made a male and a female. According to this translation, our Lord's
reasoning is clear and conclusive : At the beginning, God made only one male and
one female, of the human species, to show, that adultery and polygamy are contrary
to his intention in creating man. Macknight.
It was surely unnecessary to recur to the history of the creation, to convince those
pharisees of what all the world knew, that the human race was composed of men and
women, and consequently of two sexes. The weight of the argument, therefore, must
lie in this circumstance, that God created at first no more than a single pair, one of
each sex, whom he united in the bond of marriage, and, in so doing, exhibited a stand
ard of that union to all generations. Campbell.
Matt, xix, 16 ; p 66, 1. 45. Excellent Teacher. T. Good Master. R. T. This is in
tended to be a highly respectful mode of address, and demands that the word ayaBe,
good, should be used in its highest sense, that of excellent: for any construction that
might convey the most distant inference that Christ was not in some sense good, would
be absurd, and contradictory to numerous other scriptures. Trans.

424 APPENDIX.
Matt, xix, 17 ; p. 67, 1. 1. JVhy do you denominate me excellent ? There is none ex
cellent, but the one God. T. Why callest thou me good ? there is none good but one,
that is, God. R. T. Wliy callest thou me good ? Or, Why dost thou question me con
cerning that good thing? T< fje ega>T*c 71-1^1 tou ayaBov. This important reading is
found in B D L, three others, the Coptic, Sahidic, Armenian, Ethiopic, latter Syriac,
Vulgate, Saxon ; all the Itala but one. Origen, Eusebius, Cyril, Dionysius, Areop. An
tiochus, Novatian, Jerom, Augustin, and Juvencus. This authority appears so decisive
to Griesbach, that he has received this reading into the text of his second edition,
which in the first he had interlined. And instead of None is good but the one God, he
goes on to read, on nearly the same respectable authorities, etc htiv 0 ayaBos, There is one
who is good. Let it be observed also that in the 16th verse, instead of SiiairxaKe ayaBi,
good teacher, fiSavxaxe only, is read by B D L, one other, one Evangelistarium, the
Ethiopic, three of the Itala, Origen and Hilary. The whole passage therefore may be
read thus: O Teacher! what good thing shall I do, that I may have eternal life? And
he said unto him, why dost thou question me concerning that good thing ? There is one
who is good. (Or he who is good is one) But if thou art icilling to enter into that life,
keep the commandments. Clarke.
Why dost thou call me good ? It is certain, that some very ancient manuscripts read
this clause, ti fje ipuTac Trept too ayaBov ; Why dost thou ask me, what good thing is to be
done ? But neither the number of copies, nor the turn of our Lord's answer, will by
any means admit of such a reading. Doddridge.
Why callest thou me good ? Ti fj.e xiyeic ayaBov ; Vulgate. Quid me interrogas de
bono? Five MSS read, in conformity to the Vulgate, T< [J-t epcerae 7rept tou ayaBov;
with this agree also the Coptic, the Armenian, the Saxon, and the Ethiopic versions.
This reading is likewise approved by Origen, and some other ancients after him, and
also by some moderns, among whom are Ernesti, Grotius, Mill, and Bengelius. The
other reading is, nevertheless, in my opinion, preferable, on more accounts than one.
Its evidence from MSS, is beyond comparison superior ; the versions on both sides
may nearly balance each other : but the internal evidence arising from the simplicity
and connexion of the thoughts, is entirely in favor of the common reading. Nothing
can be more pertinent than to say, ' If you believe that God alone is good, why do you
call me so ? ' whereas nothing can appear less pertinent than ' If you believe that
God alone is good, why do you consult me concerning the good that you must do ?
Campbell.
In the parallel places in Luke and in Mark, the epithet ayaBe, good, is applied to
fif*<rMh.t, Teacher , and omitted as to ti Troimon, the action to be performed. In the sub
stituted reading, ' Tliere is one who is good;' or, ' He who is good is one,' can any
connexion with the previous inquiry be perceived ? If the last clause might be sup
posed to imply, He who is good, is consistent or uniform : and if, &/-C, keep the com
mandments, it might better comport with the context. The conclusion of the inter
views manifests, on the part of the young man, a want of uniform obedience, or an in
congruity of character. It is, however, very singular, that our Lord should instantly
proceed to answer a question, after inquiring, why it was asked, and without pausing
for a reply ; — thus presenting a most irrelevant circumstance, on the very face of the
amended reading. Trans.
Why callest thou me good ? Why dost thou give me a title not ascribed to your most
renowned rabbies ; not due to any mere man ; thou oughtest to believe that 1 am more
than human, and that the Divine nature dwelleth in me, if thou conceivest this title
truly to belong to me, since ' there is none good but One, that is, God. Whitby.
The title that thou hast given me, if thou desirest it to be understood in its true and
full import, implies your belief that 1 am come from God ; for he alone is the author
and source of all good. Mann.
But one, that is, God. But God only : but God pre-eminently, as the fountain of
all wisdom, sovereignty, power, immortality, and goodness, which in all other beings,
even in the Son himself, are derived from the Father. Hales.

MATTHEW'S HTSTORY. 425
In several passages of scripture the Father alone is declared to be God. . We
are taught, that the Father is the only true God : and that Jesus Christ is another
being, distinct from him.  If any further proof were necessary to show, that Christ
and the Father are not one being, I might refer you to such an expression as the fol
lowing. ' Why callest thou me good ? None is good but one ; that is, God.'
ll'inthrop Bailey.
What the real reason was, for which Christ gave this answer, I shall not here ex
amine. If Christ is not God ; then he certainly would disclaim, and ought to dis
claim, this character. If he is ; then this assertion does not at all declare, that he is
not possessed of this goodness. The decision of this question will, therefore, deter
mine the true application ofthis answer. Dwight.
Matt, xix, 20 ; p. 67, 1. 7. From my childhood. From my youth. Several MSS,
Versions, and Fathers, leave out these words. Grotius and Mill approve of the omis
sion, and Griesbach leaves them in the text with a note of suspicion. Clarke.
Matt, xix, 23; p. 67, 1. 13. It will be difficult for a rich man to enter. T. A neh
man shall hardly enter. R. T. That is into the spirit and privileges of the gospel in
this world, and through them into the kingdom of glory. Earthly riches are a great
obstacle to salvation ; but what rich man can be convinced of this ? Christ himself
affirms the difficulty ofthe salvation of a rich man with an oath, verily, but who ofthe
rich either hears or believes him ? Clarke.
Matt, xix, 24 ; p. 67, 1. 15. A camel. Instead of nafj.ifxov, camel, six MSS read
xafjixov, cable, u. mere gloss inserted by those who did not know that the other was a
proverb common enough among the people of the East. Clarke.
Matt, xix, 28; p. 67,1.24. You will also sit on twelve thrones, presiding over the
twelve tribes of Israel. T. Ye also shall sit upon twelve thrones, judging the twelve tribes
of Israel. R. T. That is, by inspiration, ye shall publish laws for the government of
all the members of the visible church on earth, and, by authority derived from me, ye
shall declare, that all shall be judged by these laws at the last day. Macknight.
Matt, xx, 7 ; p. 67, 1. 35. And whatever is reasonable, I will give you. T. And
whatsoever is right, that shall ye receive. R. T. This clause is wanting in some of the
best MSS, Versions and Fathers. Clarke. Griesbach marks it as doubtful. Trans.
The hours in this narrative are calculated from the present six o'clock in the morn
ing as the first hour. Hence, the third hour there mentioned answers to nine of our
computation, the sixth to twelve, the ninth to three, the eleventh to five, and evening
to six, being the termination of the period of labor, which comprised twelve hours.
This statement is applicable to other places in the New Testament, where the hours of
the day are mentioned. Trans.
Matt, xx, 16 ; p. 68, 1. 7. Tlie last shall be first, and the first last. The Gentiles,
who have been long without the true God, shall now enjoy all the privileo-es of the
new covenant ; and the Jews who have enjoyed these from the beginning, shall now
be dispossessed of them ; for, because they have rejected the Lord, he also has rejected
them. Clarke.
Matt, xx, 22, 23 ; p. 68, 1. 22, 23. And to be baptized xoith the baptism that I am bap
tized with. R. T. This clause in this and the next verse, is wanting in B D L two
others (7 more in ver. 23), Coptic, Sahidic, Ethiopic, Mr Wheelock's Persic, Vul
gate, Saxon, and all the Itala but two. Grotius, Mill, and Bengel, think it should be
omitted, and Griesbach has left it out of the Text in both his editions. It is omitted
also by Origen, Epiphanius, Hilary, Jerom, Ambrose, and Juvencus. According to the
rules laid down by critics, to appreciate a false or true reading, this clause cannot be
considered as forming a part ofthe sacred text. It may be asked, Does not drink of
my cup, convey the same idea ? Does the clause add any thing to the perspicuity of
the passage ? And though found in many good MSS, is not the balance of evidence
in point of antiquity against it ? Clarke.
The whole of this clause, and that corresponding to it, in the subsequent verse are
in this Gospel wanting in the Vulgate and several MSS. As they are found how-
54

426 APPENDIX.
ever, in the far greater number both of ancient versions, and of MSS, and perfectly
coincide with the scope of the passage, I did not think there was weight enough in
what might be urged, on the opposite side, to warrant the omission of them ; neither
indeed does Wetstein. But Grotius and Mill are of the contrary opinion. Campbell.
Matt, xx, 23 ; p. 68, 1. 23. To sit on my right hand, and on my left, is not mine to
impart, except to those, for whom it is prepared by my Father. T. To give, unless to
those. Wakefield. The common translation, in which the words, it shall be given to
them, are interpolated by our translators, utterly changes and destroys the meaning of
the translators. It represents Christ (in opposition to the whole Scriptures), as hav
ing nothing to do in the dispensing of rewards and punishments. The true construc
tion of the words is this — to sit on my right hand and on my left, is not -mine to give,
except to them for whom it is prepared of my Father. Clarke. I cannot give, unless to
those. The conjunction axxa, when as in this place, it is not followed by a verb, but by a
noun or pronoun, is generally to be understood as of the same import with ei fj.ii, nisi,
unless, except. Otherwise, the verb must be supplied, as is done here, in the common
version. But as such an ellipsis is uncommon, recourse ought not to be had to it
without necessity. Of the interpretation I have given of the conjunction axxa, we
have an example, Mark ix, 8, compared with Matthew xvii, 8. Campbell.
Matt, xx, 28; p. 68, 1. 33. A ransom for many. Aut^ov «vt; ttoxxihv, or, a ransom
instead of many, — one ransom, or atonement, instead of the many prescribed in the
Jewish law. Mr Wakefield contends for the above translation, and with considerable
show of reason and probability. Clarke.
Matt, xxi, 42 ; p. 70, 1. 33. A stone, which the builders rejected. An expression bor
rowed from masons, who, finding a stone, which being tried in a particular place, and
appearing improper for it, is thrown aside, and another taken : however, at last, it may
happen that the very stone which had been before rejected, may be found the most
suitable as the head stone ofthe corner. Clarke.
Matt, xxi, 44 ; p. 70, 1. 36. The 44th verse should certainly come before ver. 43,
otherwise the narration is not consecutive. Clarke.
Matt, xxii, 7; p. 71, 1. 6. The king himself . T. The King. R. T. But when the
king himself : or, this very king. I have added exmec, on the authority of nine of
the most ancient MSS, and nearly one hundred others ; the later Syriac, six copies of
the Itala, and some of the Fathers. Several printed editions have it, and Griesbach
has received it into the text. Clarke.
Matt, xxii, 18; p. 71, 1. 27. Dissemblers. T. Hypocrites. R. T. The Greek word
v-iroxptTiis, as metaphorically used in Scripture, has more latitude of signification than
the word hypocrite formed from it, as used in modern languages. The former is alike
applicable to all who dissemble on any subject or occasion ; the latter is in strictness
applied only to those who, in whatever concerns religion, lead a life of dissimulation.
It must be owned, that it is to persons of this character, that it is most frequently
applied in the Gospel ; but the judicious philologist hardly needs to be informed, that
the more the signification of a word is extended, the more vague and general it be
comes, and consequently, ifa reproachful epithet, the softer. Campbell.
Matt, xxii, 23 — 31 ; p. 71, 1. 33. Who deny a future state. T. Wliich say that there
is no resurrection. R. T. Ayao-Tao-ie, or, future existence of man. This word is common
ly, but often erroneously rendered Resurrection. So far as I have observed, it usually
denotes our existence beyond the grave. Its original and literal meaning is to stand up,
or to stand again. Many passages of Scripture would have been rendered more intel
ligible, and the thoughts contained in them more just and impressive, had this word
been translated agreeably to its real meaning. Then came to him, says the Evangelist,
the Sadducees, who say there is no resurrection : fj.it eivai uiao-Tao-tv, that there is no future
ptale, or no future existence of mankind. They ask, Whose wife shall she be in the resur-
yection : ev th avao-Tam ; in the future state? They could not suppose, that she would
he any man's wife in the resurrection : a momentary event ; and of such a nature as

MATTHEW'S HISTORY. 427
to forbid even the supposition, that the relations of the present life could be of the
least possible importance, or be regarded with the least possible attention, during its
transitory existence. Our Saviour answers them, In the Resurrection, or as it should
be rendered, In the future state. But as touching thc resurrection of the dead ; or as it
ought to be rendered, concerning the future existence of those who are dead. Dwight.
Matt, xxii, 34 ; p. 72, 1. 5. Convened for the same purpose. T. They were gathered
together. R. T. Hiri to avn — they came together with one accord, or, for the same pur
pose; i. e. of ensnaring him in his discourse, as the Sadducees had done, ver. 16.
Clarke. For the same purpose. Wakefield.
Matt, xxii, 35 ; p. 72, 1. 5. So/j.ixo;, a teacher of the law. What is called lawyer in
the common translation, conveys a wrong idea to most readers. These teachers ofthe
law were the same as the Scribes. Clarke.
Matt, xxiii, 5 ; p. 72, 1. 27. They extend the breadth of their scrolls. T. They make
broad their phylacteries. R. T. Phylacteries may be rendered frontlets or scrolls.
Newcome. Phylacteries. -tvxaxTu^ta from <fvxa<r^a>, to keep or preserve. These were
small slips of parchment or vellum, on which certain portions ofthe law were written.
The Jews tied these about their foreheads and arms, for three purposes. — 1. To put
them in mind of those precepts which they should constantly observe. 2. To procure
them reverence and respect in the sight of the heathen. And 3. To act as amulets or
charms to drive away evil spirits. Clarke.
Matt, xxiii, 7; p. 72, 1. 31. Teacher, Teacher. T. Rabbi, Rabbi. R. T. The
second Rabbi is omitted by several excellent MSS, by most of the ancient Versions,
and by some of the Fathers. Griesbach has left it in the text, with the note of doubt
fulness. Clarke. It is not found in some MSS, and in all the ancient versions ; by
which I always understand those in the London Polyglott, and the Coptic version.
Wakefield. Matt, xxiii, 8 ; p. 72, 1. 31. You have only oneteacher. T. One is your Master. R. T.
Instead of xaBiiynTnc, guide, or leader, (the common reading here, and which occurs in
verse 10,) the famous Vatican MS., upwards of fifty others, and most of the ancient
Versions, read fojaa-xaxos, master. The most eminent critics approve of this reading ;
and independently of the very respectable authority by which it is supported, it is
evident that this reading is more consistent with the context than the other, ¦ — Be not
ye called masters, for one is your master. Clarke.
Matt, xxiii, 8; p. 72, 1. 31. Even Christ. R. T. Griesbach has left this out of the
text, because it is wanting in many of the most excellent MSS, Versions, and Fathers.
Mill and Bengel approve of the omission. Clarke.
Matt, xxiii, 14, 13; p. 72, 1. 38. Alas for you, scribes. T. Woe unto you, scribes.
R. T. I think the fourteenth and thirteenth verses should be transposed. This trans
position is authorized by some of the best MSS, Versions, and Fathers. The four
teenth is wanting in the B D L, and in many others of inferior note, as well as in
several of the Versions. Griesbach had left it out of the text in his first edition ; I
hesitated, and left it in, thus transposed. I am happy to find that a more extensive
collation of MSS, &c, has afforded proof to that eminent critic, that it should be re
stored to its place. In his second edition he has transposed the two, just I have done.
The fifteenth reads better after the thirteenth. Clarke. Alas! for you: tvai vfjiv. So
I uniformly render this interjection. Woe unto you! is an exclamation better suited
to the enthusiasts of modern times, who denounce damnation against all but their own
sect, than to the benevolent Saviour of mankind. Wakefield. See Note on Matthew
xviii, 7. Trans.
Matt, xxiii, 15 ; p. 72, 1. 46. Son of gehenna. T. The child of hell. R. T. A
Hebraism for an excessively wicked person. Clarke. A Hebrew expression for one
deserving of hell. Beausobre.
Matt, xxiii, 21 ; p. 73, 1. 10. By him who dwelt therein. T. By him that dwelleth
therein. R. T. The common reading is xa,<rotxov<iTt, dwelleth or inhabiteth, but xo.toi-
xwzvti, dwelt or did inhabit, is the reading of CDEFGHKLM, eighty-six

428 APPENDIX.
others : this reading has been adopted in the editions of Complutum, Colineus, Bengel,
and Griesbach. Clarke.
Matt, xxiii, 25; p. 73, 1. 19. Rapine and injustice. T. Extortion and excess. R. T.
ApTraync xai a.xpduriac, rapine and intemperance : but instead of axpatj-tas, intemperance,
many of the very best MSS, C E F G H K S, and more than a hundred others, the
Syriac, Arabic, Ethiopic, Slavonic, with Chrysostom, Euthymius, and Theophylact,
have aSixiuc, injustice, which Griesbach has admitted into the text instead of axpanas.
Clarke. There is such a general consent of MSS and Fathers, with the Syriac, Arabic,
and Ethiopic versions, for the word aiixtas, injustice, that it is hardly possible to doubt
of its being the genuine reading. Besides, it suits much better with all the accounts
we have, in other places, of the character of the Pharisees, who are never, as far as I
remember, accused of intemperance, though often of injustice. The former vice is
rarely found with those who, like the Pharisees, make great pretensions to religion.
Campbell.
Matt, xxiv, 2 ; p. 74, 1. 5. View all these things. T. See ye not all these things.
R. T. The common text, and many manuscripts have ov @xe7reTt, do ye not see, or con
sider. But the negative particle is omitted by several excellent manuscripts, by the
Coptic, Sahidic, Armenian, Ethiopic, Slavonic, Vulgate, and Itala versions, and by
some of the primitive fathers, who all read it thus-, see or consider all these things.
Clarke. All this ye see. The ov, not, is wanting in many MSS. The Vulgate, Ethi
opic, Coptic, Arabic, and Saxon versions have no negative particle in this plaee As
the expression must be read interrogatively, if we admit the negative ; and affirma
tively, if we reject it ; the difference cannot be said to affect the sense. The compo
sition is rather simpler without it. I have, therefore, with many modern critics, omit
ted it. Campbell. Griesbach leaves it in the text, but designates it in the margin as
in the highest degree doubtful. Trans.
Matt, xxiv, 3 ; p. 74, 1. 9. Conclusion of this state. T. End of the world. R. T.
Tou amvoc ; or, of the age ; viz. the Jewish economy, which is a frequent accommodated
meaning of the word aim. Clarke. End of the age. Newcome. Wakefield.
Matt, xxiv, 17; p. 74, 1. 9. The things. T. Any thing. R. T. Instead of ti, any
thing, we should read th, the things ; which reading is supported by all the best MSS,
Versions, and Fathers. Clarke. To carry things. There is a very general consent
of MSS, early editions, ecclesiastical writers, and some ancient versions, which read
to: instead of ti. This reading I have, after Mill and Wetstein, preferred. Campbell.
Matt, xxiv, 22 ; p. 74, 1. 37. Unless those days be restricted, no individual could sur
vive. T. Except those days should be shortened, there should no flesh be saved. R. T.
Josephus computes the number of those who perished in the siege at eleven hundred
thousand, besides those who were slain in other places, war, book vi, c. 9 ; and if the
Romans had o-one on destroying in this manner, the whole nation of the Jews would
in a short time have been entirely extirpated : but for the sake of the elect, the Jews,
that they might not be utterly destroyed, and for the Christians particularly, the days
were shortened. Clarke.
Matt, xxiv, 22; p. 74,1. 38. On account ofthe chosen. T. For the elect's sake. R. T.
We frequently find in the New Testament those who are called to the knowledge and
belief of the christian faith, called the elect. Whitby.
Matt, xxiv, 27 ; p. 74, 1. 46. As the lightning. It is worthy of remark, that our
Lord in the most particular manner, points out the very march of the Roman army :
they entered into Judea on the east, and carried on their conquest westward, as if
not only the extensiveness of the ruin, but the very route which the army would take,
were intended in the comparison of the lightning issuing from thc east, and shining to
thc west. Clarke.
Matt, xxiv, 28 ; p. 75, 1. 1. Wliere the dead carcass is, there the eagles will be collect
ed. T. For wheresoever the carcass is, there will the eagles be gathered together. R. T.
Meaning that, as the eagles collect wherever they find their prey, so shall the Roman

MATTHEW'S I1ISTORV. 429
armies follow the call of Divine vengeance. This expression contains a beautiful al
lusion to the eagles ofthe Roman Standards. Newcome.
Matt, xxiv, 29 ; p. 75, 1. 3. The sun will be darkened. In prophetic language, great
commotions upon earth are often represented under the notion of commotions and
changes in the heavens. Clarke.
These which follow are strong figurative expressions, denoting that the Jewish stale
should be utterly destroyed. By similar figures we frequently find described in Scrip
ture an utter desolation, and terrible destruction brought upon nations and capital
cities. Whitby.
Matt, xxiv, 30 ; p. 75, 1. 5. And the sign of thc Son of man will then appear. The
plain meaning of this is, that the destruction of Jerusalem will be such a remarkable
instance of Divine vengeance, such a signal manifestation of Christ's power and glory,
that all the Jewish tribes shall mourn, and many will, in consequence of this manifes
tation of God, be led to acknowledge Christ and his religion. By two y»c, of the land,
in the text, is evidently meant here, as in several other places, the land of Judea, and
its tribes, either its then inhabitants, or the Jewish people wherever found. Clarke.
Matt, xxiv, 31 ; p. 75, 1. 8. He will send his messengers. T. He shall send his
angels. R. T. Tou; ayyexovc, his messengers, the apostles, and their successors in the
Christian ministry. Clarke.
Then it shall become most evident that Jesus was the true and only Messiah, and
the Jews shall lament and mourn, and be forced to acknowledge the power, and glory,
and majesty of Christ, who will then send forth his ministers among the Gentiles, and
will gather into one body those who believe and obey his Gospel, from among all the
nations of the earth. In like manner at the end of the world, after long persecutions
and afflictions of the church, and after great disturbances and revolutions in all the
nations ofthe world, Christ will at last appear in the clouds of heaven with power and
great glory, and he will send his angels through the world, and gather together his
elect, that is, all good men who have believed and obeyed him, and reward them with
eternal life. S. Clarke.
Matt, xxv, 9; p. 76, 1. 6. Go rather to those who sell. T. But go ye rather to them
that sell. R. T. By leaving out the particle Si, but, (on the indisputable authority of
A B D G H K S , and H V , of Matthai, with sixteen others, the Armenian, Vulgate,
and all the Itala but one) and transposing a very little the members of the sentence,
the sense is more advantageously represented and the reading smoother : Rather go to
them that sell, and buy for yourselves, lest there be not enough for us and you. Beza,
Mill, Bengel and Griesbach approve of the omission of the particle tfe. Clarke.
Matt, xxv, 13 ; p. 76, 1. 13. Wherein the Son of Man cometh. R. T. Ev J o vioc tov
o.vBpo7tov epjxeTai. These words are omitted by many excellent MSS, most of the
Versions, and several of the Fathers. Griesbach has left them out of the text : Grotius,
Hammond, Mill, and Bengel, approve of the omission. Clarke. I have not translated
this clause. It is wanting in so many MSS, and in the Vulgate, Syriac, and most of
the ancient versions, as well as the early ecclesiastical writers who commented on the
Gospel, that it cannot, in a consistency with the rules of criticism, be received.
Campbell. Matt, xxv, 29; p. 76, 1. 43. To every one, who attends to what he has. T. Unto
every one that hath. R. T. In natural things, as well as in spiritual, it is a never fail
ing truth, that to him who hath, (that is, to him who occupies what he hath diligently,
and so as to increase it), more shall be given. Cowper. Doddridge. Whosoever hath,
or rather improveth what he hath, to him shall be given ; but whosoever hath not, or
rather neglecteth what he hath, from him even that shall be taken. This is a part of
the parable of the ten talents, and relates to the unprofitable servant. It needs no
comment; it is the universal rule ofthe divine dispensations. Henry Colman.
Matt, xxv, 31 ; p. 77, 1. 2. Angels. T. Holy angels. R. T. The word ayioi, holy,
is omitted by many excellent Manuscripts, Versions, and Fathers. Mill and Bengel
approve of the omission, and Griesbach has left it out of the text. Clarke.

430 APPENDIX.
Matt, xxv, 37; p. 77, 1. 12. When did we see thee hungry. T. When saw we thee an-
hungred. R. T. This barbarous expression an-hungred, should be banished out of the
text, wheresoever it occurs, and the simple word, hungry, substituted. Clarke.
Matt, xxv, 40; p. 77, 1. 16. Since you performed this. T. As ye have done it. R. T.
It is a most remarkable fact, and above all things, let every one remember it, that in
our Saviour's account ofhis administrations at the final day, he has founded his appro
bation of good men and their everlasting reward, upon their performance of the duties
of charity. Dwight.
Matt, xxvi, 28 ; p. 78, 1. 26. And having praised God. T. And blessed it. R. T.
Many Greek copies, [upwards of 100], have, gavethanks. M. R. Both StMalthew and
St Mark use the word evxoywac, blessed, instead of ev^a^itrTyitrac, gave thanks, which is
the word used by St Luke and St Paul. But instead of ivxoywae, blessed, eu^a^ia-Twa;,
gave thanks, is the reading of ten MSS in uncial characters, of the Dublin Codex
rescriptus, published by Dr Barrett, and of more than one hundred others, of the
greatest respectability. This is the reading also of the Syriac, and Arabic, and is con
firmed by several of the primitive fathers. The terms, in this case, are nearly of the
same import, as both blessing and giving thanks were used on these occasions. But
what was it that our Lord blessed ? Not the bread, though many think the contrary,
being deceived by the word it, which is improperly supplied in our version. Clarke.
Griesbach cites the corrected reading in the margin, as of very high authority. Trans.
Having given thanks. The number of MSS, many of them of principal note, edi
tions, fathers, &c, that read ev^apto-Tntrac, instead of evxoyno-ac, is so great as to remove
every doubt of its being genuine. Mill and Wetstein both receive it. Indeed it may
be said to be of little consequence here which way we read, as the two words are
admitted by critics to be, in this application, synonymous. Campbell.
Matt, xxvi, 29; p. 78, 1. 32. Of this product of the vine. T. Of this fruit of the
vine. R. T. Of the product of the vine, ex toutou ytvvnfj.aToi tjic aftTrexov. The Greek
term for fruit is xat^roc. The word, yivvn/ja, I have literally rendered. Besides, Tlic
fruit of the vine is not wine, but grapes ; and we speak of eating, but never of drink
ing, fruit. Campbell.
Matt, xxvi, 29 ; p. 78, 1. 32. Drink it new with you. That is, I shall no more drink
of the produce of the vine with you ; but shall drink new wine — wine of a widely
different nature from this — a wine which the kingdom of God alone can afford. The
term new, in Scripture, is often taken in this sense. So that new heaven, the new
earth, the new covenant, the new man — mean a heaven, earth, covenant, man, of a very
different nature from the former. It was our Lord's invariable custom to illustrate
heavenly things by those of earth : and to make that which had last been the subject
of conversation, the means of doing it. Clarke.
Matt, xxvi, 34 ; p. 78, 1. 40. Before a watch-trumpet shall sound. T. Before the cock
crow. R. T. That is, probably ' before the trumpet sounds for the third watch.' Im
proved Version. Can it be presumed, that the accomplishment of the predicted defec
tion of Peter was actually indicated by the crowing of a particular fowl ? See Note
on Luke xxii, 34. Trans.
Matt, xxvi, 38; p. 97, 1. 1. Jesus then says to them. T. Then saith he unto them. R.
T. Then saith — Jesus : — I have added the word Jesus, o Ino-ouc, on the authority of a
multitude of eminent MSS. Clarke.
Matt, xxvi, 45; p. 79, 1. 16. Of sinners. Afjapruxuv, viz. the Gentiles or heathens, who
were generally distinguished by this appellation, from the Jews. Clarke. Of sinners,
means of the Gentiles ; as is plain from Matthew xx, 18, 19. Macknight.
Matt, xxvi, 50 ; p. 79, 1. 25. Jesus said to him, Companion, against whom are you
come? T. Jesus said unto him, Friend, wherefore art thou come? R. T. Companion.
M. R. Jesus said — Friend. Rather companion, stkijs (not eriend) wherefore, rather
against whom (e<f' oi, the reading ofthe best MSS) art thou come? Clarke. This is the
reading of Griesbach. Trans.

MATTHEW'S HISTORY. 431
Matt, xxvi, 66; p. 80, 1. 12. He deserves to die. T. He is guilty of death. R. T.
The latter is an unmeaning expression. Trans.
Matt, xxvi, 71 ; p. 66, 1. 20. Said to them, This person was also there. T. Said
unto them that were there. R. T. Instead of xtyii toic exti xai, more than one hundred
MSS, many of which are of the (first authority and antiquity, have xeyti uvtoic- txu xai,
she saith unto them, This man teas there also. I rather think this is the genuine read
ing. Griesbach approves of it. Clarke. A very great number of MSS, among which
are some of the most ancient, read xeyn avtoic- "Exit xai ovtoc jjv. The Syriac and
Gothic have read so. It is in the Com. and Aid. editions. It is supported by Origen
and Chrysostom, and preferred by Grotius, Mill, and Wetstein. I might add, that, in
the common reading, tho adverb exei, there, is absurdly superfluous ; for who can im
agine that she addressed herself to those who were not there. Campbell.
Matt, xxvi, 74 ; p. 66, 1. 24. Positively to affirm — xzTaBtfAaTi&tv. But the common
reading is xaTavaBefjaTi^uy, which signifies to wish curses on himself. The former
reading is supported by almost every MS. of value, and is, beyond dispute, the true
reading. Clarke. Griesbach adopts it. Trans.
Matt, xxvii, 4; p. 80, 1. 35. Innocent man. T. Innocent blood. R. T. Aifja. aBmov,
a Hebraism for an innocent man. But instead of aSaov, innocent, two ancient MSS,
Syriac, Vulgate, Sahidic, Armenian, and all the Itala; Origen, Cyprian, Lucifer, Am
brose, Leo, read Jixaiov, righteous, or just. Clarke.
Matt, xxvii, 5 ; p. 80, 1. 38. Was strangled. T. Hanged himself. R. T. Was
choked with anguish. Wakefield. Or was strangled — a-ny^aTo. Some eminent
critics believe that he wa3 only suffocated by excessive grief, and thus they think the
account here given will agree with that in Acts i, 18. Mr Wakefield supports this
meaning of the word with great learning and ingenuity. I have my doubts. . . I have
thought proper, on a matter of such difficulty, to use the word strangled, as possessing
a middle meaning between choking or suffocation by excessive grief, and hanging, as
an act of suicide. Clarke. The Greek word plainly denotes strangling; but does not
say how, by hanging, or otherwise. It is a quite different term that is used in those
places where hanging is mentioned. It may be rendered, was strangled, or was suffo
cated. Campbell.
Matt, xxvii. 29 ; p. 81, 1. 32. An acanthinc crown. T. A crown of thorns. R. T.
2Tep=»ov ef axavBm. It does not appear, that this crown was intended to be an instru
ment of punishment or torture to his head, but rather to render him ridiculous ; for
which cause also, they put a reed in his hand byway of sceptre, and bowed their knees,
pretending to do him homage. The crown was not probably of thorns, in our sense of
the word : there are eminently learned men, who think that the crown was formed of
the herb acanthus ; and Bishop Pearce and Michaelis are ofthis opinion. Mark, chap.
xv, 17; and John, chap, xix, 5, term it <7Te<pavov axavBivov, which may very well be
translated an acanthine crown, or wreath formed out of the branches of the herb acan
thus, or bear's-foot. This, however, is a prickly plant, though nothing like thorns, in
the common meaning of that word. Many Christians have gone astray in magnifying
the sufferings of Christ from this circumstance ; and painters, the worst of all com
mentators, frequently represent Christ with a crown of long thorns, which, one stand
ing by, is striking into his head with a stick. These representations produce ideas,
both false and absurd. Clarke.
Platted a crown of thorns. ' This may have been made of the herb acanthus, or
bear's-foot, said to be very common in the vicinity of Jerusalem, and which is not
thorny, but soft and smooth. Bp Pearce also, says, that he does not find it mentioned
as an instance of cruelty towards our Saviour, by any of the primitive Christians, till
the time of Tertullian, nearly two centuries after Christ. As the reed in his hand was
intended for mockery only, the same, it is likely, was the design ofthe crown.' Priest
ley. Grotius expresses a similar opinion. That it was not made from the above herb,
and that it was painful, is, on the other hand, strenuously maintained by Campbell.
Dabney.

432 APPENDIX.
Matt, xxvii, 34; p. 81, 1. 42. They gave him sour wine. T. They gave him vine
gar. R. T. Instead of ofoc, vinegar, several excellent MSS and Versions have oivov,
¦wine ; but as sour wine is said to have been a general drink ofthe common people, and
Roman soldiers, it being the same as vinegar, it is of little consequence which reading
is here adopted. Clarke. Griesbach regards the two readings as of equal authority.
Trans. Matt, xxvii, 35 ; p. 81, 1. 44. That it might be fulfilled which was spoken hy the proph
et, saying, They parted my garments among them, and upon my vesture did they cast lots.
R. T The whole of this quotation should be omitted, as making no part originally of
the genuine text of this Evangelist. It is omitted by almost every MS. of worth and
importance, by almost all the Versions, and the most reputable of the primitive" Fath
ers, who have written or commented on the place. The words are plainly an interpol
ation, borrowed from John xix, 24. Clarke.
These words are wanting in a very great number of MSS, in which the most val
uable are included, in the works of some ancient commentators, in several early ver
sions and editions. Though the Vulgate in the common editions, has this clause, it is
not found in many of their best MSS. As it was a practice with some transcribers, to
correct, and, as they imagined, improve, one Gospel by another, it is extremely prob
able, that this clause has been, at first, copied out of John, to whose Gospel it properly
belongs. Campbell. Griesbach excludes the passage from the text. Trans.
Matt, xxvii, 38 ; p. 82, 1. 1. Two robbers. T. Two thieves. R. T. AwTai, robbers.
Clarke. The Greek word xmrTai, robbers, is in this verse, and in Mark xv, 27, and in
Luke x, 30, as well as in other places, incorrectly rendered thieves, by the English
translators. Trans.
Matt, xxvii, 40 ; p. 82, 1. 5. If thou art God's Son. T. If thou be the Son of God. R. T.
God's Son. Campbell. The Son of God. Or rather Ti-.c tou Beov, A son of God, i. e.
a peculiar favorite of the Most High ; not O T;oc tou 0eou, The Son of God. ' It is
not to be conceived, says a learned man, that every passenger who was going to the
city, had a competent knowledge of Christ's supernatural conception by the Holy
Spirit, or an adequate comprehension of his character as the Messiah, and (hut' eJokhv)
The son of God. There is not a single passage, where Jesus is designed to be point
ed out as the Messiah, the son of God, where the article is omitted : nor on the oth
er hand, is this designation ever specified without the article, thus, O Tioc tov ©sou, The
Son of God. See chap, xvi, 16; xxvi, 63; xxviii, 19. Clarke.
Matt, xxvii, 42 ; p. 82, 1. 8. We will believe in him. T. We will believe him. R. T.
Instead of avrtc, him, many excellent MSS have eTr' ulvtoo, in him : this is a reading
which Griesbach and other eminent critics have adopted. Clarke.
Matt, xxvii, 46 ; p. 81, 1. 14. My God, my God, to whom hast thou surrendered me ?
T. My God, my God, why hast thou forsaken me ? R. T. Some have taken occasion
from these words to depreciate the character of our blessed Lord. ' They are unwor
thy,' say they, ' of a man who suffers, conscious of his innocence, and argue imbecility,
impatience, and despair.' This is by no means fairly deducible from the passage.
However, some think that the words, as they stand in the Hebrew and Syriac, are
capable of a translation which destroys all objections, and obviates every difficulty.
The particle HQ7 lamah, may be translated to what — to whom — to what kind or
sort — to udiat purpose or profit. . . The words taken in this way, might be thus trans
lated : My God ! My God ! to what sort of persons hast thou left me ? The words thus
understood are rather to be referred to the wicked Jews, than to our Lord, and are an
exclamation indicative of the obstinate wickedness of his crucifiers, who steeled their
hearts against every operation of the Spirit and power of God. . . Through the whole
ofthe Sacred Writings, God is represented as doing those things, which, in the course
of his providence, he only permits to be done; therefore, the words, to whom hast
thou left or given me up, are only a form of expression for ' How astonishing is the
wickedness of those persons, into whose hands I am fallen !' If this interpretation be
admitted, it will free this celebrated passage from much embarrassment, and make it

MATTHEW'S HISTORY. 433
speak a sense consistent with itself, and with the dignity of the Son of God. , . The
words of St Mark, chap, xv, 34, agree pretty nearly with this translation of the He
brew : E;t t; fit iyxaTixiirte; To what [sort of persons, understood] hast thou left me. . .
It may be objected, that this can never agree with the ivaTi, why, of Matthew. To this it
is answered, that ivaTi must have here the same meaning as sis ti — as the translation of
HD7 lama ; and that if the meaning be at all different, we must follow the Evange
list, who expresses most literally the meaning of the original : and let it be observed,
that the Septuagint often translate HD7 by ivo-ti, instead of eic ti, which evidently
proves that it often had the same meaning. . One thing is certain, that the words
could not be used by our Lord, in the sense in which they are generally understood, Clarke.
Matt, xxvii, 54 ; p. 82, 1. 27. A Son of God. T. The Son of God. R. T. This was
certainly the Son of a God. If the words in connexion be ever sufficient to remove all
doubt, they are sufficient in v. 54. That the expression in question came from one,
who, as he believed a plurality of Gods, could scarcely have spoken otherwise than
indefinitely, is perfectly decisive. Let it be observed, further, that the same indefinite
expression is used in the parallel place, Mark xv, 39. Campbell.
It is not likely that this centurion had any knowledge of the expectation ofthe Jews
relative to the Messiah, and did not use the words in this sense. A Son of God, as the
Romans used the term, would signify no more than a very eminent or divine person ; -a.
hero. Clarke.
The centurion being convinced (by what he had beheld) of the truth of our Lord's
assertions, declared his belief in that truth, by ascribing to him the title which he had
claimed with his dying breath, and for claiming which he had been sentenced to die ;
and consequently used the phrase in the sense in which our Lord himself applied it,
whatever sense that might be — ' Truly this man must have been that which he called
himself, The Son of God.' — Besides, it still remains to be asked, what reason is
there to presume, that the centurion, who had been a resident in Judea, was not a
devout man, and one who had been taught to look for the kingdom ofthe Messiah ? . . .
The Greek article is not necessarily to be rendered by the English definite, much less
is the English indefinite to be always employed where the Greek article is wanting.
Magee.
The presumption that the centurion did not refer to our Lord as the Messiah, may
be derived from the fact, that according to Luke, he simply declares, This was, assur
edly, a righteous man. The violation of the Greek in this place, appears, therefore,
to be unauthorized. Trans.
In Jesus Christ we have such an example of moral excellence, as neither before nor
since that time has been exhibited to the admiration of mankind. Its grandeur com
pels our homage ; its benevolence and purity speak to our hearts. To act upon the
best principles and with the purest intentions ; in the discharge of duty to rise superior
to all personal considerations, and to be unappalled by the anticipation, and unbroken
by the reality of danger and suffering ; to sacrifice every valuable interest in life, and
to surrender life itself with a single reference to the will and purposes of heaven ; to be
entirely devoted to truth and virtue, to the good of mankind and the glory of God ;
this, my brethren, is the history of Jesus. His fidelity and perseverance in the per
formance of his duty ; his courage, and patience, and meekness amidst the greatest
sufferings ; his superiority to every emotion of resentment under accumulated provo
cations ; his compassion and forgiveness towards his betrayers and murderers ; his
forgetfulness of his own sufferings, in his tenderness and affection for his mother, so
touchingly displayed in the midst of his agonies ; and lastly, his rational and inflexi
ble piety, and the lofty spirit of religious confidence, which sanctified all his actions,
and sustained him under all his trials ; what a dazzling constellation of the most dif
ficult, useful, and sublime virtues ! what a perfect test of the efficacy, and what a glo
rious display of the fruits, of the religion which he taught ! Such virtues define the
55

434 APPENDIX.
farthest limits of human excellence ; they reflect the light of heaven ; they bear the
impression of the divinity ; truly this was the Son of God. Henry Colman.
Matt, xxvii, 63; p. 82, 1. 41. The word Kugie, is here very properly translated Sir,
which, in many other places, is as improperly translated Lord. When a Roman is the
speaker, or the person addressed, Kugie should always be translated Sir : when strangers
addressed our Lord, the word is a title of civil respect ; and should, in general, be
translated in the same way. Clarke.
Matt, xxvii, 64; p. 82, 1. 44. Lest his disciples should come, clandestinely convey
him away. T. Lest his disciples come by night, and steal him away. R. T. Nuxtcc,
by night, is wanting in ten of the uncial MSS, and in several others, and in most of
the Versions. Erasmtis, Aldus, Bengel and Boghard, with Griesbach, leave it out of
the text. Clarke.
Matt, xxviii, 9 ; p. 83, 1. 18. And as they went to tett his disciples. R. T. This
clause is wanting in the Codex Vatican, and Codex Beza?, and in twenty others, and
in most of the Versions. The omission is approved by Mill, Bengel, and Schmid.
Griesbach leaves it in the text with a note of doubtfulness. It appears to be superflu
ous. To connect this with the next clause, the article xa:, and, is obliged to be sup
pressed in all the translations. I think the verse should begin with And behold, &c,
and the former clause be suppressed. Probabiliter delenda, [it should probably be
erased,] says Professor White. Clarke.
Matt, xxvii, 16 ; p. 83, 1. 30. The eleven disciples. From the eleventh to the fifteenth
verse inclusive, should be read in a parenthesis, as the sixteenth verse is the contin
uation of the subject mentioned in the tenth. Clarke.
Matt, xxviii, 19 ; p. 83, 1. 34. Christianize all the nations. T. Teach all nations.
R. T. Make disciples, or, christians of all nations. M. R. Convert all the nations.
Campbell. Make disciples of all nations. Wakefield. The word fjaB»Tiv<raTe, ren
dered teach in the common translation, is literally rendered disciple, bijaa-xa, is the
proper term to denote teaching. MaBiiTeva, denotes to make a person a disciple, in the
same sense, in which the Apostles and their cotemporary Christians, were disciples
of Christ. Dwight. There is no such verb as to disciple in the language. Campbell.
The marginal translation in our Bible, is more agreeable to the Greek Testament: Go
ye therefore and make disciples, or, Christians of all nations : the Greek word sig
nifying not only to teach, but also admit as a scholar ; and it is different from the word
rendered teaching, in the middle of the text, which properly signifies, to teach, or in
struct. Seabury.
Matt, xxviii, 14. Baptizing them in the name. In, or into, the name. Dwight,
Winthrop Bailey, Improved Version. At the present time, into is known to be pre
ferred in the performance of this rite by many pastors, without distinction of doctrinal
belief. Dabney.
Matt, xxvii, 19. The Holy Spirit. T. Thc Holy Ghost. R. T. Uvev/xa, in this con
nexion, is uniformly rendered Spirit, by the highest authorities. Trans.
Matt, xxviii, 20; p. 83, 1. 37. Amen. This word is omitted by some of the oldest
and most authentic MSS, and by some Versions and Fathers. When it is considered
that the word amen simply means so be it ! we may at once perceive, that it could not
be added by our Lord. Clarke. Griesbach leaves the word amen out of the text, at
the conclusion of all the books of the New Testament, except Rom., 1 Cor., Gal., and
Jude, where he inserts it as of unequivocal authority, and also Philip., 2 Thess., Heb.,
and 2 Pet., in which, though he includes the word, he remarks that it should probably
be omitted. Trans.

MARK'S HISTORY. 435

MARK S HISTORY.

Mark i, 1 ; p. 84, 1. 1. The beginning of the gospel of Jesus Christ, the Son of God.
R. T. It would not be easy to decide, whether this ought to be accounted part of the
sacred text, or a title afterwards prefixed, which may have been inadvertently admitted
into the text. Campbell.
Mark i, 1, 2 ; p. 84, 1. 2. As it is -written by Isaiah the prophet. T. As it is toritten
in the prophets. R. T. Rather, as it is written by Isaiah the prophet. I think this read
ing should be adopted, instead of that in the common text. It is the reading of the
Codex Bczte, Vatican., and several other MSS of great repute. It is found also in the
Syriac, Persic, Coptic, Armenian, Gothic, Vulgate, and Itala versions, and in several of
the Fathers. As this prophecy is found in Isaiah and Malachi, probably the reading
was changed to tci; TrgopjiTaic, thc prophets, that it might comprehend both. In one of
Asseman's Syriac copies, both Isaiah and Malachi are mentioned. The parallel place
in Matthew, chap, iii, 3, where the prophet Isaiah is mentioned, seems fully to establish
the authority of this reading. Clarke. Griesbach adopts it ; and moreover, he rejects
tfjiTrpavBiv o-cv, before thee, being the last words in the second verse. Trans.
Mark i, 28; p. 85, 1. 5. Rapidly. T. Immediately. R. T. The word tvBiux, imme
diately, occurs more frequently in this Evangelist, than in any other writer of the New
Covenant : it is very often superfluous, and may often be omitted in the translation,
without any prejudice to the sense of the passage in which it is found. It seems to be
used by St Mark, as our ancient writers used forsooth, and such like words. Clarke.
Mark ii, 16 ; p. 86, 1. 20. Sato him eating with the tax-gatherers and pagans. T.
Sato him eat with publicans and sinners. R. T. By afjapraxot, sinners, the Gentiles or
heathen are generally to be understood in the Gospels, for this was a term the Jews
never applied to any of themselves. Clarke.
Mark ii, 17 ; p. 86, 1. 25. To repentance. R. T. This is omitted by A B D K L,
twenty-seven others ; both the Syriac, Persic, Coptic, Ethiopic, Armenian, Gothic, Vul
gate ; six copies ofthe Itala; Euthymius, and Augustin. Griesbach has left it out of
the text; Grotius, Mill, and Bengel approve of the omission. Properly speaking, the
righteous cannot be called to repentance. In the other parallel place, Luke v. 32, all
the MSS and Versions retain fjtTavoiav, repentance. Clarke. To reformation, ei; fjeTa-
vow. This clause is wanting here in a greater number of MSS and ancient versions
than in Matthew ix, 13. It is rejected by Grotius, Mill, and Bengel. It is not impro
bable that it has originally, by some copyist who has thought the expression defective
without it, been borrowed from Luke v. 32 ; about which there is no diversity of read
ing. But though there may be some ground to doubt of its authenticity in this place,
and in that above quoted from Matthew ; yet, as there can be no doubt of its apposite-
ness, I thought it better to retain it in both places, and distinguish it as of doubtful
authority. Campbell.
Mark iii, 5 ; p. 87, 1. 13. Whole as the other. This is omitted by the best MSS and
Versions. Grotius, Mill, and Bengel approve of the omission, and Griesbach leaves it
out of the text. Clarke.
Mark iii, 9; p. 87, 1. 19. A small vessel. T. A small ship. R. T. It was doubtless
something of the boat kind. The word ship is utterly improper in many places of our
Translation ; and tends to mislead the people. Clarke. Campbell generally adopts
the term, bark. Trans.
Mark iii, 21 ; p. 87, 1. 38. To restrain the multitude. T. To lay hold on him. R. T.
Schoetgen contends, that the multitude, and not Christ, is here intended. Christ was
in the house : the multitude, o^aoc, verse 20, pressed upon him so, that he could not
eat bread. His disciples, or friends, went out, xpaTwai avTov, (scil. o%xoi) to restrain it
viz. the multitude, to prevent them from rushing into the house and disturbing their
Master, who was now taking some refreshment. This conjecture should not be lightly

436

APPENDIX.

regarded. Clarke. And when his own family heard of it they went out to secure
him ; for some had told that he was gone out.  he was gone out -. e£eo-T». This proper
original meaning ofthe word restores this passage upon which critics and commentators
have so long labored in vain, as well as myself to perfect good sense and perspicuity.
Indeed it is now so clear, as to need no comment or explanation. Their going after
him is here spoken of: and the arrival of his own family is accordingly mentioned in
verse 31, and all between verse 21 and 31 happened whilst they were on the way, and
is in a parenthesis. Wakefield.
Mark iii, 21. Most translators render this verse as we do ; but the meaning which
they give is false, and such as suggests a very unbecoming idea of our Lord, who on
no occasion behaved so as to give his friends room to suspect that he was mad. The
original runs thus. l<Lai axowavTe; ot nap' auTou e^uxBov xpaTno-at auTov exeyov ><*£' Oti
efeo-Tif. Ol 7rag avTov, they that were with him, namely in the house, (ver. 19) axevo-av-
Tec, hearing, viz. the noise which the mob made at the door, they went out, xpaTwrat
auTov, to restrain or quell, not Jesus, for he was in the house, (ver. 19) but the multi
tude or mob, (auTov, it, viz. o^aov) either by dispersing them or keeping them out ; for
they said, (ify<rTn, viz. o-^xoe) The multitude or mob is mad. Macknight.
Mark iii, 29 ; p. 88, 1. 5. Perpetual transgression. T. Eternal damnation. R. T.
Or, everlasting judgment, aimiov x^inue. But instead of x^ia-ia:;, BL and two others
read a/ja^TuftaTot, sin. The Codex Bezas, two others, and some of the Fathers read
afjaprias, a. word of the same import. Grotius, Mill, and Bengel, prefer this latter
reading; and Griesbach has queried the common reading, and put a.fja^T>ifja<rH, sin,
in the margin. Sin or trespass is the reading ofthe Coptic, Armenian, Gothic, Vulgate,
and all the Itala but two. Everlasting trespass is the translation in my Old MS.
English Bible. Clarke.
Mark iii, 31, 32; p. 88, 1. 8. His mother and his brothers. T. His brethren and his
mother. R. T. Or rather, his mother and his brethren. This is the arrangement of
the best and most ancient MSS, and this clause, xai ai ajexqat irov, and thy sisters, verse
32, should be added, on the authority of ADEFGMSUV, fifty-five others, some
editions, the margin of the later Syriac, Slavonic, Gothic, and all the Itala except four.
Griesbach has received this reading into the text. Clarke. It is excluded in the
second edition of Griesbach, but noted in the margin as a reading of secondary au
thority. Trans.
Mark iv, 4, 9 ; p. 88, 1. 22. The birds. T. Tfie fowls of the air. R. T. Tou ovpavov,
of the air, is the common reading ; but it should be omitted, on the authority of nine
uncial MSS, upwards of one hundred others, and almost all the Versions. Bengel and
Griesbach have left it out of the text. It seems to have been inserted in Mark, from
Luke viii, 5. Clarke. In verse 9, avToit, to them, is omitted by Griesbach. Trans.
Mark iv, 11 ; p. 88, 1. 32. It is imparted to you to know. T. Unto you it is given to
know. R. T. Tvmtai, to know, is omitted by A B K L , ten others, the Coptic, and one
of the Itala. The omission of this word makes a material alteration in the sense ; for
without it, the passage may be read thus — To you the mystery of the kingdom of God
is given; but all these things are transacted in parables to those without. Griesbach
leaves it doubtful. And Professor White says, probabiliter delendum. [It should pro
bably be erased.] I should be inclined to omit it, were it not found in the parallel passa
ges in Matthew and Luke, in neither of whom it is omitted by any MS. or Version.
Clarke.
Mark iv, 12 ; p. 88, 1. 34. So that they do not perceive what they look at. T. That
seeing they may see, and not perceive. R. T. The expression is somewhat proverbial,
and relates to those who might see, if they would use their faculties, what they over
look through their inattention and folly. Le Clerk, cited by Dabney.
Mak iv, 24; p. 89, 1. 12. And unto you that hear shall more be given. R. T. This
clause is wanting in D G, Coptic, and four copies of the Itala ; and in others where it
is extant, it is variously written. Griesbach has left it out of the text, and supposes it
to be a gloss on, Whosoever hath, to him shall be given. Clarke. In some noted MSS,

MARK'S HISTORY. r.W
the words toic owououo-iv, that hear, are wanting ; as well as in tho Vulgate, Coptic, and
Arabic versions. Campbell.
Mark iv, 38 ; p. 89, 1. 28. In such comparisons. T. With many such pu.rablcs. R. T.
Tloxxaic, many, is omitted by L, sixteen others ; the Syriac, both the Persic, one Arabic,
Coptic, Armenian, Ethiopic, and two of the Itala. Mill approves of the omission, and
Griesbach leaves it doubtful. It is probably an interpolation : the text reads better
without it. Clarke.
Mark v, 9 ; p. 90, 1. 9. My name is Legion. A Roman legion consisted at that pe
riod of six thousand men ; but with the Jews, it was only a usual phrase to express a
great number. Le Clerk, cited by Dabney.
Mark v, 11 ; p. 90, 1. 12. The mountain. T. The mountains. R. T. Tot omi. The
mountain. There is so great a concurrence of the most valuable MSS, early editions,
Fathers, and ancient versions, in favor of tu> opei, in the singular, that it is hardly possi
ble to question its authenticity. The ancient translations which corroborate this read
ing, are all those that are of any account with critics ; the Vulgate, both the Syriac,
the Arabic, the Gothic, the Coptic, the Saxon, and the Ethiopic, Grotius, Mill, and
Wetstein receive it. Campbell. Griesbach adopts it. Trans.
Mark v, 12 ; p. 90, 1. 12. The demons besought him. T. All the devils besought him.
R. T. Tlanec, all, is omitted by many MSS and Versions : Griesbach leaves it out of
the text Oi Sai/jLove:, thc devils, is omitted also by several : Griesbach leaves it doubt
ful. Probably it should be read thus, And they besought him saying. Clarke. Gries
bach excludes it in his second edition. Trans.
Mark v, 19; p. 90, 1. 24. This he did not permit. T. Howbeit Jesus suffered him not.
R. T. O tfa Ino-ouc, howbeit Jesus, is omitted by A B K L M , twenty-seven others, both
the Syriac, both thc Persic, Coptic, Gothic, Vulgate, and one of the Itala. Mill, and
Bengel approve of the omission ; and Griesbach leaves it out ofthe text. Clarke. In
stead of cfe, however, Griesbach inserts xai, and, at the beginning ofthe clause. — Were
the expression authentic, howbeit is exploded. Trans.
Mark v, 34 ; p. 91, 1. 5. Rescued from your disease. T. Be whole of thy plague. R.
T. Rather, continue whole, not be whole, for she was already healed. Clarke.
Mark vi, 2; p. 91,1. 27. And how are such miracles. T. That even such mighty
works. R. T. And how are so great miracles, oti xai Svia.fi.eii Toiavrai. The conjunc
tion ot/, that, is wanting in a great number of MSS, including many of chief note,
and in several of the oldest and best editions. Wetstein and other writers reject it.
Add to all these that the sense is clear without it. Campbell, Griesbach omits it.
Trans. Mark vi, 11 ; p. 91, 1. 44. Verily I say unto you, it shall be more tolerable for Sodom
and Gomorrah in the day 'of judgment, than for that city. R. T. All this clause is omit
ted in B C D L, two others, one Arabic, one Persic, Coptic, Armenian, Vulgate, and all
the Itala but three. Mill and Beza approve of the omission, and Griesbach leaves it out
ofthe text. It has probably been transferred here from Matthew x, 15. Clarke.
Mark vi, 15; p. 92, 1. 4. It is a prophet, like those of ancient times. T. That it is a
prophet, or as one of the prophets. R. T. H, or, is omitted byABCEGHKLMS —
B H V, and one hundred others, Syriac, all the Arabic, all the Persic, Coptic, Arme
nian, Vulgate, two Itala, Origen, Victor, and Theophylact. Bengel, Wetstein and
Griesbach leave it out of the text : the omission of it mends the sense much. Clarke.
There is such a consent of MSS, several of them of the first note, versions, as Vul
gate, Syriac, Arabic, Gothic, Coptic, Saxon, and Ethiopic, with editions, Fathers
critics, for rejecting the conjunction », or, as to remove all doubt concerning it. The
sentence is also more perspicuous without it. Campbell.
Mark vi, 33 ; p. 92, 1. 27. Thc people. Or, o£\o<, the multitudes. This is wanting in
many MSS, but it seems necessary to make the sense clear. There is scarcely a verse
in the whole New Testament that has suffered so much from transcribers as this verse.
Amidst the abundance of various readings, no one can scarcely tell what its original
state was. Clarke. As to oi o^,aoi, the people, and «utov, him, in this verse, Campbell

438 APPENDIX.
thinks that there is sufficient ground for their omission ; and Griesbach rejects them.
Trans.
Mark vi,44; p. 93,1. 13. Five thousand men. T. About five thousand men. R. T.
n<rei, about, is omitted by a great majority ofthe best MSS, and by the principal Ver
sions. It is wanting in several editions : Bengel, Wetstein, and Griesbach, leave it out
of the text. Clarke. Five thousand, arret TrevTa^io-^txioi. We have the authority of
all the best MSS, editions, and versions, Vulgate, both the Syriac, Ethiopic, Arabic,
Saxon, and Coptic, for rejecting axret, about. Campbell.
Mark vii, 2 ; p. 93, 1. 38. They found fault. R. T. This is wanting in A B E H L V,
nineteen others, and several versions. Mill and Bengel approve the omission, and
Griesbach rejects the word. If the third and fourth verses be read in a. parenthesis, the
second and fifth verses will appear to be properly connected, without the above clause.
Clarke.
Mark vii, 4 ; p. 93, 1. 40. And returning from. T. And when they come. R. T.
This clause is added by our translations, to fill up the sense ; and it was probably a
part of the original : for eav exBami, when they come, is the reading of the Codex Bezce,
Vulgate, Armenian, and most of the Itala. . . The words seem essentially neces
sary to a proper understanding of the text ; and if not admitted on the above authority ;
they must be supplied in Italics, as in our common translation.* Clarke.
Mark vii, 26 ; p. 94, 1. 34. She was a Grecian woman. T. The woman was a Greek.
R. T. Or, Gentile. M. R. A Greek. Exxnnc. This woman is called Matthew xv,
21, Canaanitish ; here a Syrophenician, and a Greek. There is in these denominations
no inconsistency. By birth, she was of Syrophenicia ; so the country about Tyre and
Sidon is denominated; by descent, of Canaan, as most ofthe Tyrians and Sidonians
originally were ; and by religion a Greek, according to the Jewish manner of distin
guishing between themselves and idolaters. Campbell. Rosenmtlller has well observ
ed, that all heathens or idolaters were called -Exxitvec, Greeks, by the Jews ; whether
they were Parthians, Medes, Arabs, Indians, or Ethiopians. Jews and Greeks divid
ed the whole world at this period. Clarke.
Mark ix, 1 ; p. 96, 1. 35. And Jesus said  the reign of God introduced withpower.
T. And he said to them  the kingdom of God come withpower. R. T. Grotius, Dr
S. Clarke, and others, rightly observe, that this verse belongs to the foregoing discourse,
and ought not to have been separated from the former chapter. We find it actually
joined to it in the version of Wicklif, Tyndal, Coverdale, and L'Enfant and Beauso
bre. Symonds.
Mark ix, 10; p. 97, 1. 6. When he would arise from the dead. T. Wliat the rising
from the dead should mean. R. T. Otsv ex vexpxv ayatrT», when he should arise from the
elead, is the reading of D, six others, Syriac, all the Persic, Vulgate, all the Itala, and
Jerom. Griesbach approves of it. Clarke. Griesbach, however, notes it as a very
respectable reading, but as inferior to the common one. Trans.
Mark ix, 12 , p. 97, 1. 9. And (as it is recorded). T. And how it is ivritten. R. T.
And (as it is written of the Son of Man), xai 7ra>c yiy^airTat eiri tov viov tou avBpomrov.
And how, &c. Twelve MSS, among which are the Alexandrian and two others of
note, read xaBmc for xai Trass. I cannot help thinking this a sufficient warrant for re
ceiving it, when by the rules of construction, no proper meaning can be drawn from
the words as they lie. Campbell. And how it is written. Rather, as also it is written.
Instead of xai waif, and how, I read xaBm, as also. This reading is supported by
A K M, seventeen others, the latter Syriac in the margin, Slavonic, and Armenian.
Some think that the propriety of adopting this reading is self-evident. Clarke. And
how  written, &c. The sense is much confused by this rendering. Dabney. I read
xai xaBan, and even as, instead of xai -rrac, and how : a correction which the scope of the
* Thc ordinary use of italic letters, is to denote impressive sentiment. The impropriety is therefore
obvious, of ever thus designating, in a translation, words of uncertain addition, or of doubtful authenticity. Trans.

MARK'S HISTORY. 439
passage, and the integrity of construction would demand, were there no other authority
to support it : but the Syriac translator thus read the passage, and the Vulgate ; and
some of the rest, differently fiiom the received text, which argues a corruption of it.
Wakefield.
Mark ix, 24; p. 97, 1. 31. I do believe. T. Lord, I believe. R. T . The word Lord
is omitted by A B C D L, both the Syriac, both the Arabic, latter Persic, Ethiopic,
Gothic, and three copies of the Itala. Griesbach leaves it out ; the omission, I think,
is proper, because it is evident the man did not know our Lord, and therefore could
not be expected to accost him with a title expressive of that authority, which he doubt
ed whether he possessed, unless we grant that he used the word xuyt, after the Roman
custom, for Sir. Clarke.
Mark ix, 25 ; p. 97, 1. 33. Dumb and deaf spirit. T. Thou dumb and deaf spirit.
R. T. If this had been only a natural disease ; for instance the epilepsy, as some have
argued, could our Lord have addressed it, with any propriety, as he has done here ;
Thou deaf and dumb spirit, come out of him, and enter no more into him. Is the doc
trine of demoniacal influence false ? If so, Jesus took the most direct method to per
petuate the belief of that falsity, by accommodating himself to the deceived vulgar. But
this was impossible ; therefore the doctrine of demoniacal influence is a true doctrine,
otherwise Christ would never have given it the least countenance or support. Clarke.
Mark ix, 38 ; p. 98, I. 14. And hefollowcth not us. R. T. This first clause is omit
ted by B C L, three others, Syriac, Armenian, Persic, Coptic, and one of the Itala.
Some of the MSS and Versions leave out the first, some the second clause : only one of
them is necessary. Griesbach leaves out the first. Clarke.
Mark ix, 40; p. 98, 1. 16. He who is not against you is for you. T. He that is not
against us, is on our part. R. T. Or rather, whosoever is not against you is for you.
Instead of »fjw, us, I would read ufjoov, you, on the authority of A D S H V, upwards
of forty others, Syriac, Armenian, Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate,
Itala, Victor, and Opt. This reading is more consistent with the context. Clarke.
Whoever is not against you is for you, Oe ovx eiTiv xaB' tifxm utti^ itfjuv wtiv. But in a
great number of MSS, some of them of note, in several editions, in the Vulgate, both
the Syriac versions, the Saxon, and the Gothic, the reading is vuu-v in both places,
which is also prefered by Grotius, Mill, and Wetstein Campbell. Griesbach con
curs in the same reading. Trans.
Mark ix, 43, 45 ; p. 98, I. 24, 27. To depart to gehenna, to the inextinguishable
fire. T. To go into hell, into the fire that never shall be quenched. The original word
jeevva, rendered hell, in the common version, denotes strictly a place near Jerusalem,
the valley of Hinnom, which having become odious by the sacrifice of infants to Mo
loch, was in detestation of them, polluted with dead bodies by King Josiah, and a fire
to consume such unclean things, was kept continually burning there. Lightfoot, cited
by Dabney. The fire that never shall be quenched. This clause is wanting in L, three
others, the Syriac, and latter Persic. Some eminent critics suppose it to be a spurious
reading ; but the authorities which are for it, are by no means counterbalanced by
those which are against it. The same clause, in verse 45, is omitted by B C L, seven
others, Syriac, latter Persic, Coptic, and one Itala. Clarke. Upon the authority of
most of the versions, I have omitted the words to mg to «c£Wtov, the fire that shall
never be quenched; which surely proclaim their own spuriousness, as a mere interpre
tation of the concomitant expression. Wakefield. Griesbach retains the words in the
text, but notes them in the margin, with respect to both verses, as of doubtful authen
ticity. See note on Matt, v, 22. Trans.
Mark ix, 49; p. 98, 1. 32, 33. For everyone  seasoned with salt. T. For every
one— — salted toith salt. R. T. Some take the whole in a good sense, as referring to
the preserving influence of the Spirit of God in the hearts of believers. . . . Perhaps
the whole is an allusion to the purification of vessels, and especially such metallic ves
sels as were employed in the service of the sanctuary. The Codex Bezee, and some

440 APPENDIX.
other MSS have omitted the first clause ; and several MSS keep the first and omit the
last clause. Clarke.
Mark x, 29 ; p. 99, 1. 42. In the cause of the gospel. T. And the gospel's. R. T.
Read, for the sake of the gospel. I have with Griesbach adopted enxev, for the sake, on
the authority of B C D E G H K M S, V, sixty others, and almost all the Versions. Clarke.
Mark x, 30; p. 99, 1. 43. And fathers. T. This is added by K, upwards of sixty
others, Ethiopic, Gothic, Slavonic, Saxon, Armenian, Coptic, and in one of my own
MSS of the Vulgate. Clarke.
Mark x, 43 ; p. 98, 1. 22. If thy hand cause thee to sin. T. If thy hand offend thee.
R. T. Cause thee to offend. M. R. These translators looked upon themselves as au
thorized to insert nonsense into the text, provided they foisted the true meaning into
the margin. Symonds.
Mark xi, 10; p. 101, 1. 12. In the name of the Lord. R. T. Omitted by B C D L
U, some others, and several Versions. Griesbach leaves it out. Clarke. Immediately
after Qaa-ixeta, kingdom, in the common Greek copies, we read the words ev ovofjaTt Ku-
giou, in the name of the Lord ; but they are wanting in several MSS, some of them of prin
cipal note, and in the Vulgate, Syriac, Coptic, Armenian, Arabic, and Saxon versions.
Origen did not read them. And they are rejected by Grotius, Mill, and Bengel. Campbell.
Mark xi, 26; p. 101, 1. 43. But if you do not pardon,  your transgressions. T.
But if ye do not forgive,  your trespasses. R. T. The 26th verse is wanting in
B L S, seven others, some editions, the Coptic, one Itala, and Theophylact. Clarke.
I have omitted this verse on the authority of the Ethiopic and Coptic versions, and
some MSS. Wakefield. Griesbach retains it in the text without noting it as in any
degree doubtful. Trans.
Mark xi, 32; p. 102, 1. 8. We fear the people. T. They feared the people. R. T.
Or rather, We fear, &c. Instead of eqofiouvTo, they feared ; tbe Codex Bezce, seven oth
ers, latter Syriac, Arabic, Coptic, Ethiopic, Armenian, Vulgate, and all the Itala, read
qofiou/uiv, we fear, or <po0ou/JiBa. The common reading appears to me quite improper.
Eav, if, before emx/jev, we shall say, is omitted byABCEFGHLS, and more than fif
ty others. Bengel leaves it out of the text, and puts a note of interrogation after Ej
avBgcen-aiv ; and then the whole passage reads thus : But shall we say, Of men ? They
feared the people, &/-C. This change renders the adoption of <po@ou/uev, we fear, unne
cessary. Several critics prefer this mode of distinguishing the text. Clarke. We
are in danger from, or afraid of: q-£ov/j.eBa. So I read with some MSS, the Arabic,
Ethiopic, Coptic, and Vulgate versions. It is incredible that any author in his senses
could write eqcCovvTO, they feared, in this passage. Wakefield. Griesbach adopts the
common reading. Trans.
Mark xii, 27 ; p. 103, 1. 15. But of the living. T. But the God of the living. R. T.
0eoc, God, is left out by A B C D K L , and in more than forty others, Syriac, one Arabic,
one Persic, Coptic, Armenian, Gothic, Saxon, Vulgate, Itala, and Origen. Griesbach has
omitted it. Clarke.
Mark xii, 30, 31 ; p. 103, 1. 15. Thou shalt love the Lord thy God  and thy neigh
bor as thyself. T. You open the Bible, and you find yourself in the presence of God.
Him you are directed to worship in spirit and in truth ; to exalt him above every rival ;
to enthrone him in your heart ; to give him all honor and praise ; to delight in his
character ; to be thankful for his mercies ; to be submissive to his will ; to rejoice in
his government, to serve him with the whole heart, and to be assimilated to his moral
image. ' Thou shalt love thy neighbor as thyself Here every grace and virtue are
required, and every unamiable and unkind affection and action are forbidden. Every
act of purity, justice, honesty, and benevolence is required ; every act of impurity, in
justice, hatred and selfishness is forbidden. Every thing that can render man honora
ble and useful is enjoined ; every thing that can render him mean, base and injurious

MARK'S HISTORY. 44J
is forbidden. All that diffuse peace and happiness in his own bosom and throughout
the world is required ; all that can rob him of peace and joy within, and diffuse disaster
and calamity without is forbidden. All that can assimilate a creature of yesterday to
his Maker, and prepare him for the family and fellowship of angels is prescribed ; all
that can render him deformed and odious, — that can sever the bonds of moral union,
and fit him to be the companion of foul and miserable fiends, and the eternal outcast
from God and holiness is prohibited. This law of love tolerates no vice, and patronizes
every virtue. No liberty is here allowed to sinful passions and propensities ; but every
corrupt principle, every lurking source of sin is discountenanced and condemned. To
every relation and condition of life the Bible extends the authority of its pure precepts,
and prescribes the duties which, in all their diversified circumstances, men are bound
to perform : while with unyielding severity it frowns on every appearance of evil.
Gardiner Spring.
The motives, which are most commonly urged for cherishing supreme affection to
wards God, are drawn from our frailty and weakness, and from our need of more than
human succour in the trials of life and in the pains of death. But religion has a still
higher claim. It answers to the deepest want of human nature. We refer to the want
of some being or beings, to whom we may give our hearts, whom we may love more
than ourselves, for whom we may live and be ready to die, and whose character re
sponds to that idea of perfection, which however dim and undefined, is an essential
element of every human soul. We cannot be happy beyond our love. At the same
time love may prove our chief wo, if bestowed unwisely, disproportionately, and on
unworthy objects ; if confined to beings of imperfect virtue, with whose feelings we
cannot always innocently sympathize, whose interests we cannot always righteously
promote, who narrow us to themselves instead of breathing universal charity, who are
frail, mutable, exposed to suffering, pain and death. To secure a growing happiness,
and a spotless virtue, we need for the heart a being worthy of its whole treasure of
love, to whom we may consecrate our whole existence, in approaching whom we may
enter an atmosphere of purity and brightness, in sympathizing with whom we cherish
only noble sentiments, in devoting ourselves to whom we espouse great and enduring
interests, in whose character we find the spring of an ever enlarging philanthropy,
and by attachment to whom, all our other attachments are hallowed, protected, and
supplied with tender and sublime consolations under bereavement and blighted hope.
Such a being is God. Channing.
Mark xii, 34 ; p. 103, 1. 32. No one presumed to interrogate him. T. No one durst
ask him any question. R. T. Meaning, no one presumed thus to question him. Trans.
These words convey a suggestion of some stern prohibition, or terrible menace, de
nounced by our Lord, which frightened every body from further attempts this way.
But this was not the case. The people saw how completely those were foiled who
tried to ensnare him by captious questions ; and how ill those succeeded, who entered
into disputation with him, and were therefore naturally led, from respect to a superi
ority so great, and so manifest, to avoid exposing their own ignorance or bad intention.
Campbell.
Mark xii, 40; p. 103,1.44. Such shall receive a more exemplary judgment. T. These
shall receive greater damnation. R. T. Punishment, xgifja. E. T. Damnation. I
think it unwarrantable, in a translator, to limit the words of the sacred penmen to this
meaning, when neither the terms used, nor any thing in the context, can be said to
limit them. By the frequent, unnecessary, and sometimes censurable, recourse of
translators to the terms, damned, damnation, damnable, and others of like import, an
asperity is given to the language of most modern translations of the New Testament,
which the original evidently has not. Campbell.
Experience proves, that such expressions are of profligate and otherwise injurious
tendency ; but, certain purposes are to be answered by them, and it is not to be ex
pected that those who continue to perpetuate them, will so far relent as to correct
errors, while such objects are subserved. These and other odious appendages to the
56

442 APPENDIX.
English Translation originated and are countenanced from considerations, which lie
far deeper in the mazes of ecclesiastical policy, than is generally imagined. Trans.
Mark xiii, 14 ; p. 104,1. 36. Announced ey daniel the prophet. T. Spokcnofby
Daniel the prophet. R. T. Foretold by the prophet Daniel, to §»8ev v-rro AaviaX tou wgcqn-
tou. This clause is not in the Cambri dg and three other MSS of some note. It is
wanting also in the Vulgate, Coptic, Saxon, and Armenian versions. Campbell.
Griesbach rejects the passage. Trans.
Mark xiii, 32; p. 105, 1. 22. That day or that season. T. Tliat day and that hour.
R. T. Or. The common Greek copies have xai, and, but if we judge from the value,
as well as number of MSS, which read », or, and from the support this reading has in
the ancient writers and versions, we cannot hesitate to admit it as genuine. Campbell.
Griesbach adopts it. Trans.
Mark xiii, 32 ; p. 105, 1. 22. No one knows. T. Knoweth no man. R. T. There
is no small reason to believe, that the Greek word o/<fe, has here the signification of
yva-gi £a>, according to the comment of Dr Macknight, and denotes not to know ; but, to
cause to know ; a signification which it sometimes has, as he has sufficiently shown :
particularly in 1 Cor. ii, 2, For I determined to know nothing among you, save Jesus
Christ and Him crucified : that is, / determined to make known nothing among you,
&c. If this sense of the word be admitted, the meaning of the passage will be, of
that day no one causeth men to knoiv, but the Father. Dwight.
Mark xiii, 32 ; p. 105, 1. 23. Nor indeed the Son. T. Neither the Son. R. T. OmTs
o u:oc. Griesbach notes this clause as rejected by some authorities, but says that it
ought not to be omitted. Trans. This clause is not found either in Matthew or
Luke, and Ambrose says it was wanting in some Greek copies in his time. To me it
is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he
here lays down, and which were entirely verified by the event, should be ignorant of
the day and hour when this should be done ; — except that the Deity might, at one
time, communicate less of the knowledge of futurity to him, than at another. How
ever I strongly suspect that the clause was not originally in this gospel. Its not being-
found in the parallel places in the other Evangelists, is in my opinion a strong pre
sumption against it. But Mr Macknight and others, solve this difficulty in the follow
ing manner. They suppose the verb oihv to have the force of the Hebrew conjugation
Hiphel, in which, verbs are taken in a caustire, declarative, or permissive sense : and
that it means here make known, or promulge, as it is to be understood in 1 Cor. ii, 2.
This intimates that this secret was not to be made known, either by men or angels, no,
not even by the Son of man himself, but it should be made known by the Father only,
in the execution of the purposes of his justice. I am afraid this only cuts the knot,
but does not untie it. Clarke.
Mark xiii, 32. There is no doubt, that the verb yivarxa, sometimes has the meaning
of making known; but a derivative of the verb nice is used here, which does not bear
such a sense ; nor will the tenor of the verse admit it. Sluart.
However inexplicable the preceding text may be deemed ; and in regard to any cor
rected interpretation of it, which might be supposed to remove the apparent conflict
with the omniscience of Christ, as involved in the common version, it may be remark
ed, that a similar difficulty, which attends the corresponding passage in Matthew xxiv,
36, page 75, line 18, where this knowledge is attributed to the Father alone, and thus
negatively withheld from the Son, will still remain to be obviated. Trans.
Mark xiv, 19; p. 106,1.24. And another repeated, Is it I? T. And another
said, Is it I? R. T. This clause is wanting in B C L P, seventeen others, Syriac,
Persic, Arabic, Coptic, Ethiopic, Vulgate, and four of the Itala. Griesbach leaves it
doubtful : others leave it out. Clarke. I have omitted the clause, And another said,
Is it I? a mere idle repetition, inconsistent with the tenor of the passage. So too the
ancient versions, and some MSS. Wakefield.
Mark xiv, 22 ; p. 106,1.31. Eat. This is omitted by many MSS and versions,
but I think without reason. It is found in the parallel places Matt, xxvi, 26 ; 1 Cor.

MARK'S HISTORY. 443
xi, 24. Clarke. Take, eat, this is my body. Vulgate. Tumite, hoc est corpus meum.
Take, this is my body. The same defect is in both the Syriac, the Coptic, the Arabic,
the Saxon, and the Ethiopic versions. The Alexandrian, and some other noted MSS
omit ipayeTe, eat. Campbell. Griesbach leaves it out of the text. Trans.
Mark xiv, 30 ; p. 106, 1. 42. That you. T. That thou. R. T. X/is added by A
B E G H K L M S — V, eighty-eight others, Syriac, Arabic, Coptic, Ethiopic, Armenian,
Slavonic, Vulgate, Saxon, Theophylact, and Euthymius. It adds much to the energy of
the passage, every word of which is deeply emphatical. Verily I say unto thee, that
thou, this day, in this very night,  tiiou wilt deny me. Clarke. Even thou.
Though, in the common Greek we have not the pronoun au, thou, after on, even, or
that, it is found in so great a number of MSS, many of principal note, in so many
ancient versions, fathers, and early editions, that it has been generally received by
critics. Campbell.
Mark xiv, 36 ; p. 107, 1. 7. 0 Father, Father. T. Abba, Father. R. T. Abba, (that is,
Father). Campbell. The repetition of the same word, either in sentiment or in fact,
is intensive, and might here be correctly translated, 0 affectionate Father ; as the rep-
etion of Rabbi, or Master, in several places, might be properly rendered, eminent or il
lustrious Teacher, or Master.
Mark xv, 25; p. 109, 1. 18. The third hour. Commentators and critics have found
it very difficult to reconcile this third hour of Mark with the sixth hour of John, chap.
xix, 14. It is supposed that the true reading of John xix, 14, should be tpith, the third,
instead of exm, the sixth; and in that place, the former is the reading of some very
eminent MSS. Clarke.
Mark xv, 28; p. 109, 1. 22. Thus the scripture  with the transgressors.
All this verse is wanting in many MSS, some Versions, and several of the Fathers.
Clarke. Griesbach regards it as very doubtful. Trans.
Mark xvi, 8 ; p. 110, 1. 27. And departing, they fled. T. And they went out quickly
and fled. R. T. Getting out, fled. The word Ta%v, quickly, is wanting in a great
number of MSS, some of them of principal note, in several of the best editions, and
ancient versions, particularly the Vulgate and both the Syriac. It is also rejected by
Mill and Wetstein. Campbell. Griesbach also rejects it. Trans.
Mark xvi, 9; p. 110, 1. 31. Moreover, Jesus having arisen. T. Now token Jesus was
risen. R. T. This, to the conclusion of the Gospel, is wanting in the famous Codex
Vaticanus, and has anciently been wanting in many others. Clarke. Griesbach rep
resents the whole passage as of very doubtful authenticity, but retains it in the text.
Trans.
Mark xvi, 16 ; p. 110, 1. 45. Shall be condemned. T. and Campbell. Shall be damned.
R. T. This is not a just version of the Greek word. Campbell.
This Gospel has suffered more by the carelessness and inaccuracy of transcribers,
than any of the others : and hence the various readings in the MSS are much more
numerous in proportion, than in the other Evangelists. Clarke,

LUKE S HISTORY.
Luke i, 77 ; p. 114, 1. 35. The science of salvation. T. Tlie knowledge of salvation.
R. T. Zacharias points out the doctrine or teaching of John. It should be yyaa-ie Ttt,-
Tiiptac, tke science of salvation. Men are ignorant, and they must be instructed. Hu
man sciences may be profitable in earthly matters, but cannot profit the soul. The sci
ence that teaches God, must come from God. No science is of any avail to the soul,
that does not bring salvation with it: this is the excellence of heavenly science, and
an excellence that is peculiar to itself. No science but that which comes from God,
can ever save a soul from the power, the guilt, and the pollution of sin. Clarke.
It is, we fear, an unquestionable fact, that religion, considered as an intellectual sub
ject, is in a great measure left to a particular body of men, as a professional concern;

444 APPENDIX.
and the fact is as much to be wondered at as deplored. It is wonderful that any mind,
and especially a superior one, should not see in religion, the highest object of thought.
It is wonderful that the infinite God, the noblest theme in the universe, should be con
sidered as a monopoly of professed theologians ; that a subject so vast, awful, and ex
alting, as our relation to the Divinity, should be left to technical men, to be handled so
much for sectarian purposes. Religion is the property and dearest interest of the hu
man race. Every man has an equal concern in it. It should be approached with an
independence on human authority. It should be rescued from all the factions, which
have seized upon it as their particular possession. Men of the highest intellect should
feel, that, if there be a God, then his character and our relation to him, throw all other
subjects into obscurity, and that the intellect, if not consecrated to him, can never at
tain its true use, its full dimensions, and its proper happiness. Religion, if it be true,
is central truth, and all knowledge, which is not gathered round it, and quickened and
illuminated by it, is hardly worthy the name. To this great theme we should summon
all orders of mind, the scholar, the statesman, the student of nature, and the observer
of life. It is a subject to which every faculty and every acquisition may pay tribute,
which may receive aids and lights from the accuracy of the logician, from the pen
etrating spirit of philosophy, from the intuitions of genius, from the researches of his
tory, from the science of the mind, from physical science, from every branch of crit
icism, and though last not least, from the spontaneous suggestions, and the moral as
pirations of pure but unlettered men. Ckanning.
Luke iii, 23; p. 117, 1. 44. Jesus  being, as he was reputed, a son of Joseph. T.
Jesus  being (as was supposed) the son of Joseph. R. T. Much learned labor has
been used to reconcile this genealogy with that in St Matthew, chap 1. . . Matthew
in descending from Abraham to Joseph, the husband of Mary, speaks of sons properly
such. . . But Luke in ascending from the Saviour of the world, to God himself, speaks
of sons either properly or improperly stick : on this account he uses an indeterminate
mode of expression, which may be applied to sons either putatively or really such. . .
That St Luke does not always speak of sons properly such, is evident from the first
and last person which he names : Jesus Christ was only the supposed son of Joseph,
because Joseph was the husband of his mother Mary : and Adam who is said to be the
son of God, was such, only by creation. Clarke.
Luke iv, 5 ; p. 118, 1. 22. The kingdoms of the land. T. 77(6 kingdoms ofthe world.
R. T. Satan is said by the Evangelists to have taken our Saviour up into a very high
mountain, and to have shoion him all the kingdoms of the world in a -moment of time.
The Greek oixoufjen;, here translated world, very frequently signifies land, or country ;
and ought to have been thus rendered here : the meaning being no other, than that
Satan showed our Saviour the four Tetrarchies, or kingdoms, comprised in ihe land of
Judea. In this transaction it will not be pretended, that there was any thing mirac
ulous. Dioight.
Luke iv, 8 ; p. 118, 1. 26. Get thee behind, me Satan. R. T. Yn-a.ye o-rrKru, fj.ou larava.
This clause is not only wanting in some of the best MSS, but in the Syriac, Vulgate,
Gothic, Saxon, Coptic, Armenian, and Ethiopic translations. Grotius observes, that
before Theophylact, no ancient writer considered these words as belonging to this
place. Mill agrees with Grotius in rejecting them. Wetstein who is more scrupulous,
chooses to retain them, though he rejects the particle yag, for, immediately following,
to which the introduction of this clause has probably given rise. Campbell. Gries
bach has excluded the whole passage from the text. Trans.
Luke iv, 9 ; p. 118, 1. 29. If thou art a Son of God. T. If thou be thc Son of God.
R. T. Tioc, a Son. The article o, the, is found in the Greek text in a variety of MSS ;
insomuch that it has hitherto formed a part of the received text, and it is doubtful
whether, notwithstanding Griesbach's rejection, it should not do so still. Magee.
Luke iv, 18 : p. 118, 1. 45. To heal those whose hearts are broken. T. To
heal the broken-hearted. R. T. lao-a.o-Ba.1 touc 0-uyTVrgifJ.fJ.ivoue thv xap^tav. These words
are rejected by Griesbach. Trans.

LUKE'S HISTORY. 445
Luke iv, 22 ; p. 1 1!', 1. 0. They admired the elegance of language, that flowed from
his lips. T. Wondered at the gracious words which proceeded out of his mouth. R. T.
Testified with admiration to those gracious words, fye. Trans. Were astonished, at thc
words, full of grace, which he altered. The charms of his elocution, which had an
irresistible effect on the hearers, are evidently here pointed out. Campbell. The har
mony and beauty of his diction, as well as the importance of his subject. Macknight.
Luke iv, 41 ; p. 119, 1. 43. Thou art the Messiah, the Son of God. T. and Camp
bell. Thou art Christ, the Son of God. R. T. Vulgate. Tu es filias Dei. Thou art
the Son of God. O XgH7Toc, is not in the Cambridge and four other MSS. It has no
place in the Coptic, Armenian, Saxon, and Arabic versions, any more tha.n in the Vul
gate. Campbell. Griesbach rejects it. Trans.
Luke v, 39 ; p. 121, 1. 35. He affirms, lhat thc old is more agreeable. T. He saith,
The old is better. R. T. That is, too sudden a transition from one practice to another
is not pleasant ; and men cling to their old habits and opinions long as the best. Bp
Pearce and Priestley, cited by Dabney.
Luke vi, 1 ; p. 121, 1. 37. On the first sabbath after thc second [day of the passover].
T. On the second sabbath after the first. R. T. The Vulgar Latin renders SevTipoirpanov,
secundo-primum, second-first, which is literal and right. We translate it, the second
sabbath after the first, which is directly wrong ; for it should have been the first sab
bath after the second day of the passover. The word tfeuTegoirgmTa, the second first, is
omitted by B L, four others, Syriac latter Arabic, all the Persic, Coptic, Ethiopic, and
three of the Itala. A note in the margin of the latter, Syriac says, This-is not in all
copies. The above MSS read the verse thus : It came to jiass, that he walked through
the corn fields on a sabbath da,y. I suppose they omitted the above word, because they
found it difficult to fix the meaning, which has been too much the case in other instan
ces. Clarke. What is denoted by the original word is the subject of varying con
jecture ; but the prevalent explanation is, that it was the sabbath which next succeed
ed the second day of the Passover. Dabney.
Luke vi, 24, 25, 26 ; p. 122, 1. 35, 36, 37, 38. Alas for you. T. Woe unto you. R.
T. These expressions are not to be taken as passionate imprecations, or as denuncia
tions of judgments. For our Lord was not acting here at all in the character of a
judge. But he speaks, as I conceive, purely in the character of a prophet, divinely
enlightened as to the consequences of men's actions, and whose zeal for their good
obliged him to give them warning. It is then an interjection, not of wrath, but of the
deepest concern. Campbell.
Luke vi, 26 ; p. 122, 1. 38. When men shall applaud you. T. When all men shall
speak well of you. R. T. The word ira-iTK, aH, is wanting in many MSS, some of them of
principal note ; and also in the Syriac, Vulgate, Ethiopic, and Arabic versions, as well
as in several of the best editions and ancient commentators. Mill and Wetstein, both
reject it. Campbell. Griesbach excludes it, and also vfj.iv, of you., in the same verse.
Trans.
Luke vi, 32 ; p. 123, 1. 2. Since even sinners love those who love them. T. For sin
ners also love those lhat love them. R. T. I believe the word afxapruxot, sinners, is used
by St Luke in the same sense in which Texmai, tax-gatherers, is used by St Matthew,
chap, v, 46, 47, and signifies heathens; not only by men who have no religion, but men
who acknowledge none. Clarke.
Luke vi, 35 ; p. 123, 1. 7. Love your enemies. This is the most sublime precept
ever delivered to man : a false religion durst not give a precept ofthis nature, because,
without supernatural influence, it must be for ever impracticable. Clarke.
Luke vii, 12; p. 124, 1. 17. A deceased person was carried out. The Jews usually
buried their dead icitkout the city. No burying places should be tolerated within cities
or towns. Churches and chapels, situated in grave-yards, and those especially, within
whose walls the dead are entombed, are perfectly unhealthy : and many, by attending
such places, are shortening their passage to the house appointed for the living. What
increases the iniquity ofthis abominable and deadly work, is, that the burying-grounds

446 APPENDIX.
attached to many churches and chapels, are made a source of private gain. The whole
of this preposterous conduct is as indecorous and unhealthy, as it is profane. Supersti
tion first introduced a practice, which self-interest and covetousness continue to main
tain. Clarke.
Luke vii, 31 ; p. 125, 1. 9. And the Lord said. R. T. Almost every MS. of authority
and importance, with most of the Versions, omit these words. As the Evang elistaria,
(the books which contained those portions of the Gospels, which were read in the
churches), began at this verse, the words were probably at first used by them, to
introduce the following parable. There is the fullest proof, that they never made a
part of Luke's text. Every critic rejects them. Bengel and Griesbach leave them out
of the text. Clarke. And the Lord said. In Greek, this clause is wanting in almost
all the MSS, both of great and of small account. It is in neither of the Syriac ver
sions, nor in the Arabic, Ethiopic, Coptic, and Saxon. In many Latin MSS also, and
ancient commentaries, it is not to be found. It is omitted by some of the best editors,
and rejected by Grotius, Mill, Wetstein, and other critics. Campbell.
Luke vii, 38; p. 125, 1. 22. And as she stood back at his feet. T. And stood at his
feet behind him. R. T. This is not intelligible, without adverting to the posture in
which the ancients took their meals. They placed themselves along the couch on
their sides, supported their heads with one arm, bent at the elbow, (see Hor. Od. i, 27,
8), and resting on the couch; and with the other they took their food, and were sup
ported at the back by cushions. Their feet of course were accessible to one who came
behind the couch. Wakefield.
Luke viii, 34 ; p. 127, 1. 25. Fled, and announced it. T. They fled, and went and
told it. R. T. AirafiovTec, they went, is omitted by almost every MS. of repute, and by
the best of the ancient Versions. Griesbach leaves it out, and with propriety too, as it
is not likely that so correct a writer as Luke, would say, They fled, and went and told
it. Clarke. A-rrexBovTie answering to went, is wanting in almost all the MSS of any
account, in the Vulgate, both the Syriac, the Gothic, the Saxon, Coptic, and Arabic
versions, in some of the most eminent editions, and is generally rejected by critics.
Campbell.
Luke viii, 51 ; p. 128, 1. 13. And when he reached the house. T. And when he came
into the house. R. T. Being come to the house, eivixBw £e tic thv oixiav- The greater
number of MSS, especially those of principal note, read exBaiv, being come, simply.
This has also been read by the authors of the Vulgate, of both the Syriac, the Arabic,
the Gothic, and the Saxon versions. It is in some ofthe best editions, and is approved
by Mill and Wetstein. The other reading seems not quite consistent with the follow
ing part of the verse. Campbell. The corrected reading is supported by Griesbach.
Trans.
Luke ix, 1 ; p. 128, 1. 23. Then Jesus, assembling his twelve disciples. T. There
are probably not fewer than two hundred passages in the four Gospels, where sentences
are connected by the Conjunction and, which ought to have been disjoined ; and in
which, of course, the sense is sometimes materially affected by it. A curious instance
ofthis kind may be seen in the ninth chapter of Luke, consisting of sixty-two verses,
forty-one of which begin with this conjunction. Symonds.
Luke ix, 55, 56; p. 130, 1. 38. You are not apprised of what description of spirit
you are. T. Ye know not what manner of spirit ye are of. For the Son of Man is not
come to destroy men's lives, but to save them. R. T. These words are wanting in A B
CEGHLS — V, and in many others. Griesbach leaves the latter clause out of the
text. It is probable that the most ancient MSS read the passage thus : But he turned,
and rebuked them, and said, Ye know not of what spirit ye are. And they went to an
other village. Clarke.
Luke x, 6; p. 131, 1. 12. A Son. T. Tlie Son. R. T. o vtoc. The article before
uioc is wanting in many MSS, some of them of great name, in all the best editions,
and in the comments of several Fathers. Campbell. Griesbach rejects it. Trans.

LUKE'S HISTORY. 447
Luke x, 21 ; p. 131, 1. 38. In the Holy Spirit. T. In Spirit. R. T. Ta Tvevfjari
to> ay ite, the Holy Spirit is the reading here of B C D K L, six others; the three
Syriac, latter Persic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala, except one, and
Augustin and Bede. These might be considered sufficient authority to admit the word
into the text. Clarke. Griesbach regards it as an unauthorized reading. Trans.
Luke x, 22; p. 131, 1. 42. All things arc imparted to me by my Father. T. AU
things are delivered to me of my Father R. T. The use of the preposition of for by,
as the cause or instrument, with which the common version so much abounds, is
exploded. Trans. The Codex Alexandrinus, several other very ancient MSS, and
some ancient Versions, as well as the margin of our own, begin this verse with, And
turning to his disciples, he said. But as this clause begins verse 23, it is not likely
that it was originally in both. Griesbach has left these words out of the text ; and
Professor White says, certissimc delenda, ' these words should most assuredly be
erased.' Clarke.
Luke x, 35; p. 132, 1. 24. Taking out two denarii. T. He took out twopence. R. T.
Two denarii, about fifteen pence, English ; and which probably, were at that time of
ten times more value there, than so much is with us now. Clarke. That sum is equal
to about 27 1-2 cents, and, according to the preceding estimate of the comparative
value of money, to two dollars and seventy-five cents, of the United States currency.
These were two Roman silver coins ; and the representation in the received text is not
only false, but contemptible. Trans.
Luke x, 41, 42; p. 132, 1. 38. Martha, Martha, you are distracted and disturbed about
many provisions ; when but one kind is requisite. Now, Mary has preferred the good.
privilege, of which she shall not be deprived. T. Martha, Martha, thou art careful and
tro-ubled about many things. But one thing is needful: and Mary has chosen that good
part, which shall not be taken away from her. R. T. While thou art busily employed
in providing that portion of perishing food for perishing bodies, Mary has chosen that
spiritual portion, which endures for ever, and which shall not be taken away from
her. . . One single dish, the simplest and plainest possible, is such as best suits me and
my disciples, whose meat and drink it is to do the will of our heavenly Father. . .
Bishop Pearce remarks, that the x%i,1L' needful, is used after the same manner for
want of food in Mark xi, 25, where of David it is said, -^peiav ea-^e, he had need, when
it means he was hungry. I believe the above to be the true meaning of these verses,
but others have taken a somewhat different sense from them : especially when they
suppose, that by one thing needful our Lord means the salvation of the soul. To attend
to this, is undoubtedly the most necessary of all things, and should be the first, the
grand concern of every human spirit ; but, in my opinion, it is not the meaning of the
words in the text, lt is only prejudice, from the common use of the words in this
way, that could make such an interpretation tolerable. Kypke in loc. has several
methods of interpreting this passage. Many eminent commentators, both ancient and
modern, consider the text in the same way I have done. But this is termed by some
' a frigid method of explaining the passage ;' well, so let it be ; but he that fears God,
will sacrifice every thing at the shrine of truth. I believe this alone to be the true
meaning of the place, and I dare not give it any other. Clarke.
Luke xi, 2. 4 ; p. 132, 1. 44. Our  who art in heaven  may thy will
BE ACCOMPLISHED ON EARTH, EVEN AS IN HEAVEN  BUT PRESERVE US FROM EVIL.
T. Our  which art in heaven  thy will be done, as in heaven, so in earth 
but deliver us from evil. R. T. These words have nothing in the Vulgate correspond
ing to them, nor in the Armenian version. They are wanting also in several MSS.
Some of the Fathers have given what I may call, a negative testimony against their
admission, by omitting them in those places of their works where we should have
expected to find them ; but Origen's testimony against them is more positive : for he
says expressly of some of those clauses and petitions, that they are in Matthew, but
not in Luke. . . Some of our best modern critics, Grotius, Bengelius, Mill, and Wet
stein seem to be agreed that, in this place, we are indebted for them to some bold

448 APPENDIX.
transcribers, who have considered it as a necessary correction, to supply what they
thought deficient in one gospel out of another. Campbell. The preceding expres
sions are included by Campbell in brackets as of doubtful authority, and by Griesbach
excluded from the text. Trans.
Luke xi, 2; p. 132, 1. 44. May thy name be reverenced ; may thy dominion come. T.
Hallowed be thy name : thy kingdom come. R. T. God's name is already hallowed,
but may not be revered, as it should be by his intelligent creatures, who, it is absurd to
assert, could hallow his name, or render it sacred. We might as well pray that God's
name may be just, as that it may be hallowed. Trans.
Luke xi, 4 ; p. 133, 1. 3. Preserve us from evil. T. Deliver us from evil. R. T.
Dr Lightfoot thinks that the meaning is too much softened by our translations. De
liver us from evil, is certainly a very inadequate rendering of pvc-ai ti/jac arro tov -irongov ;
literally, Deliver us from the evil one. Clarke. This is also Wakefield's translation.
See the Note on Matthew v, 37. Trans.
The prayer related here by Luke is not precisely the same as that mentioned by
Matthew ; and indeed it is not likely that it was given at the same time. . . There are
many variations in the MSS in this prayer ; but they seem to have proceeded princi
pally from the desire of rendering this similar to that in Matthew. Attempts of this
kind have given birth to multitudes of the various readings in the MSS of the New
Testament, lt should be remarked also, that there is no vestige ofthe doxology found
in Matthew, in any copy of St Luke's Gospel. Clarke.
Luke xi, 7; p. 133, 1. 9. [If he persevere in knocking]. T. But if he persevere
knocking ; (at si ille perseveraverat pulsans) . This sentence is added to the beginning
of verse 8, by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and
Bede. On these authorities (as I find it in no Greek MS.) I cannot insert it as a part
of the original text ; but it is necessarily implied ; for as Bishop Pearce justly observes,
unless the man in the parable be represented as continuing to solicit his friend, he could
not possibly be said to use importunity : once only to ask, is not to be importunate. Clarke.
Luke xi, 50 ; p. 135, 1. 3. So that the blood. T. Tlial the blood. R. T. That the
particle iva, that, may be translated so that, pointing out the event only, not the design
or intention, Bishop Pearce has well shown in his note on this place, where he refers to
a like use of the word in chap, ix, 45 ; xiv, 10 ; John x, 17 ; Rom. v, 20 ; xi, 11 ; 1
Cor. i, 15, 31, &c. Clarke. In these, and various other places, the errors ofthe com
mon translation, in that respect, have been corrected. Trans.
Luke xii, 1 ; p. 135, I. 16. Jesus proceeded to say to his disciples, Above all things,
guard yourselves. T. He began to say unto his disciples, first of all. R. T. First qf
all, Beware ye of the leaven qf the Pharisees rc-hich is hypocrisy. I have followed Beza,
Wetstein and Bowyer in joining srgoTov, first, with Trgoo-e^ere, beware, and not with
tou; fjaBmac auTov, his disciples. Thus Tyndal : First of all beware of the leaven of
the Pharisees, &c, and in the like manner Coverdale, Mathew, Tavener and Arch
bishop Parker. The three last words, viz. mtic so-tiv vTroxgio-is, which is hypocrisy, are
with reason thought by Bishop Pearce to be an interpolation. Symonds.
Luke xii, 15.19,20.22,23. See that you beware of all excessive propensities. T.
Take heed, and beware of covetousness. R. T. Or rather beware of all inordinate desires.
I add 7ra<r»c, all, on the authority of A B D K L M — Q, twenty-three others, both the
Syriac, all the Persic, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala,
and several of the primitive Fathers. Clarke. Griesbach notes it in his margin as a.
highly respectable reading. — In the 15th verse, where the subject of an avaricious
disposition is introduced, the term £m is rendered life, in the common version. In
verses 19 and 20 the translators twice render 4"^", soul; and though the same topic is
continued, they suddenly fly off, and in verses 22 and 23 twice render the same Greek
word 4«;t>i, Ufe- This aberration might have originated from some favorite, metaphy
sical subtilty, as well as from the difficulty of adopting the word soul as the uniform
construction. See the Note on Matthew xvi, 26. Trans.

LUKE'S HISTORY. 449
Luke xii, 25, p. 136,1. 13. Years. T. Stature. R. T. Hxntia in this passage should
be translated age, because the caution is against anxious care about tlic preservation of
life, and about food, the means of prolonging it. Macknight.
Luke xii, 30 ; p. 136, 1. 20. The nations of the world. Dr Lightfoot observes on this
place, that xctrfjot, the world, and aim, world, or age, have a meaning in the sacred
writings which they have not in profane authors. Aim has relation to the Jewish ages,
and xoo-fjos to the ages that are not Jewish : hence by crvvTexia tou aimot, Matt, xxiv, 3,
is meant the end of the Jewish age or world : and Trpp -^pmuv aiuvim, Titus i, 2, means
before the Jewish world began ; and hence it is that the term world is very often in the
New Testament, to be understood only of the Gentiles. Clarke.
Luke xiv, 10; p. 139,1. 30. You will then receive deference. T. Then shalt thou
have -worship. R. T. Worship, for honor, or civil respect paid to men, does not suit
the present idiom. Campbell. Had the English translators been more sparing in the
use of the word ' worship,' which they must have known to have been equivocal, they
would have represented more clearly the sense of the Original. One of the strongest
examples of this kind is in Luke xiv, 10. ' Thou shalt have worship [honor, or re
spect] in the presence of them.' Symonds.
Luke xiv, 26 ; p. 140, 1. 15. Does not subordinately regard his father. T. Hate not
his father. R. T. Matthew, chap, x, 37, expresses the true meaning of this word,
when he says, he who loveth his father and mother more than me. Clarke. To ascertain
the true import of these words, compare the parallel passage Matt, x, 37. See also
Matt, vi, 24 ; Rom ix, 13. Compare Gen. xxix, 30, 31. The original word therefore
has a very frequent use in the sense, merely of comparative preference as of Rachel to
Leah, &c. Thus Grotius, Campbell, Bp Pearce, Priestley, and other critics. Dabney.
It is very plain, that hating used in this manner, was, among the Hebrews, an idioma
tic expression for loving less. Campbell. See note on Rom. ix, 13. Trans.
Luke xv, 7 ; p. 140, 1. 43. Righteous beings, who do not require reformation. T. Just
persons, which need no repentance. R. T. Who do not require such a change of mind
and purpose as these do — who are not so profligate, and cannot repent of sins they
have never committed. Clarke.
Luke xv, 8 ; p. 140, 1. 45. Ten drachmas. T. Ten pieces of silver. R. T. Aga;y/ac
Sexa. I think it always best to retain the names of these ancient coins, and to state
their value in English money. The Grecian drachma was worth about seven pence
three farthings of our own money ; being about the same value as the Roman denarius.
Clarke. It was equivalent to 13| cents ofthe American currency; being also one half
of the didrachma page 64, line 31, denominated tribute, Matt, xvii, 24, and one eighth
of the stater subsequently mentioned line 37, and called in verse 27, u piece of money,
which was equal to a hundred and ten cents. Trans.
Luke xv, 16; p. 141,1. 13. With the pulse. T. With the husks. R. T. YiepaTim.
Bochart, 1 think, has proved that xe^aTia does not mean husks : to signify which the
Greek botanical writers use the word xo0ot ; several examples of which he gives from
Theophrastus. He shows also, that the original word means the fruit of the ceratonia
or charub tree, which grows plentifully in Syria. This kind of pulse, Columella ob
serves, was made use of to feed swine. Clarke.
Luke xv, 17 ; p. 141, 1. 16. / am perishing here with hunger. T. / perish with
hunger. R. T. Or, J perish here. fiJe, here, is added by B D L , Syriac, all the
Arabic, and Persic, Coptic, Ethiopic, Gothic, Saxon, Vulgate, all the Itala, and several
of the Fathers. Clarke. Griesbach inserts it in the text. Trans.
Luke xv, 27 ; p. 141,1. 33. In good health. T. Safe and sound. R. T. Safe and
sound appears to me mean and vulgar. Wakefield. It would be no small task to advert
to the numerous expressions, in the common version, to which those epithets might be
justly applied. Trans.
Luke xvi, 6, 7 ; p. 142, 1. 8. A hundred baths of oil. T. A hundred measures of oil.
R. T. The bath is equal to seven gallons and a half of our measure. A hundred cors
of wheat. T. A hundred measures of wheat. R. T. The cor contained about seventy-
57

450 APPENDIX.
five gallons and five pints English. For the same reason for which I preserve the
names of the ancient coins, I preserve the names of the ancient measures. What idea
can a mere English reader have of the word measure in this and the preceding verse,
when the original words are not only totally different, but the quantity is as seven to
seventy-five ? The original terms should be immediately inserted in the text, and the
contents inserted in the margin. Clarke.
Luke xvi, 8 ; p. 142, 1. 12. The master was poicerfully impressed by the unprincipled
steward. T. The Lord commended thc unjust steward. R. T. The Lord commended.
Viz. the master ofthis unjust steward. He spoke highly ofthe address and cunning of
his iniquitous servant. He had, on his own principles, made a very prudent provision
for his support ; and his master no more approved of his conduct in this, than he did in
wasting his substance before. From the ambiguous and improper manner in which
this is expressed in the common English translation, it has been supposed that our
blessed Lord commended the conduct of this wicked man : but the word xvgic;, there
translated lord, simply means the master of the unjust steward. . . . To insinuate,
that if a man have acquired riches by unjust means, that he is to sanctify them, and
provide himself a passport to the kingdom of God, by giving them to the poor, is a
most horrid and blasphemous perversion of our Lord's words. Ill gotten gain must be
restored to the proper owners : if they are dead, then to their successors. Clarke.
The common translation of this passage involves the pernicious and profligate doc
trine, that eternal life may be attained by temporal frauds. While this phraseology
is retained and vindicated, no explanation can remove its moral pollution. Trans.
Luke xvi, 23 ; p. 142. 1. 45. And in hades. T. Literally ; And in the hades. Trans.
And in hell. R. T. And in Hades: Campbell's Tr. In the Greek, ev too a£», in
Hades. Dwight. In the unseen state : Imp. Vers. From this single passage, many
have been led to think Hades to be the place of future suffering ; whereas it denoted
according to the Jewish belief, a place withdrawn from sight; when speaking of the
body, the sepulchre ; when of the soul, any region it inhabits in its separate state.'
Grotius ; and thus also Le Clerk, Wetstein, Pearce, &c. Dabney. In the grave :
ev to, ah : and conformably to this representation, he is spoken of as having a body,
verse 24. It must be remembered, that aS»; — no where means hell, yeena — in any
author whatever, sacred or profane. Wakefield. This word denotes, with sufficient
clearness, a different state of suffering from that which is intended by the word yeevva.
Dicight. Clarke regards' aJV here, as representing a place of punishment ; and in
deed, treats the rich man, in the whole exposition, as if he were actually suffering in
what is vulgarly denominated hell. Trans. This is the only passage in holy writ
which seems to give countenance to the opinion that aSnc sometimes means the same
thing as yeena. Here it is represented as a place of punishment. There is no in
consistency in maintaining, that the rich man, though in torments, was not in gehenna,
but in that part of hades called tartarus, 2 Peter ii, 4 ; where spirits reserved for judg
ment are detained in darkness. . In my judgment aJns, hades, ought never in Sciip-
ture to be rendered hell, at least in the sense wherein that word is now universally
understood by Christians. Campbell. It is undoubtedly true, that the Hebrew 7"|^y
rendered Sheol, and the Greek Aluc rendered Hell, or the Grave, in our Translation,
do not properly signify either ; but always the world of departed spirits. Dwight. See
the Notes on Matt, v, 22 ; xi, 23 ; Mark ix, 43, 45 ; Acts ii, 31. Trans.
Luke xvii, 10 ; p. 143, 1. 36. We thy servants have conferred no favor. T. and Camp
bell. We are unprofitable servants. R. T. The epithet a^no;, as here applied, is so
far from suiting the sense of the English word unprofitable, by which it is rendered in
the common translation, that if we were to give a definition of an unprofitable servant,
we should hardly think of another than the reverse of the character given in that pas
sage, but should say, ' he is one who does not that to his master which it is his duty to
do.' From the context, however, no person can be at a loss to see, that the import of
the word is, ' We have conferred no favor, we have only fulfilled the terms which we

LUKE'S HISTORY. 451
were bound to perform.' I know that because the sentiment is not expressed with the
brevity of the original, many would call this a comment, or rather a paraphrase, and
not a version. It is expressed, I acknowledge, by a periphrasis ; but periphrasis and
paraphrase are not synonymous terms. The former is in every translation, sometimes
necessary, in order to transmit the genuine thought and reasoning ofthe author ; it is
only when more than this is attempted, and when other sentiments are introduced or
sugo-ested, for the sake of illustrating an author's thoughts, or enforcing his argu
ments, that men employ paraphrase. It is not denied, that periphrasis in translating,
ought to be avoided, if possible; but it is not always possible to avoid it, and peri
phrasis is preferable to single words, which either convey no meaning, or convey a
meaning different from the author's. Campbell.
Luke xvii, 36; p. 144,1.31. Two men shall be in thc field ; the one shall be taken,
and the other left. R. T. This 36th verse is wanting in most of the Greek copies.
Marg. Note, R. T. The 36th verse is, without doubt, an interpolation ; sec the mar
gin. It was probably borrowed from Matt, xxiv, 40. The whole ofthis verse is want-
ino* in many MSS, some of them of great note. It is not found in some of the early
editions, nor in the Coptic and Ethiopic versions. But both the Syriac versions, also
the Arabic and the Vulgate have it. In a number of Latin MSS, it is wanting. Some
critics suppose it to have been added from Matthew. This is not improbable. How
ever, as the evidence on both sides nearly balances each other, I have retained it in
the text, distinguishing it as of doubtful authority. Campbell. Griesbach leaves the
verse out of the text. Trans,
Luke xix, 13; p. 146,1. 35. Ten minas. T. Ten pounds. R. T. The maneh appears
from Ezek. xiv, 12, to have been equal to sixty shekels in money. Now suppose we
allow the shekel, with Dean Prideaux to be 3s, then the mina or maneh was equal to
91, English money. The impropriety of rendering the original word pound, will easily
be seen by the most superficial reader, We should therefore retain the original word.
Clarke.
Luke xx, 16 ; p. 148, 1. 30. Let it not be, fj.it yevoiTo. Our phrase, God forbid, an
swers pretty well to the meaning ofthe Greek, but it is no translation. Clarke.
Luke xx, 42; p. 149, 1. 29. The Lord said to my Lord. The Lord, (or, Jehovah,)
said to my Lord. Campbell. Jehovah said to my Lord, Sit thou at my right hand, until
I make thy foes thy footstool . Psalm ex, 1. Noyes.
Luke xxii, 34 ; p. 152, 1. 17. A watch-trumpet will not sound. T. The cock will not
crow. R. T. That is, ' the trumpet of the third watch will not sound.' It is well
known that no cocks were allowed to remain in Jerusalem during the passover feast.
The Romans who had a strong guard in the castle of Antonia, which overlooked the
temple, divided the night into four watches, beginning at six, nine, twelve, and three.
Mark xiii, 35, alludes to this division of time. The two last watches were both called
cock-crowings. The Romans relieved guard at each watch by sound of trumpet : the
trumpet ofthe third watch was called the first, and that of the fourth the second cock.
And when it is said the cock crew, the meaning is, that the trumpet of the third watch
sounded : which always happened at midnight. Improved Version.
Luke xxii, 44 ; p. 152, 1. 35. Great drops of blood. T. Pearce thinks that there
may have been a resemblance not in size only, but in color ; for in cases of very violent
fears arud agonies, it has been known, that the sweat of persons thus affected had the
color of blood. Dr Mead, the eminent physician, quotes the opinion of Galen, derived
from his own experience, to this effect. Dabney. Clarke.
Luke xxii, 43, 44 ; p. 152, 1. 33. And there appeared to him a messenger from heaven.
T. And there appeared an angel unto him from heaven. R. T. There is no mention of
this circumstance in any of the other Evangelists : and it is worthy of remark, that
among many ofthe ancients, the authenticity of these tioo verses, the 43d and 44th, has
been doubted, and in consequence, they are omitted in several MSS, and in some
Versions and Fathers. The Codex Alexandrinus, and the Codex Vaticanus, the two
oldest MSS in the world, omit both verses ; in some very ancient MSS they stand

452 APPENDIX.
with an asterisk before them, as a mark of dubiousness ; and they are both wanting in
the Coptic fragments published by Dr Ford. They are however extant in such a vast
number of MSS, Versions and Fathers, as to leave no doubt with most critics, of their
authenticity. Clarke. Griesbach notes them as wanting in some authorities, but
thinks that they ought not to be omitted. Trans.
Luke xxiii, 15 ; p. 154, 1. 15. He has done nothing to deserve death. T. Nothing
worthy of death is done unto him. R. T. This sentence of Pilate, interpreted by the
ordinary rules, and considered in reference to his subject, is downright nonsense.
Campbell. This is considered by critics for the most part as an unintelligible or an
absurd rendering ; and following a less usual and literal, but an authorized construc
tion of the original, they have it by him. Thus Kenrick, Pearce, Beza, Castalio, and
Improved Version. Campbell and Wakefield give a like sense. Dabney. Rather,
nothing worthy of death is committed by him, T-errpayfjevo-v auTm, not done unto him. This
phrase is of the same sense with ouJW Tmrpa-^ev auToc, he hath done nothing, and is fre
quent in the purest Attic writers. Clarke.
Luke xxiii, 32 ; p. 154, 1. 40. Now two others, who were criminals, were led with him,
to be executed. T. And there were also two other malefactors led with him to be put to
death. R. T. Two other malefactors. Ete<>oi Suo xaxovQoi, should certainly be translated
two others, malefactors, as in the bibles published by the King's printer, Edinburgh.
As it now stands in the text, it seems to intimate that our blessed Lord, was also a
malefactor. Clarke. Most critics correct in the same manner this unfortunate error.
Dabney.
Luke xxiv, 49; p. 157, 1. 25. I send you that which my Father has promised. T. i"
send the promise of my Father upon you. R. T. This, if it can be said to suggest any
thing to an English reader, suggests awkardly, I give you a promise on the part of my
Father. Yet this is not the sense. What is here meant is the fulfilment of a promise
formerly given them by his Father, and is therefore properly rendered, / send you that
which my Father hath promised. Campbell. The same error, in the common transla
tion, occurs in the Letter to the Hebrews, and in other places. Trans.
Luke xxiv, 52; p. 157, 1. 29. And they worshipped him. T. and R. T. But they fell
down before him. Wakefield. And they did him obeisance. Newcome, and Received
Version. Did him obeisance or reverence, or prostrated themselves on the ground :
Thus Kenrick, Campbell, Priestley, and Wakefield. Dabney. Having loorshipped him,
Tr^oa-xuvntravT^ avrov : that is having thrown themselves prostrate before him, as the
words, strictly interpreted, imply. Campbell. They worshipped him. Let it be ob-
served^that this worship was not given by way of civil respect, for it was after he was
parted from them, and carried back into heaven, that they offered it to him : but acts
of civil respect are always performed in the presence of the person. They adored him
as their God, and were certainly too much enlightened to be capable of any species of
idolatry. Clarke. We have here an instance of religious worship paid to Christ, after
he was taken out of the sight of his disciples, and had ascended up into heaven. Mann.
Christ must be truly God, because he has dominion over all flesh, and all power in
Heaven, and in earth, imparted to him. For this dominion is the ground of divine
worship and authority. Wliitby's Last Thoughts.
There is no possibility of settling the true interpretation with the theological parti
sans, encumbered as they are by their favorite, tenacious, pre-conceived, doctrinal dif
ficulties. Tlpo?xuvem is applied twenty-four times in the New Testament to the adora
tion of God ; and particularly, in Matthew iv, 10, by our Saviour himself. All are
here satisfied to give the word its most enlarged and intense signification. In Acts x,
22, Rev. xix, 10, xxii, 8, it is applied to created beings, and the offered homage repre
sented as idolatry ; and in the context of the two latter passages, the suppliant is
directed in the use of the same word, and as a substitute for the object of idolatry, to
worship God; and therefore, the term cannot in those instances be tortured into any
other meaning. It is a word which is also very frequently applied, in the apostolic
productions, to the Lord Jesus Christ. But, on the miserable assumption — According

JOHN'S HISTORY. 453
to the creed, the scriptural interpretation — the case stands thus with the two parties.
On the one hand, Christ is regarded as an object of worship. No matter, therefore,
how often, by whom, or in what connexion, the word irgoo-xuvew, is used in the scriptures
relative to him, it is implicitly supposed always to mean spiritual worship. And on
the other hand, Christ is not considered as entitled to tho offering of worship ; and
therefore, in the application of the Greek word to him, let circumstances be what they
may, it is either never permitted in our language to express, or however rendered, un
derstood to signify, religious adoration. Those have great reason to praise God, whose
minds are not thus enslaved. See Notes on Matt, ii, 2 ; viii, 2 ; Mark v, 6 ; Heb. i, 6.
Trans.

JOHNS HISTORY.
John i, 1 ; p. 158, 1. 1. Existed the Word. T. Was the Word. R. T. Or, existed the
Logos. This term should be left untranslated. . . The Word was God. Or, God was
the Logos. Clarke.
Ev appfj, hv o xoyoc, xai o xoyac m irpoc tov ©eov, xai ©so? «v o xoyoc. Outoc wv ev ag^w
rrpoc tov Qeov. Tlavra il avrov eyevero' xai %®Ql<: avrov eyevero oucfe ev, o yeyovev. Which,
truly translated, means, ' In the beginning God existed, and reason [or mind] was
with God, and that mind was God. This was in the beginning with God. All things
were created by it, and without it was made not one thing which was made.' Yet this
text so plainly declaring the doctrine of Jesus, that the world was created by the Su
preme Intelligent Being, has been perverted by modern Christians to build up a
second person in their tritheism, by a mistranslation of the word Ao^-of. One of its
legitimate meanings, indeed, is ' a word.' But in that sense it makes an unmeaning
jargon : while the other meaning, ' reason,' equally legitimate, explains rationally the
eternal pre-existence of God, and his creation of the world. Knowing how incompre
hensible it was that a word, the mere action or articulation of the organs of speech
could create a world, they undertook to make of this articulation a second pre-existing
being, and ascribe to him, and not to God, the creation of the universe. The Atheist
here plumes himself on the uselessness of such a God, and the simpler hypothesis of a
self-existent universe. The truth is, that the greatest enemies of the doctrines of Jesus,
are those calling themselves the expositors of them, who have perverted them for the
structure of a system of fancy absolutely incomprehensible, and without any founda
tion in his genuine words. Jefferson.
To give plausibility to the preceding construction of the term Aoj-oc, Word, it was
deemed requisite to give three different interpretations of it in the short compass of
the first verse ; by one of which it is literally admitted to denote God : and when we
pass to verse 14, which the writer has declined to do, in not giving the reader a trans
lation of the entire context, we should have, on his hypothesis, And ' God,' or the
' supreme intelligent being' became fiesh, — the very position of his opponents. In ren
dering the second and third verses, the writer corresponds with Campbell, Wakefield,
and many other critics, and is probably correct. Trans.
In the beginning was Wisdom, and Wisdom was with God, and Wisdom was God.
That by this xoyoc of John is meant the word of God so frequent in the Chaldee Tar
gums, and the mens, ratio et sapientia — the mind, reason, and wisdom — of the Greek
and Roman philosophers and poets, and of the Christian fathers, is a point, which
seems, to myself at least, very clearly settled in p. 102, and the following pages of my
Inquiry into the Opinions of the Christian Writers. Wakefield.
In his notes on the first chapter of John, Dr Priestley informs us, that the xoord
Aoyoc, which, you know, is translated the Word, is nothing more than the power of God,
by which all things were made; and therefore, he says, it was no distinct, inferior prin
ciple, but God himself. This is the only known instance in which an attribute of God,
either in sacred or profane writings, has been asserted to be God. Now substitute thc

454 APPENDIX.
explanation for the thing explained ; Power and God for the Word, or Aoyot; as being
the two things, which the term Aoyoc is, successively, declared to denote. This experi
ment shall be first made with power. In the beginning teas the power of God, and this
power was roith God, and this power was God. And the power was made flesh and
dwelt among us. . . Dr Priestley says the Power was God ; St John says, it was made
flesh and dwelt among us, full of grace and truth. According to his comment, there
fore, God became flesh, and dwelt among us. According to his comment, also, this
power was Christ; for he says it dwelt among us full of grace and truth : but St John
immediately subjoins, grace and truth came (that is, into this world) by Jesus Christ.
Therefore, Jesus Christ is God. . Let us make the trial with the other term, God.
In the beginning was God, and God zvas u-ilh God, and God teas God. Two verses
more will suffice. And God was made flesh, and dwelt among us, and we beheld his
glory, (the glory as of the only begotten of the Father), full of grace and truth. No one
hath seen God at any lime, but the only begotten Son, rvho is in thebosom ofthe Father, he
hath declared him. . . This will serve to show to what lengths the interpretation of the
Scriptures, according to our pre-conceived opinions, will lead men of superior learning
and abilities. Dwight.
In the beginning ofthe world, before all time, before any thing was created, the Son
of God had a subsistence, and that subsistence with the Father from all eternity, and
was himself eternal God, being by his Father in his eternal purpose designed to be the
Messiah, who was known among the Jews by the title ofthe Word of God. Hammond.
In the beginning, viz. of the creation ; for the evangelist seems here to allude to the
first word of Genesis. The word existed at the time of the creation, consequently
from all eternity. And the Word was with God; namely, before any created being
had existed. Macknight.
' In the beginning' is here used in the same sense as at Gen. i, 1 : for the Evangelist
proposes to himself to show, that by 'the Word,' by whom the creation was perfected,
the redemption of mankind was also perfected. Lightfoot.
Nothing can be more clearly written to prove the eternal existence and the divinity
of our Saviour, than this passage of St John, (ver. 1 — 3), which seems purposely
designed with a singular brevity to take off all objections to that important truth.
Pearson.
This title ofthe Word, or, the Logos, is given to the Son of God from the Scriptures
of the Old Testament, and from the subsequent style of the ancient Jews, in conformity
thereto. The divine Person, who has accomplished the salvation of mankind, is called
the Word, and the Word of God; not only because God at first created, and still gov
erns all things by him ; but because, as men discover their sentiments and designs to
one another by the intervention of words, speech, or discourse, so God, by his Son, dis
covers his gracious designs to men in the fullest and clearest manner : all the various
manifestations which he makes of himself, whether in the works of creation, provi
dence, or redemption; all the revelations he has been pleased to give of his will, are
conveyed to us through him; and therefore he is, by way of eminence, styled 'the
Word of God.' Macknight. Pretyman.
Was God: — therefore, no subordinate being; no second to the Most High ; but the
Supreme Eternal Jehovah. Clarke.
It is strictly conformable to the scriptural use of language to render this passage as
follows : — ' The word was with God, and the word was a god.' He was one of those
beings to whom this title was applicable. — The foregoing translation is exactly suited
to the original ofthe passage. Winthrop Bailey. Thus also the Improved Version. Trans.
The same word, in the same passage, must be used in the same sense; If ©eor
[God] then, be applied to the Father, in the highest sense ofthe word, as expressing his
nature or essence ; in the same sense it must be applied to the Son also ; though what
their specific nature or essence is, none can intimately know but themselves. Hales.

JOHN'S HISTORY. 455
On these important passages, (ver. 1 — 3), I find that many eminently learned men
differ from me : it seems they cannot be of my opinion, and 1 feel I cannot be of
theirs. May He who is the Light and the Truth, guide them and me into all truth !
Clarke.
John i, 3 ; p. 158, 1. 2. All things were formed by it, and without it not even one thing
was made, which has existed. T. All things were made by him ; and without him was
not any thing made that was made. R. T. Without him was not even one thing made,
which has been made. See the Original. Dwight. All things were made by it, and
without it not a single creature was made. In it was life. It is much more suitable to
the figurative style here employed, to speak ofthe word, though really denoting a per
son, as a thing, agreeably to the grammatical idiom, till a direct intimation is made of
its personality. This intimation I consider as made verse 4th, In it was life. The
way of rendering here adopted is agreeable to the practice of all translators, except the
English, as far as I have had occasion to observe. Campbell.
John i, 1 — 3. Stuart, referring to some conjectural emendations of the original
text cited by Griesbach, observes, ' All known Manuscripts agree in the text here.
I have a great regard for the labors and learning of Griesbach ; but I am constrained
to ask here, why should he have condescended to notice conjectures so gratuitous and
unfounded as these.' Trans.
John i, 4 ; p. 158, 1. 4. In it was life. T. In him teas life. R. T. Many MSS,
Versions, and Fathers, connect this with the preceding verse, thus : What was made
had Ufe in it. Clarke. The common interpretation is preferable, because more simple
and perspicuous. Campbell.
John i, 11 ; p. 158, 1. 12. He came to his own. T. and R. T. He came unto his own
things, ra iSia; and his own men or kindred, (oi iSici), received him not; that is he
came into the world, but mankind or the Jewish nation received him not. Dwight.
John i, 13; p. 158, 1. 15, 10. Not from ancestry . T '. Not of blood. R. T. Neither
by circumcision and sacrifice, nor by marriage and natural descent, nor by any rite
invented by man. Macknight.
John i, 14 ; p. 158, 1. 17. The Word was constituted man. T. The Word was made
flesh. R. T. In the human nature the word of God has taught mankind fully and
powerfully the doctrines of salvation. Macknight. It seems to us no very harsh
figure to denote what we believe to have been intended — that the divine power was
manifested in human form, through Jesus Christ. But if there should be a difficulty
in this representation, it may assist our conceptions to know that according to a com
mon use ofthe term logos, it might be applied to any being, through whom the divine
power was strikingly manifested. Thus Philo calls Moses the divine logos, and the
high priest logos. Norton.
In a work of the late very learned Mr Jacob Bryant, entitled ' The sentiments of
Philo Judceus concerning the AOro2 or WORD of GOD,' he remarks, ' Philo Juda»us
speaks at large in many places, of the Word of God, the second person, which he
mentions as (Jevnpcc Beoc) the second divinity, the great cause of all things, and styles
him as Plato, as well as the Jews had done before, the Logos. Of the divine Logos
or Word, he speaks in many places, and maintains at large the divinity of the Second
person, and describes his attributes in a very precise and copious manner.' Clarke.
John i, 21 ; p. 158, 1. 29. Wko then ? T. What then ? R. T. This has acquired an
idiomatical acceptation, which answers exactly to what would you infer from that ?
than which nothing could be more foreign to the purpose. Campbell.
John i, 27 ; p. 158, 1. 39. Who was before me. T. Is preferred before me. R. T.
This clause is wanting in B C* L, four others, the Coptic, Ethiopic, Slavonic, and two
copies ofthe Itala ; and in some of the primitive Fathers. Griesbach has left it out of
the text. It is likely that it was omitted by the above, because it was found in verses
15, and 30. Clarke.
John ii, 4 ; p. 160, 1. 2. 0 woman. T. Woman. R. T. The compellation with
which Jesus addressed his mother, though anciently a term of honor, sounds harshly

456 APPENDIX.
in our language. And the clause that follows in our translation might be justly ren
dered so as to have a milder aspect. Macknight.
John iii, 5 ; p. 161, 1. 2. Unless a man be produced of water and of the Spirit. T.
Except a man be bom of water and the Spirit. R. T. The strict literal translation of
the original is, born of water and Spirit. There is no more reason for writing the lat
ter part of the expression the Spirit, with the article and a capital, than for writing the
former the Water ; both are written alike in the original, without an article, or a capi
tal. /. H. T. Blanchard.
John iii, 5; p. 161, 1. 3. He cannot enter the kingdom of God. T. He cannot enter
into tke kingdom of God. R. T. He cannot participate in the influence of God.
Trans. Not a few, I suspect, conceive of heaven as a foreign good. It is a distant
country, to which we are to be conveyed by an outward agency. How slowly do men
learn, that heaven is the perfection of the mind, and that Christ gives it now just as
far as he raises the mind to celestial truth and virtue. It is true that this word is often
used to express a future felicity ; but the blessedness of the future world is only a con
tinuance of what is begun here. There is but one true happiness, that of a mind un
folding its best powers, and attaching itself to great objects ; and Christ gives heaven,
only in proportion as he gives this elevation of character. The disinterestedness, and
moral strength, and filial piety of the Christian, are not mere means of heaven, but
heaven itself and heaven now. Channing.
John iii, 6; p. 161, 1. 3. That which is produced from the body, is natural Ufe. T.
That which is born of thc flesh is flesh. R. T. 2ag£, flesh, when contrasted with irveufja,
spirit, signifies in the New Testament, 1. Sometimes the body — in opposition to the
soul; 2. Sometimes the human nature or man — in opposition to the divine nature or
God; 3. Sometimes the unrenewed or corrupt nature of man — in opposition to that
purified or renewed nature which is effected by the operation of the Holy Spirit on
our hearts ; and 4. Sometimes by a bold metonymy, the Mosaic dispensation, on
account of its numerous external observances, and its containing no provision of par
don or grace — in opposition to the Christian or gospel dispensation, the observances
of which relate principally to the state of the soul, and which conveys to all who em
brace its offers and observe its conditions, that spiritual strength which is adequate to
the saving of the soul. Samuel Farmur Jarvis.
The preceding writer appears to regard the text as coinciding ' with the third sense
of the words <rapfe and -nveufxa, the unrenewed nature of man, contrasted with his renewed
nature, or the natural life contrasted with the spiritual life.' Trans.
John iii, 8 ; p. 161, 1. 6. Thc wind blows lokcrc it will. T. The wind bloweth where
it listeth. R. T. In our language, the illustration loses much of that beauty and force,
which it has in the original, where the same word denotes both wind and spirit. The
wind is invisible, and superior to our control. We know nothing of its existence and
its operations but by its effects. We see the clouds driven by its force; we hear it
sighing among the leaves of the forest; we feel its refreshing coolness. Sometimes it
seems to be suspended, and we should almost doubt of its existence, if we did not
perceive thc thistle's down to be floating gently along its current. It is so with the
operations of the Spirit of God upon the soul of man. We know its presence by its
effects. We are told that ' the fruit of the Spirit is love, joy, peace, long-suffering,
gentleness, goodness, faith, meekness, temperance.' When we feel these holy mo
tions, we may be sure that the Spirit of God is breathing upon our hearts. And even
when the corrupting pleasures and occupations of the world have deadened its influ
ence, and all that is holy seems to be expiring in the soul, there may still be some gen
tle, undulating motion, some solitary and some slight act of goodness, which will show
that the divine principle of life is not wholly spent, that the sinner may yet revive,
and be saved from everlasting death. Samuel Farmar Jarvis.
Many evils would arise, were it distinctly known in what cases and to what a de
gree, the divine aids promised in the gospel, were administered to each individual
Christian. The favored mind would, in that instance, possess the infallibility of in-

JOHN'S HISTORY. (57
spiration, which might inspire it with arrogance and pride, and induce it to neo-lect
the ordinary means of improvement; while jealousy, envy, and despair, would tor
ment those who were less favored ; and the free agency of man would be effect
ually destroyed. ' The wind bloweth where it listeth, and thou hearest the sound
thereof, but canst not tell whence it comes, and whither it goeth j so is every one'
saith our Saviour, ' that is born ol' the Spirit,.' AVhocver confidently maintains that
in any particular instance, he is influenced by the Spirit of God, should he not im
pose upon others, wretchedly deceives himself. For a certain knowledge of the ope
ration would render it miraculous. His feelings must be fallacious, for in this depart
ment of the divine government, all the operations of God are designedly and wisely
concealed from human knowledge. By their fruits alone are such influences to be in
ferred. These fruits are not a presumptuous confidence, but ' love, joy, peace, long-
suffering, gentleness, goodness, faith, meekness, temperance.' Cogau.
John iii, 8; p. 361, 1. 8. Thus it is with every one who is produced by the .Spirit. T.
So is every one that is born of the Spirit. R. T- That the influence and assistance of
God's Spirit in a way imperceptible to us, do enable us to render him an acceptable
service, we learn from scripture. In what particular manner this is effected, so
that the act shall be imputed ours, the scripture says not : we know only the account
is so ; but as for any sensible demonstration of its workings to be felt as such within
us, the word of God is utterly silent ; nor can that silence be supplied by any expe
rience. We have none ; unless you call thc false pretences to it such, suggested by
an enthusiastic or distempered fancy. Expressly as we are told and pray for the in
spiration of God's Spirit, there are no boundaries fixed, nor can any be ever marked to
distinguish them from the efforts and determinations of our own reason ; and as firmly
as most Christians believe the effects of them, upon their hearts, I may venture to af
firm, that since the promises were made, there never was a Christian of a cool head
and sound judgment, that in any instance of a change of life, would presume to say
which part of his reformation was owing to divine help, nor which to the operations of
his own mind ; nor who, upon looking back, would pretend to strike the line, and say,
here it was that my own reflections ended ; and at this point the suggestions of the
Spirit of God began to take place.
However backward the world has been in former ages in the discovery of such points
as God never meant us to know, we have been more successful in our own days :
thousands can trace out now the impressions of this divine intercourse in themselves,
from the first moment they received it, and with such distinct intelligence of its pro
gress and workings, as to require no evidence of its truth. The first feelings of the
Spirit's entrance are recorded with as particular an exactness as an act of filiation ; so
that numbers will tell you the identical place, the day of the month, and the hour of
the night, when the Spirit came in upon them, and took possession of their hearts.
Now there is this inconvenience on our side, that there is no arguing with a frenzy
of this kind : for unless a representation of the case be a confutation of its folly to
them, they must forever be led captive by a delusion, from which no reasoner can re
deem them. Sterne.
Let us suppose, that a Christian soul who has lived a life of indifference to religious
duty, or even of positive and atrocious guilt, is, from some circumstance, suddenly
awakened to a pungent sense of his guilt and wretchedness, and of the extreme dan
ger to which he was exposed in a state of impenitence. Is there any thing wonderful
or even extraordinary, if in such a case, religious terror seizing upon the mind, so ope
rates upon the organs of the body by which it acts, as to produce a strange and dis
ordered action in the whole system, absorb the whole energy of the soul to itself, and
suspend all the powers of it save those which are exercised in its religious feelings ?
Such states of ecstasy, trance or rapture, are as naturally the result of excessive re
ligious fear or joy, as those which are produced by any other strong passion or emotion.
In this state of excitement no other ideas float through the mind but those which re
late to God, the Saviour, the joys and pains of futurity. If the penitent soul is just
58

458 APPENDIX.
smitten with contrition, alarmed for his safety, and stung with a sense of guilt, his re
flections are sad and gloomy ; if he is conscious of having obtained pardon and made
his peace with God, his ecstasy translates him to heaven, and unfolds to him all its
glories and beatitudes. Nothing can be more natural than all results of this kind.
There is no necessity for supposing the immediate and miraculous interference of God
on such occasions, as these are effects which flow from the operation of principles
known to exist in the constitution of human nature. Beasley.
The great work of religion is to conform ourselves to God, or to unfold the divine
likeness within us. Let none infer from this language that I place religion in unnat
ural effort, in straining after excitements which do not belong to the present state, or
in any thing separate from the clear and simple duties of life. I exhort you to no ex
travagance. I reverence human nature too much to do it violence. I see too much di
vinity in its ordinary operations to urge on it a forced and vehement virtue. To grow
in the likeness of God, we need not cease to be men. This likeness does not consist
in extraordinary or miraculous gifts, in supernatural additions to the soul, or in any
thing foreign to our original constitution ; but in our essential faculties unfolded by
vigorous and conscientious exertion in the ordinary circumstances assigned by God.
To resemble our Creator we need not fly from society, and entrance ourselves in lonely
contemplation and prayer. Such processes might give a feverish strength to one class
of emotions, but would result in disproportion, distortion, and sickliness of mind. Our
proper work is to approach God by the free and natural unfolding of our highest pow
ers, of understanding, conscience, love, and the moral will. Channing.
I would on no account disparage the gracious aids and influences which God imparts
to the human soul. The promise of the Holy Spirit is among the most precious in the
sacred volume. Worlds could not tempt me to part with the doctrine of God's inti
mate connexion with the mind, and ofhis free and full communications to it. But
these views are in no respect at variance with what I have taught of the method by
which we are to grow in the likeness of God. Scripture and experience concur in
teaching, that by the Holy Spirit we are to understand a divine assistance adapted to
our moral freedom, and accordant with the fundamental truth, that virtue is the mind's
own work. By the Holy Spirit I understand an aid, whieh must be gained and made
effectual by our own activity ; an aid which no more interferes with our faculties, than
the assistance which we receive from our fellow beings ; an aid, which silently mingles
and conspires with all other helps and means of goodness ; an aid by which we unfold
our natural powers in a natural order, and by which we are strengthened to understand
and apply the resources derived from our munificent Creator. This aid we cannot
prize too much, or pray for too earnestly. But wherein, let me ask, does it war with
the doctrine, that God is to be approached by the exercise and unfolding of our highest
powers and affections, in the ordinary circumstances of human life. Channing.
To moderate the love of excitement is the chief career for self-government; and it is
difficult and immense. We must strengthen the soul by tempering its emotions ; re
store it to health by calming that burning fever which thirsts for excitement ; and by
teaching the will to stop seasonably, we must unfold its energies at the time of need.
We must also moderate impetuosity by exciting gentle affections ; and arouse dejec
tion by awakening noble sentiments ; and keep all the powers of the heart attentive
and docile to the signal they may receive from reason. Dcgerando.
Religion, I mean experimental religion, is the mind or heart, enlightened by the
truths, governed by the principles, swayed by the motives, exercising the affections,
influenced by the hopes, and filled with the spirit of religion ; it is the conscience, the
active powers, the whole moral, spiritual nature of the man directed by a sense of his
accountableness to God, his duty to Christ, his obligations to his fellow-creatures, and
the requisitions ofhis high, immortal destiny. I. H. T. Blanchard.
John iv, 43; p. 163, 1. 32. Went into Galilee. Bishop Pearce thinks that some
words have been lost from the end of this verse, which may be supplied thus: Went
into Galilee, but not to Nazareth. Clarke. There is a probability, that something to

JOHN'S HISTORY. ,\w.)
this purpose has been very early omitted in transcribing. The causal conjunction
a<>, for, which introduces the next verse, shows that it contains the reason of what
had immediately preceded. Campbell.
John v, 20 ; p. 164, 1. 43. Even such as will astonish you. T. That ye may marvel.
R. T. No one can imagine, that the design of Christ's miracles was, to excite sur
prise, and make the Jewish populace wonder; doubtless it was to produce and estab
lish their faith. Yet, since their admiration and astonishment would be excited, this
is mentioned as if it were the object, for which they were wrought. Turner.
John v, 27; p. 165, 1. 10. A Son of Man. T. The Son of Man. R. T. It is
observed by Markland, (Bowyer's Conjectures), that it is not here o vioc rov avBpamov,
the Son of Man, the humble appellation by which our Lord commonly distinguished
himself, but simply a son of man, vie; avB^avrcv, without any article, a common Hebra
ism, and still more common Syriasm, for a man, a human being. This phrase occurs
in the same sense, Dan. vii, 13, and Rev. i, 13, and ought to be so rendered; but it
occurs no where in the Gospels, except in this passage. None of the English transla
tions I have seen, mark this distinction ; but it has been attended to by some foreign
translators. It will, perhaps, be asked, but what is the meaning of the clause here,
because he is a son of man? In my judgment, the import may be expressed in this
manner — ' because it suits the ends of divine wisdom, that the Judge, as well as
Saviour, of men, should himself be man.' Campbell.
John vi, 44 ; p. 167, 1. 30. Unless the Father, who has sent me, draw him. T. Ex
cept the Father which hath sent me draw him. R. T. This drawing is not physical, nor
mechanical, nor compulsory, and yet it is certain in its effect. It is suited to the
faculty of a rational and accountable moral agent. It usually discovers itself by its
effects, and is not usually to be distinguished from the operations of our own minds.
And it is of such a nature as to render it extremely difficult, and in most cases impos
sible, to determine the precise time at which the sinner is first affected by it.Gallaudet.
We do not mean to deny the importance of God's aid or Spirit ; but by his Spirit,
we mean a moral, illuminating, and persuasive influence, not physical, not compul
sory, not involving a necessity of virtue. We object, strongly, to the idea of many
Christians respecting man's impotence and God's irresistible agency on the heart,
believing that they subvert our responsibility and the laws of our moral nature, that
they make men machines, that they cast on God the blame of all evil deeds, that they
discourage good minds, and inflate the fanatical with wild conceits of immediate and
sensible inspiration. Channing.
John vii, 39 ; p. 170, 1. 1. The Spirit was not yet imparted. T. The Holy Spirit was
not yet given.* R. T. At^o/jevov, given, is added by the Codex Vaticanus (B), the Syriac,
all the Persic, latter Syriac, with an asterisk, three copies ofthe Slavonic, Vulgate, and
all the Itala, but three ; and several of the primitive Fathers. The word is necessary
to the completion of the sense. Clarice. Ayioi, Holy, is wanting in several manu
scripts. Origen, Cyril, Hesychius, and Nonnus, seem not to have read it. There is
nothing corresponding to it in the Vulgate, Syriac, Coptic, Saxon, and Armenian ver
sions. It is rejected also by some of the best modern critics.! Though there is no
word for given in the common Greek, it is in the Vatican MS, the Vulgate, both the
Syriac, and the Saxon. It seems necessary, in order to complete the sense. The evi
dence, in its favor, would otherwise be insufficient. Campbell.
John vii, 53, to viii, 11, inclusive : p. 170, 1. 18. This verse, and the first eleven
verses of the following chapter, are wanting in several MSS. Some of those which
retain the paragraph, mark it with obelisks, as a proof of spuriousness. Those which
do retain it, have it with such a variety of reading as is no where else found in the
* Given is printed in italic letter, the common designation, in thc received lest, that there is nothing in
the original answering to tho expression in English. Trans.
| Grioshach notes it as douhtful. Trans.

460 APPENDIX.
sacred writings. Professor Griesbach leaves the whole paragraph in the text with
notes of doubtfulness. Most of the modern critics consider it as resting on no solid
authority. . . The passage has been omitted by MSS ofthe first antiquity and authority.
In some MSS, it is found at the end ofthis Gospel; in others, a vacant place is left in
this chapter ; and, in others, it is placed after the 21st chapter of Luke. Clarke. These
verses are wanting in a great number of MSS. Origen, Chrysostom, Theophylact,
the Greek catena, though containing no fewer than twenty-three authors, have not
read these twelve verses. Euthymius, a commentator, so late as the twelfth century,
is the first who has explained them. At the same time he assures us in his commen
tary, that they are not to be found in the most correct copies. They were not in any
good copy of either ofthe Syriac versions, printed or MS, till they were printed in the
English Polyglott, from a MS of Archbishop Usher. They are neither in the Gothic
nor the Coptic. They have been long read by the Greeks in their churches, are in
most of the MSS found with them at present; although, in some of them, they are
marked with asterisks or daggers, to show that they are considered as spurious. If
they be an interpolation, they are a very ancient one, having been found in some
copies before Origen. Many of the best critics of opposite sects have entertained
strong suspicions of them. There are some strong internal presumptions, as well as
external, against the authenticity of the passage. Campbell. These verses are not found
in some ofthe principal manuscript copies of the New Testament, and are wanting in
some of the best and earliest versions. They are never cited also by Origen, Chrysos
tom, and other ancient Christian writers. This amount of evidence against them,
leads Calvin, Le Clerk, Hammond, Grotius, Wetstein, and other critics, to reject
them as spurious. The Improved Version, and Campbell, enclose them in brackets,
as doubtful. Dabney. In addition to the preceding facts, the want of authenticity is
corroborated by the indecorous character and immoral tendency ofthe story, which no
explanations can remove. Trans.
John viii, 24, 26 ; p. 170, 1. 41 ; p. 171, 1. 2. That I am from above. T. That lam
he. R. T. ' That is, the Messiah. Compare iv, 2li.' Pearce, Kenrick, Grotius, &c.
' Of this claim, there would be after the death of Jesus, abundant evidence from his
resurrection, ascension, effusion of the Holy Spirit, and their consequent effects.'
Priestley. Campbell translates verse 28, — Ye shall know what I am* ' in which way,'
he adds, ' there is a direct reference to the question, verse 25.' And so Le Clerk.
Dabney. In this passage, (John viii, 28), Christ informs the Jews, that after they had
lifted him up, on the cross, they should know that he was the Messiah. Dwight.
I am he, is wholly unmeaning ; and some substituted expression greatly removes the
obscurity, which, in the common version, attends this discussion. Trans.
John viii, 36; p. 171, 1. 15. If, therefore, the Son shall liberate you, you will indeed
be free. T. If the Son, therefore, shall -make you free, ye shall be free indeed. R. T
Inward spiritual liberty, this is the great gift of Jesus Christ. . . The highest interest
of communities, as well as individuals, is a spiritual interest; outward and earthly
goods are of little worth but as bearing on the mind, and tending to its liberation,
strength, and glory. . . The only truth which is to do men lasting good, is that which
relates to the soul, which carries them into its depths, which reveals to them its pow
ers and the purposes of its creation. . . Man is an ultimate being. . . Let the individual
feel that he is placed in the community, not to part with his individuality, or to be
come a tool, but that he should find a sphere for his various powers, and a preparation
for immortal glory. . . No man will serve his fellow-beings so effectually, so fer
vently, as he who is not their slave, as he who, casting off every other yoke, subjects
himself to the law of duty in his own mind. Channing.
If one would be pleased and happy throughout this life, he must respect and render
due honor to the wonderful composition of his Creator, which constitutes his indi-
* Campbell remarks, ^tVilh Grotius I understand the third word as thus divided, 0 TI, which is the
?ame as rt, quid, what. Trans.

JOHN'S HISTORY. 401
vidual being. He must so conduct himself, that when memory reminds him of the
past, it will furnish him with no causes to reproach himself. William Sullivan.
John viii, 55; p. 172, 1. 4. I should speak falsely. T. I shall be a liar. R. T. The
word -Sfevc-Ti,;, has not that harshness in Greek that liar has in English. Though often
properly rendered liar, it is not limited to what we mean by that term. Every man
who tells, or teaches, what is false, whether he know the falsehood of what he says or
not, is what the sacred authors justly denominate -^.euo-rn;, a false speaker; but he is
not what we call a liar, unless he know it to be false, and deceives intentionally. For
this reason I have, in some instances, considered it as no more than doing justice to
the spirit of the original, to soften the expression in the common version, though
otherwise unexceptionable. Campbell.
John viii, 58 ; p. 172, 1. 9. Before Abraham was born, I enisled. T. Before Abraham
was I am. R. T. Campbell, who translates the passage, Before Abraham was born I
am, remarks, ' eyot eifxt may be rendered / was. The present for the imperfect, or
even for the preterperfect, is no unusual figure with this writer/ However, as an
uninterrupted duration from the time spoken of to the time then present, seems to
have been suggested, I thought it better to follow the common method.' There is no
apology for leaving the translated expression in an ungrammatical form. Trans.
The Jews cavil at the literal meaning ofthe words of Jesus, as if he had lived before
Abraham, which he no more meant, than that his disciples literally would not die,
verse 51. Priestley, cited by Dabney.
I am he. Or, 'I was he.' See Grotius, Bishop Pearce, Campbell, and Newcome,
who renders the clause, ' Before Abraham was born, I am :' explaining it as many
others do, as an assertion of the pre-existence of Christ, and even of his divinity, in
allusion to Exod. iii, 14, though the texts are quite dissimilar, excepting in the English
translation. The expression, eym ei/at, is uniformly used in the sense of ' 1 am he,' or
' I am the Christ:' it occurs twice in this discourse, ver. 24. 28. It must, therefore,
in all reason be taken in the same sense here, especially as this signification best suits
the connexion. Improved Version.
I have rendered the words eyu eifjt — I am he: viz. — the Messiah — thc Christ: and
the peculiar force of the present tense, in the usage of scriptural expression, is to imply
determination and certainty : as if he had said : ' My mission was settled and certain
before the birth of Abraham.' See Matt, xvii, 11. And the reader may observe, that
our Lord is elsewhere spoken of, even after his arrival as well as before, under the
term i e^o/uevoc, the comer, or he who cometh. — He must observe also, that the transla
tors violate their usual practice, in this place, by omitting he after I am: and for no
other reason, than because their notion of Christ being the same as Jehovah, prevailed
over their judgment on this occasion : their critical knowledge was no match for their
superstitious prejudices. Wakefield.
Grotius and others are of opinion, that our Lord only affirms of himself that he was
before Abraham in the divine decree. But this sense of the passage is trifling, if our
Lord was no more than a man, it being certain that all creatures of whatever order,
existed equally in the divine decree. Besides, that our Lord did truly exist at the
time mentioned in the text, is plain likewise from chap, xvii, 5. Macknight.
Here Christ does not say, Before Abraham was, I was; but / am, teaching us
explicitly, that past and future are perfectly present to himself; and that his own exist
ence is one present time. Dwight.
The use of the expression ' I am' sufficiently maintains, and the nature of the pas
sage absolutely requires that it should denote, not merely a present being, but a pri
ority of existence, together with a continuation of it to the present time. ' Before ever
Abraham, of whom ye speak, was born, I had a real being and existence, (by which I
was capable of seeing him), in which I have continued until now.' Pearson.
* In the perfect sense we find the present eifJ-l used John xiv, 9 ; ToiroUTiiV Xi°,ov A""' "A""11 "f"'>
Have I been so long with you ? Macknight.

402

APPENDIX.

Suppose he had said, Before Abraham was, I was ; thus much at least would have
been the consequence, that he had an existence before Abraham, and yet he was born
into the world long after Abraham : Evidently then the result would have been, that
he had long existed before his coming into the world : But now that he says, ' Before
Abraham was, I am,' something more is implied ; something that peculiarly belongs to
the expression, ' I am ;' and what that is we may learn from the original use of the
words. They are the words which God made choice of to express his own eternity
and power, when Moses inquired after the name of God : He answered him, ' I AM
that I AM. Thus shalt thou say to the children of Israel, I AM hath sent me unto
you,' Exodus iii, 14. What now could tempt our Saviour to use and apply this ex
pression to himself? He knew it never had been applied to any but God, and would
have been in the man so applying it, in the highest degree, committing ' the robbery' of
making himself ' equal with God :' besides, they are a mere solecism, and according
to analogy of language, express nothing. No idea belongs to them ; for a man cannot
in his mind carry the present time back, and make it antecedent to the time already
past ; and therefore to say, Before such a thing was, I am, is shuffling ideas together,
which can have no place in the mind or understanding. If therefore you admit the
expression to have any meaning, you must allow the ' I am ' to belong to Christ, in
its proper and peculiar use, as signifying eternity and permanency of duration. Sherlock.
John xii, 5; p. 177, 1. 19. Three hundred denarii. T. Three hundred pence. R. T.
Or denarii : about 91, 13s, 9d sterling ; reckoning the denarius at l\d. Clarke. This
sum is equivalent to a small fraction over forty-three dollars, American currency.
Trans. John xii, 38 ; p. 178, 1. 32. Thus the toord of Isaiah the prophet was verified. T.
That the saying of Esaias the prophet might be fulfilled. R. T. Or, thus the word of
Isaiah was fulfilled. So I think iva (commonly rendered that,) should be translated.
For it certainly does not mean the end the Pharisees had in view by not believing ;
nor the end which the prophet had in view in predicting the incredulity of the Jews ;
but simply, such a thing was spoken by the prophet, concerning the Jews of his own
time, and it had its literal fulfilment in those of our Lord's time. Clarke.
It is material that the names of the same persons should be written in the New
Testament as it is judged most proper to write them in the old. Newcome. The dif
ference of orthography with respect to names occurring in the Old and New Testa
ment, constitutes one of the absurd incidents of the common version. For example,
not to enumerate many others, — Isaiah, Elijah, Elisha, Hosea, Noah, and Korah,
must be transformed into something so much unlike as Esaias, Elias, Eliseus, Osee,
Noe, and Core, and thus result in absolute confusion. Uniformity has been attempted
in this edition. Trans.
John xii, 39, 40 ; p. 178, 1. 35. Isaiah in another passage affirmed. T. Because that
Esaias said again, &c : Isaiah, Ch. vi, 9. Dodson's Translation of this passage is,
 they have blinded their eyes and hardened their hearts. And so the Syriac and
Arabic Translators on the place. ' There is no coercive blindness,' says Whitby,
' from the decrees of God.' Compare Matt, iii, 15 ; Acts xxviii, 27. Dabney. Those
things were true which the prophet had predicted, and were sure to come to pass ; but
this certainty by no means caused these events to be determined by the decrees of God.
Pretyman. Lightfoot.
The original or elementary principles of human nature are useful, and of virtuous
influence. It is only when they degenerate into passions that their tendency is per
nicious. Fear, for example, may operate as a salutary caution against danger, or be
transformed into rashness, or become a miserable cowardice tamely yielding to every
oppression and wrong. A just self-estimation may preserve us from dishonor, or be
perverted to arrogance and vanity. Hunger and thirst may lay the foundation of a
thousand duties and delights, or be prostituted to gluttony and intemperance. The
flush of anger or indignation may put us on a necessary self-defence, or impel to the

JOHN'S HISTORY. 403
most terrible ravages of human life and happiness. And love may become thc element
of widely diversified joys, or be converted to a baleful hatred, the source of unnum
bered sorrows. Trans.
John xvii, 11 ; p. 184, 1. 42. Preserve them, through thy name which thou hast given
me. T. Keep through thine own name those whom thou hast given me. R. T. Instead
of out JWoijw, those whom thou hast given me, ABCEHLMS, Mt. B H V, and
nearly one hundred others, read a>, which, referring to the tu ovo/jari trov, thy name, im
mediately preceding. This reading is supported by the most ample evidence and in
disputable authority. Griesbach has admitted it into the text, and Professor White in
his CRISEnS says of it, Lectio indubie genuina, ' It is without doubt the genuine
reading.' Clarke. There is a great majority of MSS, and, among them, those of prin
cipal consideration, which reject the word ov;, whom, in this place. A few substitute
o, that, in its room, but the much greater number have i,, which. For reading i, there
is also the authority of the Complutensian edition, both the Syriac translations, and
the Arabic. Of the fathers, there are Athanasius, Cyril, Theophylact, and Euthy
mius ; likewise many modern critics; among them are Hammond, Mill, and Wetstein.
Campbell.
John xviii, 13 ; p. 186, 1. 4. (Annas had sent him bound to Caiphas the high priest).
T. And Annas sent Christ bound unto Caiphas the high priest. M.R. What is related
in the 24th verse, Now Annas had sent him bound to Caiphas, comes properly in after
the 13th verse. Clarke.
John xix, 14 ; p. 187, 1. 43. The third hour. T. Tlie sixth hour. R. T. Mark says,
chap, xv, 25, that it was the third hour. Tpirii, the third, is the reading of D L, four
others, the Chron., Alex., Severus, Antiochen., Ammonius, with others mentioned by
Theophylact. Nonnus, who wrote in the fifth century, read rptrn, the third  The
major part of the best critics think that rptm, the third, is the genuine reading. Clarke.
Griesbach adopts the common reading, but cites the other as of equal authority.
r Trans.
With respect to the discrepancy in the common version between Mark and John, as
to the time of the crucifixion, the subsequent writer observes, ' For my part, I prefer
the solution, (though it may be accounted but an imperfect one) given by those who
consider the day as divided into four parts, answering to the four watches of the night.
These coincided with the hours of 3, 6, 9, and 12, or, in our way of reckoning, 9, 12,
3, and 6, which suited also the solemn times of sacrifice and prayer in the temple ;
that, in cases wherein they did not think it of consequence to ascertain the time with
great accuracy, they did not regard the intermediate hours, but only those more noted
divisions which happened to come nearest the time of the event spoken of. Mark
says m tepa. rptm, it was the third hour ; from which we have reason to conclude, that
the third hour was past. John says, ago. wrei exrv, ; from which I think it probable, that
the sixth hour was not yet come. On this supposition, though the Evangelists may, by
a fastidious reader, be accused of want of precision in regard to dates, they will not
by any judicious and candid critic, be charged with falsehood or misrepresentation.
Who would accuse two modern historians with contradicting each other, because in
relating an event which had happened between 10 and 11 forenoon, one had said it
was past 9 o'clock ; the other, it was drawing towards noon ?' Campbell.
Various solutions have been given of this difficulty, none of which satisfied Doctor
Middleton ; but there is a solution not noticed by him, in which many judicious men
have acquiesced  That John, writing his Gospel in Asia, used the Roman me
thod of computing time ; which was the same as our own : so that by the sixth hour,
when Jesus was condemned, we are to understand six o'clock in the morning ; the
intermediate time from six to nine, when he was crucified, being employed in prepar
ing for the crucifixion. Watson.
John xix, 34; p. 188, 1. 41. And blood and water instantly issued. T. And forth
with came thereout blood and water. R. T. It may be naturally supposed, that the
spear went through the pericardium and pierced the heart ; that the water proceeded

464 APPENDIX.
from the former, and the blood from the latter. Clarke. John saw blood and water
flowing from the wound ; the blood is easily accounted for ; but whence came the
water ? The anatomist tells us  that it came from the pericardium ;  so
consistent is evangelical testimony with the most curious researches into natural
science. Watson.
John xx, 23 ; p. 190, 1. 8. If you remit thc sins of any. T. Whose soever sins ye re
mit. R. T. That is, Ye shall prescribe, and publish the terms on which the sins of
the whole human race shall be remitted or retained. Dwight.
John xxi, 24,25; p. 191, 1. 33. It is this disciple  that would be writ
ten. T. This is the disciple  that should be written. R. T. It is, I think, very
likely that these two verses were added by some of the believers at that time, as a tes
timony to the truth of the preceding narration ;  and I allow, with Bishop Pearce
and others, that it is possible that John may mean himself when he says, we know,
&c ; yet I think that it is very unlikely. It is certain that this gospel loses no part of
its authority in admitting the suffrage of the church of God : it rather strengthens the
important truths which are delivered in it ; and in the mouths of so many witnesses
the sacred matters which concern the peace and salvation of the world are still more
abundantly established. Clarke.
I agree perfectly with those interpreters who think that the hyperbole contained in
this verse is much more tolerable, than the torture to which some critics have put the
words in order to make them speak a different sense. Campbell .
Instead of I suppose, Campbell translates, — I imagine. Now, conceding that the
expression is a hyperbole, it is certainly doing injustice to the apostleto say that he
supposed the world could not contain, &,c ; an idea which he could not seriously have
entertained ; though the sentiment might very properly be attributed to him as a figu
rative illustration. Trans.

LUKE S APOSTOLIC AND ECCLESIASTICAL TRANSACTIONS.
Acts i, 18; p. 193, 1. 9. Tltis man, indeed, caused a field to be purchased. T. This
man purchased afield. R. T. This -man (Judas) purchased a field with the reward of
iniquity, that is, occasioned it to be purchased; as is plain from Matt, xxvii, 7.
Macknight.
Acts i, 18, 19; p. 193, 1. 9 — 13. Note this man,  The field of blood. It is very
likely that the 18th and 19th verses are not the words of Peter, but of the historian St
Luke ; and should be read in a parenthesis, and then the 17th and 20th verses will
make a connected sense. Clarke.
Acts i, 20 ; p. 193, 1. 15. Let another take his superintendency . T. His bishopric let
another take. R. T. His office let another take. It is curious enough to represent
bishoprics as subsisting under the Mosaic dispensation. But this mode of translating,
strange as it is, has been adopted by several Versions. King James's translators ought
at least to have turned their attention towards the 109th Psalm, 8th verse, where it is
rendered both in the old and new Version, ' And let another take his office.' Symonds.
Acts i, 25 ; p. 193, 1. 24. To repair to his appropriate station. T. That he might go
to his own place. R. T. Some of the best critics assert that these words belong to
Matthias — his own place, being the office to which he was about to be elected. Clarke.
Acts ii, 24; p. 194, 1. 23. Of death. Instead of Bwarov, of death, the Codex Beza,
Syriac, Coptic, and Vulgate, have Aifcu, of Hell, or the place of separate spirits ; and
perhaps it was on no better authority than this various reading, supported but by slen
der evidence, that, He descended into hell, became an article, in what is called the
Apostle's creed. Clarke.
Acts ii, 31 ; p. 194, 1. 36. He teas not left in hades. T. His soul was not left in hell.
R. T. The words » 4u«» aurou, his soul, are omitted by A B C D, Syriac, Coptic, Ethi-

APOSTOLIC TRANSACTIONS. 460
opie, and Vulgate. Griesbach has left them out of the text, and Professor White says
again, certissime delenda. Tho passage may be thus read : ' he spake of tho resurrec
tion of Christ, that he was not left in Hades, neither did his flesh sec corruption.' Clarke.
We know from our Saviour's own declaration, that his spirit went not to hell, but to
Hades or Sheol. For in the sixteenth Psalm He himself says, ' Thou wilt not leave
my soul in Sheol ;' rendered both by the Septuagint and by St Peter, (quoting this pas
sage, Acts ii, 27, and referring to it in verse 31), by Hades, the Greek word by which
Sheol is always translated both in the Old and New Testament. Thus it is, Thou wilt
not leave my soul in Hades, and in verse 31, his soul iras not left in Hades. Dwight.
How long must adherence to the common version continue to give sanction to such an
impious suggestion ? Trans.
Acts v, 38 ; p. 199, 1. 34. Tolerate them. T. Let them alone. R. T. In all former
ages, not wholly excepting even those of Greece and Rome, religious sects, and here
sies, and schisms, had been esteemed dangerous, if not pernicious, to civil govern
ment, and were regarded as the source of faction, and private combination, and oppo
sition to the laws. The magistrate, therefore, applied himself directly to the cure of
this evil, as of every other ; and very naturally attempted, by penal statutes, to sup
press those separate communities, and punish the obstinate innovators. But it was
found, by fatal experience, and after spilling an ocean of blood in those theological
quarrels, that the evil was of a peculiar nature, and was both inflamed by violent reme
dies, and diffused itself more rapidly throughout the whole society. Hence, though
late, arose the paradoxical principle, and salutary practice of toleration. Hume.
Torrents of blood have been spilt in the old woild by vain attempts of the secular
arm to extinguish religious discord, proscribing all differences in religious opinion.
Time has at length revealed the true remedy. Every relaxation of narrow and rigor
ous policy, wherever it has been tried, has been found to assuage the disease.
v Madison.
Almighty God created the mind free ; all attempts to influence it by temporal pun
ishment or civil incapacitations, tend only to produce habits of hypocrisy and mean
ness, and are a departure from the plan ofthe holy author of our religion, who being
lord of body and mind, yet chose not to propagate it by coercions on either, as was in
his almighty power to do. Jefferson.
The whole Christian world at one time believed that the freedom of religious opin
ions, and the privilege of every man to worship God in his own way, would be utterly
subversive of Christianity itself. How different has been the experience ofthe world.
— The freedom of discussion, and the variety of religious sects, each independent of
the other, have placed the Christian church upon an everlasting foundation. Me Dufifie.
Actsvi,l; p. 199, 1. 45. Grecian Jetcs. T. Grecians. R. T. Exxmitrrw. Hellenists.
Though the word Grecian made use of in our translation is synonymous with Greek,
yet the term employed in the original is never applied in the New Testament to Pagan
or Gentile Greeks, but solely to those Jews who had resided always or mostly in Gre
cian cities, and consequently whose common language was Greek. Campbell. The
Palestine Christians are expressly called E/Zgaiot, Hebrews, in contradistinction from
the foreign Jews who are called Exxnvio-rai, Hellenists. Stuart.
Acts vii, 45; p. 202, 1. 24. Joshua. T. Jesus. R. T. That is, with Joshua, whom
the Greek version, quoted by St Stephen, always writes iimvc, Jesus ; but which
should certainly be written Joshua in such cases as the present, in order to avoid am
biguity and confusion. Clarke.
Acts vii, 59 ; p. 203, 1. 1. God. The word God, as all admit, is not in the Greek,
and it is urged that its insertion by our translators was not only needless, to make out
the sense, but is a perversion of it. Dabney. The word God, is not found in any MS
or Version, nor in any of the primitive Fathers except Chrysostom. It is not genuine,
and should not be inserted here ; the whole sentence literally reads thus : And they
59

466 APPENDIX.
stoned Stephen, invoking and saying, Lord Jesus receive my Spirit! Clarke. They
stoned Stephen, calling upon God, or as in the original, they stoned Stephen, invoking,
and saying, Lord Jesus receive my Spirit. Dwight. The word God is not in the
original. T. Scott.
Acts viii, 9 ; p. 203, 1. 18. Astonished. T. Bewitched. R. T. EJjo-tot, astonishing,
amazing, or confounding the judgment of the people. Clarke. The extreme preju
dices of the authors of the common version are perhaps no where more glaring through
out the New Testament, than in the use of the word bewitched, verses 9, 11. As it is
now confessed by all to be very wide of the meaning, it must be deemed a gross
example of servile court to the humors of their royal master, (King James), under
whose authority that version was made, and whose faith in the powers of witchcraft is
notorious. Dabney.
Acts viii, 37; p. 204, 1. 24. And Philip said  I believe that Jesus Christ is the
Son of God. R. T. This whole verse is omitted by A B C G, several others of the
first authority, Erpen's edition ofthe Arabic ; the Syriac, the Coptic, Sahidic, Ethiopic,
and some ofthe Slavonic ; almost all the critics declare against it as spurious. Gries
bach has left it out of the text ; and professor While in his Criseais says, ' Hie versus
certissime delendus,' this verse, viost assuredly, should be blotted out. It is found in E,
several others of minor importance, and in the Vulgate and Arabic. In those MSS
where it is extant, it exists in a variety of forms, though the sense is the same. Clarke.
Acts ix, 5 ; p. 204, 1. 39. It is hard for thee  and the Lord said unto him. R. T.
The preceding words, with those that intervene, making 20 in the original, and 30 in
our version, are found in no Greek MS. It is not very easy to account for such a large
addition which is not only not found in any Greek MS. yet discovered, but is wanting
in the Itala, Erpen's Arabic, the Syriac, Coptic, Sahidic, and most of the Slavonian. It
is found in the Vulgate, one of the Arabic, the Eihinpic, and Armenian ; and was pro
bably borrowed from chap, xxvi, 14, and some marginal notes. It is wanting also in
the Complutensian edition, and in that of Bengel. Griesbach also leaves it out of the
text. Clarke.
Acts xii, 4 ; p. 209, 1. 38. Passover. T. Easter. R. T. Perhaps there never was a
more unhappy translation than that in our text. Every view we can take of this sub
ject, shows the gross impropriety of retaining a name every way exceptionable, and
palpably absurd. Clarke.
Acts xiii, 48 ; p. 213, 1. 2. Favorably inclined. T. Ordained. R. T. Disposed.
Newcoms. The word rerayfjevo; has been considered here as implying the disposition
or readiness of mind of several persons in the congregation, such as the religious pro
selytes mentioned verse 43, who possessed the reverse of the disposition of those Jews,
who spake against those things, &c, verse 45. Though the word in this place has been
variously translated ; yet of all the meanings ever put on it, none agrees worse with its
nature and known signification, than that which represents it as intending those who
were predestinated to eternal life : this is no meaning of the term, and should never be
applied to it. Clarke. One import of the words is, ' As many of the Gentiles believed
as were inwardly disposed to receive the doctrine of everlasting life ; as had an orderly
and well-prepared mind for that purpose ; as had disposed them to it.' Or, ' as many
as were disposed, believed to everlasting life.' See 1 Tim. i, 16. Newcome; cited
from the Improved Version. Trans.
Acts xiv, 15 ; p. 213, 1. 35. We are also mere similarly constituted with yourselves. T.
We also are men of like passions with you. R. T. The expression means no more than,
' we are truly human beings, with the same powers and appetites as your own ; need food
and raiment as you do ; and are all mortal like yourselves.' Clarke. It would have
been impertinent to say to idolaters, who mistook them for Gods, ' We are subject to
the like passions with you ; for of this their priests and poets had uniformly taught
them both of Jupiter and of Mercury.' But it was pertinent to say, ' We are your
fellow-mortals,' as liable as you to disease and death. For, if that was the case with
the two Apostles, the people would readily admit, they were not the gods they sup-

APOSTOLIC TRANSACTIONS. 467
posed them. From this passage and James v, 17, I have heard it gravely inferred, that
a superiority over the passions is hardly to be expected from the influence even of the
most divine religion, or the most distinguished lights of the Spirit. But this arises
merely from the mistranslation of the word ofj.oio7raBh5. If we recur to classical use,
we find that it implies no more than fellow-mortal, and has no relation, to what, in our
language, is peculiarly called passion. Campbell.
Acts xviii, 5 ; p. 219, 1. 38. Paul  testified to the Jcivs that Jesus teas the Messiah.
T. Paul  testified to the Jews that Jesus was Christ. R. T. In such expressions as
these, Paul testified to thc Jews that Jesus was Christ : This Jesus whom I preach unto you
is Christ, xvii, 3 : Showing by thc Scriptures that Jesus reus Christ, xvii, 28 : the unlearn
ed reader forms no distinct apprehension, as the common application of the words
leads him uniformly to consider Jesus and Christ, as no other than the name and sur
name of the same person. It would have conveyed to such a reader precisely the
same meaning to have said, Paul testified to the Jews that Christ was Jesus ; and so of
the rest. The article alone, therefore, in such cases, adds considerable light to the ex
pression ; yet no more than what the words of the historian manifestly convey to ev
ery reader who understands his language. It should be, therefore, Paul testified to the
Jews that Jesus icas the Christ, or the Messiah, &c. Many other examples might be
brought to the same purpose ; but these are sufficient. Campbell.
Acts xviii, 15 ; p. 220, 1. 12. I -will not adjudicate on such subjects. T. / tcill be no
judge of such matters. R. T. A better answer could not be given by man ; and it was
highly becoming the acknowledged meekness, gentleness, and benevolence of this
amiable man. He concluded that the state had no right to control any man's religious
opinion; that was between tho object of his worship and his own conscience; and there
fore he was not authorized to intermeddle with subjects of this nature, which the law
left to every man's private judgment. Clarke.
Acts xviii, 17; p. 220, 1. 15. Gallio did not interfere in any of these transactions. T.
Gallio cared for none of those things. R. T. Kai ovJev rourm ru> Taxxtuvi efjexe-v. And
Gallio did not concern himself, did not intermeddle with any of these things. As he
found that it was a business that concerned their own religion ; and that the conten
tion was among themselves; and that they were abusing one of their own sect only,
he did not choose to interfere. In consequence of this conduct, Gallio has been rep
resented as a man perfectly careless and unconcerned about religion in general : but he
who preaches on Gallio cared for none of those things, in the way in which the passage
has, through mismanagement, been popularly understood, either does not understand
it ; or he wilfully perverts the meaning. Clarke.
Acts xviii, 24 ; p. 220, 1. 29. Apollos,- — a literary man. T. Apollos, — an eloquent
man. R. T. A man of letters. Norton. Having strong rhetorical powers ; highly
cultivated, no doubt, in the Alexandrian schools. Clarke.
The pulpit is especially the throne of modern eloquence. There it is, that speech is
summoned to realize the fabled wonders of the Orphean lyre. The preacher has no
control over the will of his audience, other than the influence of his discourse. Yet
as the Embassador of Christ, it is his awful duty to call sinners to repentance. His
only weapon is the voice; to rouse the indifferent and to shame the scorner. — He is
to inflame the lukewarm, to encourage the timid, and to cheer the desponding believer.
— He is to pour the healing balm of consolation into the bleeding heart of sorrow, and
to soothe with celestial hope the very agonies of death. Now tell me who it is that
will best possess and most effectually exercise these more than magic powers ? Who
is it that will most effectually stem the torrent of human passions, and calm the rag
ing waves of human life and folly ? Who is it, that with the voice of Joshua, shall
control the force of nature herself in the perverted heart, and arrest the luminaries of
wisdom and virtue in their rapid revolution round this little world of man ? Is it the
cold and languid speaker, whose words fall in such sluggish and drowsy motion from
his lips, that they can promote nothing but the slumbers of his auditory, and adminis
ter opiates to the body rather than stimulants to the soul ? Is it the unlettered fanatic,

468

APPENDIX.

without method, without reason ; with incoherent raving and vociferous ignorance,
calculated to fit his hearers, not for the kingdom of Heaven, but for a hospital of lun
atics ? Is it even the learned, ingenious and pious minister of Christ, who by neglect
or contempt of the oratorical art, has contracted a whining, monotonous singsong of
delivery to exercise the patience of his flock at the expense of their other Christian
graces ? Or is it the genuine orator of heaven with a heart sincere, upright and fervent ;
a mind stored with that universal knowledge, required as the foundation of the art ;
with a genius for the invention, a skill for the disposition, and a voice for the elocution
of every argument to convince, and of every sentiment to persuade. John Quincy
Adams. Acts xx, 28 ; p. 223, 1. 44. The church of Ihe Lord. T. The church of God. R. T.
The community of God. Trans. The true reading is undoubtedly rm exxxwtav tou
Kugiou, the church of the Lord. For, first it is supported by the authority of the most
ancient MSS, Versions, and Fathers. Secondly, the assembly of Christians is, in the
New Testament, no where called exxxntria tou Kugjou, the church of the Lord, but exxxiwia
tou ©sou, the church of God, (see 1 Cor., i, 2; x, 32 ; xi, 22 ; xv, 9 ; 2 Cor., i, 1 ; Gal.,
i, 13 ; 1 Tim., iii, 5 ; v, 15 ;) and rroifavtov tou ©sou, the flock of God ; 1 Peter v, 2. Yet
exxxntria tou Kvpiov, the church of the Lord, is quite correct, since Christ has called the
Church his, in Matt, xvi, 18 ; and he is said to be ' head over the church.' See Ephes.,
i, 22 seqq; Col., i, 24; and Rom., xvi, 16. S. T. Bloomfield.
The church of God: rm exxxiiatay tou ©sou: 1 have altered my opinion of this pas
sage, and have determined for this reading from the same considerations, that would
have influenced me in the case of any indifferent and uncontroverted text. It is the
reading of the Ethiopic version, whose authority is with me irresistible on this occa
sion : and most unjustifiable is this assertion of Griesbach, JEthiops habet vocabulum quo
semper utiter, sive ©soe in grseca veritate legatur, sive Kugw neutri igitur lectioni
favet :* which is infamously false. On the contrary, as far as my recollection will
carry me, this translator never employs the word here introduced, but to signify the
supreme God alone. This was my first inducement to retain this reading. My
next was the variation between the Syriac and Coptic versions ; the former of which
has the church of the Messiah ; and the latter the church of the Lord : and this want
of uniformity excites in me a strong suspicion of interpolation in consequence of the
peculiar sentiments of the translators, or the authors of those MSS, which they fol
lowed. Wakefield.
His own son : Tov litov aifjaros : literally his own blood : but as this expression could
answer no good purpose, and would unavoidably lead those unacquainted with the
phraseology of these languages into erroneous doctrines and impious conceptions of
the Deity, I could not justify myself in employing it in this place. Wakefield.
Feed the church of God. This verse has been the subject of much controversy, par
ticularly in reference to the term ©sou, of God, in this place : and concerning it there
is great dissension among the MSS and Versions. Three readings exist in them, in
reference to which, critics and commentators have been much divided ; viz. exxxno-iav
rov Qeov, the church of God ; — —tou Kug/ou, of the Lord : Kugwu xai ©sou, of the Lord
and God. From the collections of Wetstein and Griesbach, it appears that but few
MSS, and none of them very ancient, have the word ©sou, of God ; with these only
the Vulgate, and the latter Syriac in the text agree. Kugiou, of the Lord, is the read
ing of A C D E, several others, the Sahidic, Coptic, latter Syriac in the margin, Ar
menian, Ethiopic, and some of the Fathers. Kugiou xai ©sou, of the Lord and of God,
is the reading of the great majority ; though the most ancient are for Kugiou, of the
Lord ; on this ground Griesbach has admitted this reading into the text, and put Kugiou
* Translation. The Ethiopic translator adopts a word, which, according to invariable use in that ver
sion, may be correctly rendered in Greek, ©soo or Kugiot, (God or Lord), and therefore favors a neutral
reading. Tbans.

APOSTOLIC TRANSACTIONS. 469
xai ©sou, in the margin, as being next in authority. The greater evidence appears to
be in favor of tou Kvpiov, of the Lord. Clarke.
The church of God : The word God is by the majority of critics thought to be a cor
ruption of the original. The best Greek MSS, with the Syriac, Coptic, and other an
cient versions, read Lord ; and with this, the quotations from tho earliest ecclesiastical
writers correspond. This also is adopted by Kenrick, Imp. V., Wetstein, RosenmUl-
ler, and others. Kenrick adds,  ' Common sense indeed seems to require this con
struction of the apostle's language, whatever his words may be supposed to be ; for to
talk of the blood of God, applied to a spiritual, omnipresent being, is little short of
impiety.' So Wakefield; who sees reason to retain the present reading of the text,
but translates  thc church of God, which he gained for himself by his own son.
Dabney.
Whatever view may be entertained of the abstract nature, or entire character and
attributes of the Saviour of mankind, if the variation from the received text be estab
lished, the passage ceases to be so entirely figurative, and the reading substituted will
have the advantage of being conformed to historical fact, as abundantly contained in
the Christian Scriptures, where it appears, for example, that the blood of our Lord
Jesus Christ was shed on the cross, and not the blood of him who sent him ; the blood
of him who is represented as supplicating, and not of him whom he supplicates ; the
blood of a physical body, and not of him, who, according to the universal sentiment
of the Christian church, is ' without body, parts, or passions.' Trans.
Acts xxi, 31 ; p. 225, 1. 39. Intelligence reached the tribune of the cohort. T. Tidings
came unto the chief captain of the band. R. T. Roman names of office are naturalized
in most modern languages, particularly in English. This makes the adoption of the
Latin name for an office, or any other thing which the Jews had solely from the Ro
mans, peculiarly pertinent. The remark now made holds, especially when the persons
spoken of were either Romans, or the servants of Rome. If, therefore, after the Vul
gate, we had rendered X'^'USX0!' l<"ibune, avBviraroc , pro-consul, and perhaps o-rreipa, cohort,
the expression without losing any thing, in perspicuity, to those of an inferior class;
would have been, to the learned reader, more significant than chief-captain, deputy,
band. Campbell.
Acts xxiii, 3 ; p. 227, 1. 33. God will smite you. T. God shall smite thee. R. T.
The common version ofthe Bible abounds in the imperative mode, on the part of man,
of representing Divine Agency. This phraseology is irreverent; and it would be
more correct and becoming to ascribe, even to a prophet or an apostle, the declaration
that God will, rather than shall, exercise any of the attributes. . . I have endeavored,
in this translation, invariably to obviate all errors of that description. Trans.
Acts xxiii, 27 : p. 228, 1. 40. Was about to be destroyed by them. T. Should have
been killed of them. R. T. The indiscriminate use of should, would, and could, which
is taken notice of by Bishop Lowth, has introduced strange confusion into our Vulgar
Translation. In this instance Lysias informs Felix, that he rescued a man, who had
deserved death ; and what is not a little extraordinary, he employed nothing less than
an army in taking him out of the hands, of the Jews. Symonds.
Acts xxiv, 14 ; p. 229, 1. 37. Which they style a sect. T. Which they call heresy. R.
T. Which they call a sect. Nothing could have been more ridiculous, than for the
apostle seriously to defend his doctrine against the charge of heterodoxy, before an
idolater and polytheist, who regarded both him and his accusers as superstitious fools,
and consequently as, in this respect, precisely on a footing ; but it was entirely perti
nent in him to evince, before a Roman magistrate, that his faith and mode of worship,
however much traduced by his enemies, were neither essentially different from, nor
any way subversive of, that religion which the senate and people of Rome were
solemnly engaged to protect. Campbell.
Acts xxvii, 9 ; p. 233, 1. 28. The Jewish fast. This was about the time of the
autumnal equinox, when the Mediterranean sea was sufficiently tempestuous. To
sail after this fast was proverbially dangerous among the ancient Jews. Clarke.

470 APPENDIX.

PAUL S LETTER TO THE ROMANS.

Rom. i, 13: p. 237, 1. 23. Prevented. T. Let. R. T, The received text incorrectly
implies, that the apostle's visit had been permitted, rather than debarred. Trans.
Rom. i, 14; p. 237, 1. 24. My duty extends  to the unenlightened. T. 1 am
debtor — to the unwise. R. T. Throughout the entire existence of Christianity, it has
been a favorite object of its ardent disciples and pious professors to diffuse its blessings
by converting the Heathen. This duty is enjoined by its own sacred precepts, and
prompted by considerations of humanity. All Christendom is more or less employed
on this object at this moment, in some part or other ofthe earth. But it must, in can
dor be owned, that hitherto missionary efforts have not had a success corresponding,
in extent, with the piety and benevolence of their aim, or with the amount of the
means which have been applied. Some new and more efficacious mode of accomplish
ing the beneficent purpose must be devised, which, by concentrating energies and
endeavors, and avoiding loss in their diffuse and uncombined application, shall ensure
the attainment of more cheering results. Henry Clay.
Rom. i, 17; p. 237, 1. 30. For therein God's plan of pardoning by faith those who
believe, is revealed ; according to which the scripture declares, the pardoned shall live by
faith. T. For therein is the righteousness of God revealed from faith to faith : as it is
written, The just shall live by faith. R. T. For the justification which is of God is
revealed by it, [justification] by faith, in order that we may believe; as it is written,
' The just shall live by faith.' Stuart. For thereby a pardon from God is proclaimed
to a reliance upon faith ; as it is written, He who trusteth to faith for pardon, will save
his life. It is impossible to convey the sense of the original in this, and an infinity of
other places, by any thing like a literal translation. How can the poor, or unlearned,
have the gospel preached to them, if we keep the Scriptures locked up in a phrase
ology, which is all but nonsensical in a modern tongue, and wants an interpreter
almost as much as the original itself? The term justification, which is Latin, no two
unlearned men would explain alike : pardon every body understands. Wakefield. I
have long thought that Sixatovv-m Qeov, the righteousness of God, means here and in
some other places, not the righteousness or rather justification itself which the epistle
speaks of, but the mode of justification which God hath exhibited in the Gospel.
Turner. Thc just by faith, shall live, that is, he alone that is justified by faith, shall
be saved. This is probably the true meaning. Clarke. Macknight translates thus :
' the just by faith, shall live.' I cannot think that there is much force in his reason
ing, note 3, not to say, that to speak ofthe just by faith, seems to imply the possibility
of becoming just by some other means, which the whole scope of the epistle opposes.
Turner.
Rom. i, 21 ; p. 237, 1. 38. Divine agency. T. Godhead. R. T. ©siotiic, his acting
as God in the government and support of the universe. His works prove his being;
the government and support of these works prove it equally. Creation and providence
form a twofold demonstration of God. 1st. In the perfections of his nature ; and,
2dly. In the exercise of those perfections. Clarke.
We are generally disposed to confine the course of nature entirely to physical
causes, or to the influence which one body is ordained to have upon another, accord
ing to certain immutable rules. But if the ever-active Deity has not retired from his
operations, something more must be understood. It is possible, that the permanency
of physical powers may totally depend upon the permanency of his agency. Nor is it
irrational to suppose, that in certain cases, where the usual course of things is not
equal to the production of important events pre-ordained, this ever-active Being exerts
an extraordinary energy, according to certain moral laws of his own appointment. Cogan.

PAUL'S LETTER TO THE ROMANS. 471
Rom. i, 28; p. 238, 1. 35. Regardless mind. T. Reprobate mind. R. T. Un-
searching mind. Clarke. 01 mind void of judgment. Seabury. Reprobate'belonga not
to the word of God, but is one of the characteristic epithets of a harsh and vindictive
theology. Trans.
Rom. iii, 10; p. 240, 1. 7. There is none righteous, not even one. T. There is none
rio-hteous, no, not one. IX- T. Surely there is none righteous, no not one. This and the
following affirmations, must not be interpreted according to the strictness of modern
speech. For it can hardly be supposed, that in any period the Jewish nation was so
universally wicked, that there was not a single righteous man in it. These strong
expressions were used by the Psalmist, according to the genius of the eastern lan
guages, in which universal propositions were used, not according to their strict logical
meaning, but to denote a great number, as in this passage, where they are very few in
comparison ofthe wicked. Ofthis manner of speaking, we have an undoubted exam
ple, John iii, 32 ; where the Baptist says of Jesus ovSetc, no one, receiveth his testimony,
that is, few received it, in comparison of those who rejected it; for the same evangelist
has mentioned a number who believed on Jesus. Macknight.
Rom. iii, 25, 26 ; p. 240, 1. 27. Whom God has publicly constituted as the means of
conciliation, (by faith in his blood), to exhibit the righteousness he requires, for the for
giveness, through the divine lenitu, of sins formerly committed ; and to display the right
eousness required by him at this present time ; that he might exercise his clemency, and
pardon him, who believes in Jesus. T. Whom God hath set forth to be a propitiation ,
through faith in his blood, lo declare his righteousness for the remission of sins that are
past, through thc forbearance of God ; to declare, I say, at this time his righteousness :
that he might be just, and thc justifier of him which bclit-vcth in Jesus. R. T. Whom
God hath set forth as a propitiatory [sacrifice-] by faith in his blood, in order to declare
his justification wilh respect to the remission of sins formerly committed, during the for
bearance of God ; in order to declare h is justification at thc present time ; so that he
might be just and yet the justifier of him that believeth in Jesus. Stuart. A propitia
tion: properly, the mercy seat: Locke, Grotius, Wetstein, Taylor, and others. Dab
ney. Ixao-niyov, the mercy-seat, or place of atonement. Clarke. Belsham. The word
here rendered propitiation, is ixao-niptoi. This word is used only twice in the Greek
Testament ; viz. in the text, and Hebrews ix, 5. Its proper meaning is the propitia
tory, or mercy-seat ; as it is rendered in the latter passage. Dwight.
There is little doubt that the word ixao-m^iov rendered, in the Common Version, pro-
p-itiation, should be translated mercy seat. It occurs often in the Septuagint, common
ly in the latter sense, and never in the former. Supplying the chasms in St Paul's
elliptical style, which we are often compelled to do in order to render his meaning
intelligible to an English reader, the verse may be thus rendered ; ' Whom God hath
set forth, a mercy seat, to be approached through faith, sprinkled with his own blood.'
Norton.
Michaelis remarks, that ' in Rom. iii, 25, ixao-ngm has been taken by some in the sense
of mercy-seat, but that Kypke has properly preferred the translation, propitiatory
sacrifice. Magee.
Wlwm God hath set forth a propitiatory. The cover of the ark is called, Exodus
xxv, 17, LXX, ixaariiptoy emBvifja., a. propitiatory cover; because it was the throne on
which the glory of the Lord received the atonements made by the high priest on the
day of expiation, and from which God dispensed pardon to the people. In allusion to
this ancient worship, the apostle represents Christ as a propitiatory or mercy-seat, set
forth by God for receiving the worship of men, and dispensing pardon to them. Or
if a propitiation is, by a common metonomy, put for a propitiatory sacrifice, the apos
tle's meaning will be, that, by the appointment of God, Christ died as a sacrifice for
sin, and that God pardons sin through the merit of that sacrifice. Hence Christ is
called ixaa-fjos, a propitiation, 1 John ii, 2 ; iv, 10. By teaching this doctrine the apostle
removed the great objection of the Jews and heathens against the gospel, That it had
neither a priest nor a sacrifice Macknight.

472 APPENDIX.
Baxter, Campbell, Newcome, Macknight, and Adam Clarke are agreed, that in Matt.
vi, 33 ; Jam^s_4, 20 ; 1 Cor. v, 21 ; Rom. i, 17, and x, 3 ; ' the righteousness of God'
means the righteousness which God requires, ' the righteousness which is by faith,'
and which God approves for there mission of sins. The phrase occurs five times in one
chapter  Rom. iii, 5, 21, 22. 25, 26. Of these the first is the only one in regard
to which the meaning appears to be at all doubtful. The righteousness which God re
quires seems to be clearly meant in the other four instances. . . It was forthe purpose
of the sinner's pardon and salvation that God set forth his Son to declare the right
eousness which he requires for the remission of sins ; and if he has proposed righteous
terms of forgiveness, a compliance with those terms on the part of the sinner, renders
it 'just' in God to justify or pardon his offences. As impenitency renders it just in
God to punish, so repentance renders it just in him to forgive. N. Worcester.
As to the entire passage, and especially to that part in verse 26, which I have ren
dered, that he might exercise his clemency, and pardon him, (in the received text, that he
might be just, and the justifier of him), many distinguished critics, from an attentive
examination of the original and the context, have concluded, that something equiva
lent to Worcester's translation and explication of the passage, as previously cited, is
the true construction ; and that, in the particular clause, no antithesis is here intended
to be drawn by the apostle between the integrity and benevolence of God, in the for
giveness of mankind through the Christian dispensation. Trans.
I had formerly adopted Newcome's explanation of the word hxaioauvn ; conceiving
the idea of justification, or method of justification, to be better calculated than that of
righteousness, (the term employed by the common version), to convey an adequate
sense of the original. On perusing the observations of Mr Nares, I am now induced
to alter my opinion : being fully satisfied that that learned and ingenious writer has
caught the true spirit of the original passage ; and that the object of the inspired rea-
soner is not so much to show how, in the method adopted for the remission of sins,
mercy was to be displayed, as how, notwithstanding this display of mercy , justice was
to be maintained. In either view the sense undoubtedly terminates in the same point,
the reconciling with each other the two attributes of mercy and justice ; but the em
phasis of the argument takes opposite directions ; and that, in the view which Mr
Nares has preferred, it takes the right direction, must be manifest on considering that,
in the remission of sins, mercy is the quality that immediately presents itself, whilst
justice might seem to be for the time superseded. On this principle of interpretation,
the sentence will stand thus. Wlwm God had set forth to be a propitiation through faith
in his blood, for the manifestation of his justice (his just and righteous dealing) con
cerning the remission of piast sins , through the forbearance of God : for the manifesta
tion, at this time, of his justice, that he might be just, and (i. e. although) the justi
fier of him that believeth in Jesus. The justice of the Deity, or his regard to what is
righteous and just, is thus declared to have been departed from in the scheme of re
demption :* this scheme bearing a twofold relation to sinners, in such a manner, that
whilst it manifested the mercy of God, it should at the same time in no degree lay a
ground for the impeachment of his^'ws^'ce. Magee.
If we consult our natural sentiments, we are apt to fear, lest before the holiness of
God, vice should appear to be more worthy of punishment, than the weakness and im
perfection of human nature can ever seem to be of reward. Man, when about to ap
pear before a being of infinite perfection, can feel but little confidence in his own
merit, or in the imperfect propriety of his own conduct. If he would hope for happi
ness, he is conscious that he cannot demand it from the justice, but he must entreat it
from the mercy of God. He even distrusts the efficacy of repentance, sorrow, humilia
tion, or contrition for his past conduct ; and naturally fears, lest the wisdom of God
should not, like the weakness of man, be prevailed upon to spare the crime, by the
* The word scheme, so often used by writers on this subject, is a very improper expression in reference to
tho delineation of any Divine purpose. Trans.

PAUL'S LETTER TO THE ROMANS. 473

most importunate lamentations of the criminal. Some other intercession^ some other
sacrifice, s  i other al  'ment, he imagines, must be made for him, haHid what he
himself is capable of making, before the purity of the divine justice carTDe reconciled
to his manifest offences.
The doctrines of revelation coincide, in every respect, with those original anticipa
tions of nature ; and as they teach us how little wc can depend upon the imperfection
of our own virtue, so they show us, at the same time, that the most powerful interces
sion has been made, and the most dreadful atonement has been paid for our manifold
transgressions. Adam Smith.
These two things may be regarded as axioms of the religious life ; first, that a man's
own labors are essential to his salvation ; second, that his utmost virtue does nothing
toward purchasing or meriting salvation. When he has done all his duty, he is still,
as the Saviour declares, but an ' unprofitable servant.' He has been more than recom
pensed by the blessings of this present life. That the happiness of an eternal state
may be attained, in addition to these, is a provision of pure grace ; and it is mere in
sanity to neglect the duties of religion through any fear lest you should seem to be
seeking heaven on the ground of your own desert. Virtue would be your duty, though
you were to perish forever at the grave, and that God has opened to his children the
prospect of a future inheritance infinitely disproportioned to their merit, is only a fur
ther reason for making virtue your first and chief pursuit. Henry Ware, Jr.
Rom. iii, 28; p. 240,1. 35. Man is pardoned through faith, andnot by legal obedience. T.
A ma.n is justified by faith, without thc deeds ofthe law. R. T. A -man is justified by faith,
without works of law. Stuart. It was Paul's continual purpose to fix it in the minds
of his spiritual church, that now, under the gospel, men are, every where justified by
faith without the deeds of the law. The condition of human salvation was not the
observance of any external rites, like the Mosaic, not the belonging to any national
church, like the Jewish, not the submission to circumcision and the burthensome ob
ligations it entailed, and not even a course of unsinniog obedience, which was at all
times impossible, but faith, and faith alone, or a principle of sincere, though imperfect
obedience, a principle beginning in belief, discovering itself in love, and proved and
fortified by persevering obedience. Buckminster.
If any doctrine be plainly taught in the sacred volume it is this, that if we do well
we shall be accepted ; and that we shall find acceptance on no other condition. We
may torture particular texts of scripture, and force them to speak a different language.
We may comment on the goodness of God, and the sacrifice of his son : and may en
deavor to infer from thence the future impunity of vice. AVe may flatter ourselves,
that the threatenings of the gospel will never be executed. Still the general strain of
revelation will be against us. And it will be our future condemnation, that we did
not give credit to its testimony. John Clarke.
Rom. iv, 3 ; p. 240, 1. 45. Abraham believed in God, and it was ascribed to him for
pardon. T. Abraham believed God, and it was counted unto him for righteousness. R.
T. To have his belief imputed or counted for righteousness, must mean, that in conse
quence of his belief, he zvas treated as righteous, he was accepted as righteous, i. e. he
was gratuitously justified. Stuart. It is no where said in scripture, that Christ's
righteousness was imputed to Abraham ; so neither is it said any where, that Christ's
righteousness is imputed to believers. Macknight.
Rom. v, 5 ; p. 242, 1. 10. The love of God is diffused in our hearts. T. We con
ceive that the true love of God is a moral sentiment, founded on a clear perception,
and consisting in a high esteem and veneration, of his moral perfections. Thus, it ,
perfectly coincides, and is in fact the same thing, with the love of virtue, rectitude,
and goodness. You will easily judge then, what we esteem the surest and only de
cisive signs of piety. We lay no stress on strong excitements. We esteem him, and
him only «. pious man, who practically conforms to God's moral perfections and
government ; who shows his delight in God's benevolence, by loving and serving his
neighbor; his delight in God's justice, by being resolutely upright; his sense of God's
60

474 APPENDIX.
purity, by i^ulating his thoughts, imagination, and desires ; and whose conversation,
business, a^^Komestic life are swayed by a regard to God's presence and authority.
In all thingl^lse men may deceive themselves. Disordered nerves may give them
strange sights, and sounds, and impressions. Texts of scripture may come to them as
from Heaven. Their whole souls may be moved, and their confidence in God's favor
be undoubting. But in all this there is no religion. The question is, do they love
God's commands, in which his character is fully expressed, and give up to these their
habits and passions ? Without this, ecstasy is a mockery. One surrender of desire
to God's will, is worth a thousand transports. We do not judge of the bent of men's
minds by their raptures, any more than we judge of the natural direction of a tree
during a storm. We rather suspect loud profession, for we have observed that deep
feeling is generally noiseless, and least seeks display. Channing.
Rom. v, 11; p. 242, 1. 22. Reconciled. T. The atonement. R. T. Reconciliation.
M. R. Tuy xaraxxaynv exaQ.ofj.ev. We have obtained reconciliation. Stuart. ' We have
received,' (not so properly ' the atonement,' as our translation has it, but) reconciliation.
Turner. The word xaraxxayn, which is here translated atonement, should not have
been so rendered, but should have been translated reconciliation. Magee. It was
certainly improper to translate xaraxxayn here by atonement, instead of reconciliation ;
as xaraxare-a, signifies to reconcile, and is so rendered by our translators in all the places
where it occurs. Clarke. The atonement : properly, The reconciliation : as all critics
and translators admit. This is the only place in the New Testament where this term,
now so familiar, occurs. At the period indeed, when our common version was made,
atonement had not the sense which it has since acquired in technical theology ; but
merely and strictly, that of the word substituted for it in the text, to wit, reconciling
or setting at one, those who before were at variance. Dabney. The word means re
conciliation ; and such is the sense in which our English translators here used the
word atonement (quasi at-one-ment.) Stuart. The Greek noun xaraxx-jyuv, translated
reconciliation, comes from the verb x'JTaxavnco, which, in the preceding verse, our
translators have rendered reconcile. Wherefore, the noun derived from it should not
have been translated by them, in this passage, atonement, but reconciliation, as it is in
all the other passages where it occurs. Besides, it ought to be considered, that men
do not receive the atonement. The atonement is made to God. In what follows, the
apostle shows the reasonableness of putting all men in a state of reconciliation or
salvation, through Christ. Macknight.
The idea, which is conveyed to common minds by the popular system, that Christ's
death has an influence in making God placable and merciful, in awakening his kind
ness towards men, we reject with strong disapprobation. We are happy to find that
this very dishonorable notion is disowned by intelligent Christians of that class from
which we differ. We recollect however, not long ago, it was common to hear of
Christ, as having died to appease God's wrath, and to pay the debt of sinners to his
inflexible justice ; and we have a strong persuasion, that the language of popular
religious books, and the common mode of stating the doctrine of Christ's mediation,
still communicate very degrading views of God's character. Channing.
The sacrifice of Christ was never deemed by any who did not wish to calumniate
the doctrine of atonement, to have made God placable, but merely viewed as the means
appointed by divine wisdom, through which to bestow forgiveness. Magee.
There is a constant tendency in our nature to be ' wise above what is written ;' and
to push arguments, and to draw inferences, which are altogether unauthorized by any
fair construction of the word of God. The result has been pernicious, not only in the
strife and debate, which have so often afflicted the church of Christ, but in giving the
greatest advantage to its conimon enemies. They have associated these extravagant
notions with Christianity itself; and gloried in their victory over their feeble oppon
ents as though they had gained a triumph over truth itself. This has in no case,
perhaps, been more remarkable, and more to be regretted, than in the attacks which
have been made on the doctrine of the atonement. Many of its advocates have ex-

PAUL'S LETTER TO THE ROMANS. 475

ceeded all the limits which the Scriptures and sober criticism presg*|^ and have
spoken so incautiously of the Supreme Being in his character of Jii^BHuid Moral
Governor, with the view of establishing the necessity of an exact equivalem; even to the
minutest calculation, being given to his violated laws, as apparently to divest him of
love and mercy, and to transform him into a being, not only of inflexible justice, but
of inexorable wrath, without feeling the least relentings of compassion towards the
returning prodigal. These representations have been insidiously identified with the
doctrine of the Atonement, and exhibited as belonging to its very essence : arid when
its adversaries have established the doctrine of the divine goodness and compassion,
they seem to think they have given a fatal blow to the doctrine of the Atonement, and
that little also remains than to enjoy the honors of a triumph. But when this doctrine
is placed on its plain scriptural ground, and stripped of the ill-judged appendages with
which some of its injudicious friends have encumbered it, it remains untouched by
such arguments, and will retain its place till truth itself meets with a victorious ad
versary. Jerram.
Rom. v, 15 ; p. 242, 1. 31. For if through the offence of one, many were subject to
death, how much more shall the grace of God  through the favor of one man, Jesus
Christ, abound to the many. T. For, if through thc offence of one, many be dead, much
-more the grace of God,  by one man, Jesus Christ, hath abounded unto many. R. T.
That the oi ttoxxoi, the many, of the apostle, here means all mankind, needs no proof to
any but that person who finds himself qualified to deny that all men are mortal. And
if the many, that is, all mankind, have died through the offence of one ; certainly the
gift by grace, which abounds unto tcuo ttoxxous, the many, by Christ Jesus, must have
reference to every human being. Clarke. That o; 7roxxoi, the many, is equivalent to
n-xvTsr, all, in these epistles, every body knows ; and that this usage of the phrase is
common to other authors. Wakefield. Oi noxxoi is equivalent to Travreo and naura;, all
[men] in verses 12. 18. Turner. Many be dead  abounded unto many : that is, all.
Wakefield, Wetstein, Locke, &c. Compare verses 12, 18, 1 Cor. xv, 22. That this
is the sense of the Greek word rendered many, in numerous passages, is allowed by
the best critics. Dabney.
The Gospel br glad tidings published by Christ, is said to be good tidings unto all
people. But if there be no atonement made for the sins of all people ; the Gospel,
instead of being good news to them, is not addressed to them at all. Dwight.
Rom. vii, 22; p. 245, 1. 1. I concur with the law of God. T. It is not true, that, in
strictness of speech, fallen man has originally no principle of what is right left in him.
. We are not to look on those dreadful pictures, which the sacred writers draw of
the most depraved of the heathen, as being just representations without abatement, of
the natural state of all mankind. Seeker.
It has been said, neither unfrequently, nor by men void of understanding, that man
is as depraved a being as his faculties will permit him to be ; but it has been said with
out consideration, and without truth. Neither the Scriptures nor Experience warrant
this assertion. We see, daily, many men, who neither are, nor profess to be, Chris
tians, and who, instead of being wicked to a degree commensurate to the extent of
their faculties, go through life in the exercise of dispositions so sincere, just, and ami
able, and in the performance of actions so upright and beneficent, as to secure a high
degree of respect and affection from ourselves, and from all with whom they are con
nected. Those, who make the assertion, will find themselves, if they will examine,
rarely believing that their wives and children, though not Christians, are Fiends. Dwight.
Ingenuity is employed to disparage what is interesting in the human character.
Whilst the bursts of passion in the new-born child are gravely urged as indications of
a native rooted corruption; its bursts of affection, its sweet smile, its innocent and ir
repressible joy, its loveliness and beauty, are not listened to, though they plead more
eloquently its alliance with higher natures. The sacred and tender affections ; the
unwearied watchings and cheerful sacrifices of parents ; the reverential, grateful as-

470 APPENDIX.

siduity of^MMren, smoothing an aged father's or mother's descent to the grave ;
woman's MHBtronger than death ; the friendship of brothers and sisters ; (lie anxious
affection, wH'ich tends around the bed of sickness; the subdued voice, which breathes
comfort into the mourner's heart ; all the endearing offices which shed a serene light
through our dwellings ; these are explained away by the advocates of this gloomy
theology, so as to include no real virtue, so as to consist with a natural aversion to
goodness. Channing.
Rom. viii, 1 ; p. 245, 1. 9. IVho walk not after the flesh, but after the Spirit. R. T.
This last clause is wanting in some of the principal MSS, Versions, and Fathers.
Griesbach has excluded it from the text, and Dr White says, certissime delenda ; it
should most undoubtedly be expunged. Clarke. The clause, which I have here sup
pressed, seems to have been drawn from verse 4. It is entirely omitted by the Ethiopic
and Coptic versions, and partly by the Syriac and Vulgate. Wakefield. Stuart omits
the passage. Trans.
Rom. ix, 5; p. 247, 1. 5. Who is over all, God perpetually praised. T. Who is over
all, God blessed forever. R. T. Who is God over all, blessed forever. Stuart. O
av e/ri Tfayroov Qeo; evxoyuro; etc rove aiaivac. Griesbach adopts the common Greek
text. Trans. By merely inverting the two words in the Greek, o w, who is,
the passage will read, whose is thc God over all, blessed forever. Some of the
Polish brethren, with Whitby and Taylor, conjecture this to be the true construc
tion of the original ; although it wants the support of any external evidence. Eras
mus, Locke, and Dr S. Clarke, who follow the present text, give a different punctua
tion to the verse, which will then read, — Christ came who is over all, — God be blessed
forever : i. c. taking the last clause as a doxology to God, for such a series of distinc
tions and blessings. Dabney.
Locke thus renders the last clause of the verse, Christ is come, he who is over all,
God be blessed for ever , but he has not attempted to vindicate the version. Trans.
Some critics have proposed to distinguish the verse in the following manner : of
ivhom were the Fathers, of whom was the Christ according to the fiesh. God, who is over
all, be blessed for evermore! Amen. Or thus : of whom were the Fathers, of whom teas
the Christ according to-thc flesh, who is over all. God be blessed for evermore ! Amen.
Both these constructions, though the original will certainly admit them, appear so awk
ward, so abrupt, so incoherent, that it must be confessed, I never yet could bring my
self to relish them in the least degree. There seems to be no reason from the spirit of
the context, for such an instantaneous and solemn conversion from the main subject to
the Deity; nor do I believe, that a parallel instance of so disjointed an address can be
produced from the whole Bible. Wakefield.
Wlw is above all, God blessed for ever. Common sense must teach, what Christians
have always believed, that it is not with respect to the Father, but lo the created toorld,
that this august title is given to Christ. Doddridge.
That interpretation, which refers these words to the Father, neither comports with
the context, nor with grammatical construction. Rosenmiiller.
There is no omission of these important words in any MS. or Version yet discovered. Clarke.
The word ' God' in this text, the authority of which it has been attempted to shake,
is found in every known manuscript of this Epistle, in every ancient version extant, and
in every father who has had occasion to cite the passage : so that in truth, there can
scarcely be instanced a text in the New Testament, in which all the ancient authorities
more satisfactorily agree. Magee.
Mr Wakefield's translation, ' who is as God over all, &c,' is evidently indefensible. Turner.
In regard to this text, it may be remarked, that although Griesbach has filled his
margin with conjectural and other readings, he attributes no considerable weight to
any of them, for all the Manuscripts of the Epistle to the Romans, which have been
collated, contain the text as it stands ; as do all the ancient Versions, and nearly all the

PAUL'S LETTER TO THE ROMANS- 477

Fathers. ... In accordance with Greeek usage, we find five instancestf^doxology in
the New Testament, and about forty in the Old, in which evxoytiroc is^^^Hfmly placed
first. . . . The text must be changed to make out a doxology ; and^^^nust read o
©soe instead of ©so; ; foruniversal usage prescribes euxoyxroc o ©soo. . . . All conjectures
and theories appear to be quite incompetent to explain away thc common rendering of
this verse, and the meaning connected with it. . . . Neither the grammatical arrange
ment of the text, nor the sentiments of the apostle elsewhere, require us, (may I not
say ?) permit us, to give a different interpretation of the words in question. Nor do
any various readings of the verse occur, which are of any authority at all. Stuart.
God blessed for ever ; that is, God honored and praised for ever by all. Mill on this
verse proves against Erasmus, that the omission of the word ©soe, God, in some MSS
of Cyprian's works, and its not being commented upon by Chrysostom, is of no value,
in opposition to the best and most ancient MSS and versions, the Syriac not excepted,
who all have the word ©so; here. Whitby in his Last Thoughts, says the true reading of
the verse is, w em rravrm ©sot, Whose is the God over all : because by this reading the
climax is completed, and the privilege in which the Jews gloried above all others, of
having the true God for their God, is not omitted. But as this reading is found in no
copy whatever, it ought not to be admitted on conjecture* The Greek text runs thus;
xai e£ a>v o Xpto-roc to xara. <rapxa o m iTti rravrm ©so? euxoynroc etc rove amvaz afjuv. Erasmus
proposed two methods of pointing and translating this passage. The first is, to place the
comma after the word rravrm, all, so as to join who is over all, with Christ thus, Christ
descended according to the fiesh, who is over all ; and to make a separate sentence ofthe
clause, God be blessed for ever. The second is, to end the sentence with the word
vapxa, flesh, in this manner ; Christ descended according to the flesh, and to make what
follows a new sentence, God who is over all, be blessed for ever, namely for the great
privileges bestowed on the Jews. But as the phrase Blessed be God, occurs above
twenty times in scripture, and as often as it occurs, (See Luke i, 68; 2 Cor., i, 3;
Ephes., i, 3; 1 Pet., i, 3,) euxoynroc, blessed, goes before ©soe, God, and ©so? always has
the article prefixed, the common pointing and translation of the clause o w tm navrmv
Qto; euxoynroc, who is over all, God blessed, ought to be retained, even in the opinion of
Socinus, as more agreeable to the scripture phraseology, than the pointing proposed by
Erasmus. Macknight.
Rom. ix, 11 ; p. 247, 1. 17. Tltat the purpose of God might be accomplished, and this
gratuitously, not as a claim, but by his clwice. T. That the purpose of God according to
election might stand, not qf works, but of him that calleth. R. T. That the purpose
of God might stand by an election, not on account of works, but of him who calleth.
Jacob and Esau are not spoken of as individuals, but as representing the two
nations springing from them. The election of which the apostle speaks, is not an
election of Jacob to eternal life, but of his posterity to be the visible church and
people of God on earth, and heirs of the promises in their first and literal meaning,
agreeably to what Moses declared, Deut. vii, 6, 7, 8 ; and Paul preached, Acts xiii, 17.
Macknight.
In the New Testament, the word (decree) as referring to God, is not used at all.
Whenever the subject is mentioned in the Scriptures, the words counsel, purpose,
choice, pleasure, will, or some other equivalent words, are employed to express it.
Dwight.
Rom. ix, 13; p. 247, 1. 20. I have preferred Jacob to Esau. T. Jacob have I lov
ed, but Esau have I hated. R. T. This verse is not to be taken in a personal but in a
national sense, for God's preference of one of them to be his peculiar, people, and to
possess the promised land, before the other. This is no arbitrary interpretation of the
word hated, but one agreeable to the Hebrew idiom. Clarke. Locke.
* Whitby notes it as * the ingenious conjecture of a learned critic ;' and Sparks observes, that ' the con
jecture here alluded to, originated with Schlichtingius.' Trans.

478 APPENDIX.

Rom. xi, £^p^ 249, 1. 13. He so long acknowledged. T. He foreknew. R. T.
Whom he <H|p»etZ, (or approved) so long, tt 7ro^oeytu, for this is evidently the mean
ing of the wdrWn this place. Clarke, n^oey-m, foreknew. The last clause in this ver
sion conveys to my mind no meaning whatever. It is thus, however, both clear and
pertinent : '. God hath not cast off his people whom heretofore he acknowledged.' Campbell.
Rom. xi, 9 ; p. 249, 1. 26. Their table toill become a snare. T. Let their table be
made a snare. R. T. And David saith, Let their table, &c. Or, This table shall be, &c.
The words may be properly rendered in the future tense. Whitby. As the Hebrews
used the Imperative mode for the Future, this passage may be translated, ' Their table
shall be for a snare,' &rc, and so may be considered as a prophecy. Macknight. What
David said prophetically to some in his time, applies to the hardening of the Jews on
the preaching of the gospel. Hammond.
Rom. xi, 10 ; p. 249, 1. 28. Their eyes will be darkened. T. Let their eyes be darken
ed. R. T. All these words are declarative, and not imprecatory. God declares what
will be the case with such obstinate unbelievers, till they acknowledge Jesus as the
promised Messiah. Clarke.
Rom. xi, 29 ; p. 250, 1. 22. Not to be revoked. T. Without repentance. R. T. The
gifts, which God has bestowed upon them ; and thc calling, the invitation with which
he has favored them, he will never revoke. Clarke. God will never repent of the
blessings, which he freely bestowed on Abraham and his posterity, and of his calling,
or making them his people. Macknight. Without repentance : that is, such as he will
not absolutely revoke. Taylor's par., cited by Dabney.
Rom. xi, 36 ; p. 250, 1. 32. Of him,  are all things. Have you ever contem
plated the wonderful magnificence of this controller of the universe. How inex
pressibly great is that being who penetrates at once the recesses, and circumscribes
within himself the boundless ranges of creation ; who pierces into the profound medi
tations of the most profound intelligence. . . How transcendent that mind, to which
all other minds are infinitely inferior. . . How vast that comprehension, to which all
the sciences of all the ages of the world, are not less intelligible than the first proposi
tion of the infant's earliest lesson. How wonderful is that power, which wields with
equal ease the mightiest and the feeblest agents ; directs the resistless thunderbolt, or
wafts a feather through the air; bursts out in the imprisoned lava, or rests on the
peaceful bosom of the lake ; rides in the rapid whirlwind, or whispers in the evening
air. Think I pray you of that wisdom which conducts, at the same moment, the innu
merable purposes of all his creatures, and whose own grand purpose is equally accom
plished by the failure or by the success of all the plans of all his creatures. Think of
him under whom all agents operate, because by him all beings exist. Think of him
who has but to will it, and all moving nature pauses in her course, chaos succeeds to
the harmony of innumerable spheres, and eternal darkness overwhelms this universe
of light. Buckminstcr.
Rom. xii, 20; p. 251, 1. 21. You willkeap coals of fire on his head. T. This
strong expression is a metaphor, supposed to be taken from the metals, by cover
ing the ore with burning coals. The meaning is, that by constant, persevering kind
ness to an enemy, you will melt down the hardest heart, and bring it to a better tem
per. Abiel Abbot.
Rom. xiii, 1 ; p. 251, 1. 24. Let every individual be subject to the superior authorities.
T. Let every soul be subject unto the higher poivers. R. T. Let every soul be subject to
the supreme authorities. Stuart.
Subjects are bound faithfully to obey their rulers, when acting agreeably to the laws,
in all cases not contrary to the will of God, as unfolded in the Scriptures. . . Subjects
are not bound to obey the commands of magistrates, as such, when they are not war
ranted by law. The law creates magistrates ; and defines all their powers, and rights. -
Whenever they require that, which is not warranted by law, they cease to act as ma
gistrates ; and return to the character of mere citizens. In this character they have

PAUL'S LETTER TO THE ROMANS. 479
plainly no authority over their fellow-citizens. It is not the man butJ^e magistrate,
vv hora God requires us to obey. . . Despotism, according to the unive^^Pand uniform
experience of man, has regularly been fatal to every human interest. . Is there any
principle, either scriptural, or rational, which demands of any nation such a sacrifice ?
But were we to admit, that such a sacrifice might lawfully be made by us, so far as
ourselves only are concerned, it is further to be remembered, that we are entrusted
with all the possessions, privileges, blessings, and hopes, of our offspring through every
succeeding generation. Guardians appointed by God himself, how can we fail of dis
charging punctiliously this sacred trust? The deposit is of value, literally immense.
It involves the education, the comfort, the safety, the usefulness, the religious system,
the morals, the piety, and the eternal life, of millions, which can neither be known nor
calculated. This is a trust which cannot lawfully be given up, unless in obedience to
a known and unquestionable command of God : and no such command can be pleaded.
Equally important is it, that we prevent, (for, under God none but we can prevent,)
the contrary innumerable and immeasurable evils. . . It is unquestionably evident,
that nations are bound, so far as it is possible, to maintain their freedom, and to resist
every serious encroachment upon it, with such efforts, as are necessary for its preser
vation. Dwight.
In all nations of the earth, there is what may be called a Constitution, a plan by
which a particular country or state is governed ; and this constitution is less or more
calculated to promote the interests of the community. The civil governor agrees to
rule according to that constitution : and if he govern according to the constitution,
nothing can justify rebellion against his authority. Clarke.
He who setteth himself in opposition to the power. Verse 2. Since the Power of
which the apostle speaks in both verses, is the form of government, and not the Rulers
of a country, the subjection to the higher powers enjoined in the first verse, is not an
unlimited passive obedience to rulers in things sinful, but an obedience to the whole
some laws enacted for the good of the community, by common consent, or by those
who according to the constitution ofthe state, have the power of enacting laws. . . The
opposition to, and resistance of the power, forbidden in the second verse, is an opposition
to and resistance of the established government, by disobeying the wholesome laws of
the state ; or by attempting to overturn the government, from a factious disposition, or
from ill will to the persons in power, or from an ambitious desire to possess the govern
ment ourselves. These precepts therefore, do not enjoin obedience to the magistrates
in things sinful, but in things not sinful ; and more especially in things morally good,
and which tend to the welfare of the state. Besides, as in the following verses, the
apostle has shown from the nature and end of their office, that the duty of rulers is to
promote the happiness ofthe people, it is plain from the apostle himself, that they who
refuse to do things sinful, or even things inconsistent with the fundamental laws of
the state, do not resist the ordinance of God, although these things should be com
manded by a lawful magistrate ; because in commanding them he exceeds his power.
And, that opposition to a ruler, who endeavors utterly to subvert the constitution, or
to enslave a free people, is warranted not only by right reason, but by the gospel, which
teaches, that rulers are the servants of God, for good to the people, and are supported by
God only in the just execution of their office. Macknight.
It becomes you to remember, that government is a divine institution, essential to the
improvement of our nature, the spring of industry and enterprise, the shield of pro
perty and life, the refuge of the weak and oppressed. It is to the security which laws
afford, that we owe the successful application of human powers. Government, though
often perverted by ambition and other selfish passions, still holds a distinguished rank
among those influences, by which man has been rescued from barbarism, and conduct
ed through the ruder stages of society, to the habits of order, the diversified employ
ments and dependencies, the refined and softened manners, the intellectual, moral and
religious improvements of the age in which we live. We are bound to respect gov-

480 APPENDIX.
ernment, as Jie great security for social happiness; and we should carefully cherish
that habit of^Bfclience to the laws, without which the ends of government cannot be
accomplished. All wanton opposition to the constituted authorities ; all censures of
rulers, originating in a factious, aspiring, or envious spirit ; all unwillingness to sub
mit to laws, which are directed to the welfare of the community, should be rebuked
and repressed by the frowns of public indignation.
It is impossible, that all the regulations of the wisest government should equally
benefit every individual ; and sometimes the general good will demand arrangements,
Avhich will interfere with the interests of particular members or classes of the nation.
In such circumstances the individual is bound to regard the inconveniences under
which he suffers, as inseparable from a social, connected state, as the result of the
condition which God has appointed, and not as the fault of his rulers ; and he should
cheerfully submit, recollecting how much more he receives from the community, than
he is called to resign to it. Disaffection towards a government, which is administered
with a view to the general welfare, is a great crime ; and such opposition even to a
bad government, as springs from and spreads a restless temper, an unwillingness to
yield to wholesome and necessary restraint, deserves no better name. In proportion
as a people want a conscientious regard to the laws, and are prepared to evade them by
fraud, or to arrest their operation by violence — in that proportion they need and
deserve an arbitrary government, strong enough to crush at a blow every symptom of
opposition. These general remarks on the duty of submission, are by no means designed to teach
that rulers are never to be opposed. Because I wish to guard you against that turbu
lent and discontented spirit, which precipitates free communities into anarchy, and
thus prepares them for chains, you will not consider me as asserting, that all opposition
to government, whatever be the occasion, or whatever the form, is to be branded as a
crime. The citizen has rights as well as duties. Government is instituted for one and
a single end, — the benefit of the governed, the protection, peace, and welfare of socie
ty : and when it is perverted to other objects, to purposes of avarice, ambition or party
spirit, we are authorised and even bound to make such opposition, as is suited to re
store it to its proper end, to render it as pure as the imperfection of our nature and
state will admit.
The scriptures have sometimes been thought to enjoin an unqualified, unlimited sub
jection to the ' higher powers ;' but in the passages, which seem so to teach, it is sup
posed, that these powers are l ministers of God for good,' are a terror to evil doers,
and an encouragement to those that do well. When a government wants this charac
ter, when it becomes an engine of oppression, the scriptures enjoin subjection no long
er. Expediency may make it our duty to obey, but the government has lost its rights ;
it can no longer urge its claims as an ordinance of God. Channing.
Christianity teaches true equality of rights, true spiritual and civil freedom. . . It de
cides, in its very nature, that all governments, and all civil orders and distinctions,
should be only for the public good. It admits no divine right of one man to be lord
over another ; it is at open and eternal war with all the mere claims of birth, and pride,
and oppression. The universal good, the equal rights, the peaceful state of man, is
the object at which it aims ; and whatever is incompatible with these, is incompatible
with the fundamental principles of the great ' law of liberty and love.' Stuart.
Rom. xiv, 4 ; p. 252, 1. 13. To his own master he stands or falls. T. It was a case
of conscience to which the apostle referred, and in all cases of conscience, whether of
faith or practice, we are to satisfy our own minds, and are amenable only to God. . .
Self-evident as this proposition may be, there have been many, in all ages, and all
churches, who have not discerned it, who have erected a tribunal, and arraigned their
brother, and sat in judgment on his faith, and passed sentence of condemnation or ac
quittal. It is because this proposition is denied, or forgotten, or disregarded, that there
is so much contention among Christians about the mode of faith. If every man was

PAUL'S FIRST LETTER TO THE CORINTHIANS. 481
persuaded that his brother was answerable to God, and not to him, for Jus opinions,
and would act agreeably to this persuasion, there would be an end of ailSnis conten
tion. Charles Lowell.
Rom. xiv, 22, 23; p. 253, 1. 1. You have conscious rectitude. T. Hast thou faith.
R. T. The term /<«'£/( seems to signify, in this place, a full persuasion in a man's mind
that he is right, that what he does is lawful, and has the approbation of God and his
conscience. Clarke. The scope of this reasoning shows that nothing is here meant by
faith, but a conviction of the truth, in regard to the article of which he had been treat
ing, the equality of days and meats in point of sanctity under the gospel dispensation.
The same is evidently the meaning of the word, verse 23 ; Whatsoever is not of faith,
is sin; where without regard to the morality of an action, abstractly considered,
that is concluded to be sin which is done by one who doubts of its lawfulness. Camp
bell. Augustine mistook the meaning of this text, when from it he inferred that all
the best actions of the heathen were no better than splendid sins. Macknight.
There are few readers who have not remarked that the three last verses of this Epis
tle, (chapter xvi, 25, 26, 27,) appear to stand in their present place, without any ob
vious connexion ; and apparently after the Epistle is concluded. And it is well known
to critics that two MSS in uncial letters, the Codex A and I, with upwards of 100
others, together with the Sclavonic, the latter Syriac, and Arabic, add those verses at the
end of the 14th chapter. The transposition is acknowledged by Cyril, Chrysostom,
Tlieodoret, Ecumenius, Theophylact, Damascenus, and Tertullian, see Wetstein. Gries
bach inserts them at the end of this chapter as their proper place ; and most learned
men approve of this transposition. Clarke.

PAULS FIRST LETTER TO THE CORINTHIANS.
1 Cor. i, 21 ; p. 256, 1. 35. The world by its wisdom knew not God. T. Tlie world
by wisdom knew not God. R. T. The human mind needs a support. The great mas
ters of antiquity, of the Grecian and Roman schools, sought it in philosophy. And
they brought to the search a maturity and perfection of judgment, and a strength of
resolution; and they poured upon their way a blaze of intellect which none can hope to
surpass, and few to equal, yet their search ended in conjecture merely. Isaac C. Bates.
The doctrines of .the Bible, its discoveries, its code of morals, and its means of
grace, are not only overwhelming evidence of its Divine origin, but they confound
the pretensions of all other systems, by showing the narrow range and the feeble
efforts of human reason, even when under the sway of the most exalted understand
ing, and enlightened by the accumulated treasures of science and learning. Kent.
Even philosophers are apt' to bewilder themselves in the subtilty of their specula
tions; and we have seen some go so far as to deny the reality of all moral distinctions. Hume.
The plain meaning of the verse is, that the wise men of the world, especially the
Greek philosophers, who possessed every advantage that human nature could have,
independently of a divine revelation, and who had^cultivated their minds to the utter
most, could never, by their learning, wisdom, and industry, find out God : nor had the
most refined philosophers among them, just and correct views of the Divine Nature :
nor of that in which human happiness consists. Clarke.
1 Cor. ii, 14 ; p. 257, 1. 38. The animal man. T. Tlie natural man. R. T. The
original'word would be more properly translated ' the animal man,' — the man, whose
animal propensities and powers only have been developed, and whose spiritual capaci
ties have all been left unexercised and uncultivated. Cazneau Palfrey.
1 Cor. ii, 15; p. 257, 1. 40. The spiritual man. T. He that is spiritual. R. T. It
is the distinction of the Christian, that he lives for the soul, for his intellectual and
moral nature, for that part of him which is noblest now, and which alone shall live for
ever. He has passed out ofthe animal, into the spiritual, life. Henry Ware, Jr.
61

482 APPENDIX.
1 Cor. iii, 7 ; p. 258, 1. 7. So that neither is he who plants any thing. T. So then
neither is he that planteth any thing. R. T. So that neither the planter is any thing.
This is said after the manner of the easterns, who represent things comparatively
small, as nothing. Macknight.
1 Cor. iv, 1 ; p. 258, 1. 34. Dispensers ofthe secret purposes qf God. T. Dispensers
to mankind of the gracious purposes of heaven, heretofore concealed, and therefore
denominated secrets. Campbell. The same writer thinks that the word mystery, in
the New Testament, usually refers to secret things that are openly revealed ; and not
to any thing, in its own nature dark and inconceivable. Trans.
1 Cor. v, 9 ; p. 259, 1. 44. / have written to you in this letter. T. J wrote unto you in
an epistle. R. T. The words in the original are, ~Eypa-^a v/jiv ev r» iTrnrroXH, the
literal version of which is, I have written to you in the Epistle, or, in this Epistle; that
is, in the former part of it ; where, in fact, we find the very thing which he says, that
he had written : see verses 2. 5, 6, of this same 5th chapter. But it is thought by
learned and judicious commentators, that the words following, Nun it sj.ga-^.* "/"«,
but now I have icritten unto you, require that we should understand the former clause,
as relating to some former time ; but a careful attention to the context will convince
us that this reference is by no means necessary. Alexander.
1 Cor. ix, 22 ; p. 264, 1. 2. That I might save all. T. That I might by all means
save some. R. T. On this clause, there are some very important readings found in the
MSS and Versions. Instead of TravTuc rivac <ru<ru, that I might by all means save
some ; 7ravrac Ga><rce, that I might save all, is the reading of D E F G, Syriac, Vulgate,
Ethiopic, all the Itala, and several of the Fathers. This reading Bishop Pearce pre
fers, because it is more agreeable to St Paul's meaning here, and exactly agrees with
what he says chapter x, 33; and makes his design more extensive and noble. Wake
field also prefers this reading. Clarke. It is noted by Griesbach as a probable reading,
though he adopts the other. Trans. The Vulgate, Syriac, and Ethiopic versions read
simply — 7ravrac amo-ta : which I follow. — And the Vulgate, Ethiopic, and Coptic agree
in reading -rrav or 7ratra at the beginning of the next verse. Wakefield.
1 Cor. x, 9 ; p. 264, 1. 24. Nor let us grievously tempt Christ. T. I follow the
Ethiopic version and the Alexandrine MSS in reading ©soy, God, for X^io-tov, Christ:
an error, which probably arose from the abbreviated mode of writing. Wakefield.
Instead of X^ttrrov, Christ; several MSS and a few Versions, have Kugiov, the Lord,
and some few Qeov, God. But though some respectable MSS have the Lord, instead of
Christ; yet this latter has the greatest proportion of authority on its side. Clarke.
Griesbach leaves XgWTOv, Christ, in the text, but inserts Kugicv, Lord, in the margin,
as a rival reading. Trans.
Shall We take the report of Griesbach upon the evidence of the MSS and Versions ?
What effect do these variations of the MSS produce upon his judgment ? None what
ever to lead him to disturb the usual reading of the text : which, on the fullest inves
tigation, and after the interval even between the first and second editions of his work,
allowing ample time for further consideration, he has pronounced to be the true one.
Erasmus acknowledges ' Christ' as the genuine reading without dispute. Locke does
the same. Rosenmuller does the same. Wolf, Mill, and Whitby do the same. The
last of these indeed asserts, that the case is so clear, that ' this reading ought not to
be questioned.' In truth, there can be no reasonable doubt which way the evidence
lies as to the true reading. Magee.
Most commentators suppose, the person tempted by the Israelites was Christ, be
cause he is mentioned immediately before. But that supposition makes Christ the
person who spoke the law to the Israelites at Sinai, contrary, I think, to Hebrews i, 1,
where it is said, God who spake to the fathers by the prophets, hath in these last days
spoken to us by his Son. For God who spoke to the fathers by the prophets, being the
person who hath spoken to us by his Son, he cannot be the Son. See also Heb. ii, 2,
3; xii, 20. I, therefore, think that the person tempted by the Israelites was God the
Father, and that the word, God, might be supplied as properly as the word Christ.

PAUL'S FIRST LETTER TO THE CORINTHIANS. 483
Yet I have not ventured to insert it in the translation, lest it should be thought too bold
an innovation; though I am sensible it is the true method of completing the sentence.
Mack-night.
1 Cor. xi, 27 ; p. 266, 1. 18. Profanes the body. T. Shall be guilty of the body. R.
T. It is certain that an alteration ought to be made in the translation of svo^oc so-Ttt;,
shall be guilty of, for as it stands in the text, it is not English, and nothing but habit can
make us digest it. Symonds.
1 Cor. xi, 29 ; p. 266, 1. 21. Eats and drinks correction to himself. T. Eateth and
drinketh damnation to himself . R. T. Judgment. M.R. Kptfja, judgment, punishment ;
and yet this is not unto damnation, for the judgment or punishment inflicted upon the
disorderly and the profane was intended for their emendation ; for in verse 32, it is
said, when we me judged, xgtvo/xevoi, we are chastened, iraiSeuofjeBa, corrected as a father
does his children, that we should not be condemned with the world. Clarke.
There is so great danger of the word ' damnation' being understood here in too strong
a sense, that it would be much safer and more exact to translate it, (as it is often trans
lated elsewhere, and once in a few verses after this passage, and from what follows
ought undeniably to be translated here), ' judgment,' or * condemnation.' Seeker.
I think it the most unhappy mistake in all our version of the Bible, that the word
xpjfj-a is here rendered damnation. It has raised a dread in tender minds which has
greatly obstructed the comfort and edification they might have received from this ordi
nance. The apostle afterwards says, we are judged, (that is, as he afterwards explains
it, we are corrected), that we may not be condemned; which plainly shows that the judg
ments spoken of, might be fatherly chastisements. Doddridge.
The damnation here spoken of means worldly punishment ; or, as we say, judgment
upon the offender in this world, and not everlasting perdition in the world to come, as
the term damnation commonly signifies in our mouths. Paley.
1 Cor. xiii, 1 ; p. 267, 1. 41. Have not love. T. Have not charity. R. T. Wiclif,
translating from the Vulgate, has the word charity, and him our authorized version fol
lows. But Coverdale, Matthews, Cranmer, and the Geneva Bible, have love ; which is
adopted by recent translators and commentators in general ; among whom the chief
are Dodd, Pearce, Purver, Wakefield, and Wesley ; all these strenuously contend that
the word charity, which is now confined to almsgiving, is utterly improper ; and that
the word love alone expresses the apostle's sense. As the word charity seems now to
express little else than almsgiving, which, performed even to the uttermost of a man's
power, is nothing, if he lack what the apostle terms ayarrti, and which we here trans
late charity ; it is best to omit the use of a word in this place, which, taken in its ordi
nary signification, makes the apostle contradict himself ; see verse 3. Though I give
all my goods to feed the poor, and have not charity, it profiteth me nothing. — That is,
' though I have the utmost charity, and act in every respect according to its dic
tates : yet if I have not charity my utmost charity is unprofitable.' Therefore, to shun
this contradiction, and the probable misapplication of the term, Love had better be
substituted for Charity. Clarke.
1 Cor. xiv, 2 ; p. 268, 1. 15. He who speaks in an unknown language. T. He that
speaketh in an unknown tongue. R. T. He who speaketh in a foreign language. Mack
night. There was no reason in rendering yxuo-tra, to put unknown in Italics, before
the word tongue, a strange or unknown tongue being one very common signification
in the best authors. Campbell.
1 Cor. xiv, 12; p. 268, 1.36. Tlvtufjara, is very properly rendered spiritual gifts:
it means no less in the apostle Paul's language ; but there was no propriety in distin
guishing the word gifts by the Italic letter : for jrvivfjara, a substantive, can, in no in
stance, be rendered barely by the adjective spiritual. Campbell.
1 Cor. xv, 26 ; p. 270, 1. 32. Tlie last enemy, even death, will be destroyed. T. The
last enemy that shall be destroyed is death. R. T. The last enemy, death, shall he de
stroyed. The common version of this passage, as Hallet observes, implies that there
are some enemies who shall not be destroyed ; which is wrong. For all enemies shall
be destroyed, verse 25. Macknight.

484 APPENDIX.
1 Cor. xv, 33 ; p. 270, 1. 46. Vicious intercourse. T. Evil communications. R. T.
No Englishman, if he meant to be understood, would express the sense of the original
by the phrase evil communications, at this time of day at least. Wakefield.
1 Cor. xv, 55 ; p. 271, 1. 37. IVliere, thy victory, 0 hades ! T. O grave, where is thy
victory ? R. T. Hades, which we here translate grave, is generally understood to be
the place of separate spirits. Clarke. The word afnc, translated the grave, literally
signifies the invisible world, or the place of departed spirits. Macknight.
1 Cor. xv, 58 ; p. 271, 1. 40. Always abounding in the work of the Lord. T. The
doctrine of the resurrection appears to have been thought of much more consequence
among the primitive Christians than it is now ! How is this ? The apostles were con
tinually insisting on it, and exciting the followers of God to diligence, obedience, and
cheerfulness through it. And their successors in the present day seldom mention it !
So apostles preached ; and so primitive Christians believed : so we preach, and so our
hearers believe. There is not a doctrine in the Gospel on which more stress is laid :
and there is not a doctrine in the present system of preaching, which is treated with
more neglect ! Clarke.

PAUL S SECOND LETTER TO THE CORINTHIANS.
2 Cor. i, 17, to 20, inclusive ; p. 273, 1. 35. Wlien therefore, I intended this, did I
really show any inconstancy ?  For all the promises of God, announced through us,
were confirmed in him, and verified in him, to the glory of God. T. Wlien I therefore was
thus minded, did I use lightness ?  -For all the promises of God in him, are yea, and
in him Amen, unto the glory of God by us. R. T. Wakefield in his note on the Letter
to Philemon, observes, ' I would gladly have followed my inclination on many other
occasions, in anglicising the peculiar phraseology of the original, if prejudice could
have borne it ; but too many still look with pious admiration on unintelligible obscu
rity ; and are, doubtless, much edified thereby.' Regarding public prejudice as en- '
titled to no such respect, and having long since become divested of all fear of man, I
have diligently labored through the entire translation, to explore the sentiment, amid the
deep obscurity of exploded diction ; and to present, with integrity, what was deemed
most correct and acceptable, — regardless of results, fearless of hostile opinions. Trans.
2 Cor. iv, 3 ; p. 275, 1. 34. It is veiled to those who ruin themselves ; by whom the
God of this world has blinded the minds of the unbelievers. T. It is hid to them that are
lost. In whom the god of this world hath blinded the minds of them which believe not. R.
T. What idea can any reader form of Satan's blinding the minds of them who be
lieve not, in other persons who are lost. Macknight.
2 Cor. v, 2; p. 276, 1. 19. Desiring permanently to occupy our heavenly habitation. T.
Desiring to be clothed upon with our house which is from heaven. R. T. To be clothed
upon with our house. This is a jumble of metaphors which no ordinary reader can
understand. Macknight.
2 Cor. vi, 6 ; p. 277, 1. 20. By a pious spirit. T. By the Holy Gltost. R. T. By a
holy spirit. Ev srvsuftaTi ayue. Others translate this by the Holy Spirit, understanding
thereby, the spiritual gifts with which the ministers of the gospel were furnished.
But as in the following, Suva/jei ©sou, the power of God, which no doubt signifies the
power of miracles, is mentioned separately ; and as a holy spirit, is placed among the
good dispositions which the ministers of the gospel were to possess, I think it signifies
a well regulated spirit. Macknight.
2 Cor. xi, 1 ; p. 281, 1. 11. / loish. T. Would to God. R. T. Otptxov Jivs%str9s ftou
fjixgov as the word God is not mentioned here, it would have been much better to have
translated the passage literally thus : / wish ye could bear u, little with me. The too
frequent use of this sacred name, produces a familiarity with it that is not at all con
ducive to reverence and pious fear. Clarke.

PAUL'S LETTER TO THE GALATIANS. 485
2 Cor. xii, II ; p. 283, 1. 2. T/wugh I am nothing. T. Tltough I be nothing. R. T.
Though I have been thus set at nought by your false apostle ; and though, in conse
quence of what he has said, some of you have been ready to consider me as nothing.
This must be the meaning ofthe apostle, as the following verses prove. Clarke.
2 Cor. xiii, 5 ; p. 283, 1. 38. Examine yourselves. T. It is above all things interest
ing to know in what measure our lives are conformed to the will of our heavenly
Father, and to the example of our beloved Saviour, whose blessed memory is the light
of the world. We can only learn our religious character by examination of our own
hearts ; and when we reflect upon the great importance and high interest of moral ex
cellence, and the ruin which may follow self-deception upon this subject, we must be
convinced that this examination, above all others, is to be performed with the utmost
sincerity and fairness. Charles Eliot.
The knowledge of one's self, though so interesting, is not an easy acquisition ; and
to pass a strictly unbiassed judgment on our own character, is an act of impartiality,
of which the records of the human mind never have furnished, and, probably, never
will furnish an example. Buckminster.
2 Cor. xiii, 7 ; p. 283, 1. 40. Unapproved. T. Reprobates. R. T. Afoxifjoi. Unap
proved. Dwight. In this passage the word aSoxi/jot signifies persons without proof,
and not reprobates. In the language of modern times, a reprobate is one who is ex
cluded from the possibility of salvation by an absolute decree of God ; one who is de
livered over to perdition. But no where in scripture, is the word aSoxifjoc used in that
sense. Macknight.

PAUL S LETTER TO THE GALATIANS.
Gal. i, 4 ; p. 285, 1. 6. Evil age. T. Evil world. R. T. Aianoc -rrovn^ov. In scrip
ture, the age or world is often put for the men of the world, and for their evil princi
ples and practices. Macknight.
Gal. i, 4 ; p. 285, 1. 6. The conjunction xai, and, is rendered exactly, in many
cases, by the English word even ; particularly in the phrase God and our Father, found
Gal. i, 4 ; 1 Thess. 1, 3. In these places, the Translators ought to have rendered it
even: since the present rendering makes the apostle speak nonsense. Dwight. All
eastern versions but the Coptic, omit the xai, and, before Tlarpos, Father. Wakefield.
Gal. iii, 1 ; p. 287, 1. 1. That ye should not obey the truth. R. T. This clause is
wanting in A B D* F G, some others : the Syriac, Erpenian, Coptic, Sahidic, Itala, Vul
gate MS., and in the most important of the Greek and Latin Fathers. Of the clause,
Professor White says, certissime delenda, ' It should certainly be expunged.' Clarke.
Griesbach excludes it from the text. Trans.
Gal. iii, 15; p. 287, 1. 29. Covenant. T. and R. T. Agreement. Wakefield.
It is doubtful whether liaBuxn has the sense of testament in this passage. Stuart.
Gal. iii, 20; p. 287, 1. 41. Now the Mediator is not of one; but God is one. T.
Now a mediator is not a mediator of one, but God is one. R. T. A mediator is not
employed between parties who are in friendship. But ¦ God is in friendship with the
righteous. Macknight's Com.
Gal. iv, 3; p. 288, 1. 14. Elements of the world, i. e. the ritual ceremonies of the
Mosaic law. Stuart.
Gal. vi, 14 ; p. 290, 1. 32. The cross of our Lord Jesus Christ, by which the world is
crucified to me. T. The cross of our Lord Jesus Christ by whom the world is crucified
unto me. R. T. By which the world is crucified to me, &c. As believers are no where
said to be crucified by Christ, the words fi ov, must be translated, by which, and not
by whom; for the pronoun ou, is put for <rravgov, cross. Macknight.
Gal. vi, 16; p. 290, 1. 36. Even to the Israel of God. T. And upon the Israel of
God. R. T. The xai, and, which stands before this clause, seems clearly to be expli
cative, and not conjunctive; amounting merely to our English namely, even, to wit, or
to some word of the same import. Stuart.

486 APPENDIX.

PAUL S LETTER TO THE EPHESIANS.
Eph. i, 18; p. 291, 1. 31. Heart. T. Understanding. R. T. Instead of rue Staioiat,
of your understanding ; thc xapfias, of your heart, is the reading of A B D E F G, and
several others : also both the Syriac, all the Arabic, the Coptic, the Ethiopic, Armenian,
Sahidic, Slavonian, Vulgate, and Itala, besides several of the Fathers. The eyes of
your heart is undoubtedly the true reading. Clarke. Griesbach adopts it. Trans.
Eph. ii, 5; p. 292, 1. 9. By grace you are saved. T. The apostle's meaning cannot,
perhaps, be more exactly expressed in English, than in these words, By God's
unmerited favor are ye delivered. Buckminster.
Eph. iii, 9 ; p. 293, 1. 8. Who created all things. T. Who created all things by Jesus
Christ. R. T. Some very judicious critics are of opinion that this does not refer to
the material creation ; and that we should understand the whole as referring to the
formation of all God's dispensations of grace, mercy, and truth : which have been plan
ned, managed, and executed by Christ, from the foundation of the world to the present
time. But the words Sta Iwov Xgio-Tou, by Jestis Christ, are wanting in A B C D* F G,
and several others ; also in the Syriac, Arabic of Erpen, Coptic, Ethiopic, Vulgate, and
Itala ; as also in several of the Fathers. Griesbach has thrown the words out of the
text ; and Professor White says, ' certissime delenda,' they are indisputably spurious.
Of their spuriousness there is the strongest evidence. Clarke.
The latter clause, ita. \n<rou X^httou, is indeed wanting in some Codices of good
estimation, and is rejected by Griesbach from the text. But Knapp and Tittman have
inserted it, and the weight of authority seems to favor the admission of it. Stuart.
Eph. v, 9 ; p. 294, 1. 46. The fruit of the light. T. The fruit of the Spirit. R. T.
Instead of Spirit, Trvivfjaroe, A B D * E F G, the Syriac, Coptic, Sahidic, Ethiopic, Ar
menian, Vulgate, and Itala, together with several of the Fathers, read qwroc, light,
which is supposed by most critics to be the true reading, because there is no mention
made of the Spirit in any part of the context. Clarke.
Eph. v, 21 ; p. 295, 1. 15. In the fear of Christ. T. In the fear of God. R. T. In
stead of ev qo€m Qeov, in the fear of God, tv rfoCa, XgicTou, in the fear of Christ, is the read
ing of A B D E F G, with all others of most value ; besides the Syriac, Coptic, Sa
hidic, Ethiopic, Armenian, Vulgate, and Itala ; Basil the Great, and Chrysostom.
Clarke. Griesbach has introduced the corrected reading. Trans.
Eph. v, 232 ; p. 95, 1. 32. This is an important emblem. T. This is a great mystery.
R. T. This new doctrine is of great worth. The term fjuo-Tn^ioy rendered mystery, is
in its primary signification best translated by the word secret. When used in the New
Testament respecting any doctrine or truth, it means one which has been secret or un
known, but is now revealed, lt never denotes onfT which is obscure or mysterious,
because partially incomprehensible. The term new doctrine in general answers to its
meaning as nearly as any which can be conveniently used. Norton.

PAUL S LETTER TO THE PHILIPPIANS.
phil. ii, 6; p. 298, 1. 19. Who, being in the similitude of God, did not violently strive
to resemble God. T. Who, being in the form of God, thought it not robbery to be equal
with God. R. T. It is generally admitted, I believe, that our translation of this pas
sage is not correct ; though, probably, all would not agree in any other, which could
be offered. Winthrop Bailey.
Many critics translate these words, oujo nywraro to trial itra. Qim, Was not eager in retain
ing that likeness to God (or, divine likeness : Wakefield) : Js Pierce, Pyle, Grotius.
The Greek, to mat lira, to be equal, is on all sides, admitted to be wrongly rendered ; as
it has the force of similitude, and not equality. Dabney.

PAUL'S LETTER TO THE PHILIPPIANS. 487
One mode in which the Unitarians take unwarrantable license with the language of
the Scriptures, is, to annex a meaning to some particular word, or phrase, whieh suits
their own p-urpose, but which is entirely aside from all customary use. Thus Pierce in
terprets cwt agrayfjov uywraro to aval lira, ©spa ; He thought it no robbery to be equal with
God ; to mean, He was not eager, or tenacious, to retain that likeness lo God : a transla
tion, which no criticism can justify, or satisfactorily explain. Dwight.
The construction put on this passage by the opponents of Christ's divinity is so
forced, and so disingenuous, that it scarcely deserves a serious notice. They will have
the original word for form to signify only image or similitude ; whereas every one
skilled in the Greek, knows it implies rather an internal, inherent form, or the essence
of any thing. ' Thought it not robbery' is a most close and faithful translation ; yet
they would translate the words, ' was not in haste to take~ to himself and boast ;' where
of it is difficult to determine whether the folly or the impudence is greatest. ' Equal
to God' is also the most exact translation our language will bear, and perfectly expresses
the sense. But they will have the words mean only 'like God;' that is they will
have the word of God speak a meaning quite foreign to the common known accepta
tion of the terms, purely that it may accommodate itself to their prepossessions. Skelton.
The structure and import of the Greek are widely abandoned in the received version.
And the preceding construction or substituted interpretation, so confidently impugned,
is not confined to the class of Christians thus reprehended ; but is abundantly sustain
ed by distinguished opposers, in reference to the doctrine supposed to be involved in
the text. Trans.
By the form of God, we are to understand that visible glorious light in which the
Deity is said to dwell, 1 Tim. vi, 16 ; and by which he manifested himself to the pa
triarchs of old, Deut. v, 22, 24 ; which was commonly accompanied with a numerous
retinue of angels, Psal. lxviii, 17 ; and which in Scripture is called The Similitude,
Numb, xii, 8 ; The Face, Psal. xxxi, 16 ; The Presence, Exod. xxxiii, 15 ; and The
Shape of God, John v, 37. This interpretation is supported by the term fJ.o^<f», form,
here used, which signifies a person's external shape or appearance, and not his nature
or essence. Macknight, Wliitby, Clarke.
Who,  did not think it a matter to be earnestly desired. Clarke. Did not earn
estly affect. Cyprian, cited by Alexander. Was not fond or tenacious ; or, did not
greedily retain ; or, did not eagerly insist. Sherlock. Did not think of eagerly retain
ing. Wakefield. Did not regard  as an object of solicitous desire. Stuart.
The word apray/j.ov, which we translate robbery, has been supposed to imply a thing
eagerly to be seized, coveted, or desired ; and on this interpretation, the passage has been
translated, who being in the form of God, did not think it a matter to be earnestly desired,
to appear equal lo God ; but made himself of no reputation, &c. ... I prefer this sense
of the word apjrayfjioi, before that given in our text ; which does not agree so well with
the context. Clarke.
He thought it not robbery to be equal with God. I shall not insist upon this transla
tion ; for it is more agreeable to the apostle's argument, and to the language made use
of, to suppose him to intend, in these words, to express the first degree or instance of
his humility, and that the verse should be rendered by words to this effect : Who being
in the form of God, was not fond, or tenacious, of appearing as God, but made him
self of no reputation. Sherlock.
Let the same mind be in you which was in Christ Jesus ; who being in the condi
tion of God, did not regard his equality with God as an object of solicitous desire, but
humbled himself, (assumed an inferior or humble station) , taking the condition of a
servant, being made after the similitude of men, and being found in fashion as a man,
he exhibited his humility by obedience, even to the death of the cross. Such is the
rendering, which, after laborious examination, I am persuaded the Greek of this pas
sage not only admits but demands. Stuart. He states his reasons ' for dissenting from
the common method, in which either Trinitarians or Unitarians have translated it :'
and as to the first clause he remarks, ' Our common version runs thus, " who being in

488 APPENDIX,
the form of God, thought it not robbery to be equal with God, but humbled himself,"
&c. This version seems to render nugatory or at least irrelevant, a part of the Apos
tle's reasoning in the passage. He is enforcing the principle of Christian humility,
upon the Philippians. . . . But how was it any proof or example of humility, that he
didnot think it robbery to be equal with God ?' Trans.
Phil, ii, 6 ; p. 298, 1. 20. To resemble God. T. To be equal with God. R. T. To
be as God. Doddridge. To be like God. Macknight. It is believed, that to he as, to
le like, and to resemble, constitute as perfect synonymes as can be found in our lan
guage. Trans.
To be and appear as God. So i<ra ©see is most exactly rendered, agreeable to the
force of lira in many places in the Septuagint, which Dr Whitby has collected in his
note on this place. The proper Greek phrase for equal to God is i<rov ra> ©sa, which is
used John v, 18. Mr Pierce thus paraphrases the clause before us, ' He was not eager
in retaining that likeness to God,' of which he was before possessed ; and he observes,
that had it been referred to what was considered as future, the expression would have
been tree-Bat, not nvat, and further pleads, that the apostle's design here is not to caution
the Philippians against coveting what they had no claim to, but to engage them after
the example of Christ, to give up their own right for the advantage of others. Dod
dridge. These observations are very just. Macknight.
To be like God. So to eivai lira ©sa>, literally signifies. For Whitby has proved in
the clearest manner, that iva is used adverbially by the LXX, to express likeness but
not equality, the proper term for which is itrov- So that if the apostle had meant to
say, equal toith God, the phrase would have been io-ov ©sa, as we have it John v, 18 ;
itrov eaurov Troimv too Qem, making himself equal with God. Macknight.
Phil, ii, 7, 8 ; p. 298, 1. 21. Having been formed in resemblance of men; and being
found in constitution as a man. T. Was made in thc likeness of men : And being found
in fashion as a man. R. T. Being made like other men, with the dispositions of a man.
Wakefield. Of men. Of common and ordinary mortals. See Mr Lindsey. IVhen
found in fashion as a man. Or ' appearing only as an ordinary mortal.' Mr Lindsey.
— Christ, invested with miraculous powers, was in the form of God ; but declining to
use them for his own personal advantage, he appeared like any other frail and weak
mortal. Improved Version.
The Person here spoken of, Jesus Christ, was in the form of God, but laid aside
the glories proper to the form of God, and took upon him the form of a servant, in the
likeness of men. Whatever he was as to nature and essence, when he was in the form
of God, that he continued to be still, when he became man : but the glories of the
form of God he laid down ; and though he continued to be the same, yet, as to the out
ward dignity and appearance, he was mere man, being found as the Apostle says, ' in
fashion as a man.' Had the Apostle conceived him, whilst here on earth, to have been
mere man only, in what tolerable sense could he say of him, ' being found in fashion
as a man ?' for in what fashion should man be found, but in the fashion of a man ?
What need was there of this limitation, that he was found a man as to his fashion,
unless in reality he was something more than man ? But if you consider the man
Jesus Christ to be the same Person who was in the form of God, and who, according
to that dignity of nature, had a right to appear in the majesty and glory of God, it is
proper to ask, How did he appear on earth ? And the Apostle's words are a proper
answer to the question, ' He was found in fashion as a man.' Sherlock.
Phil, ii, 10 ; p. 298, 1. 25. In the name of Jesus. T. At the name of Jesus. R. T.
Rather, In the name : as most critics. Dabney. Doddridge and Seeker, among others,
use in, and this is more conformable to other Scriptures. See, for example, John xiv,
13, 14 ; xv, 16 ; xvi, 23 ; Eph. v, 20 ; and Col. iii, 17. Trans.
Phil, iii, 10; p. 299, 1. 31. That I might know him. Nothingso much brightens and
strengthens the eye of the mind to understand an excellent being as likeness to him.
We never know a great character until something congenial to it has grown up with
in ourselves. No strength of intellect, and no study can enable a man of a selfish and

PAUL'S LETTER TO THE COLOSSIANS. 489
sensual mind to comprehend Jesus. Such a mind is covered with a mist ; and just in
proportion as it subdues evil within itself, the mist will be scattered, Jesus will rise
upon it with a sunlike brightness, and will call forth its most fervent and most en
lightened affection. Channing.
Phil, iii, 19 ; p. 300, 1. 4. Mlw are engrossed by earthly things. T. Who mind earth
ly things. R. T. 4>govoU(TSC, — relish them, making them the only object of their wish
es ; taking aim at nothing better, and nothing higher. Sterne.
Phil, iv, 6; p. 300, 1. 16. Be not anxious in any particular. T. Be careful for noth
ing. R. T. The following writer, referring to this passage, in connexion with that in
Matthew vi, 28. 31, observes, ' These texts thus rendered, by seeming to enjoin what is
plainly inconsistent with the present condition of humanity, are apt to make men less
scrupulous in repressing that anxious solicitude about worldly things, which is indeed
absolutely forbidden to Christians in these very passages.' Parkhurst.
Phil, iv, 7; p. "00, 1. 18. The peace of God, which exceeds all comprehension. T.
There is a twofold peace. The first is negative. It is relief from disquiet and cor
roding care. It is repose after conflict and storms. But there is another and a higher
peace, to which this is but the prelude, ' a peace of God which passeth all understand
ing,' and properly called ' the kingdom of heaven within us.' This state is any thing
but negative. It is the highest and most strenuous action of the soul, but an entirely
harmonious action, in which all our powers and affections are blended in a beautiful
proportion, and sustain and perfect one another. It is more than silence after storms.
It is as the concord of all melodious sounds. Has the reader never known a season,
when, in the fullest flow of thought and feeling, in the universal action of the soul, an
inward calm, profound as midnight silence, yet bright as the still summer noon, full of
joy, but unbroken by one throb of tumultuous passion, has been breathed through his
spirit, and given him a glimpse and presage of the serenity of a happier world ? Of
this character is the peace of religion, lt is a conscious harmony with God and the
creation, an alliance of love with all beings, a sympathy with all that is pure and hap
py, a surrender of every separate will and interest, a participation of the spirit and
life of the universe, an entire concord of purpose with its Infinite Original. This is
peace, and the true happiness of man ; and we think that human nature has never lost
sight of this, its great end. It has always sighed for a repose in which energy of
thought and will might be tempered with an all-pervading tranquillity. Channing.

PAUL S LETTER TO THE COLOSSIANS.
Col. i, 14 ; p. 302, 1. 23. The clause iia rov aiftaroc avrov, through his blood, is
omitted by A B C D E F G, and by most others of weight and importance ; by the
Syriac, Arabic of Erpen, Coptic, Ethiopic, Sahidic, some copies of the Vulgate, and by
the Itala ; and by most of the Greek Fathers. Griesbach has left it out of the text.
It is likely that the reading here is not genuine. Clarke. The three most valuable ver
sions, Syriac, Coptic, and Ethiopic, take no notice of the words Sia rov aifjaroe avrov.
Wakefield.
Col. i, 15 — 17; p. 302, 1. 24. Who is a representation of the invisible God  and
in him all things subsist. T. Who is the image of the invisible God  and by him all
things consist. R. T. ' Who is the image of the invisible God, the head of all crea
tion ; for by him were all things created, both celestial and terrestrial, visible and in
visible, of whatever order or rank they are ; all things were created by him and for
him. Therefore he was before all things, and by him are all things sustained.' Some
ingenious commentators have supposed, that ' things in heaven, and things on earth'
mean Jews and Gentiles. How very unnatural this explanation is, no one can help
feeling, who reads the passage in an unbiassed manner. Stuart.
Col. i, 16 ; p. 302, 1. 25. By him all things were created. The interpretation which
refers what is here said of our Saviour, to the new creation, or the renovation of all
62

490 APPENDIX.
things, is so forced and violent, that it can hardly be thought, that men would ever
have espoused it, but for the sake of an hypothesis. The reader may meet with a con
futation of it in most commentators. Pierce.
Col. i, 23; p. 303, 1. 12. That we may present every man perfect in Christ. The
christian minister needs often to be reminded of this great end of his office, the per
fection of the human character. He is too apt to rest in low attainments himself, and
to be satisfied with low attainments in others. He ought never to forget the great dis
tinction and glory of the gospel, that it is designed to perfect human nature. AH the
precepts of this divine system are marked by a sublime character. It demands that
our piety be fervent, our benevolence unbounded, and our search for righteousness
strong and insatiable. It enjoins a virtue which does not stop at what is positively
prescribed, but which is prodigal of service to God and mankind. The gospel enjoins
inflexible integrity, fearless sincerity, fortitude which despises pain, and tramples plea
sure under foot in the pursuit of duty, and an independence of spirit which no scorn
can deter, and no example seduce from asserting truth and adhering to the cause which
conscience approves. With this spirit of martyrs, this hardness and intrepidity of
soldiers of the cross, the gospel calls us to unite the mildest and meekest virtues ; a
sympathy which melts over others' woes ; a disinterestedness which finds pleasure in
toils and labors for others' good ; a humility which loves to bless unseen, and forgets
itself in the performance of the noblest deeds. To this perfection of social duty, the
gospel commands us to join a piety which refers every event to the providence of God,
and every action to his will ; a love which counts no service hard, and a penitence
which esteems no judgment severe; a. gratitude which offers praise even in adversity;
a holy trust unbroken by protracted suffering, and a hope triumphant over death. In
one word, it enjoins, that loving and confiding in Jesus Christ, we make his spotless
character, his heavenly life, the model of our own. Such is the sublimity of charac
ter which the gospel demands, and such the end to which our preaching should be di
rected. Channing.
Col. iii, 15; p. 304, 1. 33. Tlie peace of Christ. T. The peace of God. R. T. In
stead of ©sou, God, X^io-tou, Christ, is the reading of A B C*D*FG, several others;
both the Syriac, the Arabic of Erpen, Coptic, Ethiopic, Armenian, Vulgate, and Itala,
with several of the Fathers: on this evidence, Griesbach has inserted it in the text.
Clarke. All the eastern versions, but the Arabic, read Xgio-Tou, Christ, and not ©sou,
God. Wakefield.
Col. iii, 16; p. 304, 1. 35. Let the doctrine of Christ dioell richly among you; teach
ing and admonishing each other in all wisdom; singing with grace in your hearts to
God, in anthems and sacred melodies, and spiritual odes. T. This arrangement the
original will not only bear, but it absolutely requires it, and is not sense without it.
Clarke.
The singing which is here recommended, is widely different from what is commonly
used in most Christian congregations ; a congeries of unmeaning sounds, associated to
bundles of nonsensical and often ridiculous repetitions, which at once both deprave and
disgrace the church of Christ. Melody, which is allowed to be the most proper for
devotional music, is now sacrificed. Clarke.
The law of numbers is not confined to poetry. It has been discovered, that prose
also is capable of numerous composition ; not that it should be strictly metrical, for
then it is not prose ; yet if it had no rhythm, such vague effusion would fatigue, and
the reader would seek in vain for those returning pauses so helpful to his reading, and
so grateful to his ear. There is much complaint, and it is considered a capital defect,
that music is at perpetual variance with this law of numbers. William Bull's Mus.
adap. to Lan.
Sound was intended to be the vehicle of sentiment, and should be employed in the
conveyance of such sentiments as may instruct, improve, purify, and exalt the mind ;
such as when received and retained, may inspire resolutions, and produce actions,
tending to tbe glory of God, and the good of mankind. How can this purpose be

PAUL'S LETTERS TO THE THESSALONIANS. 491
more effectually answered, than it is, when the most beautiful and sublime passages of
Holy Writ, set to the finest music, are heard outwardly with our cars, and engrafted
inwardly in our hearts ? What can we have, what can we desire more upon earth ?
• Home.
Who has not felt the mild, gentle, soothing, and salutary influence of sacred music
chastening the heart, and expanding it with meek, reverent, and holy feelino-s  and
its almost supernatural power to dispel the busy, troublous, and then seemingly sacri
legious thoughts of the vain and delusive world without, and supply their place with
those which ' cling not to earth,' but mount upward on its buoyant and invisible
wings, to him whose abiding place is the centre of all harmony, and whose breath is
' the music of the spheres' ! A. H. Pemberton.
Col. iv, 16 ; p. 305, 1. 32. The letter from Laodicea. T. Or, the Laodicean letter.
Trans. The epistle from Laodicea. R. T. What evidence is there that Paul ever
wrote an Epistle to the Laodiceans? The text on which this opinion is founded, in
ancient and modern times, correctly interpreted, has no such import. The words in
the original are xai ruv tx Aaoitxuac iva xai vfxtii ayayvture. And that ye likewise read
the Epistle from Laodicea. Paul could not with any propriety of speech, have called
an Epistle written by himself, and sent to the Laodiceans an Epistle from Laodicea.
He certainly would have said irpos Aaofoxttav, or some such thing. Who ever heard of
an Epistle addressed to any individual, or to any society, denominated an Epistle from
them. Alexander^

PAUL S FIRST LETTER TO THE THESSALONIANS.
1 Thess. iv, 13 ; p. 308, 1. 22. We wish you to be informed. T. / would not have you
to be ignorant. R. T. Instead of e%ofjev, have, Bexo/jev, wish, is the reading of A D E F G,
and many others ; besides the Arabic, Ethiopic, Armenian, some of the Sclavonian, the
Vulgate, and Itala, with many of the Greek Fathers. This is undoubtedly the true
reading. Clarke.
1 Thess. iv, 15 ; p. 308, 1. 27. Will not precede- T. Shall not prevent. R. T. Shall
not go before. This appears to be the meaning of the apostle's words, /jii aBao-x/uev,
which we translate shall not prevent; for although this word prevent, from prm and
venio, literally signifies to go before, yet we use it now in the same sense of to hinder,
or obstruct. Clarke. To prevent is hardly ever now used, in prose, for to go before.
Campbell. In such a sense, it has indeed become obsolete and unintelligible. Trans.

PAUL S SECOND LETTER TO THE THESSALONIANS.
2 Thess. ii, 4 ; p. 310, 1. 33. As God. R. T. The words ai; Qeov, as God, are want
ing in ABD., many others, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian,
the Vulgate, some copies of the Itala, and the chief of the Greek Fathers. Griesbach
has left them out ofthe text, and Professor imte says, certissime delenda: they should
most certainly be erased. There is indeed no evidence of their being authentic, and
the text reads much better without them. So that he sitteth in the temple of God, fye.
Clarke.
2 Thess. ii, 7 ; p. 310, 1. 37. Restrains. T. Letteth. R. T. The word letteth, in the
common version, by a change of meaning, now implies permission rather than
restraint ; conveying an idea directly the reverse of its correspondent x*ts^», in the
original. Trans.
2 Thess. ii, 12; p. 311, 1. 8. And thus they all may be condemned. T. Or — maybe
judged. Trans. That they might all be damned. R. T. Campbell, referring to the
improper rendering of the verb xarttxyBwerat, shall be damned, in Mark xvi, 16,
remarks, ' It is still worse to render the simple word xet-vuv, (2 Thess. ii, 12), to damn ;

4°2 APPENDIX.
that verb properly signifying not so much as to condemn, but to judge, to try : though
sometimes used by a figure, the cause for the consequence, to denote to punish.'
Trans.

PAUL S FIRST LETTER TO TIMOTHY.
1 Tim. iii, 16 ; p. 315, 1. 2. God was displayed in humanity. T. God teas manifest
in the flesh. R. T. We are perplexed by various readings on the first clause, ©sot
t<pave^!tBii ev <rapxt, God was manifest in the flesh ; for, instead of ©soo, God, several MSS,
Versions, and Fathers, have oo or J, which or who. And this is generally referred to
the word mystery : Great is the mystery of Godliness, which zvas manifest in the flesh.
. . . We read, God was manifested in the flesh ; and I cannot see what good sense can
be taken out of the Gospel was manifested in the flesh ; or the mystery of godliness
was manifested in the flesh. After seriously considering this subject, in every point of
light, I hold with the reading in the commonly received text. Clarke.
There is a difference between the several manuscripts of the Greek Testament in
respect to the word ' God manifest in the flesh.' The larger number of manuscripts
agree with our translation, but others of great weight and antiquity, have, instead of
' God,' the pronoun ' Who ;' a word the form of which in Greek very nearly resembles
the form of the Greek word ' God.' On the ground as well of these various readings,
as of some other considerations, I should not choose to lay much stress upon the proof
which the term ' God,' here used, affords ofthe Divinity of our blessed Saviour. God
forbid that we should attempt to support truth by arguments which we deem to be not
decisive. Venn.
God was manifest. This reading differs from that of the two most ancient versions
the Syriac and the Vulgate, and some of the oldest manuscripts. Campbell.
God was manifest : rather which was manifest in the flesh. Dr Samuel Clarke,
Newton, and the best modern critics, now conclude, that the true text of the original,
is which or he who ; the present text being contradicted by several MSS, all the early
versions, and virtually so, by all the early Fathers. Between the claims of which or
he who to the true reading, the evidence is nearly balanced ; tchich has been preferred,
because the sense given to the whole passage (and which must turn upon the pronoun)
has so much more fitness and beauty, when understood of the doctrine, rather than of
the person of Christ. Dabney.
Not ©soe, but o, or os, is the reading of the Syriac, Coptic, Ethiopic, and Vulgate ver
sions : otherwise ©s;; would have stood very well, to the same sense as Matt, i, 23.
Wakefield.
By changing o into ©c, the abbreviation of Qtoc, the Greeks now read, ' Great is the
mystery of godliness ; God manifested in the flesh.' Whereas all the churches for the
first four or five hundred years, and all the ancient versions, Jerome as well as the rest,
read, ' Great is the mystery of godliness, which was manifested in the flesh.' Sir Isaac
Newton. The insertion of Qeog for og, or og for Qeog may be easily accounted for. In an
cient times the Greek was all written in capitals ; for the common Greek character is,
comparatively, of modern date. In these early times, words of frequent recurrence
were written contractedly ; thus for ™<*Ji]Q, ng ; Oeog, 6g ; Kvgiog, xg ; Irjoovg, iiqg ;
&c. This is very frequent in the oldest MSS, and is continually recurring in the Codex
Beza:, and Codex Alexandrinus. If therefore the middle stroke of the 0 in 0f hap
pened to be faint, or obliterated, and the dash above not very apparent, both of which
I have observed in ancient MSS, then 0 C , the contraction for QE 0 C , God, might be
mistaken for OC , which or who, and vice versd. This appears to have been the case
in the Codex Alexandrinus, in this passage . To me there is ample reason to believe
that the Codex Alexandrinus originally read 0C , God in this place. Clarke.

PAUL'S FIRST LETTER TO TIMOTHY. 493
A translator, in the case under consideration, having his attention riveted to words
and not to things, would be more likely, I apprehend, to commit an error by omission
than by addition ; to overlook horizontal lines which distinguish Q2 from 0-21 than
to supply them. Richard Laurence.
Those who oppose the primitive reading of ©sos, are not agreed among themselves
what word should be substituted in its place. Griesbach contends for be ; Sir Isaac
Newton for 0. . . Dr Samuel Clarke, having arrived at the conclusion that the
ancient reading was oc not ©sos, adds, ' But it is not in reality of great importance : for
the sense is evident ; that that person was manifested in the flesh, whom St John in
the beginning ofhis Gospel styles ©soe, God.' Magee.
Nothing is more evident than that these things are said of Christ, and that they can
be said of no other. No other person, and no attribute can be said to be God, manifested
in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on
in the world, and received up into glory. Let any person make the experiment ; and
he will find it impossible to make the application of all these things to any other, than
the Redeemer. Dwight*
In regard to this text, it appears to me a plain case, that the authorities, which
Griesbach himself has adduced, would fairly lead to a decision different from his own,
respecting the genuineness of the reading Qsoc Stuart.
It is admitted that all known manuscripts, zvith the exception of four, which have oc,
he, read ©sos, God. The readings of three more, A C D , have been controverted. . .
Respecting the true readings of A and C in this passage Griesbach discusses the
question at much length in his Symbola? Criticce ; where although his own opinion
remains by no means problematical, he nevertheless so expresses himself, as if he were
contented to rank the manuscripts A and C as mere neutrals in the contest. . . In his
notes however of the New Testament, he admits neither neutrality in one case, nor
probability in the other ; but assumes certainty in both. Richard Laurence.
This celebrated passage is one in which the consequences deducible from Griesbach's
theory and comparison of manuscripts are most conspicuous. He is deficient in the
direct testimony of Fathers, and even upon his own statement but partially supported
by the collateral one of versions ; yet he pronounces oc to be the Alexandrine reading,
principally influenced by the presumed authority of certain supposed Alexandrine
manuscripts : then annihilating the Western reading 0, which is in his judgment a
mere corruption of 0;, (the very reverse of Wetstein's argument) he represents 0;, he,
as common to both the Alexandrine and Western texts, and thus establishes a prepon
derance of classes against the By zantine . Yet even admitting his principle, but cor
recting his inaccuracy, ought we not to draw a very different conclusion ? Should we
not rather say, that because the Byzantine text, with an infinity of manuscripts and
Fathers, reads ©soe, God, and because 8 (viz. 6, 10, 23, 31, 37, 39, 46, 47.) out of eleven
Alexandrine manuscripts coincide with it, while only one certainly opposes it, the other
two being doubtful, therefore the preponderance of classes is against the Western ;
and that ©sos, God, not 0 or 05, who or which, seems to be the genuine reading.
Richard Laurence.
God was manifested in the flesh. The Clermont MS. with the Vulgate and some
other ancient versions, read here 0, which, instead of ©sos, God. The Syriac version as
translated by Tremellius, has Quod Deus revelatus est in carne ; Tliat God was revealed
in the flesh. The Colbertine MS. has os, who. But Mill says, it is the only Greek
MS. which has that reading. All the others with one consent have ©sos, God, which
is followed by Chrysostom, Theodoret, and Theophylact, as appears by their Commen
taries. Mill says cc and 0 were substituted in place of the true reading. The thing
asserted in this verse, according to the common reading, is precisely the same with
what John has told us in his gospel, chap, i, 14. The word (who is called God, verse 1)
* The author was satisfied from an examination of the results of Griesbach and others, that the common
is the genuine reading ofthe text. Editor's Note to DwigWs Theol.

494 APPENDIX.
was made flesh, and dzoelt among us. — The other reading, not very intelligibly, repre
sents the gospel as manifested in the flesh, and taken up in glory. Macknight.

PAUL S SECOND LETTER TO TIMOTHY.
2 Tim. ii, 19 ; p. 319, 1. 25. Let every one, zvho professes the name of the Lord. T.
Let every one that nameth the name of Christ. R. T. Kug/ou, Lord, instead of X^nrrou,
Christ, is the reading of almost all the MSS of importance ; and the principal Ver
sions. Clarke. Griesbach adopts it. Trans. The common translation abounds with
such tautological expressions as ' nameth the name, work the works, live the life, die
the death, dream dreams, hands have handled, judge with a judgment, and baptized
with a baptism,' which with many others I have attempted to correct. Trans.
2 Tim. iii, 16; p. 320, 1. 20. Every divinely inspired composition is useful for doc
trine. T. All scripture is given by inspiration of God, and is profitable for doctrine.
R. T. This sentence is not well translated ; the original rraea ^gsKpu BtoTrteuo-roc, cope-
xifjoc Trpoc SiSauxaxiav, should be rendered, Every writing, divinely inspired, is profita
ble for doctrine, fye. The particle xai, and, is omitted by almost all the Versions, and
many of the Fathers ; and certainly does not agree well with the text. Clarke.

PAUL S LETTER TO TITUS.
Titus ii, 13; p. 323, 1. 13. Awaiting the blessed hope, and the glorious appearance
of the great God, and of our Saviour Jesus Christ. T. Looking for that blessed
hope, and ihe-glorious appearing of the great God and our Saviour Jesus Christ. R. T.
The appearing of the glory of our great God and Saviour Jesus Christ ; or, the glorious
appearing of the great God even our Saviour Jesus Christ. Thus Hall, Hammond, T.
Scott, Jones of Nayland, Clarke, Dwight, Stuart, and other critics, render the pass
age. Trans. Namely, the appearing of the glory of the great God, and our Saviour
Jesus Christ. This, which is the exact literal translation of the clause, xai eTritpaieiay
true Sotyic rov fjeyaxov Qeov xai o-oithqoc h/jw Iho-cu X^kttou, is adopted both by the Vul
gate and Beza. — Considered as a Hebraism, the clause may be translated, as in our
Bible, The glorious appearing of the great God and our Saviour Jesus Christ. Never
theless, the literal translation is more just, as the apostle alludes to our Lord's words,
Luke ix, 26. Of him shall the Son of Man be ashamed orav exBn ev rn $ofy aurov, xai
rov irarpoc, xai row ayim ayyexm. When he shall come in his own glory, and in the
glory of the Father, and of the holy angels. — Matt, xvi, 27. For the Son of Man will
come, ti m So^n rov rrarppc outou in the glory of his Father, zeith his angels ; and then
he will render to every man according to his zcorks. — But if Jesus is to appear, at the last
day^in his own glory, and in the glory of the Father, that event may fitly be termed
the appearing of the glory of the great God, and of our Saviour Jesus Christ. — It is
true, the article is wanting before a-oor^goc. Yet it may be supplied as our translators
have done here, before e->riqa<ieiav ; and elsewhere, particularly Ephes. v, 5. In the
kingdom tov Xgurrov xai Qeov, of Christ and of God. Besides, as o-coryigoc is in the
genitive case, it will bear to be translated of our Saviour, although the article is want
ing. Yet I have not ventured to translate it in that manner, because the meaning of
this text has been much disputed. Macknight.
Titus iii, 10 ; p. 323, 1. 24. Discard a factious man. T. A man that is an heretic —
reject. R. T. The word aiptrixoc, translated heretic in this place, does not mean a
member of an atpeo-tc or sect, who may be unconscious of any fault, and so is not equi
valent to our word sectary ; much less does it answer to the English word heretic,
which always implies one who entertains opinions in religion not only erroneous, but
pernicious; whereas the word aipttrtc, in scriptural use, has no necessary connexion
with opinion at all. Its immediate connexion is with division or dissension, as it is

THE LETTER TO THE HEBREWS. 495
thereby that sects and parties are formed, a^stoooc avfljosros must, therefore, mean one
who is the founder of a sect, or at least has the disposition to create aiptnic, or sects
in the community, and may properly be rendered a factious man. Campbell.

PAUL S LETTER TO PHILEMON.
Philem. ver. 5; p. 324, 1. 7. Of the reliance which you have tozoards the Lord Jesus,
and of zjour love to all the Christians. T. Of thy love and faith, which thou hast towards
the Lord Jesus, and towards all saints. R. T. By » very common transposition, faith
is to be referred to Christ, and love to the saints. Buck-minster ¦_ Several excellent
MSS and some Versions, put faith before love, which makes a more natural reading.
There is no figure of speech which would vindicate our saying faith in the saints : so
that if we do not allow of the arrangement in the MSS referred to, we shall be
obliged to have recourse to the transposition ; because faith must refer to Jesus Christ,
and love to the saints. Clarke. A transposition not uncommon in the most elegant
writings. Macknight.
Phil. ver. 10; p. 324, 1.17. Imprisonment, — even Onesimus. T. The tenderness
and delicacy of this Epistle have long been admired. Paley. The name of Onesimus,
in the end ofthis sentence, has a fine effect, by keeping the reader in suspense. This
every person of taste must perceive. Macknight. This keeping the reader in suspense
till the very close of the period, as to the name of the offender, has been often pro
duced as a great rhetorical beauty in the apostle's style. Buck-minster. The delicacy
-of Paul's address, in waving his apostolic authority, is also noticed by all : but our
translators little felt this beauty, (as might be supposed) ; since, by their neglecting
the order ofthe Greek, they show it only in part. Dabney.
Phil. ver. 15 ; p. 324, 1. 24. That you might permanently receive him. T. That thou
shouldst receive him for ever . R. T. The word aiwioe may be translated for life; which
1 take to be the apostle's meaning. Macknight. ' This is one instance, in which,'
says Benson, ' the Greek word amviov, forever, must stand for a finite and indefinite
duration, and there are other instances in the Sacred Scriptures.' Dabney.

THE LETTER TO THE HEBREWS.
Heb. i, 1 ; p. 325, 1. 1. In various divisions. T. At sundry times. R. T. The word
¦noxufjtpxc does not of itself, signify sundry times ; but still, the idea of various parts or
portions, which it does properly signify, may very naturally be understood as implying,
diverse times at which, or occasions on which, the different parts of revelation were
communicated. Stuart. Several parts. Wakefield.
Heb. i, 2 ; p. 325, 1. 3. By a Son. T. By his Son. R. T. and Stuart. It is very
remarkable that the pronoun aurou, his, is not found in the text ; nor is it found in any
MS. or Version. We should not, therefore, supply the pronoun as our translators
have done ; but simply read sv Tia,, by a Son, or in a Son. Clarke. All the Codices
ofthe New Testament agree in omitting avrov. Stuart.
Heb. i, 3; p. 325, 1. 5. Existence. T. Person. R. T. Substance. Stuart. The
word U7roo-Ta<ric occurs four times in the New Testament, but in no other place is it
rendered person. However much this may suit the scholastic style, which began to
be introduced into theology in the fourth century, it by no means suits the idiom of a
period so early as that in which the books of the New Testament were written. It is
of real consequence to scriptural criticism, not to confound the language of the sacred
penmen with that of the writers of the fourth, or any subsequent century. Campbell.
In the sense of person, it first began to be used by the Greek writers after the Arian
controversy commenced. . . This sense, then, being attached to this word long after
the New Testament was written, it cannot be properly assigned to the word here. It
plainly retains the more ancient meaning of substance or essence. Stuart.

496 APPENDIX.
Christ appears to have represented those attributes, which comprise the divine exist
ence ; and some of the terms used by commentators are of too physical a character to
be appropriated to the Deity. Trans.
Heb. i, 6; p. 325, 1. 14. Let all the angels of God worship him. rigoirxuvsai, so far
as I have been able to observe, is certainly the appropriate word to denote religious
worship, if there is any such appropriate word in the New Testament. That religious
worship is here intended is certain. Dwight.
While Christ was on earth, many who came to request favors of him are said to
have worshipped him. This circumstance has been considered a decisive proof that
he was God, in as much as he accepted this worship. It would be easy to show, that
the original word is used to denote, not only religious worship, but that homage or
respect which men pay to their superiors. Winthrop Bailey.
The word worship, it is said, has two significations ; viz. obeisance and spiritual
homage. This is true ; and the first of these meanings often presents itself in the Old
Testament, and,. as I am willing to concede, in the Gospels. Many who worshipped
Christ while he sojourned among men, that is, prostrated themselves before him, pro
bably knew or acknowledged nothing of his divine nature. But what shall we say of
the angels ? Are they ignorant of his true nature ? And is not the worship, which
they who are pure spirits pay, of course spiritual, and not simple obeisance ? Stuart.
Heb. i, 7 ; p. 325, 1. 16. Moreover, concerning the angels, it is alleged, He makes his
angels winds and his ministering servants a flame of fire. T. And of the angels he
saith , who maketh his angels spirits, and his ministers aflame of fire? R. T. Some
reverse the translation here given, and render : Who maketh winds his messengers, and
flaming fire his ministers : which makes the passage j ust nothing at all to the writer's
purpose. Wakefield. The Hebrew does not allow us properly to translate, Who
maketh the winds his angels or messengers. Stuart.
Heb. vi, 2 ; p. 328, 1. 33. The imposition of hands. T. Of laying on of hands. R.
T. It is a very palpable mistake, into which many Christians fall, who are not well
acquainted with the rites of the primitive church, to suppose that imposition of hands
was practised only in the case of ordaining persons to the holy ministry. It was com
mon for the apostles to bestow extraordinary gifts upon converts to Christianity, im
mediately after their baptism, by the imposition of hands. Stuart.

JAMES GENERAL LETTER.
James i, 2 ; p. 339, 1. 4. The proof of your faith produces patience. T. The trying
of your faith worketh patience. R. T. Patience is beautiful in either sex, and every
age. Behold her appearance and her attire. Her countenance is calm and serene as
the face of heaven unspotted by the shadow of a cloud, and no wrinkle of grief or
anger is seen in her forehead. Her eyes are as the eyes of doves for meekness, and on
her eyebrows sit cheerfulness and joy. Her mouth is lovely in silence ; her complex
ion and color that of innocence and security ; while, like the virgin, the daughter of
Zion, she shakes her head at the adversary, despising and laughing him to scorn. She
is clothed in the robes of the martyrs, and in her hand she holds a sceptre in the form
of a cross. She rides not in the whirlwind and stormy tempest of passion, but her throne
is the humble and contrite heart, and her kingdom is the kingdom of peace.
Tertullian, by Horne.

PETER S FIRST GENERAL LETTER.
1 Pet. i, 22; p. 345, 1. 4. You toill intensely love each other zvith a pure heart. T. See
that ye love one another with u, pure heart fervently. R. T. The natural fruit of the
operation of Christian truth on the heart is enlarged, generous, and sincere love ; the

JOHN'S GENERAL ADDRESS TO CHRISTIANS. 497
love of all that is good, pure, and beautiful in God's universe, which comes upon the
soul like the still sunshine of a calm and gentle day upon one, who reposes in silence
and solitude ; that compassion for those who wander from the path of life into the
ways of sin, which springs from a full and affecting sense of the deadly evil of sin,
and ofthe misery which is seen in its course. The love, which looks from man up to
God, and sees the connecting line between them, which delights in the good of a fel
low immortal, wherever he may be found, which rejoices to see him ascending in the
path of virtue and of spiritual life, and blesses God for it, and which weeps as angels
do, to see him going to degradation and ruin at the bidding of bad passions and
depraved propensities; — this is the love that results from purification through the
truth of God which liveth and abideth forever. Convcrs Francis.

PETER S SECOND GENERAL LETTER.
2 Peter i, 1 ; p. 349, 1. 3. Of our God and Saviour Jesus Christ. T. Of God and
ozir Saviour Jesus Christ. R. T. According to the original, of our God and Saviour
Jesus Christ; Tou 0s:u ifjasv, xai 2aiT»fos, Iwou Xpiarov. The common translation is
a violation of the Greek. Dwight. ' Of our God and our Saviour Jesus Christ,' as
the words may be literally rendered. T. Scott. Our God and Saviour Jesus Christ.
Wakefield and Stuart. The order of the original words rather favors this translation,
though, I confess, it is not absolutely necessary, and it may be rendered as in our ver
sion, of God, and our Saviour. Doddridge. Of God and our Saviour Jesus Christ.
This is not a proper translation of the original, which is literally, of our God and
Saviour Jesus Christ; and this reading, which is indicated in the margin, should have
been received in the text. Clarke. The passage is so rendered in Wickliff's, Cover-
dale's, Cranmer's, the Bishops' and other ancient versions ; as also in the margin of
many editions of our present version, with the usual mark of reference to the Greek
text, where a more literal translation is given. D'Oyly and Mant.

John's general address to christians.
1 John iii, 14 ; p. 354, 1. 19. We are conscious that we have passed from death to life,
because zve love the brethren. T. We are often solicitous to trace the evidences of re
generation ; but whilst we search for them in abstruse theories, we neglect to mark
the dispositions we cultivate, and the tempers we cherish. Mary Grafton.
1 John v, 5 ; p. 355, 1. 38. That Jesus is the Son of God. Compare verses 1. 4, 5.
' The position that the Messiah and Son of God are equivalent, is in these three verses
made out by John, with the precision of a syllogism.' Prof. Everett, cited by Dabney.
1 John v, part of verses 7, 8 ; p. 355, 1. 41. In heaven, the Father, the Word, and the
Holy Spirit, and these three are one : and there are three that testify on the earth. Trans.
In heaven, the Father, the Word, and the Holy Ghost, and these three are one. And there
are three that bear zoitness in earth. R. T.
In the omission of the seventh verse, and of the words ev m yu of the eighth, I follow
precisely the Syriac, Coptic, Ethiopic, and Arabic translations. Wakefield.
It is likely this verse is not genuine. It is wanting in every Greek MS of this Epis
tle written before the invention of printing ; one excepted, the Codex Montfortii, in
Trinity College, Dublin : the others which omit this verse amount to one hundred and
twelve. It is wanting in both the Syriac, all the Arabic, Ethiopic, the Coptic, Sahidic,
Armenian, Slavonian, &c, in a word, in all the ancient Versions but the Vulgate ; and
even of this Version many of the most ancient and correct MSS have it not. It is
wanting also, in all the ancient Greek Fathers ; and in most even ofthe Latin. Many
of the Greek Fathers quote both verse 6, and verse 8, applying them to the Trinity
and Divinity of Christ, and the Holy Spirit ; and indeed endeavor to prove the doc-
63

498 APPENDIX.
trine of the Trinity from verse 6, and verse 8, without referring to any such verse as
the 7th, which, had it existed, would have been a more positive proof, and one that
could not have been overlooked. The Latin Fathers do not quote it, even where it
would have greatly strengthened their arguments ; and where, had it existed, it might
have been most naturally expected. The Latin writers who do refer to the Three hea
venly Witnesses vary greatly in their quotations ; the more ancient placing the eighth
verse before the seventh; and very many omitting, after the earthly witnesses, the
clause these three are one, add in Christ Jesus — others use different terms. It is want
ing in the first edition of Erasmus, A. D. 1516; in his second edition 1519; but he
added it in the third from the Codex Montfortii. lt is wanting in the editions of Aldus,
Gerbclius, Cephalius, &.c. It is wanting in the German translation of Luther, and in
all the editions of it published during his lifetime. It is inserted in our early English
translations, but with marks of doubtfulness. In short, it stands on no authority suffi
cient to authenticate any part of revelation, professing to have come from God. Clarke.
By the best inquiry that I have been able to make, this verse is wanting in the
manuscripts of all languages but the Latin. Sir Isaac Newton.
I am little disposed to seek support for an awful truth from materials of suspected
soundness : — and more disposed to avoid entering into the discussion, since the par
ticular verse in question, so far as the main purpose and connexion of the apostle's
argument are concerned, is illustrative and ornamental only. Heber.
I must own, that after an attentive consideration of the controversy relative to that
passage, I am convinced that it is spurious. Pretyman.
It appears rather below the Christian cause to be so zealous in defending a text,
which in all ages has been thought so very doubtful. William Gilpin.
Professor Griesbach, who does not appear to be an enemy to the doctrine, and who
has carefully and critically examined all the evidences and arguments on both sides,
has given up the text as utterly defenceless ; and thinks, that to plead for its authen
ticity is dangerous. ' For if,' says he, L a few dubious, suspicious, and modern eviden
ces, with such weak arguments as are usually adduced, are sufficient to demonstrate
the authenticity of a reading, then there remains no longer any criterion by which the
spurious may be distinguished from the genuine ; and consequently, the whole text of
the New Testament is unascertained and dubious.' Clarke.
Clarke, Griesbach, and other critics, in the style of apology, accompany their rejec
tion of the text by an avowal of their faith in the doctrine, which it is supposed to sus
tain. What connexion has this with the subject ? A translator is not thus on confes
sion. It is degrading. He ought to disdain it. Facts are his elements, not theories ;
results of truth his objects, not the tendencies upon theological polemics. — The pre
ceding passage is incontestably an interpolation. Its authenticity, as a part of the
original text, has long since, in many instances, been completely invalidated : and
that indiscretion, which still persists in vindicating the integrity of the clause, would
seem prepared, that the foundations of the great deep of sacred criticism should be
broken up, and the floodgates of indefinite glosses thrown open, to create universal
confusion, and to contaminate and overwhelm the unadulterated word of God. Trans.

JOHN S LETTER TO AN EMINENT CHRISTIAN WOMAN.
2 John 8 ; p. 357, 1. 16. Attend to yourselves, that you may not lose. T. Look to
¦yourselves, that zee lose not. R. T. Instead of the first person plural, a.7ruxe<rm[j.ev , &c,
we lose, &c, many MSS, Versions, and Fathers, read the whole clause in the second
person plural, anoxvniTi, ve lose, &c. Take heed to yourselves, that ye lose not the things
which ye have wrought, but that te receive a full reward. This reading is more consist-

JOHN'S LETTERS, VISIONS, AND PROPHECIES. 499
ent and likely, and is supported at least by as good evidence as the other. Clarke,
Macknight, Grotius. Some copies read, which ye have gained, but that ye receive.
Marg. Read. R. T*

JOHN S LETTER TO A DISTINGUISHED CHRISTIAN MAN.
3 John 1 ; p. 358, 1. 1. To the much endeared Caius. T. To the well beloved Gaius.
R. T. Taioc, Gaius, is the Greek mode of writing the Roman name Caius ; and thus
it should be rendered in European languages. Clarke.
3 John 8 ; p. 358, 1.11. To entertain such. T. To receive such. R. T. Instead of
aTroKafjQaveiv , to receive, the most ancient and reputable MSS have u-rroxa/jSa-veiv, to take
up, undertake for , or kindlzj receive. Clarke.

JUDE S GENERAL LETTER.
Jude 4, p. 359, 1. 9. Denying the only Sovereign, and our Lord Jesus Christ. T.
Denying the only Lord God, and our Lord Jesus Christ. R. T. ©sov, God, is omitted by
ABC, sixteen others, with Erpen's Arabic, the Coptic, Ethiopic, Armenian, and Vul
gate, and by many of the Fathers. It is likely that it was originally inserted as a gloss.
Clarke. Rejecting God the only supreme ruler, and our Lord Jesus Christ. Wake
field. Griesbach omits the word. Trans.

JOHN S LETTERS, VISIONS, AND PROPHECIES.
Sir Isaac Newton, with great truth, says, he does not find any other book of the
New Testament so strongly attested, or commented upon, so early as this. Indeed, I
think it impossible for any intelligent and candid person to peruse it without being
struck, in the most forcible manner, with the peculiar dignity and sublimity of its com
position, superior to that of any other writing whatever ; so as to be convinced that,
considering the age in which it appeared, none but a person divinely inspired could
have written it. These prophecies are also written in such a manner as to satisfy us,
that the events announced to us were really foreseen ; being described in such a man
ner as no person writing without that knowledge, could have done. This requires
such a mixture of clearness and obscurity, as has never yet been imitated by any forg
ers of prophecy whatever. Forgeries, written of course after the events, have always
been too plain. It is only in the Scriptures, and especially in the book of Daniel, and
this of the Revelation, that we find this happy mixture of clearness and obscurity in
the accounts of future events. Priestley.
* I have found on collating many of the Marginal Readings, in the authorized Translation, with the
Originals, that those in the Margin are to be preferred to those in the Text, in the proportion of at least
eight to ten. Clarke. The most eligible of the various readings are therefore lost to most readers, not
being comprised in many of the large, nor, in any of the small Bibles. Trans.

END OF THE NOTES.

NAMES OF SOME OF THE SUBSCRIBERS TO THE WORK.

SOUTH CAROLINA.
Pendleton.
John C. Calhoun.
Langdon Cheves.
James Hamilton, Jr.
Thomas Pinckney.
John B. Earle.
John E. Colhoun.
Francis K. Huger.
Thomas Harrison.
Edward Harleston.
Frederick W. Symmes.
Jacob Warley.
Francis Burt.
Bentley Hasell.
Samuel A. Maverick.*
Joseph V. Shanklin.
Joseph T. Whitefield.
John B. Ferrell.
Madison C. Livingston.
Thomas Lamar.
Nathan Boon.
Stephen Ellis.
Baily Barton.
Weyman Holland.
William L. Keith.
James O. Lewis.
Thomas H. Harris.
Edwin Reese.
Henry G. Dreffsen.*
William Werner.
John Hunter.
James Lawrence.
Richard Holden.
John Sitton.
Thomas Gassaway.
Thomas Garvin.
William T. Gass.
Turner Goldsmith.
Allen C. Harbin.
John W. Gassaway.
Jeremiah Wilson.
William K. Stringer.
Henry Cobb.
James C. Griffin.
O. R. Broyles.*
Henry D. Reese.
John F. Thompson.
Samuel H. Brewster.
John T. Broyles.
Saxon Anderson.
David S. Taylor.*
Mary M. Taliaferro.
Mary Du Pre.
James L. M'Cann.
Samuel C. M'Crosky.
John Archer.
Van A. Lawhon.
John M'Fall, Jr.
George E. W. Foster.
James M'Kinney.
William Hqlcome.
James Osborn.*
Franklin W. Gaylord.
James Oliver.
Greenville.
Baylis J. Earle.
Waddy Thompson, Jr.

Jeremiah Cleveland.
James W. Thompson.
William Choice, Jr.*
Tandy Walker.
F. H. Macleod.
Edward Croft.
John S. Field.
Edmund Waddill.
William E. Wickliffe.
David Long.
Benajah Dunham.
John Crittenden.
Roger Loveland.
O. H. Wells.
Willis Wells.
Roger Burnham.
Bluford Dyer.
Benjamin F. Horton.
Abbeville.
Armistead Burt.
Warren R. Webb.
Lemuel Felt.
Charleston.
Samuel Gilman.
Sidney Babcock.
John C. Shuls.
GEORGIA. Savannah.
James M. Wayne.
Thomas U". P. Charlton.
James B. Read.
Scriven County.
William C. Wayne.
Burke County.
David Taylor.
James Jones.
A. Pemberton.
James M. Reynolds.
John W. Reynolds.
Benjamin F. Verdery.
Richmond County.
Lewis Harris.
Valentine Walker.
George Twiggs.
George A. Turknctt.
William Clayton.*
Bennett Crafton.
Benjamin F. Harris.
Walter Harris.
Henry M'Cullough. Augusta.
Stephen G. Bulfinch.
Eliza Bacon.
William Savage.
A. Cunningham.
A. H. Pemberton.*
William Shannon.
Thomas Glascock.
Thomas S. Metcalf.
George A. B. Walker.
George W. Summers.
E. W. Couch.*

Leon Bruce.
William Kibbe.
M. E. Brenan. .
John M. Kunze.
Crosby Dickinson.
Robert Raiford.
Montgomery, Ala.
Joseph Hutchinson.
Buncome County, N. C
William Paxton.
Baltimore, Md.
Joseph Rhodes.
Geauga County, Ohio.
Lewis Hunt.
New York.
Josiah Dow.
Asaph Stone.
Providence, R. I.
Frederick A. Farley.
MASSACHUSETTS. Boston.
M. I. Motte.
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William S. Wait.
Ezra S. Gannett.
Gray & Bowen.
Hilliard, Gray, &. Co.
George Ripley.
N. L. Frothingham.
Edmund Dwight.
John Pierpont.
Samuel Barrett.
E. P. Hartshorn.
Henry Williams.*
Abner H. Bowman.
Robert Williams.
John C. Putnam.
Thaddeus Nichols, Jr.
Peter 'Coffin.
Elijah Williams.
Wyatt Richards.
Edward H. Child.
Roxbury.
Henry A. S. Dearborn.
Hingham.
Charles Brooks.
Samuel Willard.
Braintree.
Joseph Richards. Needham.
Daniel Kimball. Medway.
George Holbrook.
Thomas Pons.
Framingham.
B. Frost.

Cambridge port.
Lucius R. Page.
Charlestown.
Walter Balfour.
Medford.
Edward B. Hall.
Lynn.
Henry A. Breed.
Salem.
Stephen C. Phillips.
HUBBARDSTON.
A. Dumont Jones.
Newsalem. •
Alpheus Harding.
Frederick Allen.
Northfield.
Samuel C. Allen.
Bernardston.
Timothy F. Rogers.
Greenfield.
Daniel Wells.
Horatio G. Newcomb.
Nathaniel E. Russell.
Thaddeus Colman.
Deerfield.
Henry Colman.
John Fessenden.
Winthrop Bailey.
Stephen W. Williams.
John Wilson.
George Dickinson.
Aaron Arms.
Lucy Arms. Conway.
Luther Hamilton.
Northampton.
Oliver Stearns.
Joseph Lyman.
George Bancroft.
Thomas Shepherd.
South Hadley.
Wells Lathrop.
Spring'field.
William B. O. Peabody.
William B. Calhoun.
Justice Willard.
John Howard.
Henry Sterns.
Joseph Carew.
David Ames, Jr.
George Colton.
Charles Howard.
Ethan A. Clary.
N. B. Moseley.

Boston, January 10, 1833.
Those Persons, whose names are thus designated, (*) have rendered me particular assistance, in reference
to the circulation of the present work, or in the advancement of its prospects, and they, with other Gen
tlemen in this city, and elsewhere, who have, in any respect, bestowed their kind countenance and
encouragement, will please accept my sincere thanks.
To the Subscribers, generally, who have thus extended their favor to me in advance, I am under great
obligations j and should they, on the possession and perusal of the work, be satisfied that their confidence
has not been misplaced, my joy will be full.
To my Brother, David F. Dickinson, of M'Bean, Richmond County, Georgia, for his great kindness in
furnishing the essential aid, preliminary to the publication, and without which it could not have been
accomplished, I am very highly indebted.
To A. H. Pemberton, the able and enlightened Editor of the Augusta Chronicle, who, in that inde
pendent and fearless manner, so characteristic ofhis signal purity of purpose, and inflexible perseverance in
the great cause of truth, favorably noticed my undertaking, gratuitously published the prospectus, and so
extensively aided me in obtaining patronage for the work, by particularly commending it in that Journal to
the public attention, accompanied by enlarged views and powerful illustrations on the general subject, I
embrace the occasion, with sincere pleasure, to present the feeble tribute of my most grateful acknowledg
ments. R. DICKINSON.

3 9002 08837 9095

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